صحيح البخاري
Bukhari
كتاب بدء الخلقThe Book of The Beginning of Creation
بَابُ ذِكْرِ الْمَلاَئِكَةِ:Chapter. The reference to angels.
Hadith 3207
اُردوEn
وَقَالَ أَنَسٌ : قَالَ عَبْدُ اللَّهِ بْنُ سَلَامٍ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ جِبْرِيلَ عَلَيْهِ السَّلَام عَدُوُّ الْيَهُودِ مِنَ الْمَلَائِكَةِ وَقَالَ ابْنُ عَبَّاسٍ لَنَحْنُ الصَّافُّونَ سورة الصافات آية 165 الْمَلَائِكَةُ .
.
حَدَّثَنَا هُدْبَةُ بْنُ خَالِدٍ ، حَدَّثَنَا هَمَّامٌ ، عَنْ قَتَادَةَ ، وقَالَ لِي خَلِيفَةُ ، حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ ، حَدَّثَنَا سَعِيدٌ وَهِشَامٌ ، قَالَا : حَدَّثَنَا قَتَادَةُ ، حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ ، عَنْ مَالِكِ بْنِ صَعْصَعَةَ رَضِيَ اللَّهُ عَنْهُمَا ، قَالَ : قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " بَيْنَا أَنَا عِنْدَ الْبَيْتِ بَيْنَ النَّائِمِ وَالْيَقْظَانِ ، وَذَكَرَ بَيْنَ الرَّجُلَيْنِ فَأُتِيتُ بِطَسْتٍ مِنْ ذَهَبٍ مُلِئَ حِكْمَةً وَإِيمَانًا فَشُقَّ مِنَ النَّحْرِ إِلَى مَرَاقِّ الْبَطْنِ ، ثُمَّ غُسِلَ الْبَطْنُ بِمَاءِ زَمْزَمَ ، ثُمَّ مُلِئَ حِكْمَةً وَإِيمَانًا وَأُتِيتُ بِدَابَّةٍ أَبْيَضَ دُونَ الْبَغْلِ ، وَفَوْقَ الْحِمَارِ الْبُرَاقُ فَانْطَلَقْتُ مَعَ جِبْرِيلَ حَتَّى أَتَيْنَا السَّمَاءَ الدُّنْيَا ، قِيلَ : مَنْ هَذَا ؟ ، قَالَ : جِبْرِيلُ ، قِيلَ : مَنْ مَعَكَ ؟ ، قِيلَ : مُحَمَّدٌ ، قِيلَ : وَقَدْ أُرْسِلَ إِلَيْهِ ، قَالَ : نَعَمْ ، قِيلَ : مَرْحَبًا بِهِ وَلَنِعْمَ الْمَجِيءُ جَاءَ ، فَأَتَيْتُ عَلَى آدَمَ فَسَلَّمْتُ عَلَيْهِ ، فَقَالَ : مَرْحَبًا بِكَ مِنَ ابْنٍ وَنَبِيٍّ ، فَأَتَيْنَا السَّمَاءَ الثَّانِيَةَ ، قِيلَ : مَنْ هَذَا ؟ ، قَالَ : جِبْرِيلُ ، قِيلَ : مَنْ مَعَكَ ؟ ، قَالَ : مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قِيلَ : أُرْسِلَ إِلَيْهِ ، قَالَ : نَعَمْ ، قِيلَ : مَرْحَبًا بِهِ وَلَنِعْمَ الْمَجِيءُ جَاءَ ، فَأَتَيْتُ عَلَى عِيسَى وَيَحْيَى ، فَقَالَا : مَرْحَبًا بِكَ مِنْ أَخٍ وَنَبِيٍّ ، فَأَتَيْنَا السَّمَاءَ الثَّالِثَةَ ، قِيلَ : مَنْ هَذَا ؟ ، قِيلَ : جِبْرِيلُ ، قِيلَ : مَنْ مَعَكَ ؟ ، قِيلَ : مُحَمَّدٌ ، قِيلَ : وَقَدْ أُرْسِلَ إِلَيْهِ ، قَالَ : نَعَمْ ، قِيلَ مَرْحَبًا بِهِ وَلَنِعْمَ الْمَجِيءُ جَاءَ ، فَأَتَيْتُ يُوسُفَ فَسَلَّمْتُ عَلَيْهِ ، قَالَ : مَرْحَبًا بِكَ مِنْ أَخٍ وَنَبِيٍّ ، فَأَتَيْنَا السَّمَاءَ الرَّابِعَةَ ، قِيلَ : مَنْ هَذَا ؟ ، قَالَ : جِبْرِيلُ ، قِيلَ : مَنْ مَعَكَ ؟ ، قِيلَ : مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قِيلَ : وَقَدْ أُرْسِلَ إِلَيْهِ ، قِيلَ : نَعَمْ ، قِيلَ : مَرْحَبًا بِهِ وَلَنِعْمَ الْمَجِيءُ جَاءَ ، فَأَتَيْتُ عَلَى إِدْرِيسَ فَسَلَّمْتُ عَلَيْهِ ، فَقَالَ : مَرْحَبًا بِكَ مِنْ أَخٍ وَنَبِيٍّ ، فَأَتَيْنَا السَّمَاءَ الْخَامِسَةَ ، قِيلَ : مَنْ هَذَا ؟ ، قَالَ : جِبْرِيلُ ، قِيلَ : وَمَنْ مَعَكَ ؟ ، قِيلَ : مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قِيلَ : وَقَدْ أُرْسِلَ إِلَيْهِ ، قَالَ : نَعَمْ ، قِيلَ : مَرْحَبًا بِهِ وَلَنِعْمَ الْمَجِيءُ جَاءَ ، فَأَتَيْنَا عَلَى هَارُونَ فَسَلَّمْتُ عَلَيْهِ ، فَقَالَ : مَرْحَبًا بِكَ مِنْ أَخٍ وَنَبِيٍّ ، فَأَتَيْنَا عَلَى السَّمَاءِ السَّادِسَةِ ، قِيلَ : مَنْ هَذَا ؟ ، قِيلَ : جِبْرِيلُ ، قِيلَ : مَنْ مَعَكَ ؟ ، قِيلَ : مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قِيلَ : وَقَدْ أُرْسِلَ إِلَيْهِ مَرْحَبًا بِهِ وَلَنِعْمَ الْمَجِيءُ جَاءَ ، فَأَتَيْتُ عَلَى مُوسَى فَسَلَّمْتُ عَلَيْهِ ، فَقَالَ : مَرْحَبًا بِكَ مِنْ أَخٍ وَنَبِيٍّ فَلَمَّا جَاوَزْتُ بَكَى ، فَقِيلَ : مَا أَبْكَاكَ ؟ ، قَالَ : يَا رَبِّ هَذَا الْغُلَامُ الَّذِي بُعِثَ بَعْدِي يَدْخُلُ الْجَنَّةَ مِنْ أُمَّتِهِ أَفْضَلُ مِمَّا يَدْخُلُ مِنْ أُمَّتِي ، فَأَتَيْنَا السَّمَاءَ السَّابِعَةَ ، قِيلَ : مَنْ هَذَا ؟ ، قِيلَ : جِبْرِيلُ ، قِيلَ : مَنْ مَعَكَ ؟ ، قِيلَ : مُحَمَّدٌ ، قِيلَ : وَقَدْ أُرْسِلَ إِلَيْهِ مَرْحَبًا بِهِ وَلَنِعْمَ الْمَجِيءُ جَاءَ ، فَأَتَيْتُ عَلَى إِبْرَاهِيمَ فَسَلَّمْتُ عَلَيْهِ ، فَقَالَ : مَرْحَبًا بِكَ مِنَ ابْنٍ وَنَبِيٍّ فَرُفِعَ لِي الْبَيْتُ الْمَعْمُورُ ، فَسَأَلْتُ جِبْرِيلَ ، فَقَالَ : هَذَا الْبَيْتُ الْمَعْمُورُ يُصَلِّي فِيهِ كُلَّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ إِذَا خَرَجُوا لَمْ يَعُودُوا إِلَيْهِ آخِرَ مَا عَلَيْهِمْ وَرُفِعَتْ لِي سِدْرَةُ الْمُنْتَهَى ، فَإِذَا نَبِقُهَا كَأَنَّهُ قِلَالُ هَجَرَ وَوَرَقُهَا كَأَنَّهُ آذَانُ الْفُيُولِ فِي أَصْلِهَا أَرْبَعَةُ أَنْهَارٍ نَهْرَانِ بَاطِنَانِ وَنَهْرَانِ ظَاهِرَانِ ، فَسَأَلْتُ جِبْرِيلَ ، فَقَالَ : أَمَّا الْبَاطِنَانِ فَفِي الْجَنَّةِ وَأَمَّا الظَّاهِرَانِ النِّيلُ وَالْفُرَاتُ ، ثُمَّ فُرِضَتْ عَلَيَّ خَمْسُونَ صَلَاةً فَأَقْبَلْتُ حَتَّى جِئْتُ مُوسَى ، فَقَالَ : مَا صَنَعْتَ ، قُلْتُ : فُرِضَتْ عَلَيَّ خَمْسُونَ صَلَاةً ، قَالَ : أَنَا أَعْلَمُ بِالنَّاسِ مِنْكَ عَالَجْتُ بَنِي إِسْرَائِيلَ أَشَدَّ الْمُعَالَجَةِ ، وَإِنَّ أُمَّتَكَ لَا تُطِيقُ فَارْجِعْ إِلَى رَبِّكَ فَسَلْهُ فَرَجَعْتُ فَسَأَلْتُهُ فَجَعَلَهَا أَرْبَعِينَ ، ثُمَّ مِثْلَهُ ، ثُمَّ ثَلَاثِينَ ، ثُمَّ مِثْلَهُ فَجَعَلَ عِشْرِينَ ، ثُمَّ مِثْلَهُ فَجَعَلَ عَشْرًا فَأَتَيْتُ مُوسَى ، فَقَالَ : مِثْلَهُ فَجَعَلَهَا خَمْسًا فَأَتَيْتُ مُوسَى ، فَقَالَ : مَا صَنَعْتَ ، قُلْتُ : جَعَلَهَا خَمْسًا ، فَقَالَ : مِثْلَهُ ، قُلْتُ : سَلَّمْتُ بِخَيْرٍ فَنُودِيَ إِنِّي قَدْ أَمْضَيْتُ فَرِيضَتِي وَخَفَّفْتُ ، عَنْ عِبَادِي وَأَجْزِي الْحَسَنَةَ عَشْرًا ، وَقَالَ هَمَّامٌ ، عَنْ قَتَادَةَ ، عَنْ الْحَسَنِ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْبَيْتِ الْمَعْمُورِ .
