سنن نسائي
Nasai
كتاب الصلاةThe Book of Salah
بَابُ : فَرْضِ الصَّلاَةِ وَذِكْرِ اخْتِلاَفِ النَّاقِلِينَ فِي إِسْنَادِ حَدِيثِ أَنَسِ بْنِ مَالِكٍ - رضى الله عنه - وَاخْتِلاَفِ أَلْفَاظِهِمْ فِيهِChapter: Enjoining As-Salah And Mentioning The Differences Reported by The Narrators In The Chain Of The Hadith Of Anas Bin Malik (May Allah Be Pleased With Him), And The Different Wordings In It
Hadith 449
اُردوEn
أَخْبَرَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ ، قال : حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ ، قال : حَدَّثَنَا هِشَامٌ الدَّسْتَوَائِيُّ ، قال : حَدَّثَنَا قَتَادَةُ ، عَنْ أَنَسِ بْنِ مَالِكٍ ، عَنْ مَالِكِ بْنِ صَعْصَعَةَ ، أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " بَيْنَا أَنَا عِنْدَ الْبَيْتِ بَيْنَ النَّائِمِ وَالْيَقْظَانِ ، إِذْ أَقْبَلَ أَحَدُ الثَّلَاثَةِ بَيْنَ الرَّجُلَيْنِ ، فَأُتِيتُ بِطَسْتٍ مِنْ ذَهَبٍ مَلْآنَ حِكْمَةً وَإِيمَانًا فَشَقَّ مِنَ النَّحْرِ إِلَى مَرَاقِّ الْبَطْنِ فَغَسَلَ الْقَلْبَ بِمَاءِ زَمْزَمَ ثُمَّ مُلِئَ حِكْمَةً وَإِيمَانًا ، ثُمَّ أُتِيتُ بِدَابَّةٍ دُونَ الْبَغْلِ وَفَوْقَ الْحِمَارِ ، ثُمَّ انْطَلَقْتُ مَعَ جِبْرِيلَ عَلَيْهِ السَّلَام فَأَتَيْنَا السَّمَاءَ الدُّنْيَا ، فَقِيلَ : مَنْ هَذَا ؟ قَالَ : جِبْرِيلُ ، قِيلَ : وَمَنْ مَعَكَ ؟ قَالَ : مُحَمَّدٌ ، قِيلَ : وَقَدْ أُرْسِلَ إِلَيْهِ ، مَرْحَبًا بِهِ وَنِعْمَ الْمَجِيءُ جَاءَ ، فَأَتَيْتُ عَلَى آدَمَ عَلَيْهِ السَّلَام فَسَلَّمْتُ عَلَيْهِ ، قَالَ : مَرْحَبًا بِكَ مِنَ ابْنٍ وَنَبِيٍّ ، ثُمَّ أَتَيْنَا السَّمَاءَ الثَّانِيَةَ ، قِيلَ : مَنْ هَذَا ؟ قَالَ : جِبْرِيلُ ، قِيلَ : وَمَنْ مَعَكَ ؟ قَالَ : مُحَمَّدٌ ، فَمِثْلُ ذَلِكَ ، فَأَتَيْتُ عَلَى يَحْيَى ، وَعِيسَى فَسَلَّمْتُ عَلَيْهِمَا ، فَقَالَا : مَرْحَبًا بِكَ مِنْ أَخٍ وَنَبِيٍّ ، ثُمَّ أَتَيْنَا السَّمَاءَ الثَّالِثَةَ ، قِيلَ : مَنْ هَذَا ؟ قَالَ : جِبْرِيلُ ، قِيلَ : وَمَنْ مَعَكَ ؟ قَالَ : مُحَمَّدٌ ، فَمِثْلُ ذَلِكَ ، فَأَتَيْتُ عَلَى يُوسُفَ عَلَيْهِ السَّلَام فَسَلَّمْتُ عَلَيْهِ ، قَالَ : مَرْحَبًا بِكَ مِنْ أَخٍ وَنَبِيٍّ ، ثُمَّ أَتَيْنَا السَّمَاءَ الرَّابِعَةَ ، فَمِثْلُ ذَلِكَ ، فَأَتَيْتُ عَلَى إِدْرِيسَ عَلَيْهِ السَّلَام فَسَلَّمْتُ عَلَيْهِ ، فَقَالَ : مَرْحَبًا بِكَ مِنْ أَخٍ وَنَبِيٍّ ، ثُمَّ أَتَيْنَا السَّمَاءَ الْخَامِسَةَ ، فَمِثْلُ ذَلِكَ ، فَأَتَيْتُ عَلَى هَارُونَ عَلَيْهِ السَّلَام فَسَلَّمْتُ عَلَيْهِ ، قَالَ : مَرْحَبًا بِكَ مِنْ أَخٍ وَنَبِيٍّ ، ثُمَّ أَتَيْنَا السَّمَاءَ السَّادِسَةَ ، فَمِثْلُ ذَلِكَ ، ثُمَّ أَتَيْتُ عَلَى مُوسَى عَلَيْهِ السَّلَام فَسَلَّمْتُ عَلَيْهِ ، فَقَالَ : مَرْحَبًا بِكَ مِنْ أَخٍ وَنَبِيٍّ ، فَلَمَّا جَاوَزْتُهُ بَكَى ، قِيلَ : مَا يُبْكِيكَ ؟ قَالَ : يَا رَبِّ ، هَذَا الْغُلَامُ الَّذِي بَعَثْتَهُ بَعْدِي يَدْخُلُ مِنْ أُمَّتِهِ الْجَنَّةَ أَكْثَرُ وَأَفْضَلُ مِمَّا يَدْخُلُ مِنْ أُمَّتِي ، ثُمَّ أَتَيْنَا السَّمَاءَ السَّابِعَةَ ، فَمِثْلُ ذَلِكَ ، فَأَتَيْتُ عَلَى إِبْرَاهِيمَ عَلَيْهِ السَّلَام ، فَسَلَّمْتُ عَلَيْهِ ، فَقَالَ : مَرْحَبًا بِكَ مِنَ ابْنٍ وَنَبِيٍّ ، ثُمَّ رُفِعَ لِي الْبَيْتُ الْمَعْمُورُ ، فَسَأَلْتُ جِبْرِيلَ ، فَقَالَ : هَذَا الْبَيْتُ الْمَعْمُورُ يُصَلِّي فِيهِ كُلَّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ فَإِذَا خَرَجُوا مِنْهُ لَمْ يَعُودُوا فِيهِ آخِرَ مَا عَلَيْهِمْ ، ثُمَّ رُفِعَتْ لِي سِدْرَةُ الْمُنْتَهَى فَإِذَا نَبْقُهَا مِثْلُ قِلَالِ هَجَرٍ وَإِذَا وَرَقُهَا مِثْلُ آذَانِ الْفِيَلَةِ وَإِذَا فِي أَصْلِهَا أَرْبَعَةُ أَنْهَارٍ نَهْرَانِ بَاطِنَانِ وَنَهْرَانِ ظَاهِرَانِ ، فَسَأَلْتُ جِبْرِيلَ ، فَقَالَ : أَمَّا الْبَاطِنَانِ فَفِي الْجَنَّةِ وَأَمَّا الظَّاهِرَانِ فَالْفُرَاتُ وَالنَّيْل ، ثُمَّ فُرِضَتْ عَلَيَّ خَمْسُونَ صَلَاةً فَأَتَيْتُ عَلَى مُوسَى ، فَقَالَ : مَا صَنَعْتَ ؟ قُلْتُ : فُرِضَتْ عَلَيَّ خَمْسُونَ صَلَاةً ، قَالَ : إِنِّي أَعْلَمُ بِالنَّاسِ مِنْكَ ، إِنِّي عَالَجْتُ بَنِي إِسْرَائِيلَ أَشَدَّ الْمُعَالَجَةِ وَإِنَّ أُمَّتَكَ لَنْ يُطِيقُوا ذَلِكَ فَارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ أَنْ يُخَفِّفَ عَنْكَ ، فَرَجَعْتُ إِلَى رَبِّي فَسَأَلْتُهُ أَنْ يُخَفِّفَ عَنِّي فَجَعَلَهَا أَرْبَعِينَ ، ثُمَّ رَجَعْتُ إِلَى مُوسَى عَلَيْهِ السَّلَام ، فَقَالَ : مَا صَنَعْتَ ؟ قُلْتُ : جَعَلَهَا أَرْبَعِينَ ، فَقَالَ لِي مِثْلَ مَقَالَتِهِ الْأُولَى ، فَرَجَعْتُ إِلَى رَبِّي عَزَّ وَجَلَّ فَجَعَلَهَا ثَلَاثِينَ ، فَأَتَيْتُ عَلَى مُوسَى عَلَيْهِ السَّلَام فَأَخْبَرْتُهُ ، فَقَالَ لِي مِثْلَ مَقَالَتِهِ الْأُولَى ، فَرَجَعْتُ إِلَى رَبِّي فَجَعَلَهَا عِشْرِينَ ثُمَّ عَشْرَةً ثُمَّ خَمْسَةً ، فَأَتَيْتُ عَلَى مُوسَى عَلَيْهِ السَّلَام ، فَقَالَ لِي مِثْلَ مَقَالَتِهِ الْأُولَى ، فَقُلْتُ : إِنِّي أَسْتَحِي مِنْ رَبِّي عَزَّ وَجَلَّ أَنْ أَرْجِعَ إِلَيْهِ ، فَنُودِيَ أَنْ قَدْ أَمْضَيْتُ فَرِيضَتِي وَخَفَّفْتُ عَنْ عِبَادِي وَأَجْزِي بِالْحَسَنَةِ عَشْرَ أَمْثَالِهَا " .
