صحیح ابن حبان
Sahih Ibn Hibban
ذكر ركوب المصطفى صلى الله عليه وسلم البراق وإتيانه عليه بيت المقدس من مكة في بعض الليل-
The Prophet’s riding of al-Buraq and his journey to Jerusalem from Mecca at night.
Hadith Number: 45
اخبرنا احمد بن علي بن المثنى ، حدثنا خلف بن هشام البزار ، حدثنا حماد بن زيد ، عن عاصم بن ابي النجود ، عن زر بن حبيش ، قال: اتيت حذيفة ، فقال: من انت يا اصلع؟ قلت: انا زر بن حبيش، حدثني بصلاة رسول الله صلى الله عليه وسلم في بيت المقدس حين اسري به، قال: من اخبرك به يا اصلع؟ قلت: القرآن، قال: القرآن؟ فقرات: سبحان الذي اسرى بعبده ليلا سورة الإسراء آية 1، وهكذا هي قراءة عبد الله إلى قوله: إنه هو السميع البصير سورة الإسراء آية 1، فقال: هل تراه صلى فيه؟ قلت: لا، قال: إنه اتي بدابة، قال حماد: وصفها عاصم لا احفظ صفتها، قال: فحمله عليها جبريل، احدهما رديف صاحبه، فانطلق معه من ليلته حتى اتى بيت المقدس، فاري ما في السماوات وما في الارض، ثم رجعا عودهما على بدئهما، فلم يصل فيه، ولو صلى لكانت سنة .
Zirr bin Hubaish narrates: I presented myself before Sayyiduna Hudhaifah (may Allah be pleased with him), and he inquired: O bald one from the front! Who are you? I replied: I am Zirr bin Hubaish. Tell me about the prayer of the Prophet (peace and blessings be upon him) on the night of Mi'raj in Bayt al-Maqdis. Sayyiduna Hudhaifah (may Allah be pleased with him) said: O bald one from the front! Who told you about this? I replied: The Qur'an did. He responded: Did the Qur'an? So I recited this verse:
"Glory be to Him Who took His servant by night..." Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) recited it in the same way, up to this verse:
"Indeed, He is the Hearing, the Seeing."
He asked: Do you think that the Prophet (peace and blessings be upon him) prayed there? I replied: No. He said: A beast was brought to the Prophet (peace and blessings be upon him). Here, the narrator named Hammad mentioned this, and the narrator named Asim also described its appearance, but I do not remember its appearance. Sayyiduna Hudhaifah (may Allah be pleased with him) narrates: Sayyiduna Jibreel (peace be upon him) made the Prophet (peace and blessings be upon him) mount it, and one of the two sat behind the other.
So that beast set out with the Prophet (peace and blessings be upon him) that very night, until it reached Bayt al-Maqdis. Then the Prophet (peace and blessings be upon him) was shown the things in the heavens and the earth. Then both of them returned, just as they had gone, they returned in the same way. The Prophet (peace and blessings be upon him) did not pray there. If the Prophet (peace and blessings be upon him) had prayed (there), it would have become a Sunnah.
"Glory be to Him Who took His servant by night..." Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) recited it in the same way, up to this verse:
"Indeed, He is the Hearing, the Seeing."
He asked: Do you think that the Prophet (peace and blessings be upon him) prayed there? I replied: No. He said: A beast was brought to the Prophet (peace and blessings be upon him). Here, the narrator named Hammad mentioned this, and the narrator named Asim also described its appearance, but I do not remember its appearance. Sayyiduna Hudhaifah (may Allah be pleased with him) narrates: Sayyiduna Jibreel (peace be upon him) made the Prophet (peace and blessings be upon him) mount it, and one of the two sat behind the other.
So that beast set out with the Prophet (peace and blessings be upon him) that very night, until it reached Bayt al-Maqdis. Then the Prophet (peace and blessings be upon him) was shown the things in the heavens and the earth. Then both of them returned, just as they had gone, they returned in the same way. The Prophet (peace and blessings be upon him) did not pray there. If the Prophet (peace and blessings be upon him) had prayed (there), it would have become a Sunnah.
تخریج الحدیث: از جامع خادم الحرمين الشريفين: «أخرجه ابن حبان فى (صحيحه) برقم: 45، والحاكم فى (مستدركه) برقم: 3389، والنسائي فى (الكبریٰ) برقم: 11216، والترمذي فى (جامعه) برقم: 3147، وأحمد فى (مسنده) برقم: 23757، والطيالسي فى (مسنده) برقم: 411، والحميدي فى (مسنده) برقم: 453، والبزار فى (مسنده) برقم: 2915، وابن أبى شيبة فى (مصنفه) برقم: 32356، 37728، والطحاوي فى (شرح مشكل الآثار) برقم: 5014»
ذكر استصعاب البراق عند إرادة ركوب النبي صلى الله عليه وسلم إياه-
Al-Buraq’s resistance when the Prophet tried to mount it.
Hadith Number: 46
اخبرنا محمد بن عبد الرحمن بن العباس السامي ، حدثنا احمد بن حنبل ، حدثنا عبد الرزاق ، انبانا معمر ، عن قتادة ، عن انس ، ان النبي صلى الله عليه وسلم: " اتي بالبراق ليلة اسري به مسرجا ملجما ليركبه، فاستصعب عليه، فقال له جبريل: ما يحملك على هذا، فوالله ما ركبك احد اكرم على الله منه، قال: فارفض عرقا" .
Sayyiduna Anas (may Allah be pleased with him) narrates: On the night when the Prophet (peace and blessings be upon him) was taken on the Night Journey (Mi'raj), Buraq was brought to him. It had a saddle placed on it and its reins were put on so that you could mount it. When you tried to mount it, you felt difficulty (i.e., Buraq started to jump), so Sayyiduna Jibreel (peace be upon him) said to it: "Why are you doing this? By Allah! No one has ever ridden you who is more honorable in the sight of Allah than him (i.e., the Prophet, peace and blessings be upon him)."
The narrator says: Then Buraq began to sweat.
The narrator says: Then Buraq began to sweat.
تخریج الحدیث: از جامع خادم الحرمين الشريفين: «صحيح، وأخرجه ابن حبان فى (صحيحه) برقم: 46، والترمذي فى (جامعه) برقم: 3131، وأحمد فى (مسنده) برقم: 12868، وأبو يعلى فى (مسنده) برقم: 3184، والبزار فى (مسنده) برقم: 7113، 7255»
«قال إبن حبان: صححه، عمدة القاري شرح صحيح البخاري: (17 / 20)»
«قال إبن حبان: صححه، عمدة القاري شرح صحيح البخاري: (17 / 20)»
ذكر البيان بأن جبريل شد البراق بالصخرة عند إرادة الإسراء-
Clarification that Jibril tied al-Buraq to the rock during the Night Journey.
Hadith Number: 47
اخبرنا ابو يعلى ، حدثنا عبد الرحمن بن المتوكل المقرئ ، حدثنا يحيى بن واضح ، حدثنا الزبير بن جنادة ، عن عبد الله بن بريدة ، عن ابيه ، قال: قال رسول الله صلى الله عليه وسلم: " لما كان ليلة اسري بي، انتهيت إلى بيت المقدس، فخرق جبريل الصخرة بإصبعه وشد بها البراق" .
Abdullah bin Buraidah narrates from his father that the Prophet Muhammad (peace be upon him) said:
“When I was taken on the Night Journey, I reached Bayt al-Maqdis. Jibreel (peace be upon him) opened a hole in the large stone with his finger and tied the Buraq to it.”
“When I was taken on the Night Journey, I reached Bayt al-Maqdis. Jibreel (peace be upon him) opened a hole in the large stone with his finger and tied the Buraq to it.”
تخریج الحدیث: از جامع خادم الحرمين الشريفين: «أخرجه ابن حبان فى (صحيحه) برقم: 47، والحاكم فى (مستدركه) برقم: 3390، والترمذي فى (جامعه) برقم: 3132، والبزار فى (مسنده) برقم: 4398»
ذكر وصف الإسراء برسول الله صلى الله عليه وسلم من بيت المقدس-
Description of the Prophet’s Night Journey from Jerusalem.