Narrated Malik bin Sasaa: The Prophet said, "While I was at the House in a state midway between sleep and wakefulness, (an angel recognized me) as the man lying between two men. A golden tray full of wisdom and belief was brought to me and my body was cut open from the throat to the lower part of the `Abdomen and then my `Abdomen was washed with Zamzam water and (my heart was) filled with wisdom and belief. Al- Buraq, a white animal, smaller than a mule and bigger than a donkey was brought to me and I set out with Gabriel. When I reached the nearest heaven. Gabriel said to the heaven gate-keeper, 'Open the gate.' The gatekeeper asked, 'Who is it?' He said, 'Gabriel.' The gate-keeper,' Who is accompanying you?' Gabriel said, 'Muhammad.' The gate-keeper said, 'Has he been called?' Gabriel said, 'Yes.' Then it was said, 'He is welcomed. What a wonderful visit his is!' Then I met Adam and greeted him and he said, 'You are welcomed O son and a Prophet.' Then we ascended to the second heaven. It was asked, 'Who is it?' Gabriel said, 'Gabriel.' It was said, 'Who is with you?' He said, 'Muhammad' It was asked, 'Has he been sent for?' He said, 'Yes.' It was said, 'He is welcomed. What a wonderful visit his is!" Then I met Jesus and Yahya (John) who said, 'You are welcomed, O brother and a Prophet.' Then we ascended to the third heaven. It was asked, 'Who is it?' Gabriel said, 'Gabriel.' It was asked, 'Who is with you? Gabriel said, 'Muhammad.' It was asked, 'Has he been sent for?' 'Yes,' said Gabriel. 'He is welcomed. What a wonderful visit his is!' (The Prophet added:). There I met Joseph and greeted him, and he replied, 'You are welcomed, O brother and a Prophet!' Then we ascended to the 4th heaven and again the same questions and answers were exchanged as in the previous heavens. There I met Idris and greeted him. He said, 'You are welcomed O brother and Prophet.' Then we ascended to the 5th heaven and again the same questions and answers were exchanged as in previous heavens. there I met and greeted Aaron who said, 'You are welcomed O brother and a Prophet". Then we ascended to the 6th heaven and again the same questions and answers were exchanged as in the previous heavens. There I met and greeted Moses who said, 'You are welcomed O brother and. a Prophet.' When I proceeded on, he started weeping and on being asked why he was weeping, he said, 'O Lord! Followers of this youth who was sent after me will enter Paradise in greater number than my followers.' Then we ascended to the seventh heaven and again the same questions and answers were exchanged as in the previous heavens. There I met and greeted Abraham who said, 'You are welcomed o son and a Prophet.' Then I was shown Al-Bait-al-Ma'mur (i.e. Allah's House). I asked Gabriel