´It was narrated from Anas bin Malik, from Malik bin Sa'sa'ah, that the Prophet (ﷺ) said:` "While I was at the Ka'bah, in a state between sleep and wakefulness, three men came, and one of them who was in the middle came toward me. I was brought a basin of gold, filled with wisdom and faith, and he slit open from the throat to the lower abdomen, and washed the heart with Zamzam water, then - "it was filled with wisdom and faith. Then I was brought a riding-beast, smaller than a mule and bigger than a donkey. I set off with Jibril, peace be upon him, and we came to the lowest heaven. It was said: 'Who is with you?' He said: 'Muhammad.' It was said: 'Has (revelation) been sent to him? Welcome to him, what an excellent visit his is.' I came to Adam, peace be upon him, and greeted him, and he said: 'Welcome to you! What an excellent son and Prophet.' Then we came to the second heaven and it was said: 'Who is this?' He said: 'Jibra'il.' [1] It was said: 'Who is with you?' he said: 'Muhammad.' And the same exchange took place. I came to Yahya and 'Eisa, peace be upon them both, and greeted them, and they said: 'Welcome to you! What an excellent brother and Prophet.' Then we came to the third heaven and it was said: 'Who is this?' He said: 'Jibra'il.' It was said: 'Who is with you?' He said: 'Muhammad.' And the same exchange took place. I came to Yusuf, peace be upon him, and greeted him, and he said: 'Welcome to you! What an excellent brother and Prophet.' Then we came to the fourth heaven and the same exchange took place. I came to Idris, peace be upon him, and greeted him, and he said: 'Welcome to you! What an excellent brother and Prophet.' Then we came to the fifth heaven and the same exchange took place. I came to Harun, peace be upon him, and greeted him, and he said: 'Welcome to you! What an excellent brother and Prophet.' Then we came to the sixth heaven and the same exchange took place. I came to Musa, peace be upon him, and greeted him, and he said: 'Welcome to you! What an excellent brother and Prophet.' What I passed him, he wept, and it was said: 'Why are you weeping?' He said: 'O Lord, this young man whom You have sent after me, more of his Ummah will enter Paradise than from my nation, and they will be more virtuous than them.' Then we came to the seventh heaven and a similar exchange took place. I came to Ibrahim, peace be upon him, and greeted him, and he said: 'Welcome to you! What an excellent son and Prophet.' Then I was taken up to the Oft-Frequented House (Al-Bait al-Ma'mur) and I asked Jibra'il about it, and he said: 'This is Al-Bait al-Ma'mur in which seventy thousand angels pray everyday, and when they leave it they never come back.' Then I was taken up to Sidrah Al-Muntaha (the Lote-Tree of the Utmost Boundary). Its fruits were like Qilal [2] of Hajar and its leaves were like the ears of elephants. At its base were four rivers: Two hidden rivers and two manifest rivers. I asked Jibril (About them) and he said: 'The two hidden ones are in paradise, and the two manifest ones are the Euphrates and the Nile.' Then fifty prayers were enjoined upon me. I came to Musa and he said: 'What happened?' I said: 'Fifty prayers have been enjoined upon me.' He said: 'I know more about the people than you. I tried hard with the Children of Israel. Your Ummah will never be able to bear that. Go back to your Lord and ask Him to reduce it for you.' So I went back to my Lord and asked Him to reduce it, and He made it forty. Then I went back to Musa, peace be upon him, and he said: 'What happened?' I said: 'He made it forty.' He said to me something similar to what he said the first time, so I went back to my Lord and He made it thirty. I came to Musa, peace be upon him, and told him, and he said to me something similar to what he said the first time, so I went back to my Lord and he made it twenty, then ten, then five. I came to Musa, peace be upon him, and he said to me something like he had said the first time, but I said: 'I feel too shy before my Lord to go back to Him.' Then it was called out: 'I have decreed (the reward for) My obligation, and I have reduced the burden for My slaves and I will give a ten-fold reward for each good deed.'" [1] It is like this here, while it is Jibra'il the first time it appears in this narration, and Jibra'il is often used in the Hadith literature. [2] Plural of Qullah