Hadith Number: 48
اخبرنا الحسن بن سفيان الشيباني ، حدثنا هدبة بن خالد القيسي ، حدثنا همام بن يحيى ، حدثنا قتادة ، عن انس بن مالك ، عن مالك بن صعصعة ، ان نبي الله صلى الله عليه وسلم حدثهم عن ليلة اسري به، قال: " بينما انا في الحطيم وربما، قال: في الحجر إذ اتاني آت، فشق ما بين هذه إلى هذه فقلت للجارود وهو إلى جنبي:" ما يعني به؟" قال: من ثغرة نحره إلى شعرته فاستخرج قلبي، ثم اتيت بطست من ذهب مملوءا إيمانا وحكمة، فغسل قلبي، ثم حشي، ثم اتيت بدابة دون البغل وفوق الحمار ابيض، فقال له الجارود: هو البراق يا ابا حمزة؟ قال انس: نعم، يقع خطوه عند اقصى طرفه فحملت عليه، فانطلق بي جبريل حتى اتى السماء الدنيا، فاستفتح، فقيل: من هذا؟ قال: جبريل، قيل: ومن معك؟ قال: محمد صلى الله عليه وسلم، قيل: وقد ارسل إليه؟ قال: نعم، قيل: مرحبا به، فنعم المجيء جاء، ففتح، فلما خلصت فيها آدم، فقال: هذا ابوك آدم، فسلم عليه، فسلمت عليه، فرد السلام ثم قال: مرحبا بالابن الصالح، والنبي الصالح، ثم صعد بي حتى اتى السماء الثانية، فاستفتح، قيل: من هذا؟ قال: جبريل، قيل: ومن معك؟ قال: محمد، قيل: وقد ارسل إليه؟ قال: نعم، قيل: مرحبا به فنعم المجيء جاء، ففتح، فلما خلصت يحيى وعيسى وهما ابنا خالة، قال: هذا يحيى وعيسى، فسلم عليهما، فسلمت، فردا ثم قالا: مرحبا بالاخ الصالح، والنبي الصالح، ثم صعد بي إلى السماء الثالثة، فاستفتح، قيل: من هذا؟ قال: جبريل، قيل: ومن معك؟ قال: محمد صلى الله عليه وسلم، قيل: وقد ارسل إليه؟ قال: نعم، قيل: مرحبا به، فنعم المجيء جاء، ففتح، فلما خلصت يوسف، قال: هذا يوسف، فسلم عليه، فسلمت عليه، فرد ثم قال: مرحبا بالاخ الصالح، والنبي الصالح، ثم صعد بي حتى اتى السماء الرابعة، فاستفتح، قيل: من هذا؟ قال: جبريل، قيل: ومن معك؟ قال: محمد صلى الله عليه وسلم، قيل: او قد ارسل إليه؟ قال: نعم، قيل: مرحبا به، فنعم المجيء جاء، ففتح، فلما خلصت إدريس، قال: هذا إدريس، فسلم عليه، فسلمت عليه، فرد ثم قال: مرحبا بالاخ الصالح، والنبي الصالح، ثم صعد بي حتى اتى السماء الخامسة، فاستفتح، قيل: من هذا؟ قال: جبريل قيل: ومن معك؟ قال: محمد صلى الله عليه وسلم، قيل: وقد ارسل إليه؟ قال: نعم، قيل: مرحبا به، فنعم المجيء جاء، ففتح، فلما خلصت هارون، قال: هذا هارون فسلم عليه، فسلمت عليه، فرد ثم قال: مرحبا بالاخ الصالح، والنبي الصالح، ثم صعد بي حتى اتى السماء السادسة، فاستفتح، قيل: من هذا؟ قال: جبريل، قيل: ومن معك؟ قال: محمد صلى الله عليه وسلم، قيل: او قد ارسل إليه؟ قال: نعم، قيل: مرحبا به، فنعم المجيء جاء، ففتح، فلما خلصت موسى، قال: هذا موسى، فسلم عليه، فسلمت عليه، فرد السلام، ثم قال: مرحبا بالاخ الصالح، والنبي الصالح، فلما تجاوزت بكى، قيل له: ما يبكيك؟ قال: ابكي لان غلاما بعث بعدي يدخل الجنة من امته اكثر ممن يدخلها من امتي، ثم صعد بي حتى اتى السماء السابعة، فاستفتح، قيل: من هذا؟ قال: جبريل قيل: ومن معك؟ قال: محمد صلى الله عليه وسلم، قيل: وقد ارسل إليه؟ قال: نعم، قيل: مرحبا به، فنعم المجيء جاء، ففتح، فلما خلصت إبراهيم، قال: هذا ابوك إبراهيم، فسلم عليه، فسلمت عليه، فرد السلام ثم قال: مرحبا بالابن الصالح، والنبي الصالح، ثم رفعت إلى سدرة المنتهى، فنبقها مثل قلال هجر، وورقها مثل آذان الفيلة، قال: هذه سدرة المنتهى، واربعة انهار، نهران باطنان، ونهران ظاهران، فقلت: ما هذا يا جبريل؟ قال: اما الباطنان، فنهران في الجنة، واما الظاهران، فالنيل والفرات، ثم رفع لي البيت المعمور"، قال قتادة: وحدثنا الحسن، عن ابي هريرة، عن النبي صلى الله عليه وسلم، انه راى البيت المعمور، ويدخله كل يوم سبعون الف ملك، ثم لا يعودون فيه، ثم رجع إلى حديث انس:" ثم اتيت بآناء من خمر، وآناء من لبن، وآناء من عسل، فاخذت اللبن، فقال: هذه الفطرة، انت عليها وامتك، ثم فرضت علي الصلاة خمسين صلاة في كل يوم، فرجعت فمررت على موسى، فقال: بم امرت؟ قال: امرت بخمسين صلاة كل يوم، قال: إن امتك لا تستطيع خمسين صلاة كل يوم، وإني قد جربت الناس قبلك، وعالجت بني إسرائيل اشد المعالجة، فارجع إلى ربك فسله التخفيف لامتك، فرجعت، فوضع عني عشرا، فرجعت إلى موسى، فقال مثله، فرجعت، فوضع عني عشرا، فرجعت إلى موسى فقال مثله، فرجعت، فوضع عني عشرا، فرجعت إلى موسى فقال مثله، فرجعت، فامرت بعشر صلوات كل يوم، فرجعت إلى موسى، فقال مثله، فرجعت، فامرت بخمس صلوات كل يوم، فرجعت إلى موسى، فقال: بم امرت؟ قال: امرت بخمس صلوات كل يوم، قال: إن امتك لا تستطيع خمس صلوات كل يوم، وإني قد جربت الناس قبلك، وعالجت بني إسرائيل اشد المعالجة، فارجع إلى ربك فسله التخفيف لامتك، قال: قلت: سالت ربي حتى استحييت، لكني ارضى واسلم، فلما جاوزت ناداني مناد: امضيت فريضتي، وخففت عن عبادي" .
Sayyiduna Anas bin Malik (may Allah be pleased with him) narrates the statement of Sayyiduna Malik bin Sa’sa’ah (may Allah be pleased with him): The Prophet (peace and blessings be upon him) informed the people about the incident of Mi’raj. The Prophet (peace and blessings be upon him) said: One day I was sleeping in the Hatim.
(The narrator sometimes used the word“Hijr”for Hatim.)
During that time, a person came to me and split me from here to here. (The narrator says) Jarud, who was present by my side, I asked him: What does this mean? He replied: From below the throat to the place where the pubic hair grows (the part was split open). (The Prophet, peace and blessings be upon him, says:) Then he took out my heart, then a tray made of gold was brought, filled with faith and wisdom, then my heart was washed, then it was (placed back in its place and sewn up), then an animal was brought to me, which was a little smaller than a mule and a little bigger than a donkey. It was white in color. So Jarud said to him: O Abu Hamzah! Was it Buraq? Sayyiduna Anas said: Yes. Its step would reach as far as the eye could see. (The Prophet, peace and blessings be upon him, says:) I was mounted on it, Jibreel (peace be upon him) took me along towards the lowest heaven, he asked for the door to be opened: It was asked: Who is it? He replied: Jibreel. It was asked: Who is with you? He replied: Sayyiduna Muhammad. It was asked: Has he been called? Sayyiduna Jibreel (peace be upon him) said: Yes. So it was said: Welcome to him! How excellent is he who has come, and the door was opened. When I reached there, Sayyiduna Adam (peace be upon him) was present there. Jibreel (peace be upon him) said: This is your forefather, Sayyiduna Adam (peace be upon him). Greet him. I greeted him, he replied to my greeting and then said: Welcome to the righteous son and righteous Prophet. Then Jibreel (peace be upon him) took me to the second heaven, he asked for the door to be opened: It was asked: Who is it?
He replied: Jibreel. It was asked: Who is with you? He replied: Sayyiduna Muhammad (peace and blessings be upon him). It was asked: Has he been called? He replied: Yes. So it was said: Welcome to him! How excellent is he who has come, and the door was opened.
When I reached there, Sayyiduna Yahya (peace be upon him) and Sayyiduna ‘Isa (peace be upon him) were present there. These two are maternal cousins. Jibreel (peace be upon him) said: This is Sayyiduna Yahya (peace be upon him) and this is Sayyiduna ‘Isa (peace be upon him). Greet both of them. I greeted them, and both of them replied, then both said: Welcome to the righteous brother and righteous Prophet. Then Jibreel (peace be upon him) took me to the third heaven and asked for the door to be opened: It was asked: Who is it? He replied: Jibreel! It was asked: Who is with you? He replied: Sayyiduna Muhammad (peace and blessings be upon him). It was asked: Has he been called? He replied: Yes. So it was said: Welcome to him! How excellent is he who has come, and the door was opened. When I reached there, Sayyiduna Yusuf (peace be upon him) was present there. Jibreel (peace be upon him) said: This is Sayyiduna Yusuf (peace be upon him). Greet him. I greeted him, he replied to my greeting, then he said: Peace be upon the righteous brother and righteous Prophet. Then Jibreel (peace be upon him) took me to the fourth heaven. He asked for the door to be opened: It was asked: Who is it? He replied: Jibreel. It was asked: Who is with you? He replied: Sayyiduna Muhammad (peace and blessings be upon him). It was asked: Has he been called? He replied: Yes.
