صحیح ابن حبان
Sahih Ibn Hibban
ذكر البيان بأن الله جل وعلا أرى بيت المقدس صفيه صلى الله عليه وسلم لينظر إليها ويصفها لقريش لما كذبته بالإسراء-
Clarification that Allah showed the Prophet Jerusalem so he could describe it to Quraysh.
Hadith Number: 55
اخبرنا ابن قتيبة ، حدثنا حرملة بن يحيى ، حدثنا ابن وهب ، انبانا يونس ، عن ابن شهاب ، حدثني ابو سلمة بن عبد الرحمن ، قال: سمعت جابر بن عبد الله ، يقول: سمعت رسول الله صلى الله عليه وسلم، يقول: " لما كذبتني قريش، قمت في الحجر، فجلى الله لي بيت المقدس، فطفقت اخبرهم عن آياته وانا انظر" .
Sayyiduna Jabir bin Abdullah (may Allah be pleased with him) narrates: I heard the Prophet Muhammad (peace and blessings be upon him) say:
“When the Quraysh denied me, I stood in Hatim. Allah Almighty made Bayt al-Maqdis visible before me, so I began describing its signs to those people while looking at it.”
“When the Quraysh denied me, I stood in Hatim. Allah Almighty made Bayt al-Maqdis visible before me, so I began describing its signs to those people while looking at it.”
تخریج الحدیث: از جامع خادم الحرمين الشريفين: «أخرجه البخاري فى (صحيحه) برقم: 3886، 4710، ومسلم فى (صحيحه) برقم: 170، وابن حبان فى (صحيحه) برقم: 55، والنسائي فى (الكبریٰ) برقم: 11218، والترمذي فى (جامعه) برقم: 3133، وأحمد فى (مسنده) برقم: 15265، 15267، وأبو يعلى فى (مسنده) برقم: 2091، وعبد الرزاق فى (مصنفه) برقم: بدون ترقيم، والطحاوي فى (شرح مشكل الآثار) برقم: 4852، 4853»
ذكر البيان بأن الإسراء كان ذلك برؤية عين لا رؤية نوم-
Clarification that the Night Journey was a physical vision, not a dream.
Hadith Number: 56
اخبرنا اخبرنا محمد بن المنذر بن سعيد، انبانا علي بن حرب الطائي، انبانا سفيان، عن عمرو بن دينار، عن عكرمة، عن ابن عباس ، في قوله تعالى: وما جعلنا الرؤيا التي اريناك إلا فتنة للناس سورة الإسراء آية 60، قال:" هي رؤيا عين اريها رسول الله صلى الله عليه وسلم ليلة اسري به" .
Sayyiduna Abdullah bin Abbas (may Allah be pleased with him) narrates regarding the statement of Allah the Exalted:
(The command of Allah the Exalted is:)
"We have made the vision which We showed you only as a trial for the people."
Sayyiduna Ibn Abbas (may Allah be pleased with him) says: These are the dreams which were shown to the Prophet Muhammad (peace and blessings be upon him) on the night when he was taken on the Mi'raj (Ascension).
(The command of Allah the Exalted is:)
"We have made the vision which We showed you only as a trial for the people."
Sayyiduna Ibn Abbas (may Allah be pleased with him) says: These are the dreams which were shown to the Prophet Muhammad (peace and blessings be upon him) on the night when he was taken on the Mi'raj (Ascension).
تخریج الحدیث: از جامع خادم الحرمين الشريفين: «أخرجه البخاري فى (صحيحه) برقم: 3888، 4716، 6613، وابن حبان فى (صحيحه) برقم: 56، والحاكم فى (مستدركه) برقم: 3400، 3401، والنسائي فى (الكبریٰ) برقم: 11227، 11228، والترمذي فى (جامعه) برقم: 3134، وأحمد فى (مسنده) برقم: 1941، 3569، والطبراني فى(الكبير) برقم: 11641»
ذكر الإخبار عن رؤية المصطفى صلى الله عليه وسلم ربه جل وعلا-
Report about the Prophet seeing his Lord.
Hadith Number: 57
اخبرنا احمد بن عمرو المعدل بواسط، حدثنا احمد بن سنان القطان ، حدثنا يزيد بن هارون ، انبانا محمد بن عمرو ، عن ابي سلمة ، عن ابن عباس ، قال:" قد راى محمد صلى الله عليه وسلم ربه" قال ابو حاتم: معنى قول ابن عباس: قد راى محمد صلى الله عليه وسلم ربه، اراد به بقلبه في الموضع الذي لم يصعده احد من البشر ارتفاعا في الشرف.