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
449. Commentary:
➊ By «عِنْدَ الْبَيْتِ», the Ka‘bah is meant. You were lying in one part of the Ka‘bah, “Hijr.” This is also called Hatim. In some narrations, the house of Umm Hani is mentioned. [تفسیر طبری : 9؍5]
It is possible that you slept there and then came to the Hatim.
➋ “Between wakefulness and sleep”—your general sleep was of this nature, and here it means the negation of deep sleep, i.e., you were in the initial stage of sleep, which is described as being between wakefulness and sleep.
➌ “Three men came”—apparently, they are called men, but in reality, they were angels. In some narrations, the names of two are mentioned: Jibril and Mika’il (alayhima as-salam).
➍ The opening of your blessed chest, then washing it with Zamzam, and filling it with faith and wisdom—this is a secret between Allah and His most beloved Messenger (sallallahu alayhi wa sallam), for which no explanation can be given. It is possible that this was the initial stage of preparation for the ascension to the heavens.
➎ It has been deduced that the water of Zamzam is superior to the water of Paradise. That is why your noble heart was washed with it.
➏ The name of the “animal” in the narrations is “Buraq.” [صحیح البخاری ، مناقب الانصار ، حدیث : 3887 ، وصحیح مسلم ، الایمان ، حدیث : 164]
However, this too is a descriptive name, derived from “barq” (lightning).
➐ “I went with Jibril”—among the three companions who came, one was Jibril (alayhis salam). After this, the other two are not mentioned. Apparently, they returned after bringing the empty vessel and being honored with your presence.
➑ “We came to the nearest heaven”—the narration is brief. In some narrations, there is also mention of going to Madinah Munawwarah, Mount Sinai, Bethlehem, and Bayt al-Maqdis. (See Hadith: 451) But with this addition, the narration is considered munkar (rejected). For details, see: [الاسراء والمعراج للالبانی ، ص : 44]
➒ Your meeting with various prophets (alayhim as-salam) on the seven heavens—it is possible that they were specially brought there to welcome and meet you. And this is most appropriate.
➓ The reason why Adam and Ibrahim (alayhima as-salam) called you “son” is that they are among your ancestors. They are mentioned in your lineage, whereas the other prophets (alayhim as-salam) are not in your lineage, so they are in the rank of your paternal cousins; that is why they called you “brother.”
(11) The weeping of Musa (alayhis salam) was not out of envy for you or your ummah—Allah forbid! The prophets (alayhim as-salam) are innocent of such a disease. Rather, it was due to sorrow for his own ummah: “I strove so much, spent so much time, yet I could not attain this rank, because the more followers a prophet has, the more reward he will receive.” If it had been envy, why would he have shown goodwill to the Muslim ummah upon your return, and why would he have been the cause for the reduction of the prayers from fifty (50) to five (5)? Perhaps, to remove this suspicion, these words were made to be said by Musa (alayhis salam) instead of Ibrahim (alayhis salam), otherwise Ibrahim (alayhis salam) was on the seventh heaven. On the return, your meeting with him occurred first. Musa (alayhis salam) was on the sixth heaven. Some hadith scholars have also suggested that on the return, the order of the prophets (alayhim as-salam) may have changed.
(12) “Bayt al-Ma‘mur” is directly above the Ka‘bah on the seventh heaven, in which the angels pray. Whoever enters it once does not get another turn, and seventy thousand enter daily. From this, it is inferred that the angels are more numerous than all other creatures. And Allah knows best. [صحیح البخاری ، بدء الخلق ، حدیث : 3207]
(13) Sidrat al-Muntaha is a lote tree. What is its reality? Nothing can be said with certainty. The Sufis have considered it a manifestation of Allah’s attribute of creation. And Allah knows best. “Sidrah” in Arabic means the lote tree. “Al-Muntaha” means “the utmost end,” i.e., this is the end of creation; here the created realm ends. According to the Sufis, above this is the realm of command, where no creature can reach, whether human or angel. In this hadith, it is stated to be above the seventh heaven. In another hadith, it is mentioned as being on the sixth heaven. The reconciliation is that its root is on the sixth heaven and its branches reach the seventh heaven. And Allah knows best.