So it was said: Welcome to him! How excellent is he who has come, and the door was opened.
When I reached there, Sayyiduna Idris (peace be upon him) was present there. Jibreel (peace be upon him) said: This is Sayyiduna Idris (peace be upon him), greet him.
I greeted him, he replied to my greeting and then said: Welcome to the righteous brother and righteous Prophet. Then Jibreel (peace be upon him) took me to the fifth heaven. He asked for the door to be opened: It was asked: Who is it? I replied: Jibreel. It was asked: Who is with you? He replied: Sayyiduna Muhammad (peace and blessings be upon him). It was asked: Has he been called? He replied: Yes. So it was said: Welcome to him! How excellent is he who has come, and the door was opened. When I reached there, Sayyiduna Harun (peace be upon him) was present there.
Jibreel (peace be upon him) said: This is Sayyiduna Harun (peace be upon him). Greet him. I greeted him, he replied to my greeting, then he said: Welcome to the brother and righteous Prophet.
Then Jibreel (peace be upon him) took me to the sixth heaven, he asked for the door to be opened: It was asked: Who is it? He replied: Jibreel.
It was asked: Who is with you?
He replied: Sayyiduna Muhammad (peace and blessings be upon him).
It was asked: Has he been called? He replied: Yes. So it was said: Welcome to him! How excellent is he who has come, and the door was opened. When I reached there, Sayyiduna Musa (peace be upon him) was present there. Jibreel (peace be upon him) said: This is Sayyiduna Musa (peace be upon him). Greet him. I greeted him,
he replied to my greeting, then he said: Welcome to the righteous brother and righteous Prophet. When I moved ahead from there, he began to weep. He was asked: Why are you weeping? He replied: I am weeping because this young man who has been sent after me, the members of his Ummah will enter Paradise in greater numbers than the members of my Ummah.
Then Jibreel (peace be upon him) took me to the seventh heaven. He asked for the door to be opened: It was asked: Who is it? He replied: Jibreel. It was asked: Who is with you? He replied: Sayyiduna Muhammad (peace and blessings be upon him). It was asked: Has he been called? He replied: Yes! Then it was said: Welcome to him! How excellent is he who has come, and the door was opened.
When I reached there, Sayyiduna Ibrahim (peace be upon him) was present there. Jibreel (peace be upon him) said: This is your forefather, Sayyiduna Ibrahim (peace be upon him). Greet him.
I greeted him. He replied to my greeting, then said: Welcome to the righteous son and righteous Prophet. Then I was raised towards Sidrat al-Muntaha, its fruit was as large as the jars of“Hijr”, and its leaves were like the ears of elephants. Jibreel (peace be upon him) said: This is Sidrat al-Muntaha.
There were four rivers there, two hidden and two apparent.
I asked: O Jibreel (peace be upon him), what are these? He replied: As for the two hidden rivers, they are two rivers of Paradise, and as for the two apparent rivers, they are the Nile and the Euphrates.
Then I was raised towards Bayt al-Ma’mur.
Here, a narrator named Qatadah stated: Hasan narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: The Prophet (peace and blessings be upon him) saw Bayt al-Ma’mur. Every day seventy thousand angels enter it and never return to it again.
After this, Qatadah returned to the hadith of Sayyiduna Anas (may Allah be pleased with him), in which are these words: The Prophet (peace and blessings be upon him) said:
Then a vessel of wine, a vessel of milk, and a vessel of honey were brought before me, so I took the milk. Jibreel (peace be upon him) said: This is the natural disposition upon which you and your Ummah will remain. Then fifty prayers were made obligatory upon me.
When I returned, I passed by Sayyiduna Musa (peace be upon him), so he asked: What have you been commanded? The Prophet (peace and blessings be upon him) replied: I have been commanded to perform fifty prayers every day.
So Sayyiduna Musa (peace be upon him) said: Your Ummah will not be able to perform fifty prayers every day. I have tested people before you and I have fully experienced Bani Israel.
Go back to your Lord and request a reduction for your Ummah. I returned (and made this request), so Allah Almighty reduced ten prayers.
Then I returned to Sayyiduna Musa (peace be upon him), and he said the same thing. I returned again, and Allah Almighty reduced (another) ten prayers. Then I returned to Sayyiduna Musa (peace be upon him), and he said the same thing. I returned again, and Allah Almighty reduced (another) ten prayers. Then I returned to Sayyiduna Musa (peace be upon him), and he said the same thing. I returned, and I was commanded to perform ten prayers daily.
I returned to Sayyiduna Musa (peace be upon him), and he said the same thing. I returned again, and I was commanded to perform five prayers daily.
I returned to Sayyiduna Musa (peace be upon him), he asked: What have you been commanded? The Prophet (peace and blessings be upon him) replied: I have been commanded to perform five prayers daily. So Sayyiduna Musa (peace be upon him) said: Your Ummah will not be able to perform five prayers daily. I have tested people before you and have fully experienced Bani Israel.
Go back to your Lord and request further reduction for your Ummah. The Prophet (peace and blessings be upon him) said: I said: I have requested so much from my Lord that now I feel shy.
I am content and I accept it. When I passed by from there, a caller called out: I have established My obligation and have reduced it for My servants.
(The narrator sometimes used the word“Hijr”for Hatim.)
During that time, a person came to me and split me from here to here. (The narrator says) Jarud, who was present by my side, I asked him: What does this mean? He replied: From below the throat to the place where the pubic hair grows (the part was split open). (The Prophet, peace and blessings be upon him, says:) Then he took out my heart, then a tray made of gold was brought, filled with faith and wisdom, then my heart was washed, then it was (placed back in its place and sewn up), then an animal was brought to me, which was a little smaller than a mule and a little bigger than a donkey. It was white in color. So Jarud said to him: O Abu Hamzah! Was it Buraq? Sayyiduna Anas said: Yes. Its step would reach as far as the eye could see. (The Prophet, peace and blessings be upon him, says:) I was mounted on it, Jibreel (peace be upon him) took me along towards the lowest heaven, he asked for the door to be opened: It was asked: Who is it? He replied: Jibreel. It was asked: Who is with you? He replied: Sayyiduna Muhammad. It was asked: Has he been called? Sayyiduna Jibreel (peace be upon him) said: Yes. So it was said: Welcome to him! How excellent is he who has come, and the door was opened. When I reached there, Sayyiduna Adam (peace be upon him) was present there. Jibreel (peace be upon him) said: This is your forefather, Sayyiduna Adam (peace be upon him). Greet him. I greeted him, he replied to my greeting and then said: Welcome to the righteous son and righteous Prophet. Then Jibreel (peace be upon him) took me to the second heaven, he asked for the door to be opened: It was asked: Who is it?
He replied: Jibreel. It was asked: Who is with you? He replied: Sayyiduna Muhammad (peace and blessings be upon him). It was asked: Has he been called? He replied: Yes. So it was said: Welcome to him! How excellent is he who has come, and the door was opened.
When I reached there, Sayyiduna Yahya (peace be upon him) and Sayyiduna ‘Isa (peace be upon him) were present there. These two are maternal cousins. Jibreel (peace be upon him) said: This is Sayyiduna Yahya (peace be upon him) and this is Sayyiduna ‘Isa (peace be upon him). Greet both of them. I greeted them, and both of them replied, then both said: Welcome to the righteous brother and righteous Prophet. Then Jibreel (peace be upon him) took me to the third heaven and asked for the door to be opened: It was asked: Who is it? He replied: Jibreel! It was asked: Who is with you? He replied: Sayyiduna Muhammad (peace and blessings be upon him). It was asked: Has he been called? He replied: Yes. So it was said: Welcome to him! How excellent is he who has come, and the door was opened. When I reached there, Sayyiduna Yusuf (peace be upon him) was present there. Jibreel (peace be upon him) said: This is Sayyiduna Yusuf (peace be upon him). Greet him. I greeted him, he replied to my greeting, then he said: Peace be upon the righteous brother and righteous Prophet. Then Jibreel (peace be upon him) took me to the fourth heaven. He asked for the door to be opened: It was asked: Who is it? He replied: Jibreel. It was asked: Who is with you? He replied: Sayyiduna Muhammad (peace and blessings be upon him). It was asked: Has he been called? He replied: Yes.
So it was said: Welcome to him! How excellent is he who has come, and the door was opened.
When I reached there, Sayyiduna Idris (peace be upon him) was present there. Jibreel (peace be upon him) said: This is Sayyiduna Idris (peace be upon him), greet him.
I greeted him, he replied to my greeting and then said: Welcome to the righteous brother and righteous Prophet. Then Jibreel (peace be upon him) took me to the fifth heaven. He asked for the door to be opened: It was asked: Who is it? I replied: Jibreel. It was asked: Who is with you? He replied: Sayyiduna Muhammad (peace and blessings be upon him). It was asked: Has he been called? He replied: Yes. So it was said: Welcome to him! How excellent is he who has come, and the door was opened. When I reached there, Sayyiduna Harun (peace be upon him) was present there.