Sayyiduna Ibn Abbas (may Allah be pleased with him) narrates: Sayyiduna Muhammad (peace be upon him) saw his Lord.
Imam Ibn Hibban (may Allah have mercy on him) says: The words of Sayyiduna Abdullah bin Abbas (may Allah be pleased with him): "Sayyiduna Muhammad (peace be upon him) saw his Lord," mean that the Prophet (peace be upon him) saw his Lord with his heart at such a station where no human being can reach, because that station and rank is very lofty.
Imam Ibn Hibban (may Allah have mercy on him) says: The words of Sayyiduna Abdullah bin Abbas (may Allah be pleased with him): "Sayyiduna Muhammad (peace be upon him) saw his Lord," mean that the Prophet (peace be upon him) saw his Lord with his heart at such a station where no human being can reach, because that station and rank is very lofty.
تخریج الحدیث: از جامع خادم الحرمين الشريفين: «أخرجه مسلم فى (صحيحه) برقم: 176، وابن حبان فى (صحيحه) برقم: 57، والحاكم فى (مستدركه) برقم: 217، 218، 219، 3253، والنسائي فى (الكبریٰ) برقم: 11471، 11473، والترمذي فى (جامعه) برقم: 3279، 3280، 3281، وأحمد فى (مسنده) برقم: 1981، والبزار فى (مسنده) برقم: 5186، وابن أبى شيبة فى (مصنفه) برقم: 32463، والطبراني فى(الكبير) برقم: 10727، والطبراني فى (الأوسط) برقم: 4767، 5761، 9396»
ذكر الخبر الدال على صحة ما ذكرناه-
Narration confirming what was previously mentioned.
Hadith Number: 58
اخبرنا ابو يعلى ، حدثنا عبيد الله بن عمر القواريري ، حدثنا معاذ بن هشام ، عن ابيه ، عن قتادة ، عن عبد الله بن شقيق العقيلي، قال: قلت لابي ذر : لو رايت رسول الله صلى الله عليه وسلم لسالته عن كل شيء، فقال: عن اي شيء كنت تساله؟ قال: كنت اساله: هل رايت ربك؟ فقال: سالته، فقال:" رايت نورا" قال ابو حاتم: معناه انه لم ير ربه، ولكن راى نورا علويا من الانوار المخلوقة.
Abdullah bin Shaqiq Aqili narrates: I said to Sayyiduna Abu Dharr Ghifari (may Allah be pleased with him): If I had met the Prophet (peace and blessings be upon him), I would have asked him about everything. So he asked: Was there something you wanted to ask the Prophet (peace and blessings be upon him) about? Abdullah said: I wanted to ask the Prophet (peace and blessings be upon him) whether he had seen his Lord. Sayyiduna Abu Dharr Ghifari (may Allah be pleased with him) said: I had asked the Prophet (peace and blessings be upon him) this question. The Prophet (peace and blessings be upon him) said: I saw a light.
(Imam Ibn Hibban, may Allah have mercy on him, says:) This means that he did not see his Lord, but rather he saw that light among the created lights, the "exalted light" (i.e., the lights that are higher than the rest of creation).
(Imam Ibn Hibban, may Allah have mercy on him, says:) This means that he did not see his Lord, but rather he saw that light among the created lights, the "exalted light" (i.e., the lights that are higher than the rest of creation).
تخریج الحدیث: از جامع خادم الحرمين الشريفين: «أخرجه مسلم فى (صحيحه) برقم: 178، وابن حبان فى (صحيحه) برقم: 58، والترمذي فى (جامعه) برقم: 3282، وأحمد فى (مسنده) برقم: 21708، والطيالسي فى (مسنده) برقم: 476، والبزار فى (مسنده) برقم: 3905، 3906، 3931، والطبراني فى (الأوسط) برقم: 8300»
ذكر خبر أوهم من لم يحكم صناعة العلم أنه مضاد للخبر الذي ذكرناه-
Narration that may appear to contradict the previous narration.