(14) Regarding the four rivers at the root of Sidrat al-Muntaha, two are described as hidden and are in Paradise, and two are apparent, which are the Nile and the Euphrates. In the narration of Sahih Muslim, the names of the two hidden rivers of Paradise are “Sayhan” and “Jayhan.” (Sahih Muslim, al-Jannah wa sifat na‘imiha, Hadith: 2839) Furthermore, all four rivers are described as rivers of Paradise. The Nile and Euphrates are well-known, and their regions are also known. Regarding Sayhan and Jayhan, Mawlana Safiur Rahman Mubarakpuri rahimahullah writes in “Minhat al-Mun‘im fi Sharh Sahih Muslim” that both these rivers are very large and are in Turkey. The course of Jayhan passes through Misisah, and the course of Sayhan passes through Adana, and both these rivers fall into the Mediterranean Sea. Besides these, there are two other rivers with similar names, i.e., Jujun and Sayhun. Some people have been misled into thinking that the “Jayhan and Sayhan” mentioned in the hadith refer to these. But Imam Nawawi rahimahullah has also refuted this, as has Mawlana Mubarakpuri rahimahullah. Mawlana has also clarified that the river Jayhun is the one now called the Amu Darya, which forms the border between Afghanistan and Uzbekistan. It passes through Balkh, Termez, Amul, and Darghan, and falls into Lake Khwarazm. Sayhun is beyond Jayhun, passing near Khujand and Khokand and before Tashkent. It is now called the Syr Darya. The apparent meaning of these four rivers being from Paradise is that their origin is from Paradise and from there they were sent down to earth. Shaykh al-Albani rahimahullah says: “What is meant by these rivers being from Paradise is perhaps that their origin is from Paradise, just as the origin of man is from Paradise. Thus, this hadith does not contradict what is well-known and established about these rivers, that they spring from known sources on earth. And if this or a similar meaning is not intended, then this hadith pertains to matters of the unseen, in which it is necessary to have faith and to accept what has been reported…” [سلسلة الاحادیث الصحیحة ، 1؍177 ، 178]
Some people have interpreted it to mean that the regions through which these rivers flow will see the spread and dominance of Islam, or that those who consume the food produced by the water of these rivers will be people of Paradise. But Imam Nawawi rahimahullah says that compared to these two interpretations, the first apparent meaning is more correct. [شرح صحیح مسلم للنووي ، الجنة حدیث : 2839 ، ومنة المنعم : 4؍322 ، مطبوعة دارالسلام ، الریاض]
(15) On the return, no prophet other than Musa (alayhis salam) is mentioned. It is possible that on the return, there was no meeting with the other prophets, i.e., they were sent back to where they had been brought from, or it is also possible that there was no special conversation with them, hence they are not mentioned.
(16) The Prophet’s (sallallahu alayhi wa sallam) returning to Allah (azza wa jall) at the suggestion of Musa (alayhis salam) was perhaps to remove the suspicion that Musa (alayhis salam) was envious of your ummah. Just as, to protect him from the accusation of Bani Isra’il, the incident of the stone occurred in this world. [صحیح البخاری ، الغسل ، حدیث : 278 ، وصحیح مسلم ، الحیض ، حدیث : 339]
(17) According to some narrations, the reduction of the prayers was in increments of five (5) at a time. [صحیح مسلم ، الایمان ، حدیث : 162]
Thus, this narration is concise. The fact that five (5) remained at the end also supports this.
(18) «امضیت فریضتی» These words indicate that the original obligation was five (5) prayers. The prescription of fifty prayers was, in a sense, to express their reward, and this was clarified through the repeated going and coming.
➊ By «عِنْدَ الْبَيْتِ», the Ka‘bah is meant. You were lying in one part of the Ka‘bah, “Hijr.” This is also called Hatim. In some narrations, the house of Umm Hani is mentioned. [تفسیر طبری : 9؍5]
It is possible that you slept there and then came to the Hatim.
➋ “Between wakefulness and sleep”—your general sleep was of this nature, and here it means the negation of deep sleep, i.e., you were in the initial stage of sleep, which is described as being between wakefulness and sleep.
➌ “Three men came”—apparently, they are called men, but in reality, they were angels. In some narrations, the names of two are mentioned: Jibril and Mika’il (alayhima as-salam).
➍ The opening of your blessed chest, then washing it with Zamzam, and filling it with faith and wisdom—this is a secret between Allah and His most beloved Messenger (sallallahu alayhi wa sallam), for which no explanation can be given. It is possible that this was the initial stage of preparation for the ascension to the heavens.
➎ It has been deduced that the water of Zamzam is superior to the water of Paradise. That is why your noble heart was washed with it.
➏ The name of the “animal” in the narrations is “Buraq.” [صحیح البخاری ، مناقب الانصار ، حدیث : 3887 ، وصحیح مسلم ، الایمان ، حدیث : 164]
However, this too is a descriptive name, derived from “barq” (lightning).
➐ “I went with Jibril”—among the three companions who came, one was Jibril (alayhis salam). After this, the other two are not mentioned. Apparently, they returned after bringing the empty vessel and being honored with your presence.
➑ “We came to the nearest heaven”—the narration is brief. In some narrations, there is also mention of going to Madinah Munawwarah, Mount Sinai, Bethlehem, and Bayt al-Maqdis. (See Hadith: 451) But with this addition, the narration is considered munkar (rejected). For details, see: [الاسراء والمعراج للالبانی ، ص : 44]
➒ Your meeting with various prophets (alayhim as-salam) on the seven heavens—it is possible that they were specially brought there to welcome and meet you. And this is most appropriate.
