Bukhari

➊ Hadith Authentication (Takhrij al-Hadith):
[111۔ البخاري فى : 65 كتاب التفسير : 53 سورة النجم : 1 باب حدثنا يحييٰ۔۔۔ 3235۔ مسلم 177]

➋ Linguistic Explanation:
«قَفَّ شَعْرِيْ» My hair stood on end.
[112۔ البخاري فى : 59 كتاب بدي الخلق : 7 باب إذا قال أحدكم آمين۔۔۔۔]

➌ Understanding the Hadith (Fahm al-Hadith):
From these ahadith, it is understood that on the night of Mi'raj, the Prophet (sallallahu alayhi wa sallam) did not see Allah, the Exalted. In another narration, when the Prophet (sallallahu alayhi wa sallam) was asked about seeing Allah on the night of Mi'raj, he (sallallahu alayhi wa sallam) replied, "He is light (or is behind a veil of light); how could I see Him?" [مسلم : كتاب الايمان 178]

The former Grand Mufti of Saudi Arabia, Shaykh Ibn Baz rahimahullah, also issued the same fatwa: that the Noble Prophet (sallallahu alayhi wa sallam) never saw Allah, the Exalted, in a wakeful state in this world. [مجموع فتاويٰ ابن باز 27/ 118]

(8)
What is your opinion regarding the verse: "fa-kāna qāba qawsayni aw adnā" (So he was at a distance of two bow-lengths or nearer)? He replied: This verse is about Jibril (alayhis salam). He used to come to the Prophet (sallallahu alayhi wa sallam) in human form, but this time he came in his original form and covered the entire horizon of the heavens.

Hadith Footnote:
On the Night of Mi'raj, whether the Prophet (sallallahu alayhi wa sallam) saw Allah or not is a matter of difference among the scholars.
The opinion of Aisha (radi Allahu anha) is that he did not see Allah, the Most Pure.
In any case, regarding the mentioned verse, Aisha (radi Allahu anha) refuted those who use it to prove the Prophet’s vision of Allah.
She said that the one whose nearness is mentioned in the verse refers to Jibril (alayhis salam).
And Imam Nawawi (rahimahullah) said: The preferred and chosen view according to most scholars is that he (sallallahu alayhi wa sallam) saw Allah with his eyesight. And Allah knows best; remaining silent on this matter is better due to the lack of clear evidence for either side.

Hadith Commentary:
➊
The meaning of all these hadiths is that the Messenger of Allah (sallallahu alayhi wa sallam) saw Jibril (alayhis salam) in his original form and appearance.
He had filled the horizons of the heavens.
He had six hundred wings, and the distance between his two wings was as much as that between the east and the west.
In one narration of Sunan al-Nasa’i, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) saw Jibril (alayhis salam) sitting on a very vast and wide green carpet.
(al-Sunan al-Kubra li’l-Nasa’i: 6/473)
Most of the time, he would come in the form of Dihyah al-Kalbi (radi Allahu anhu) or in the form of a Bedouin.
He appeared in his original form only twice:
Once he descended from the expanse of the heavens, and the second time he appeared at Sidrat al-Muntaha.
In a narration of Sahih Muslim, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Allah, the Exalted, is a Light; how could I see Him?” (Sahih Muslim, al-Iman, Hadith: 443(178))
This supports the position of Aisha (radi Allahu anha) that the Messenger of Allah (sallallahu alayhi wa sallam) did not see his Lord with his open eyes.
We will discuss this matter in detail later,
in sha Allah.

➋
The purpose of these hadiths is only to establish the existence of angels, and also that Allah, the Exalted, has granted them the ability to take on human form and appearance.
And Allah knows best.