Hadith Number: 59
اخبرنا محمد بن صالح بن ذريح بعكبرا حدثنا مسروق بن المرزبان ، حدثنا ابن ابي زائدة ، حدثنا إسرائيل ، عن ابي إسحاق ، عن عبد الرحمن بن يزيد ، عن ابن مسعود ، في قوله تعالى: ما كذب الفؤاد ما راى سورة النجم آية 11، قال:" راى رسول الله صلى الله عليه وسلم جبريل في حلة من ياقوت، قد ملا ما بين السماء والارض" قال ابو حاتم: قد امر الله تعالى جبريل ليلة الإسراء ان يعلم محمدا صلى الله عليه وسلم ما يجب ان يعلمه كما قال: علمه شديد القوى، ذو مرة فاستوى، وهو بالافق الاعلى سورة النجم آية 5 - 7 يريد به جبريل ثم دنا، فتدلى سورة النجم آية 8 يريد به جبريل فكان قاب قوسين او ادنى سورة النجم آية 9 يريد به جبريل، فاوحى إلى عبده ما اوحى سورة النجم آية 10 بجبريل ما كذب الفؤاد ما راى سورة النجم آية 11 يريد به ربه بقلبه في ذلك الموضع الشريف، وراى جبريل في حلة من ياقوت، قد ملا ما بين السماء والارض على ما في خبر ابن مسعود الذي ذكرناه.
Sayyiduna Abdullah bin Mas’ud (may Allah be pleased with him) explains regarding the statement of Allah Almighty:
(The command of Allah Almighty is:)“The heart did not deny what it saw.”Sayyiduna Abdullah bin Mas’ud (may Allah be pleased with him) says: The Prophet (peace and blessings of Allah be upon him) saw Sayyiduna Jibreel (peace be upon him) wearing a robe made of ruby, at that time Sayyiduna Jibreel (peace be upon him) filled the space between the sky and the earth.
Imam Ibn Hibban (may Allah have mercy on him) says: On the night of Mi’raj, Allah Almighty commanded Sayyiduna Jibreel to inform Sayyiduna Muhammad (peace and blessings of Allah be upon him) about those things which were necessary for him to know. As Allah Almighty says:
“The one mighty in power taught him, who is strong, then he rose and he was on the highest horizon.”
This refers to Sayyiduna Jibreel. (The command of Allah Almighty is:)
“Then he drew near and came closer.”
This refers to Sayyiduna Jibreel. (The command of Allah Almighty is:)“So he was at a distance of two bow-lengths or even nearer.”
This refers to Sayyiduna Jibreel. (The command of Allah Almighty is:)
“So he revealed to His servant what He revealed.”
This refers to Sayyiduna Jibreel. (The command of Allah Almighty is:)
“The heart did not deny what it saw.”
This means that at that honored station, he saw his Lord with his heart and saw Sayyiduna Jibreel in a robe made of ruby, and at that time he filled the space between the sky and the earth, as is mentioned in the narration transmitted from Sayyiduna Abdullah bin Mas’ud (may Allah be pleased with him), which we have already mentioned.
(The command of Allah Almighty is:)“The heart did not deny what it saw.”Sayyiduna Abdullah bin Mas’ud (may Allah be pleased with him) says: The Prophet (peace and blessings of Allah be upon him) saw Sayyiduna Jibreel (peace be upon him) wearing a robe made of ruby, at that time Sayyiduna Jibreel (peace be upon him) filled the space between the sky and the earth.
Imam Ibn Hibban (may Allah have mercy on him) says: On the night of Mi’raj, Allah Almighty commanded Sayyiduna Jibreel to inform Sayyiduna Muhammad (peace and blessings of Allah be upon him) about those things which were necessary for him to know. As Allah Almighty says:
“The one mighty in power taught him, who is strong, then he rose and he was on the highest horizon.”
This refers to Sayyiduna Jibreel. (The command of Allah Almighty is:)
“Then he drew near and came closer.”
This refers to Sayyiduna Jibreel. (The command of Allah Almighty is:)“So he was at a distance of two bow-lengths or even nearer.”
This refers to Sayyiduna Jibreel. (The command of Allah Almighty is:)
“So he revealed to His servant what He revealed.”
This refers to Sayyiduna Jibreel. (The command of Allah Almighty is:)
“The heart did not deny what it saw.”
This means that at that honored station, he saw his Lord with his heart and saw Sayyiduna Jibreel in a robe made of ruby, and at that time he filled the space between the sky and the earth, as is mentioned in the narration transmitted from Sayyiduna Abdullah bin Mas’ud (may Allah be pleased with him), which we have already mentioned.