➓ The reason why Adam and Ibrahim (alayhima as-salam) called you “son” is that they are among your ancestors. They are mentioned in your lineage, whereas the other prophets (alayhim as-salam) are not in your lineage, so they are in the rank of your paternal cousins; that is why they called you “brother.”
(11) The weeping of Musa (alayhis salam) was not out of envy for you or your ummah—Allah forbid! The prophets (alayhim as-salam) are innocent of such a disease. Rather, it was due to sorrow for his own ummah: “I strove so much, spent so much time, yet I could not attain this rank, because the more followers a prophet has, the more reward he will receive.” If it had been envy, why would he have shown goodwill to the Muslim ummah upon your return, and why would he have been the cause for the reduction of the prayers from fifty (50) to five (5)? Perhaps, to remove this suspicion, these words were made to be said by Musa (alayhis salam) instead of Ibrahim (alayhis salam), otherwise Ibrahim (alayhis salam) was on the seventh heaven. On the return, your meeting with him occurred first. Musa (alayhis salam) was on the sixth heaven. Some hadith scholars have also suggested that on the return, the order of the prophets (alayhim as-salam) may have changed.
(12) “Bayt al-Ma‘mur” is directly above the Ka‘bah on the seventh heaven, in which the angels pray. Whoever enters it once does not get another turn, and seventy thousand enter daily. From this, it is inferred that the angels are more numerous than all other creatures. And Allah knows best. [صحیح البخاری ، بدء الخلق ، حدیث : 3207]
(13) Sidrat al-Muntaha is a lote tree. What is its reality? Nothing can be said with certainty. The Sufis have considered it a manifestation of Allah’s attribute of creation. And Allah knows best. “Sidrah” in Arabic means the lote tree. “Al-Muntaha” means “the utmost end,” i.e., this is the end of creation; here the created realm ends. According to the Sufis, above this is the realm of command, where no creature can reach, whether human or angel. In this hadith, it is stated to be above the seventh heaven. In another hadith, it is mentioned as being on the sixth heaven. The reconciliation is that its root is on the sixth heaven and its branches reach the seventh heaven. And Allah knows best.
(14) Regarding the four rivers at the root of Sidrat al-Muntaha, two are described as hidden and are in Paradise, and two are apparent, which are the Nile and the Euphrates. In the narration of Sahih Muslim, the names of the two hidden rivers of Paradise are “Sayhan” and “Jayhan.” (Sahih Muslim, al-Jannah wa sifat na‘imiha, Hadith: 2839) Furthermore, all four rivers are described as rivers of Paradise. The Nile and Euphrates are well-known, and their regions are also known. Regarding Sayhan and Jayhan, Mawlana Safiur Rahman Mubarakpuri rahimahullah writes in “Minhat al-Mun‘im fi Sharh Sahih Muslim” that both these rivers are very large and are in Turkey. The course of Jayhan passes through Misisah, and the course of Sayhan passes through Adana, and both these rivers fall into the Mediterranean Sea. Besides these, there are two other rivers with similar names, i.e., Jujun and Sayhun. Some people have been misled into thinking that the “Jayhan and Sayhan” mentioned in the hadith refer to these. But Imam Nawawi rahimahullah has also refuted this, as has Mawlana Mubarakpuri rahimahullah. Mawlana has also clarified that the river Jayhun is the one now called the Amu Darya, which forms the border between Afghanistan and Uzbekistan. It passes through Balkh, Termez, Amul, and Darghan, and falls into Lake Khwarazm. Sayhun is beyond Jayhun, passing near Khujand and Khokand and before Tashkent. It is now called the Syr Darya. The apparent meaning of these four rivers being from Paradise is that their origin is from Paradise and from there they were sent down to earth. Shaykh al-Albani rahimahullah says: “What is meant by these rivers being from Paradise is perhaps that their origin is from Paradise, just as the origin of man is from Paradise. Thus, this hadith does not contradict what is well-known and established about these rivers, that they spring from known sources on earth. And if this or a similar meaning is not intended, then this hadith pertains to matters of the unseen, in which it is necessary to have faith and to accept what has been reported…” [سلسلة الاحادیث الصحیحة ، 1؍177 ، 178]
Some people have interpreted it to mean that the regions through which these rivers flow will see the spread and dominance of Islam, or that those who consume the food produced by the water of these rivers will be people of Paradise. But Imam Nawawi rahimahullah says that compared to these two interpretations, the first apparent meaning is more correct. [شرح صحیح مسلم للنووي ، الجنة حدیث : 2839 ، ومنة المنعم : 4؍322 ، مطبوعة دارالسلام ، الریاض]
(15) On the return, no prophet other than Musa (alayhis salam) is mentioned. It is possible that on the return, there was no meeting with the other prophets, i.e., they were sent back to where they had been brought from, or it is also possible that there was no special conversation with them, hence they are not mentioned.
(16) The Prophet’s (sallallahu alayhi wa sallam) returning to Allah (azza wa jall) at the suggestion of Musa (alayhis salam) was perhaps to remove the suspicion that Musa (alayhis salam) was envious of your ummah. Just as, to protect him from the accusation of Bani Isra’il, the incident of the stone occurred in this world. [صحیح البخاری ، الغسل ، حدیث : 278 ، وصحیح مسلم ، الحیض ، حدیث : 339]
(17) According to some narrations, the reduction of the prayers was in increments of five (5) at a time. [صحیح مسلم ، الایمان ، حدیث : 162]
Thus, this narration is concise. The fact that five (5) remained at the end also supports this.
(18) «امضیت فریضتی» These words indicate that the original obligation was five (5) prayers. The prescription of fifty prayers was, in a sense, to express their reward, and this was clarified through the repeated going and coming.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 449
Hafiz Imran Ayyub Lahori
Hadith Authentication (Takhrij al-Hadith):
[102۔ البخاري فى : 8 كتاب الصلاة : 1 باب كيف فرضت الصلاة فى الإسراء 349 مسلم 163 أبوعوانة 133/1]
Lexical Explanation:
«سَقْف»: Roof.