about it and he said, This is Al Bait-ul-Ma'mur where 70,000 angels perform prayers daily and when they leave they never return to it (but always a fresh batch comes into it daily).' Then I was shown Sidrat-ul-Muntaha (i.e. a tree in the seventh heaven) and I saw its Nabk fruits which resembled the clay jugs of Hajr (i.e. a town in Arabia), and its leaves were like the ears of elephants, and four rivers originated at its root, two of them were apparent and two were hidden. I asked Gabriel about those rivers and he said, 'The two hidden rivers are in Paradise, and the apparent ones are the Nile and the Euphrates.' Then fifty prayers were enjoined on me. I descended till I met Moses who asked me, 'What have you done?' I said, 'Fifty prayers have been enjoined on me.' He said, 'I know the people better than you, because I had the hardest experience to bring Bani Israel to obedience. Your followers cannot put up with such obligation. So, return to your Lord and request Him (to reduce the number of prayers.' I returned and requested Allah (for reduction) and He made it forty. I returned and (met Moses) and had a similar discussion, and then returned again to Allah for reduction and He made it thirty, then twenty, then ten, and then I came to Moses who repeated the same advice. Ultimately Allah reduced it to five. When I came to Moses again, he said, 'What have you done?' I said, 'Allah has made it five only.' He repeated the same advice but I said that I surrendered (to Allah's Final Order)'" Allah's Apostle was addressed by Allah, "I have decreed My Obligation and have reduced the burden on My slaves, and I shall reward a single good deed as if it were ten good deeds."
Explanation & Benefits
Hafiz Imran Ayyub Lahori
Hadith Authentication:
[103۔ البخاري فى : 59 كتاب بدء الخلق : 6 باب ذكر الملائكة 3207۔ مسلم 164، ترمذي 3346]
Linguistic Explanation:
«الْبُرَاق» is derived from «برق» (lightning); it is so named because it is as swift as lightning.
«بَيْتُ الْمَعْمُوْر» is the place of worship for angels in the heavens, directly opposite the Ka'bah.
«قِلَالَ هَجَر» refers to the water jars of the tribe of Hajar (which is located near Madinah); «قِلَال» is the singular of «قُلَّة».
[103۔ البخاري فى : 59 كتاب بدء الخلق : 6 باب ذكر الملائكة 3207۔ مسلم 164، ترمذي 3346]
Linguistic Explanation:
«الْبُرَاق» is derived from «برق» (lightning); it is so named because it is as swift as lightning.
«بَيْتُ الْمَعْمُوْر» is the place of worship for angels in the heavens, directly opposite the Ka'bah.
«قِلَالَ هَجَر» refers to the water jars of the tribe of Hajar (which is located near Madinah); «قِلَال» is the singular of «قُلَّة».