تخریج الحدیث: از جامع خادم الحرمين الشريفين: «أخرجه البخاري فى (صحيحه) برقم: 3232، 3233، 4856، 4857، 4858، ومسلم فى (صحيحه) برقم: 174، وابن حبان فى (صحيحه) برقم: 59، 6427، 6428، والحاكم فى (مستدركه) برقم: 3767، والنسائي فى (الكبریٰ) برقم: 11467، والترمذي فى (جامعه) برقم: 3277، 3283، وأحمد فى (مسنده) برقم: 3817، والطيالسي فى (مسنده) برقم: 276، 321، 356، وأبو يعلى فى (مسنده) برقم: 4993، والبزار فى (مسنده) برقم: 1808، والطبراني فى(الكبير) برقم: 9050»
ذكر تعداد عائشة قول ابن عباس الذي ذكرناه من أعظم الفرية-
Aisha’s statement that Ibn Abbas’s narration was among the greatest fabrications.
Hadith Number: 60
اخبرنا اخبرنا محمد بن عبد الله بن محمد بن مخلد، حدثنا ابو الربيع، حدثنا ابن وهب، اخبرني عمرو بن الحارث، عن عبد ربه بن سعيد، ان داود بن ابي هند حدثه، عن عامر الشعبي، عن مسروق بن الاجدع، انه سمع عائشة ، تقول: اعظم الفرية على الله من قال: إن محمدا صلى الله عليه وسلم راى ربه، وإن محمدا صلى الله عليه وسلم كتم شيئا من الوحي، وإن محمدا صلى الله عليه وسلم يعلم ما في غد، قيل: يا ام المؤمنين، وما رآه؟ قالت: لا، إنما ذلك جبريل رآه مرتين في صورته: مرة ملا الافق، ومرة سادا افق السماء" قال ابو حاتم: قد يتوهم من لم يحكم صناعة الحديث ان هذين الخبرين متضادان، وليسا كذلك، إذ الله جل وعلا فضل رسوله صلى الله عليه وسلم على غيره من الانبياء، حتى كان جبريل من ربه ادنى من قاب قوسين، ومحمد صلى الله عليه وسلم يعلمه جبريل حينئذ، فرآه صلى الله عليه وسلم بقلبه كما شاء، وخبر عائشة وتاويلها انه لا يدركه، تريد به في النوم ولا في اليقظة، وقوله: لا تدركه الابصار سورة الانعام آية 103 فإنما معناه: لا تدركه الابصار، يرى في القيامة ولا تدركه الابصار راته، لان الإدراك هو الإحاطة، والرؤية هي النظر، والله يرى ولا يدرك كنهه، لان الإدراك يقع على المخلوقين، والنظر يكون من العبد ربه، وخبر عائشة انه لا تدركه الابصار، فإنما معناه: لا تدركه الابصار في الدنيا وفي الآخرة، إلا من يتفضل عليه من عباده بان يجعل اهلا لذلك، واسم الدنيا قد يقع على الارضين والسماوات وما بينهما، لان هذه الاشياء بدايات خلقها الله جل وعلا لتكتسب فيها الطاعات للآخرة التي بعد هذه البداية، فالنبي صلى الله عليه وسلم راى ربه في الموضع الذي لا يطلق عليه اسم الدنيا، لانه كان منه ادنى من قاب قوسين حتى يكون خبر عائشة، انه لم يره صلى الله عليه وسلم في الدنيا من غير ان يكون بين الخبرين تضاد او تهاتر.
Masruq reports: He heard Sayyida Aisha (may Allah be pleased with her) saying:
The person who attributes the greatest lie to Allah Almighty is the one who says that our master Muhammad (peace be upon him) saw his Lord, or the one who says that our master Muhammad (peace be upon him) concealed something from the revelation (that he did not convey everything), or the one who says that our master Muhammad (peace be upon him) knew what would happen tomorrow.
She was asked: O Mother of the Believers, then whom did the Prophet (peace be upon him) see? Sayyida Aisha (may Allah be pleased with her) replied: He saw our master Jibreel (peace be upon him), whom the Prophet (peace be upon him) saw in his original form twice. Once when he filled the horizon, and once when he encompassed the horizon of the sky.
Imam Abu Hatim (may Allah have mercy on him) says: Whoever does not have expertise in the knowledge of hadith falls into the misunderstanding that these two narrations are contradictory, whereas this is not the case. Because Allah Almighty granted His Messenger superiority over all other prophets. To the extent that our master Jibreel (peace be upon him) came so close to his Lord as the distance of two bows, and at that time our master Jibreel (peace be upon him) taught him. At that time, the Prophet (peace be upon him) saw him (or perhaps Allah Almighty) with the eye of the heart, as He willed. The meaning of the narration from Sayyida Aisha (may Allah be pleased with her), that the Prophet (peace be upon him) cannot perceive Him, is: You cannot do so in the state of sleep or wakefulness.