Jibreel (peace be upon him) said: This is Sayyiduna Harun (peace be upon him). Greet him. I greeted him, he replied to my greeting, then he said: Welcome to the brother and righteous Prophet.
Then Jibreel (peace be upon him) took me to the sixth heaven, he asked for the door to be opened: It was asked: Who is it? He replied: Jibreel.
It was asked: Who is with you?
He replied: Sayyiduna Muhammad (peace and blessings be upon him).
It was asked: Has he been called? He replied: Yes. So it was said: Welcome to him! How excellent is he who has come, and the door was opened. When I reached there, Sayyiduna Musa (peace be upon him) was present there. Jibreel (peace be upon him) said: This is Sayyiduna Musa (peace be upon him). Greet him. I greeted him,
he replied to my greeting, then he said: Welcome to the righteous brother and righteous Prophet. When I moved ahead from there, he began to weep. He was asked: Why are you weeping? He replied: I am weeping because this young man who has been sent after me, the members of his Ummah will enter Paradise in greater numbers than the members of my Ummah.
Then Jibreel (peace be upon him) took me to the seventh heaven. He asked for the door to be opened: It was asked: Who is it? He replied: Jibreel. It was asked: Who is with you? He replied: Sayyiduna Muhammad (peace and blessings be upon him). It was asked: Has he been called? He replied: Yes! Then it was said: Welcome to him! How excellent is he who has come, and the door was opened.
When I reached there, Sayyiduna Ibrahim (peace be upon him) was present there. Jibreel (peace be upon him) said: This is your forefather, Sayyiduna Ibrahim (peace be upon him). Greet him.
I greeted him. He replied to my greeting, then said: Welcome to the righteous son and righteous Prophet. Then I was raised towards Sidrat al-Muntaha, its fruit was as large as the jars of“Hijr”, and its leaves were like the ears of elephants. Jibreel (peace be upon him) said: This is Sidrat al-Muntaha.
There were four rivers there, two hidden and two apparent.
I asked: O Jibreel (peace be upon him), what are these? He replied: As for the two hidden rivers, they are two rivers of Paradise, and as for the two apparent rivers, they are the Nile and the Euphrates.
Then I was raised towards Bayt al-Ma’mur.
Here, a narrator named Qatadah stated: Hasan narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: The Prophet (peace and blessings be upon him) saw Bayt al-Ma’mur. Every day seventy thousand angels enter it and never return to it again.
After this, Qatadah returned to the hadith of Sayyiduna Anas (may Allah be pleased with him), in which are these words: The Prophet (peace and blessings be upon him) said:
Then a vessel of wine, a vessel of milk, and a vessel of honey were brought before me, so I took the milk. Jibreel (peace be upon him) said: This is the natural disposition upon which you and your Ummah will remain. Then fifty prayers were made obligatory upon me.
When I returned, I passed by Sayyiduna Musa (peace be upon him), so he asked: What have you been commanded? The Prophet (peace and blessings be upon him) replied: I have been commanded to perform fifty prayers every day.
So Sayyiduna Musa (peace be upon him) said: Your Ummah will not be able to perform fifty prayers every day. I have tested people before you and I have fully experienced Bani Israel.
Go back to your Lord and request a reduction for your Ummah. I returned (and made this request), so Allah Almighty reduced ten prayers.
Then I returned to Sayyiduna Musa (peace be upon him), and he said the same thing. I returned again, and Allah Almighty reduced (another) ten prayers. Then I returned to Sayyiduna Musa (peace be upon him), and he said the same thing. I returned again, and Allah Almighty reduced (another) ten prayers. Then I returned to Sayyiduna Musa (peace be upon him), and he said the same thing. I returned, and I was commanded to perform ten prayers daily.
I returned to Sayyiduna Musa (peace be upon him), and he said the same thing. I returned again, and I was commanded to perform five prayers daily.
I returned to Sayyiduna Musa (peace be upon him), he asked: What have you been commanded? The Prophet (peace and blessings be upon him) replied: I have been commanded to perform five prayers daily. So Sayyiduna Musa (peace be upon him) said: Your Ummah will not be able to perform five prayers daily. I have tested people before you and have fully experienced Bani Israel.
Go back to your Lord and request further reduction for your Ummah. The Prophet (peace and blessings be upon him) said: I said: I have requested so much from my Lord that now I feel shy.
I am content and I accept it. When I passed by from there, a caller called out: I have established My obligation and have reduced it for My servants.
تخریج الحدیث: از جامع خادم الحرمين الشريفين: «أخرجه البخاري فى (صحيحه) برقم: 349، 1636، 3207، 3342، 3393، 3430، 3570، 3887، 7517، ومسلم فى (صحيحه) برقم: 162، 163، 164، وابن خزيمة فى (صحيحه) برقم: 301، 302، وابن حبان فى (صحيحه) برقم: 48، 7406، 7415، والحاكم فى (مستدركه) برقم: 271، 272، 3635، 3763، 6724، والنسائي فى (المجتبیٰ) برقم: 447، 448، 449، 451، والنسائي فى (الكبریٰ) برقم: 309، 310، 312، 11466، والترمذي فى (جامعه) برقم: 213، 3346، وابن ماجه فى (سننه) برقم: 1399، والبيهقي فى(سننه الكبير) برقم: 1279، 1718، 1719، 13518، والدارقطني فى (سننه) برقم: 33، وأحمد فى (مسنده) برقم: 12495»
ذكر خبر أوهم عالما من الناس أنه مضاد لخبر مالك بن صعصعة الذي ذكرناه-
Narration that may appear to contradict the narration of Malik ibn Sa’sa’ah.
Hadith Number: 49
اخبرنا ابو خليفة ، حدثنا مسدد ، حدثنا عيسى بن يونس ، عن سليمان التيمي ، عن انس بن مالك ، قال: قال رسول الله صلى الله عليه وسلم: " مررت ليلة اسري بي على موسى عليه السلام يصلي في قبره" .
Sayyiduna Anas bin Malik (may Allah be pleased with him) narrates: The Prophet Muhammad (peace and blessings be upon him) said:
"On the night of Mi'raj, when I passed by Sayyiduna Musa (peace be upon him), he was performing prayer in his grave."
"On the night of Mi'raj, when I passed by Sayyiduna Musa (peace be upon him), he was performing prayer in his grave."
تخریج الحدیث: از جامع خادم الحرمين الشريفين: «أخرجه مسلم فى (صحيحه) برقم: 2375، 2375، 2375، وابن حبان فى (صحيحه) برقم: 49، 50، والنسائي فى (المجتبیٰ) برقم: 1630، 1631، 1632، 1633، 1634، والنسائي فى (الكبریٰ) برقم: 1330، 1331، وأحمد فى (مسنده) برقم: 12393، 12699، 13800، وأبو يعلى فى (مسنده) برقم: 3325، 4084، 4085، والبزار فى (مسنده) برقم: 6990، وعبد الرزاق فى (مصنفه) برقم: 6727، وابن أبى شيبة فى (مصنفه) برقم: 37730، والطحاوي فى (شرح مشكل الآثار) برقم: 5013»
ذكر الموضع الذي فيه رأى المصطفى صلى الله عليه وسلم موسى صلى الله عليه وسلم يصلي في قبره-
The place where the Prophet saw Musa praying in his grave.