«طَسْت»: Vessel.
«فَفَرَجَ»: Was opened, was split.
«اَسْوِدَة»: Persons.
«نَسَم»: Plural of «نَسَمَة», meaning souls.
«ظَهَرْتُ»: Was raised up.
«صَرِيْفَ الْاَقْلَامِ»: The sound of pens writing; this was the sound of the angels writing Allah’s decrees and revelation.
«الْجَنَابِذ»: Plural of «جنبذه», meaning domes, tents.
Understanding the Hadith:
The event of Mi‘raj is, after the Noble Qur’an, the greatest miracle of the Noble Prophet sallallahu alayhi wa sallam, in that the journey through the seven heavens was completed in a small portion of the night. This miracle is unique to him sallallahu alayhi wa sallam and was not granted to any other prophet. The belief of Ahl al-Sunnah and the Imams of the Salaf is that this was not a dream or a spiritual journey, but rather that he sallallahu alayhi wa sallam was taken to the heavens in a state of wakefulness, with both body and soul, where he met the prophets alayhim as-salam and brought back the gift of five prayers from the Divine Presence. [الوجيز فى عقيدة السلف 66/1 تفسير احسن البيان ص : 765 الرحيق المختوم ص : 198]
[102۔ البخاري فى : 8 كتاب الصلاة : 1 باب كيف فرضت الصلاة فى الإسراء 349 مسلم 163 أبوعوانة 133/1]
Lexical Explanation:
«سَقْف»: Roof.
«طَسْت»: Vessel.
«فَفَرَجَ»: Was opened, was split.
«اَسْوِدَة»: Persons.
«نَسَم»: Plural of «نَسَمَة», meaning souls.
«ظَهَرْتُ»: Was raised up.
«صَرِيْفَ الْاَقْلَامِ»: The sound of pens writing; this was the sound of the angels writing Allah’s decrees and revelation.
«الْجَنَابِذ»: Plural of «جنبذه», meaning domes, tents.
Understanding the Hadith:
The event of Mi‘raj is, after the Noble Qur’an, the greatest miracle of the Noble Prophet sallallahu alayhi wa sallam, in that the journey through the seven heavens was completed in a small portion of the night. This miracle is unique to him sallallahu alayhi wa sallam and was not granted to any other prophet. The belief of Ahl al-Sunnah and the Imams of the Salaf is that this was not a dream or a spiritual journey, but rather that he sallallahu alayhi wa sallam was taken to the heavens in a state of wakefulness, with both body and soul, where he met the prophets alayhim as-salam and brought back the gift of five prayers from the Divine Presence. [الوجيز فى عقيدة السلف 66/1 تفسير احسن البيان ص : 765 الرحيق المختوم ص : 198]
Source: Jawahir al-Iman: Commentary on al-Lu'lu wal-Marjan, Page: 102
Maulana Dawood Raz
Hadith Commentary:
The incident of the Mi'raj is mentioned at the beginning of Surah Bani Isra'il and Surah Najm in the Noble Qur'an, and it is mentioned in such abundance in the hadiths that it can be considered to have reached the level of tawatur (mass transmission).
The consensus of the Salaf of the Ummah is that the Prophet sallallahu alayhi wa sallam was taken on the Mi'raj while awake, with both his body and soul.
His blessed chest was opened, washed with Zamzam water, and filled with wisdom and faith, thus making him capable of journeying through the realm of the unseen (malakut).
This is the second occurrence of the splitting of the chest (shaqq al-sadr).
Once before, during his infancy, his chest was also split open and filled with knowledge, wisdom, and the lights of divine manifestations.
According to other narrations, the Prophet sallallahu alayhi wa sallam met Prophet Adam alayhis salam on the first heaven, Prophet Yahya and Prophet Isa alayhim as-salam on the second, Prophet Yusuf alayhis salam on the third, Prophet Idris alayhis salam on the fourth, Prophet Harun alayhis salam on the fifth, Prophet Musa alayhis salam on the sixth, and our master Prophet Ibrahim Khalilullah alayhis salam on the seventh heaven.
When he reached the highest station, the Prophet sallallahu alayhi wa sallam heard the sounds of the pens of the angels there, and in accordance with the noble verse: "Indeed, he saw of the greatest signs of his Lord" (: al-Najm: 18),
he saw many things in the highest assembly (al-mala' al-a'la). There, Allah the Exalted made fifty prayers obligatory upon the Ummah of the Prophet sallallahu alayhi wa sallam.
Then, due to the Prophet's sallallahu alayhi wa sallam repeated going and returning, only five prayers remained obligatory, but in reward they are equal to fifty.
The translation of the chapter is derived from here, that the prayer was made obligatory on the night of Mi'raj with this detail.
Sidrat al-Muntaha is a lote tree on the seventh heaven, whose roots reach to the sixth heaven.
The angels can only go up to that point; even they are not permitted to go beyond it.
Abdullah ibn Mas'ud radi Allahu anhu says that it is called "Muntaha" (the utmost limit) because the commands that descend from above stop there, and whatever ascends from below also does not go beyond it.
Further details of the Mi'raj will be mentioned in their respective places.
The existence of the heavens is affirmed by all the revealed scriptures and all the noble prophets, but the nature and reality of it is best known to Allah.
It is necessary to have faith in what has been explained, and as for the philosophers, atheists, and the scientists of today who deny the existence of the heavens,
one should never pay any attention to their false statements.
The incident of the Mi'raj is mentioned at the beginning of Surah Bani Isra'il and Surah Najm in the Noble Qur'an, and it is mentioned in such abundance in the hadiths that it can be considered to have reached the level of tawatur (mass transmission).