The statement of Allah Almighty: "Vision cannot perceive Him" means: Vision cannot perceive Him; His sight will be on the Day of Resurrection, but when vision sees Him, it will not be able to perceive Him, because perception means to encompass, and sight means to see, and the vision of Allah Almighty is possible, but the reality cannot be comprehended. Because comprehension can be of the creation, and it is possible for the servant to see his Lord.
The narration from Sayyida Aisha (may Allah be pleased with her) that vision cannot perceive Him, means that vision cannot perceive Him in this world or the Hereafter, but among His servants, He can, by His grace, make whomever He wills capable of it.
The word "dunya" (world) sometimes refers to the earths and the heavens and the space between them, because these things were the beginning. Allah Almighty created them so that good deeds for the Hereafter could be earned in them, which will come after this beginning. So the Prophet (peace be upon him) saw his Lord at a place where the word "dunya" does not apply, because at that time he was even closer than the distance of two bows. Therefore, the meaning of the narration from Sayyida Aisha (may Allah be pleased with her) will be: The Prophet (peace be upon him) did not see Him in this world. Thus, there is no contradiction or difference between these two narrations.
The person who attributes the greatest lie to Allah Almighty is the one who says that our master Muhammad (peace be upon him) saw his Lord, or the one who says that our master Muhammad (peace be upon him) concealed something from the revelation (that he did not convey everything), or the one who says that our master Muhammad (peace be upon him) knew what would happen tomorrow.
She was asked: O Mother of the Believers, then whom did the Prophet (peace be upon him) see? Sayyida Aisha (may Allah be pleased with her) replied: He saw our master Jibreel (peace be upon him), whom the Prophet (peace be upon him) saw in his original form twice. Once when he filled the horizon, and once when he encompassed the horizon of the sky.
Imam Abu Hatim (may Allah have mercy on him) says: Whoever does not have expertise in the knowledge of hadith falls into the misunderstanding that these two narrations are contradictory, whereas this is not the case. Because Allah Almighty granted His Messenger superiority over all other prophets. To the extent that our master Jibreel (peace be upon him) came so close to his Lord as the distance of two bows, and at that time our master Jibreel (peace be upon him) taught him. At that time, the Prophet (peace be upon him) saw him (or perhaps Allah Almighty) with the eye of the heart, as He willed. The meaning of the narration from Sayyida Aisha (may Allah be pleased with her), that the Prophet (peace be upon him) cannot perceive Him, is: You cannot do so in the state of sleep or wakefulness.
The statement of Allah Almighty: "Vision cannot perceive Him" means: Vision cannot perceive Him; His sight will be on the Day of Resurrection, but when vision sees Him, it will not be able to perceive Him, because perception means to encompass, and sight means to see, and the vision of Allah Almighty is possible, but the reality cannot be comprehended. Because comprehension can be of the creation, and it is possible for the servant to see his Lord.
The narration from Sayyida Aisha (may Allah be pleased with her) that vision cannot perceive Him, means that vision cannot perceive Him in this world or the Hereafter, but among His servants, He can, by His grace, make whomever He wills capable of it.
The word "dunya" (world) sometimes refers to the earths and the heavens and the space between them, because these things were the beginning. Allah Almighty created them so that good deeds for the Hereafter could be earned in them, which will come after this beginning. So the Prophet (peace be upon him) saw his Lord at a place where the word "dunya" does not apply, because at that time he was even closer than the distance of two bows. Therefore, the meaning of the narration from Sayyida Aisha (may Allah be pleased with her) will be: The Prophet (peace be upon him) did not see Him in this world. Thus, there is no contradiction or difference between these two narrations.
تخریج الحدیث: از جامع خادم الحرمين الشريفين: «أخرجه البخاري فى (صحيحه) برقم: 3234، 3235، 4612، 4855، 7380، 7531، ومسلم فى (صحيحه) برقم: 177، وابن حبان فى (صحيحه) برقم: 60، والنسائي فى (الكبریٰ) برقم: 11082، والترمذي فى (جامعه) برقم: 3068، 3207، وأحمد فى (مسنده) برقم: 24864، والطيالسي فى (مسنده) برقم: 1511، وأبو يعلى فى (مسنده) برقم: 4900، 4901، 4902، والطحاوي فى (شرح مشكل الآثار) برقم: 5599، 5600، والطبراني فى(الكبير) برقم: 111، 112»