Hadith Number: 50
اخبرنا ابو يعلى ، حدثنا هدبة ، وشيبان ، قالا: حدثنا حماد بن سلمة ، عن ثابت ، عن انس بن مالك ، قال: قال رسول الله صلى الله عليه وسلم: " مررت بموسى ليلة اسري بي وهو قائم يصلي في قبره عند الكثيب الاحمر" قال ابو حاتم: الله جل وعلا قادر على ما يشاء، ربما يعد الشيء لوقت معلوم، ثم يقضي كون بعض ذلك الشيء قبل مجيء ذلك الوقت، كوعده إحياء الموتى يوم القيامة وجعله محدودا، ثم قضى كون مثله في بعض الاحوال، مثل من ذكره الله وجعله الله جل وعلا في كتابه، حيث يقول: او كالذي مر على قرية وهي خاوية على عروشها قال انى يحيي هذه الله بعد موتها فاماته الله مائة عام ثم بعثه قال كم لبثت قال لبثت يوما او بعض يوم قال بل لبثت مائة عام سورة البقرة آية 259 إلى آخر الآية، وكإحياء الله جل وعلا لعيسى ابن مريم صلوات الله عليه بعض الاموات، فلما صح وجود كون هذه الحالة في البشر، اراده الله جل وعلا قبل يوم القيامة، لم ينكر ان الله جل وعلا احيا موسى في قبره حتى مر عليه المصطفى صلى الله عليه وسلم ليلة اسري به، وذاك ان قبر موسى بمدين بين المدينة وبين بيت المقدس، فرآه صلى الله عليه وسلم يدعو في قبره إذ الصلاة دعاء، فلما دخل صلى الله عليه وسلم بيت المقدس واسري به، اسري بموسى حتى رآه في السماء السادسة، وجرى بينه وبينه من الكلام ما تقدم ذكرنا له، وكذلك رؤيته سائر الانبياء الذين في خبر مالك بن صعصعة، فاما قوله صلى الله عليه وسلم في خبر مالك بن صعصعة:" بينما انا في الحطيم إذ اتاني آت، فشق ما بين هذه إلى هذه"، فكان ذلك له فضيلة فضل بها على غيره، وانه من معجزات النبوة، إذ البشر شق عن موضع القلب منهم، ثم استخرج قلوبهم ماتوا، وقوله:" ثم حشي" يريد: ان الله جل وعلا حشا قلبه اليقين والمعرفة، الذي كان استقراره في طست الذهب، فنقل إلى قلبه، ثم اتي بدابة يقال لها: البراق، فحمل عليه من الحطيم او الحجر، وهما جميعا في المسجد الحرام، فانطلق به جبريل حتى اتى به على قبر موسى على حسب ما وصفناه، ثم دخل مسجد بيت المقدس، فخرق جبريل الصخرة بإصبعه، وشد بها البراق، ثم صعد به إلى السماء، ذكر شد البراق بالصخرة في خبر بريدة، ورؤيته موسى صلى الله عليه وسلم يصلي في قبره ليسا جميعا في خبر مالك بن صعصعة، فلما صعد به إلى السماء الدنيا، استفتح جبريل، قيل: من هذا؟ قال: جبريل، قيل: ومن معك؟ قال: محمد صلى الله عليه وسلم، قيل: وقد ارسل إليه؟ يريد به: وقد ارسل إليه ليسرى به إلى السماء، لا انهم لم يعلموا برسالته إلى ذلك الوقت، لان الإسراء كان بعد نزول الوحي بسبع سنين، فلما فتح له فراى آدم على حسب ما وصفنا قبل، وكذلك رؤيته في السماء الثانية يحيى بن زكريا، وعيسى ابن مريم، وفي السماء الثالثة يوسف بن يعقوب، وفي السماء الرابعة إدريس، ثم في السماء الخامسة هارون، ثم في السماء السادسة موسى، ثم في السماء السابعة إبراهيم، إذ جائز ان الله جل وعلا احياهم لان يراهم المصطفى صلى الله عليه وسلم في تلك الليلة، فيكون ذلك آية معجزة يستدل بها على نبوته على حسب ما اصلنا قبل، ثم رفع له سدرة المنتهى، فرآها على الحالة التي وصف، ثم فرض عليه خمسون صلاة، وهذا امر ابتلاء اراد الله جل وعلا ابتلاء صفيه محمد صلى الله عليه وسلم حيث فرض عليه خمسين صلاة، إذ كان في علم الله السابق انه لا يفرض على امته إلا خمس صلوات فقط، فامره بخمسين صلاة امر ابتلاء، وهذا كما نقول: إن الله جل وعلا قد يامر بالامر يريد ان ياتي المامور به إلى امره من غير ان يريد وجود كونه، كما امر الله جل وعلا خليله إبراهيم بذبح ابنه، امره بهذا الامر اراد به الانتهاء إلى امره دون وجود كونه، فلما اسلما، وتله للجبين، فداه بالذبح العظيم، إذ لو اراد الله جل وعلا كون ما امر، لوجد ابنه مذبوحا، فكذلك فرض الصلاة خمسين اراد به الانتهاء إلى امره دون وجود كونه، فلما رجع إلى موسى، واخبره انه امر بخمسين صلاة كل يوم، الهم الله موسى ان يسال محمدا صلى الله عليهما وسلم بسؤال ربه التخفيف لامته، فجعل جل وعلا قول موسى عليه السلام له سببا لبيان الوجود لصحة ما قلنا: إن الفرض من الله على عباده اراد إتيانه خمسا لا خمسين، فرجع إلى الله جل وعلا فساله، فوضع عنه عشرا، وهذا ايضا امر ابتلاء اريد به الانتهاء إليه دون وجود كونه، ثم جعل سؤال موسى عليه السلام إياه سببا لنفاذ قضاء الله جل وعلا في سابق علمه، ان الصلاة تفرض على هذه الامة خمسا لا خمسين، حتى رجع في التخفيف إلى خمس صلوات، ثم الهم الله جل وعلا صفيه صلى الله عليه وسلم حينئذ حتى قال لموسى:" قد سالت ربي حتى استحييت، لكني ارضى واسلم"، فلما جاوز ناداه مناد: امضيت فريضتي، اراد به الخمس صلوات، وخففت عن عبادي، يريد: عن عبادي من امر الابتلاء الذي امرتهم به من خمسين صلاة التي ذكرناها، وجملة هذه الاشياء في الإسراء رآها رسول الله صلى الله عليه وسلم بجسمه عيانا دون ان يكون ذلك رؤيا او تصويرا صور له، إذ لو كان ليلة الإسراء وما راى فيها نوما دون اليقظة، لاستحال ذلك، لان البشر قد يرون في المنام السماوات والملائكة والانبياء والجنة والنار وما اشبه هذه الاشياء، فلو كان رؤية المصطفى صلى الله عليه وسلم ما وصففي ليلة الإسراء في النوم دون اليقظة، لكانت هذه حالة يستوي فيها معه البشر، إذ هم يرون في مناماتهم مثلها، واستحال فضله، ولم تكن تلك حالة معجزة يفضل بها على غيره، ضد قول من ابطل هذه الاخبار، وانكر قدرة الله جل وعلا وإمضاء حكمه لما يحب كما يحب، جل ربنا وتعالى عن مثل هذا واشباهه.
Sayyiduna Anas bin Malik (may Allah be pleased with him) narrates: The Prophet Muhammad (peace and blessings be upon him) said:
“On the night of Mi’raj, I passed by the grave of Sayyiduna Musa (peace be upon him), and he was standing in his grave near the red sandhill, performing prayer.”
(Imam Ibn Hibban, may Allah have mercy on him, says:) Allah Almighty is capable of whatever He wills. Sometimes, He promises a specific time for something, then decrees that a part of that thing occurs before the appointed time arrives.
Just as He has promised that He will resurrect the dead on the Day of Resurrection, and He has set a limit for that. Then He decreed that in some cases, a similar situation may occur. In this way, Allah Almighty has mentioned this,
and has stated this in His Book, He says:
“Or like the one who passed by a town that had fallen into ruin. He said: How will Allah bring this to life after its death? So Allah caused him to die for a hundred years, then revived him and asked: How long have you remained? He replied: I have remained a day or part of a day. He said: No, you have remained a hundred years.”
This is until the end of the verse.
Or just as Allah Almighty brought some of the dead to life for Sayyiduna Isa bin Maryam (peace be upon him). So when such a state is possible among humans, when Allah Almighty wills this thing before the Resurrection, then it cannot be denied that Allah Almighty brought Sayyiduna Musa (peace be upon him) to life in his grave until the night of Mi’raj when the Prophet Muhammad (peace and blessings be upon him) passed by him.
The reason for this is that the grave of Sayyiduna Musa (peace be upon him) is between Madinah Munawwarah and Bayt al-Maqdis. So the Prophet Muhammad (peace and blessings be upon him) saw him supplicating in his grave, because“salat”here means supplication. So when the Prophet Muhammad (peace and blessings be upon him) entered Bayt al-Maqdis on the night of Mi’raj, on that same night Sayyiduna Musa (peace be upon him) was also made to travel until the Prophet Muhammad (peace and blessings be upon him) saw Sayyiduna Musa (peace be upon him) on the sixth heaven, and there was conversation between them, which we have mentioned earlier. Similarly, in the narration transmitted from Sayyiduna Malik bin Sa’sa’ah (may Allah be pleased with him), in which all the Prophets are mentioned as being seen (this is also what is meant).
As for the statement of the Prophet Muhammad (peace and blessings be upon him) in the narration transmitted from Sayyiduna Malik bin Sa’sa’ah (may Allah be pleased with him):“Once I was in the Hatim, during which a man came to me and split me from here to here.”This is a virtue of the Prophet Muhammad (peace and blessings be upon him), in which you were given superiority over all others, and this is among the miracles of Prophethood. Because when the place of a human’s heart is split, and if people’s hearts are taken out, they die.
The statement of the Prophet Muhammad (peace and blessings be upon him):
“Then it was sewn up.”
This means: Allah Almighty sewed your heart with certainty and knowledge, which were in a golden basin and were transferred to the blessed heart of the Prophet Muhammad (peace and blessings be upon him).
Then an animal was brought whose name was Buraq. The Prophet Muhammad (peace and blessings be upon him) was mounted on it from the“Hatim”or“Hijr.”Both these places are not inside Masjid al-Haram.