Source: Jawahir al-Iman: Commentary on al-Lu'lu wal-Marjan, Page: 103
Maulana Dawood Raz
Hadith Commentary:
This lengthy hadith pertains to the incident of the Mi'raj (Ascension).
Imam Bukhari rahimahullah has brought it here because it mentions angels, and these angels are innumerable.
In another hadith, it is stated that there is not a handspan of space in the heavens except that an angel is prostrating to Allah therein.
The incident of the Mi'raj began from the Hatim.
There, the Prophet sallallahu alayhi wa sallam was sleeping between Hazrat Hamzah radi Allahu anhu and Hazrat Ja'far radi Allahu anhu.
From there, this blessed journey of yours began by means of the Buraq, which is derived from "barq" meaning lightning.
The Mi'raj is a reality; whoever denies it is misguided and in error.
For details, refer to the books of commentary.
WA QALA AL-QADI IYADH:
There is a difference of opinion regarding the Isra (Night Journey) to the heavens. It is said:
That it was in a dream, but the truth upon which the majority is agreed is that he was taken with his body. If it is said that the phrase "between sleeping and awake" indicates that it was a dream, we say there is no proof in this, as this could be the state at the moment the angel first arrived to him, and there is nothing in it to indicate that the entire story occurred while he was standing.
Al-Hafiz Abdul Haqq said in "Al-Jam' Bayn al-Sahihayn": And what Sharik narrated from Anas that he was sleeping is an unknown addition, and the reliable preservers and famous imams such as Ibn Shihab, Thabit al-Banani, and Qatadah narrated from Anas, and none of them mentioned this, and the people of hadith have criticized Sharik's memory.
(Fath al-Bari)
The summary of this lengthy statement is that the Mi'raj in bodily form is the truth.
The weeping of Hazrat Musa alayhis salam upon the arrival of the Prophet sallallahu alayhi wa sallam was due to the joy that Allah Ta'ala, despite giving this young man a short lifespan, bestowed upon him such great blessings and granted him such lofty ranks.
This weeping was out of happiness, not out of envy or malice.
For such a thing does not befit the attributes of the Prophets and the noble character of the saints, as stated by al-Khattabi.
This lengthy hadith pertains to the incident of the Mi'raj (Ascension).
Imam Bukhari rahimahullah has brought it here because it mentions angels, and these angels are innumerable.
In another hadith, it is stated that there is not a handspan of space in the heavens except that an angel is prostrating to Allah therein.
The incident of the Mi'raj began from the Hatim.
There, the Prophet sallallahu alayhi wa sallam was sleeping between Hazrat Hamzah radi Allahu anhu and Hazrat Ja'far radi Allahu anhu.
From there, this blessed journey of yours began by means of the Buraq, which is derived from "barq" meaning lightning.
The Mi'raj is a reality; whoever denies it is misguided and in error.
For details, refer to the books of commentary.
WA QALA AL-QADI IYADH:
There is a difference of opinion regarding the Isra (Night Journey) to the heavens. It is said:
That it was in a dream, but the truth upon which the majority is agreed is that he was taken with his body. If it is said that the phrase "between sleeping and awake" indicates that it was a dream, we say there is no proof in this, as this could be the state at the moment the angel first arrived to him, and there is nothing in it to indicate that the entire story occurred while he was standing.
Al-Hafiz Abdul Haqq said in "Al-Jam' Bayn al-Sahihayn": And what Sharik narrated from Anas that he was sleeping is an unknown addition, and the reliable preservers and famous imams such as Ibn Shihab, Thabit al-Banani, and Qatadah narrated from Anas, and none of them mentioned this, and the people of hadith have criticized Sharik's memory.
(Fath al-Bari)
The summary of this lengthy statement is that the Mi'raj in bodily form is the truth.
The weeping of Hazrat Musa alayhis salam upon the arrival of the Prophet sallallahu alayhi wa sallam was due to the joy that Allah Ta'ala, despite giving this young man a short lifespan, bestowed upon him such great blessings and granted him such lofty ranks.
This weeping was out of happiness, not out of envy or malice.