The consensus of the Salaf of the Ummah is that the Prophet sallallahu alayhi wa sallam was taken on the Mi'raj while awake, with both his body and soul.
His blessed chest was opened, washed with Zamzam water, and filled with wisdom and faith, thus making him capable of journeying through the realm of the unseen (malakut).
This is the second occurrence of the splitting of the chest (shaqq al-sadr).
Once before, during his infancy, his chest was also split open and filled with knowledge, wisdom, and the lights of divine manifestations.
According to other narrations, the Prophet sallallahu alayhi wa sallam met Prophet Adam alayhis salam on the first heaven, Prophet Yahya and Prophet Isa alayhim as-salam on the second, Prophet Yusuf alayhis salam on the third, Prophet Idris alayhis salam on the fourth, Prophet Harun alayhis salam on the fifth, Prophet Musa alayhis salam on the sixth, and our master Prophet Ibrahim Khalilullah alayhis salam on the seventh heaven.
When he reached the highest station, the Prophet sallallahu alayhi wa sallam heard the sounds of the pens of the angels there, and in accordance with the noble verse: "Indeed, he saw of the greatest signs of his Lord" (: al-Najm: 18),
he saw many things in the highest assembly (al-mala' al-a'la). There, Allah the Exalted made fifty prayers obligatory upon the Ummah of the Prophet sallallahu alayhi wa sallam.
Then, due to the Prophet's sallallahu alayhi wa sallam repeated going and returning, only five prayers remained obligatory, but in reward they are equal to fifty.
The translation of the chapter is derived from here, that the prayer was made obligatory on the night of Mi'raj with this detail.
Sidrat al-Muntaha is a lote tree on the seventh heaven, whose roots reach to the sixth heaven.
The angels can only go up to that point; even they are not permitted to go beyond it.
Abdullah ibn Mas'ud radi Allahu anhu says that it is called "Muntaha" (the utmost limit) because the commands that descend from above stop there, and whatever ascends from below also does not go beyond it.
Further details of the Mi'raj will be mentioned in their respective places.
The existence of the heavens is affirmed by all the revealed scriptures and all the noble prophets, but the nature and reality of it is best known to Allah.
It is necessary to have faith in what has been explained, and as for the philosophers, atheists, and the scientists of today who deny the existence of the heavens,
one should never pay any attention to their false statements.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 349
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The wisdom behind the obligation of prayer (salah) on the night of Mi'raj was that the Messenger of Allah (sallallahu alayhi wa sallam) witnessed the various acts of worship performed by the angels that night. Among them, those who were in the standing position (qiyam) did not sit, those in bowing (ruku') did not go into prostration (sujud), and many angels remained in prostration without raising their heads.
Allah, the Exalted, combined all types of angelic worship into a single unit (rak'ah) of prayer. Furthermore, this also points to the greatness and honor of prayer, as its obligation was distinguished by being imposed directly without the mediation of an angel.
Hafiz Ibn Hajar (rahimahullah) further writes that the wisdom behind the obligation of prayer on the night of Mi'raj was that before the Mi'raj, the Messenger of Allah (sallallahu alayhi wa sallam) was adorned with both outward and inward purity: his blessed heart was washed with Zamzam water and filled with faith and wisdom, so that he would be prepared for intimate discourse (munajat) with his Lord.
Similarly, in prayer, the servant adorns himself with purity and cleanliness before conversing privately with his Lord. Therefore, it was appropriate that, in connection with the Mi'raj, prayer was made obligatory upon this Ummah. Additionally, it was also intended to manifest the honor of the Messenger of Allah (sallallahu alayhi wa sallam) before the highest assembly (mala' al-a'la), so that he would lead the angels and the noble prophets (alayhim as-salam) in prayer and engage in intimate discourse with his Lord. In this way, the one who prays also converses with his Lord during prayer.
(Fath al-Bari: 1/596)
➋
In this narration, there is no mention of the Isra (night journey) to Bayt al-Maqdis.
This does not mean that this Mi'raj occurred without the Isra; rather, a narrator has simply abbreviated the account.
Imam al-Bukhari (rahimahullah) holds the view that on the night when prayer was made obligatory, the Isra to Bayt al-Maqdis also took place, as well as the ascension (Mi'raj) to the higher realms.
Although Isra and Mi'raj are two distinct events—meaning the journey from Makkah to Bayt al-Maqdis is called Isra, and the journey from Bayt al-Maqdis to the higher realms is called Mi'raj—
Imam al-Bukhari's (rahimahullah) research is that both journeys are related to the same night. Thus, the chapter heading itself indicates: "How was prayer made obligatory on the night of Isra?" Even though the narration does not mention Isra, the event of Isra also occurred on that same night while the Prophet (sallallahu alayhi wa sallam) was awake.
And Allah knows best.
➌
Imam al-Bukhari's (rahimahullah) purpose in citing this narration is only to show that Allah, the Exalted, made fifty prayers obligatory upon the Ummah that night, which serve as a means of intimate discourse between the servant and the Master. Thus, the Prophet (sallallahu alayhi wa sallam) returned with this gift without any objection.
He did not consider how fifty prayers would be performed, because he was in the station of servitude ('ubudiyyah), and perfect servitude requires that whatever is granted by the Master be accepted without question.
The obligation of fifty prayers also points to the greatness of the Messenger of Allah (sallallahu alayhi wa sallam), for the greatest blessing of Allah upon His servants is prayer.
The greater this blessing, the more distinguished the honor.
From another narration, it is known that after nine visits to his Lord, only five prayers remained out of the original fifty.
It could have been reduced to five in a single instance, but in that case, the status of belovedness (mahbubiyyah) would not have been manifested.
Repeated opportunities for presence were given, and finally it was said that now the prayers are five.
Even though they remain five, they are still counted as fifty.
According to the Qur'anic principle, the reward for one good deed is tenfold, so by performing five prayers, the reward of fifty is recorded.