So Jibril (peace be upon him) brought you along until he passed by the grave of Sayyiduna Musa (peace be upon him), as we have mentioned earlier. Then the Prophet Muhammad (peace and blessings be upon him) entered Masjid Bayt al-Maqdis, so Jibril (peace be upon him) opened the hole in the stone with his finger
and tied Buraq to it, then he took the Prophet Muhammad (peace and blessings be upon him) up towards the heavens. In the narration transmitted from Buraydah, there is mention of tying Buraq to the stone and the Prophet Muhammad (peace and blessings be upon him) seeing Sayyiduna Musa (peace be upon him) performing prayer in his grave; both these things are not in the narration transmitted from Sayyiduna Malik bin Sa’sa’ah (may Allah be pleased with him).
Then when Jibril (peace be upon him) took the Prophet Muhammad (peace and blessings be upon him) up towards the lowest heaven, Jibril (peace be upon him) asked for the door to be opened: So it was asked: Who is it? He replied: Jibril.
It was asked: Who is with you? He replied: Sayyiduna Muhammad (peace and blessings be upon him). It was asked: Has he been called? This means: Has he been given the message? So that he may be shown the heavens.
This does not mean that those people were unaware of the Prophethood of the Prophet Muhammad (peace and blessings be upon him) until then. The reason is: the event of Mi’raj occurred seven years after the beginning of revelation.
When the door was opened, the Prophet Muhammad (peace and blessings be upon him) saw Sayyiduna Adam (peace be upon him), which we have mentioned earlier.
Similarly, you saw Sayyiduna Yahya bin Zakariya (peace be upon him) and Sayyiduna Isa bin Maryam (peace be upon him) in the second heaven.
In the third heaven, you saw Sayyiduna Yusuf bin Ya’qub (peace be upon him).
In the fourth heaven, Sayyiduna Idris (peace be upon him); in the fifth heaven, Sayyiduna Harun (peace be upon him); in the sixth heaven, Sayyiduna Musa (peace be upon him);
in the seventh heaven, Sayyiduna Ibrahim (peace be upon him)—all this is mentioned in the narrations.
It is possible that Allah Almighty brought these personalities to life so that the Noble Mustafa (peace and blessings be upon him) could see them that night, and this would become a miraculous sign by which your Prophethood would be proven, as we have mentioned earlier. Then the Prophet Muhammad (peace and blessings be upon him) was raised up to Sidrat al-Muntaha, and you saw it in the state which you described.
Then fifty prayers were made obligatory upon you. This was a command as a trial. Allah Almighty put His beloved Sayyiduna Muhammad (peace and blessings be upon him) to a test by making fifty prayers obligatory upon you, because in the prior knowledge of Allah Almighty, it was already decreed that only five prayers would be made obligatory upon the Ummah of the Prophet Muhammad (peace and blessings be upon him), but He gave you the command of fifty prayers as a test. Just as we say: Allah Almighty gives a command, and the purpose is that the commanded act be carried out.
It does not mean that it will necessarily exist, just as Allah Almighty commanded His Khalil, Sayyiduna Ibrahim (peace be upon him), to sacrifice his son, so he was given that command.
The purpose was to reach the limit of following the command; it did not mean that it would actually happen. So when both of them accepted the command and Sayyiduna Isma’il (peace be upon him) laid his forehead down, Allah Almighty gave a great sacrifice as a ransom.
Because if Allah Almighty had willed the occurrence of what He commanded, then Sayyiduna Ibrahim (peace be upon him) would have found his son slaughtered.
Similarly, the command to make fifty prayers obligatory is so that the command may be referred to, not that it actually exists.
When the Prophet Muhammad (peace and blessings be upon him) returned to Sayyiduna Musa (peace be upon him) and informed him that you have been commanded to perform fifty prayers daily, Allah Almighty inspired Sayyiduna Musa (peace be upon him) to request Sayyiduna Muhammad (peace and blessings be upon him) to ask his Lord for a reduction for his Ummah, so Allah Almighty made the statement of Sayyiduna Musa (peace be upon him) to the Prophet Muhammad (peace and blessings be upon him) the cause of this.
So this proves what we have said, that Allah Almighty intended to make five prayers obligatory upon His servants.
He did not intend to make fifty prayers obligatory. Then when the Prophet Muhammad (peace and blessings be upon him) returned to Allah Almighty and requested this, Allah Almighty forgave ten prayers, so this command was also a command of trial, by which it was intended that the command of Allah Almighty be referred to, not that it would actually exist.
Then the question of Sayyiduna Musa (peace be upon him) to the Prophet Muhammad (peace and blessings be upon him) became the cause for the implementation of Allah Almighty’s decision, the decision which was already in His knowledge that five prayers would be obligatory upon this Ummah, not fifty, until the Prophet Muhammad (peace and blessings be upon him) returned with the command of reduction to five prayers.
So Allah Almighty placed this in the heart of His beloved (peace and blessings be upon him), until he said to Sayyiduna Musa (peace be upon him): I have asked my Lord so many times; now I feel shy. Now I am content and now I accept. When you moved forward, a caller announced: I have established My obligation, meaning the five prayers. And I have given relief to My servants, meaning: I have given relief to My servants regarding the command of trial, which I had commanded them that fifty prayers would be obligatory upon them, as we have mentioned earlier. So all these events occurred on the night of Mi’raj, which the Prophet Muhammad (peace and blessings be upon him) saw with his physical body. It was not a dream or a vision presented before you. Because if the events of the night of Mi’raj and what the Prophet Muhammad (peace and blessings be upon him) saw during it had occurred in a state of sleep, not in wakefulness, then it would be impossible (to consider it a miracle), because people see the heavens, angels, prophets, paradise, hell, and such things in dreams.
So if the Prophet Muhammad (peace and blessings be upon him) had seen all these things in a dream, not in a state of wakefulness, then in this regard, others would be equal to you, and they too could see such things in their dreams. Thus, the distinction of the Prophet Muhammad (peace and blessings be upon him) would not be apparent, and this state would not be considered a miracle for which you were given superiority over others. This is contrary to the view of the one who declared these narrations to be false; he has denied the power of Allah Almighty and denied the implementation of Allah Almighty’s decree that He can do whatever He wills, however He wills. Our Lord is exalted above such things and those resembling them.
“On the night of Mi’raj, I passed by the grave of Sayyiduna Musa (peace be upon him), and he was standing in his grave near the red sandhill, performing prayer.”
(Imam Ibn Hibban, may Allah have mercy on him, says:) Allah Almighty is capable of whatever He wills. Sometimes, He promises a specific time for something, then decrees that a part of that thing occurs before the appointed time arrives.
Just as He has promised that He will resurrect the dead on the Day of Resurrection, and He has set a limit for that. Then He decreed that in some cases, a similar situation may occur. In this way, Allah Almighty has mentioned this,
and has stated this in His Book, He says:
“Or like the one who passed by a town that had fallen into ruin. He said: How will Allah bring this to life after its death? So Allah caused him to die for a hundred years, then revived him and asked: How long have you remained? He replied: I have remained a day or part of a day. He said: No, you have remained a hundred years.”
This is until the end of the verse.
Or just as Allah Almighty brought some of the dead to life for Sayyiduna Isa bin Maryam (peace be upon him). So when such a state is possible among humans, when Allah Almighty wills this thing before the Resurrection, then it cannot be denied that Allah Almighty brought Sayyiduna Musa (peace be upon him) to life in his grave until the night of Mi’raj when the Prophet Muhammad (peace and blessings be upon him) passed by him.
The reason for this is that the grave of Sayyiduna Musa (peace be upon him) is between Madinah Munawwarah and Bayt al-Maqdis. So the Prophet Muhammad (peace and blessings be upon him) saw him supplicating in his grave, because“salat”here means supplication. So when the Prophet Muhammad (peace and blessings be upon him) entered Bayt al-Maqdis on the night of Mi’raj, on that same night Sayyiduna Musa (peace be upon him) was also made to travel until the Prophet Muhammad (peace and blessings be upon him) saw Sayyiduna Musa (peace be upon him) on the sixth heaven, and there was conversation between them, which we have mentioned earlier. Similarly, in the narration transmitted from Sayyiduna Malik bin Sa’sa’ah (may Allah be pleased with him), in which all the Prophets are mentioned as being seen (this is also what is meant).
As for the statement of the Prophet Muhammad (peace and blessings be upon him) in the narration transmitted from Sayyiduna Malik bin Sa’sa’ah (may Allah be pleased with him):“Once I was in the Hatim, during which a man came to me and split me from here to here.”This is a virtue of the Prophet Muhammad (peace and blessings be upon him), in which you were given superiority over all others, and this is among the miracles of Prophethood. Because when the place of a human’s heart is split, and if people’s hearts are taken out, they die.
The statement of the Prophet Muhammad (peace and blessings be upon him):
“Then it was sewn up.”
This means: Allah Almighty sewed your heart with certainty and knowledge, which were in a golden basin and were transferred to the blessed heart of the Prophet Muhammad (peace and blessings be upon him).
Then an animal was brought whose name was Buraq. The Prophet Muhammad (peace and blessings be upon him) was mounted on it from the“Hatim”or“Hijr.”Both these places are not inside Masjid al-Haram.