For such a thing does not befit the attributes of the Prophets and the noble character of the saints, as stated by al-Khattabi.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3207
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
This lengthy hadith pertains to the incident of Mi'raj (the Night Journey and Ascension).
Imam Bukhari rahimahullah has mentioned it here because it contains mention of the angels, whose numbers are so great that they are beyond all limits and enumeration.
The extent of their multitude can be gauged from the fact that in the Bayt al-Ma'mur, seventy thousand angels enter every day.
When any angel leaves after worshipping therein, he will not get the opportunity to enter again until the Day of Resurrection.
In another hadith it is stated:
“There is not a space in the heavens equivalent to four fingers except that there is an angel prostrating to Allah therein.” (Jami‘ al-Tirmidhi, al-Zuhd, Hadith: 2312)
2.
Imam Bukhari rahimahullah has mentioned the angels before the noble Prophets alayhimussalam, even though there is consensus that the noble Prophets alayhimussalam are superior to the angels. Three reasons are given for this:
➊
The creation of the angels is prior, i.e., they were created before humans.
From this perspective, their mention was made first.
➋
In Qur’anic verses and numerous ahadith, their mention precedes that of the noble Prophets alayhimussalam, as in the noble verse:
“We all believe in Allah, in His angels, in His books, and in His messengers.” ()
➌
The angels serve as intermediaries between Allah Ta‘ala and the noble Prophets alayhimussalam; therefore, it seemed appropriate that their mention precede that of the noble Prophets alayhimussalam.
In any case, there are many ahadith narrated in the books of hadith regarding the states of the angels and their multitude.
They are of two types:
One type is those who are constantly engaged in the worship of Allah, as if they are absorbed in the gnosis (ma‘rifah) of the Divine Essence.
They are called the Muqarrabun (the angels brought near).
The second type is those who, from the heavens to the earth, carry out affairs according to the decrees of fate and destiny (qada’ wa qadar).
They have various duties, the mention of which is found in the Qur’an and hadith.
Other discussions related to Mi'raj will be mentioned later.
In any case, the Mi'raj is a truth, and whoever denies it is misguided and outside the fold of the religion.
1.
This lengthy hadith pertains to the incident of Mi'raj (the Night Journey and Ascension).
Imam Bukhari rahimahullah has mentioned it here because it contains mention of the angels, whose numbers are so great that they are beyond all limits and enumeration.
The extent of their multitude can be gauged from the fact that in the Bayt al-Ma'mur, seventy thousand angels enter every day.
When any angel leaves after worshipping therein, he will not get the opportunity to enter again until the Day of Resurrection.
In another hadith it is stated:
“There is not a space in the heavens equivalent to four fingers except that there is an angel prostrating to Allah therein.” (Jami‘ al-Tirmidhi, al-Zuhd, Hadith: 2312)
2.
Imam Bukhari rahimahullah has mentioned the angels before the noble Prophets alayhimussalam, even though there is consensus that the noble Prophets alayhimussalam are superior to the angels. Three reasons are given for this:
➊
The creation of the angels is prior, i.e., they were created before humans.
From this perspective, their mention was made first.
➋
In Qur’anic verses and numerous ahadith, their mention precedes that of the noble Prophets alayhimussalam, as in the noble verse:
“We all believe in Allah, in His angels, in His books, and in His messengers.” ()
➌
The angels serve as intermediaries between Allah Ta‘ala and the noble Prophets alayhimussalam; therefore, it seemed appropriate that their mention precede that of the noble Prophets alayhimussalam.
In any case, there are many ahadith narrated in the books of hadith regarding the states of the angels and their multitude.
They are of two types:
One type is those who are constantly engaged in the worship of Allah, as if they are absorbed in the gnosis (ma‘rifah) of the Divine Essence.
They are called the Muqarrabun (the angels brought near).
The second type is those who, from the heavens to the earth, carry out affairs according to the decrees of fate and destiny (qada’ wa qadar).
They have various duties, the mention of which is found in the Qur’an and hadith.
Other discussions related to Mi'raj will be mentioned later.
In any case, the Mi'raj is a truth, and whoever denies it is misguided and outside the fold of the religion.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3207