So Jibril (peace be upon him) brought you along until he passed by the grave of Sayyiduna Musa (peace be upon him), as we have mentioned earlier. Then the Prophet Muhammad (peace and blessings be upon him) entered Masjid Bayt al-Maqdis, so Jibril (peace be upon him) opened the hole in the stone with his finger
and tied Buraq to it, then he took the Prophet Muhammad (peace and blessings be upon him) up towards the heavens. In the narration transmitted from Buraydah, there is mention of tying Buraq to the stone and the Prophet Muhammad (peace and blessings be upon him) seeing Sayyiduna Musa (peace be upon him) performing prayer in his grave; both these things are not in the narration transmitted from Sayyiduna Malik bin Sa’sa’ah (may Allah be pleased with him).
Then when Jibril (peace be upon him) took the Prophet Muhammad (peace and blessings be upon him) up towards the lowest heaven, Jibril (peace be upon him) asked for the door to be opened: So it was asked: Who is it? He replied: Jibril.
It was asked: Who is with you? He replied: Sayyiduna Muhammad (peace and blessings be upon him). It was asked: Has he been called? This means: Has he been given the message? So that he may be shown the heavens.
This does not mean that those people were unaware of the Prophethood of the Prophet Muhammad (peace and blessings be upon him) until then. The reason is: the event of Mi’raj occurred seven years after the beginning of revelation.
When the door was opened, the Prophet Muhammad (peace and blessings be upon him) saw Sayyiduna Adam (peace be upon him), which we have mentioned earlier.
Similarly, you saw Sayyiduna Yahya bin Zakariya (peace be upon him) and Sayyiduna Isa bin Maryam (peace be upon him) in the second heaven.
In the third heaven, you saw Sayyiduna Yusuf bin Ya’qub (peace be upon him).
In the fourth heaven, Sayyiduna Idris (peace be upon him); in the fifth heaven, Sayyiduna Harun (peace be upon him); in the sixth heaven, Sayyiduna Musa (peace be upon him);
in the seventh heaven, Sayyiduna Ibrahim (peace be upon him)—all this is mentioned in the narrations.
It is possible that Allah Almighty brought these personalities to life so that the Noble Mustafa (peace and blessings be upon him) could see them that night, and this would become a miraculous sign by which your Prophethood would be proven, as we have mentioned earlier. Then the Prophet Muhammad (peace and blessings be upon him) was raised up to Sidrat al-Muntaha, and you saw it in the state which you described.
Then fifty prayers were made obligatory upon you. This was a command as a trial. Allah Almighty put His beloved Sayyiduna Muhammad (peace and blessings be upon him) to a test by making fifty prayers obligatory upon you, because in the prior knowledge of Allah Almighty, it was already decreed that only five prayers would be made obligatory upon the Ummah of the Prophet Muhammad (peace and blessings be upon him), but He gave you the command of fifty prayers as a test. Just as we say: Allah Almighty gives a command, and the purpose is that the commanded act be carried out.
It does not mean that it will necessarily exist, just as Allah Almighty commanded His Khalil, Sayyiduna Ibrahim (peace be upon him), to sacrifice his son, so he was given that command.
The purpose was to reach the limit of following the command; it did not mean that it would actually happen. So when both of them accepted the command and Sayyiduna Isma’il (peace be upon him) laid his forehead down, Allah Almighty gave a great sacrifice as a ransom.
Because if Allah Almighty had willed the occurrence of what He commanded, then Sayyiduna Ibrahim (peace be upon him) would have found his son slaughtered.
Similarly, the command to make fifty prayers obligatory is so that the command may be referred to, not that it actually exists.
When the Prophet Muhammad (peace and blessings be upon him) returned to Sayyiduna Musa (peace be upon him) and informed him that you have been commanded to perform fifty prayers daily, Allah Almighty inspired Sayyiduna Musa (peace be upon him) to request Sayyiduna Muhammad (peace and blessings be upon him) to ask his Lord for a reduction for his Ummah, so Allah Almighty made the statement of Sayyiduna Musa (peace be upon him) to the Prophet Muhammad (peace and blessings be upon him) the cause of this.
So this proves what we have said, that Allah Almighty intended to make five prayers obligatory upon His servants.
He did not intend to make fifty prayers obligatory. Then when the Prophet Muhammad (peace and blessings be upon him) returned to Allah Almighty and requested this, Allah Almighty forgave ten prayers, so this command was also a command of trial, by which it was intended that the command of Allah Almighty be referred to, not that it would actually exist.
Then the question of Sayyiduna Musa (peace be upon him) to the Prophet Muhammad (peace and blessings be upon him) became the cause for the implementation of Allah Almighty’s decision, the decision which was already in His knowledge that five prayers would be obligatory upon this Ummah, not fifty, until the Prophet Muhammad (peace and blessings be upon him) returned with the command of reduction to five prayers.
So Allah Almighty placed this in the heart of His beloved (peace and blessings be upon him), until he said to Sayyiduna Musa (peace be upon him): I have asked my Lord so many times; now I feel shy. Now I am content and now I accept. When you moved forward, a caller announced: I have established My obligation, meaning the five prayers. And I have given relief to My servants, meaning: I have given relief to My servants regarding the command of trial, which I had commanded them that fifty prayers would be obligatory upon them, as we have mentioned earlier. So all these events occurred on the night of Mi’raj, which the Prophet Muhammad (peace and blessings be upon him) saw with his physical body. It was not a dream or a vision presented before you. Because if the events of the night of Mi’raj and what the Prophet Muhammad (peace and blessings be upon him) saw during it had occurred in a state of sleep, not in wakefulness, then it would be impossible (to consider it a miracle), because people see the heavens, angels, prophets, paradise, hell, and such things in dreams.
So if the Prophet Muhammad (peace and blessings be upon him) had seen all these things in a dream, not in a state of wakefulness, then in this regard, others would be equal to you, and they too could see such things in their dreams. Thus, the distinction of the Prophet Muhammad (peace and blessings be upon him) would not be apparent, and this state would not be considered a miracle for which you were given superiority over others. This is contrary to the view of the one who declared these narrations to be false; he has denied the power of Allah Almighty and denied the implementation of Allah Almighty’s decree that He can do whatever He wills, however He wills. Our Lord is exalted above such things and those resembling them.
تخریج الحدیث: از جامع خادم الحرمين الشريفين: «أخرجه مسلم فى (صحيحه) برقم: 2375، 2375، 2375، وابن حبان فى (صحيحه) برقم: 49، 50، والنسائي فى (المجتبیٰ) برقم: 1630، 1631، 1632، 1633، 1634، والنسائي فى (الكبریٰ) برقم: 1330، 1331، وأحمد فى (مسنده) برقم: 12393، 12699، 13800، وأبو يعلى فى (مسنده) برقم: 3325، 4084، 4085، والبزار فى (مسنده) برقم: 6990، وعبد الرزاق فى (مصنفه) برقم: 6727، وابن أبى شيبة فى (مصنفه) برقم: 37730، والطحاوي فى (شرح مشكل الآثار) برقم: 5013»
ذكر وصف المصطفى صلى الله عليه وسلم موسى وعيسى وإبراهيم صلوات الله عليهم حيث رآهم ليلة أسري به-
Description of Musa, Isa, and Ibrahim as seen by the Prophet during the Night Journey.
Hadith Number: 51
اخبرنا عبد الله بن محمد الازدي ، حدثنا إسحاق بن إبراهيم ، انبانا عبد الرزاق ، انبانا معمر ، عن الزهري ، عن سعيد بن المسيب ، عن ابي هريرة ، قال: قال رسول الله صلى الله عليه وسلم: " ليلة اسري بي لقيت موسى رجل الراس، كانه من رجال شنوءة، ولقيت عيسى، فرجل احمر، كانه خرج من ديماس يعني من حمام ورايت إبراهيم وانا اشبه ولده به، فاتيت بآناءين: احدهما خمر، والآخر لبن، فقيل لي: خذ ايهما شئت، فاخذت اللبن، فقيل لي: هديت الفطرة، اما إنك لو اخذت الخمر غوت امتك" .
Sayyiduna Abu Hurairah, may Allah be pleased with him, narrates: The Prophet Muhammad, peace and blessings be upon him, said:
“The night I was taken on the Night Journey, I met Sayyiduna Musa, peace be upon him. He was a man whose hair was not curly. It seemed as if he belonged to the tribe of Shanu’ah (that is, he was a tall man).
I met Sayyiduna ‘Isa, peace be upon him, and he was a man of reddish complexion, as if he had just come out of a bathhouse (that is, his body and hair appeared wet).
I saw Sayyiduna Ibrahim, peace be upon him, and among his descendants, I resemble him the most.
Two vessels were brought to me, one containing wine and the other milk. I was told: Drink from whichever you wish. I chose the milk, and it was said to me: You have been guided to your natural disposition. If you had chosen the wine, your Ummah would have gone astray.”
“The night I was taken on the Night Journey, I met Sayyiduna Musa, peace be upon him. He was a man whose hair was not curly. It seemed as if he belonged to the tribe of Shanu’ah (that is, he was a tall man).
I met Sayyiduna ‘Isa, peace be upon him, and he was a man of reddish complexion, as if he had just come out of a bathhouse (that is, his body and hair appeared wet).
I saw Sayyiduna Ibrahim, peace be upon him, and among his descendants, I resemble him the most.
Two vessels were brought to me, one containing wine and the other milk. I was told: Drink from whichever you wish. I chose the milk, and it was said to me: You have been guided to your natural disposition. If you had chosen the wine, your Ummah would have gone astray.”
تخریج الحدیث: از جامع خادم الحرمين الشريفين: «أخرجه البخاري فى (صحيحه) برقم: 3394، 3437، 4709، 5576، 5603، ومسلم فى (صحيحه) برقم: 168، 168، 168، وابن حبان فى (صحيحه) برقم: 51، 52، والنسائي فى (المجتبیٰ) برقم: 5673، والنسائي فى (الكبریٰ) برقم: 5147، 7592، 7596، والترمذي فى (جامعه) برقم: 3130، والدارمي فى (مسنده) برقم: 2133، والبيهقي فى(سننه الكبير) برقم: 17425، وأحمد فى (مسنده) برقم: 7904، 10797، والطيالسي فى (مسنده) برقم: 1920، والبزار فى (مسنده) برقم: 7727»
ذكر البيان بأن قوله صلى الله عليه وسلم فقيل هديت الفطرة أراد به أن جبريل قال له ذلك-
Clarification that "guided to the natural way" means Jibril said this to the Prophet.
Hadith Number: 52
اخبرنا محمد بن عبيد الله بن الفضل الكلاعي بحمص، حدثنا كثير بن عبيد المذحجي ، حدثنا محمد بن حرب ، عن الزبيدي ، عن الزهري ، عن سعيد بن المسيب ، انه سمع ابا هريرة ، يقول: " اتي رسول الله صلى الله عليه وسلم ليلة اسري به بقدحين من خمر ولبن، فنظر إليهما، ثم اخذ اللبن، فقال له جبريل عليه السلام: هديت الفطرة، ولو اخذت الخمر غوت امتك" .
Abu Hurairah (may Allah be pleased with him) narrates: On the night when the Prophet (peace and blessings be upon him) was taken on the Night Journey (Mi'raj), two cups were presented to him—one containing wine and the other milk. The Prophet (peace and blessings be upon him) looked at both of them, then he took the milk. So Jibreel (Gabriel), peace be upon him, said to him: "You have been guided to your natural disposition. If you had taken the wine, your ummah would have gone astray."
تخریج الحدیث: از جامع خادم الحرمين الشريفين: «أخرجه البخاري فى (صحيحه) برقم: 3394، 3437، 4709، 5576، 5603، ومسلم فى (صحيحه) برقم: 168، 168، 168، وابن حبان فى (صحيحه) برقم: 51، 52، والنسائي فى (المجتبیٰ) برقم: 5673، والنسائي فى (الكبریٰ) برقم: 5147، 7592، 7596، والترمذي فى (جامعه) برقم: 3130، والدارمي فى (مسنده) برقم: 2133، والبيهقي فى(سننه الكبير) برقم: 17425، وأحمد فى (مسنده) برقم: 7904، 10797، والطيالسي فى (مسنده) برقم: 1920، والبزار فى (مسنده) برقم: 7727»
ذكر وصف الخطباء الذين يتكلون على القول دون العمل حيث رآهم صلى الله عليه وسلم ليلة أسري به-
Description of preachers who speak without acting, as seen by the Prophet during the Night Journey.
Hadith Number: 53
اخبرنا الحسن بن سفيان ، حدثنا محمد بن المنهال الضرير ، حدثنا يزيد بن زريع ، حدثنا هشام الدستوائي ، حدثنا المغيرة ختن مالك بن دينار، عن مالك بن دينار ، عن انس بن مالك ، قال: قال رسول الله صلى الله عليه وسلم: " رايت ليلة اسري بي رجالا تقرض شفاههم بمقارض من نار، فقلت: من هؤلاء يا جبريل؟"، فقال: الخطباء من امتك، يامرون الناس بالبر وينسون انفسهم، وهم يتلون الكتاب افلا يعقلون قال الشيخ: روى هذا الخبر ابو عتاب الدلال، عن هشام، عن المغيرة، عن مالك بن دينار، عن ثمامة، عن انس، ووهم فيه لان يزيد بن زريع اتقن من مائتين من مثل ابي عتاب وذويه.
Sayyiduna Anas bin Malik (may Allah be pleased with him) narrates: The Prophet Muhammad (peace and blessings be upon him) said:
"On the night I was taken on the Mi'raj, I saw some people whose lips were being cut with scissors of fire. I asked: O Jibreel! Who are these people? He replied: These are the preachers of your Ummah who used to enjoin good upon the people but forgot themselves, even though they used to recite the Book. Do they not have sense?" The Shaykh says: This narration has been transmitted by Abu 'Atab from Hisham, from Mughira, from Malik bin Dinar, from Thumama, from Sayyiduna Anas (may Allah be pleased with him), and he has made a mistake in it, because the narrator Yazid bin Zuray' is more "meticulous" than two hundred men like Abu 'Atab.
"On the night I was taken on the Mi'raj, I saw some people whose lips were being cut with scissors of fire. I asked: O Jibreel! Who are these people? He replied: These are the preachers of your Ummah who used to enjoin good upon the people but forgot themselves, even though they used to recite the Book. Do they not have sense?" The Shaykh says: This narration has been transmitted by Abu 'Atab from Hisham, from Mughira, from Malik bin Dinar, from Thumama, from Sayyiduna Anas (may Allah be pleased with him), and he has made a mistake in it, because the narrator Yazid bin Zuray' is more "meticulous" than two hundred men like Abu 'Atab.
تخریج الحدیث: از جامع خادم الحرمين الشريفين: «أخرجه ابن حبان فى (صحيحه) برقم: 53، وأحمد فى (مسنده) برقم: 12394، والطيالسي فى (مسنده) برقم: 2172، وأبو يعلى فى (مسنده) برقم: 3992، 3996، 4069، 4160، والبزار فى (مسنده) برقم: 7231، 7417، وابن أبى شيبة فى (مصنفه) برقم: 37731، والطبراني فى (الأوسط) برقم: 411، 2832، 8223»
ذكر وصف المصطفى صلى الله عليه وسلم قصر عمر بن الخطاب رضي الله عنه في الجنة حيث رآه ليلة أسري به-
Description of the Prophet seeing Umar’s palace in Paradise during the Night Journey.
Hadith Number: 54
اخبرنا احمد بن علي بن المثنى ، حدثنا ابو نصر التمار ، حدثنا حماد بن سلمة ، عن ابي عمران الجوني ، عن انس بن مالك ، قال: قال رسول الله صلى الله عليه وسلم: " دخلت الجنة، فانا بقصر من ذهب، فقلت: لمن هذا القصر؟" فقالوا: لفتى من قريش، فظننت انه لي، قلت:" من هو؟" قيل: عمر بن الخطاب يا ابا حفص لولا ما اعلم من غيرتك لدخلته"، فقال: يا رسول الله، من كنت اغار عليه، فإني لم اكن اغار عليك .
Sayyiduna Anas bin Malik, may Allah be pleased with him, narrates: The Prophet Muhammad, peace and blessings be upon him, said:
"I entered Paradise, and there was a palace made of gold. I asked: Whose palace is this? The angels replied: It belongs to a man from the Quraysh. I thought perhaps it was mine, so I asked: Whose is it? It was said: It is Umar bin Al-Khattab's."
(Then the Prophet Muhammad, peace and blessings be upon him, said to Sayyiduna Umar, may Allah be pleased with him:)
O Abu Hafs! If I had not considered your sense of honor, I would have entered it. Sayyiduna Umar, may Allah be pleased with him, said:
O Messenger of Allah! I may become angry with anyone, but I can never be angry with you.
"I entered Paradise, and there was a palace made of gold. I asked: Whose palace is this? The angels replied: It belongs to a man from the Quraysh. I thought perhaps it was mine, so I asked: Whose is it? It was said: It is Umar bin Al-Khattab's."
(Then the Prophet Muhammad, peace and blessings be upon him, said to Sayyiduna Umar, may Allah be pleased with him:)
O Abu Hafs! If I had not considered your sense of honor, I would have entered it. Sayyiduna Umar, may Allah be pleased with him, said:
O Messenger of Allah! I may become angry with anyone, but I can never be angry with you.
تخریج الحدیث: از جامع خادم الحرمين الشريفين: «أخرجه ابن حبان فى (صحيحه) برقم: 54، 6887، والنسائي فى (الكبریٰ) برقم: 8073، والترمذي فى (جامعه) برقم: 3688، وأحمد فى (مسنده) برقم: 12228، وأبو يعلى فى (مسنده) برقم: 3736،والبزار فى (مسنده) برقم: 6585، وابن أبى شيبة فى (مصنفه) برقم: 32654، والطحاوي فى (شرح مشكل الآثار) برقم: 1957، والطبراني فى (الأوسط) برقم: 9005، 9285»