(Fath al-Bari: 1/600)
➍
After the final reduction to five prayers, the reason the Messenger of Allah (sallallahu alayhi wa sallam) gave for not returning again was that he felt shy to present another request to his Lord.
The reason for this is that the Messenger of Allah (sallallahu alayhi wa sallam) had realized from the pattern of reductions by five that if he were to request again after only five remained, it would imply that the remaining five prayers should also be completely waived, which would amount to returning Allah's gift—something that is never appropriate. Therefore, the Messenger of Allah (sallallahu alayhi wa sallam) did not like this.
Additionally, the Messenger of Allah (sallallahu alayhi wa sallam) was certain that in each instance, the remaining command was not the final and conclusive decision, but in the last instance, along with the five prayers, it was said: "There is no change in My word and decision." From this, he understood that now the final and conclusive decision had been made, and it was no longer appropriate to request a reduction.
(Fath al-Bari: 1/600)
➎
The hadith states that on the night of Mi'raj, three things were granted to the Messenger of Allah (sallallahu alayhi wa sallam) from Allah, the Exalted:
Five prayers, the last verses of Surah al-Baqarah, and forgiveness of major sins on the condition of absence of shirk.
(Sahih Muslim, Kitab al-Iman, Hadith: 431 (173))
The granting of five prayers refers to their obligation.
The last verses of Surah al-Baqarah ("Aamana ar-Rasoolu...") to the end of the surah—these verses contain mention of Allah's perfect mercy for this Ummah, the easing of commands, glad tidings of forgiveness, and the promise of help against disbelievers.
This grant refers to the grant of their content, because in terms of revelation, the entire Surah al-Baqarah is Madinan, while the Mi'raj occurred in Makkah.
It is also possible that these verses were revealed directly to the Messenger of Allah (sallallahu alayhi wa sallam) on the night of Mi'raj, and then, when they were revealed through the mediation of Jibril (alayhis-salam) in Madinah, they were written in the Mushaf.
The forgiveness of major sins does not mean that the monotheists (muwahhidun) among the people of major sins will not be punished at all on the Day of Judgment, for this is contrary to the consensus of Ahl al-Sunnah. Rather, it means that, unlike the disbelievers and polytheists, the people of major sins from the Ummah will not remain in Hell forever; rather, they will eventually be taken out of Hell.
And Allah knows best.
Note:
Other discussions regarding Isra and Mi'raj will be mentioned in the Book of the Stories of the Prophets, Hadith: 3342, inshaAllah.
➊
The wisdom behind the obligation of prayer (salah) on the night of Mi'raj was that the Messenger of Allah (sallallahu alayhi wa sallam) witnessed the various acts of worship performed by the angels that night. Among them, those who were in the standing position (qiyam) did not sit, those in bowing (ruku') did not go into prostration (sujud), and many angels remained in prostration without raising their heads.
Allah, the Exalted, combined all types of angelic worship into a single unit (rak'ah) of prayer. Furthermore, this also points to the greatness and honor of prayer, as its obligation was distinguished by being imposed directly without the mediation of an angel.
Hafiz Ibn Hajar (rahimahullah) further writes that the wisdom behind the obligation of prayer on the night of Mi'raj was that before the Mi'raj, the Messenger of Allah (sallallahu alayhi wa sallam) was adorned with both outward and inward purity: his blessed heart was washed with Zamzam water and filled with faith and wisdom, so that he would be prepared for intimate discourse (munajat) with his Lord.
Similarly, in prayer, the servant adorns himself with purity and cleanliness before conversing privately with his Lord. Therefore, it was appropriate that, in connection with the Mi'raj, prayer was made obligatory upon this Ummah. Additionally, it was also intended to manifest the honor of the Messenger of Allah (sallallahu alayhi wa sallam) before the highest assembly (mala' al-a'la), so that he would lead the angels and the noble prophets (alayhim as-salam) in prayer and engage in intimate discourse with his Lord. In this way, the one who prays also converses with his Lord during prayer.
(Fath al-Bari: 1/596)
➋
In this narration, there is no mention of the Isra (night journey) to Bayt al-Maqdis.
This does not mean that this Mi'raj occurred without the Isra; rather, a narrator has simply abbreviated the account.
Imam al-Bukhari (rahimahullah) holds the view that on the night when prayer was made obligatory, the Isra to Bayt al-Maqdis also took place, as well as the ascension (Mi'raj) to the higher realms.
Although Isra and Mi'raj are two distinct events—meaning the journey from Makkah to Bayt al-Maqdis is called Isra, and the journey from Bayt al-Maqdis to the higher realms is called Mi'raj—
Imam al-Bukhari's (rahimahullah) research is that both journeys are related to the same night. Thus, the chapter heading itself indicates: "How was prayer made obligatory on the night of Isra?" Even though the narration does not mention Isra, the event of Isra also occurred on that same night while the Prophet (sallallahu alayhi wa sallam) was awake.
And Allah knows best.
➌
Imam al-Bukhari's (rahimahullah) purpose in citing this narration is only to show that Allah, the Exalted, made fifty prayers obligatory upon the Ummah that night, which serve as a means of intimate discourse between the servant and the Master. Thus, the Prophet (sallallahu alayhi wa sallam) returned with this gift without any objection.
He did not consider how fifty prayers would be performed, because he was in the station of servitude ('ubudiyyah), and perfect servitude requires that whatever is granted by the Master be accepted without question.
The obligation of fifty prayers also points to the greatness of the Messenger of Allah (sallallahu alayhi wa sallam), for the greatest blessing of Allah upon His servants is prayer.
The greater this blessing, the more distinguished the honor.
From another narration, it is known that after nine visits to his Lord, only five prayers remained out of the original fifty.
It could have been reduced to five in a single instance, but in that case, the status of belovedness (mahbubiyyah) would not have been manifested.
Repeated opportunities for presence were given, and finally it was said that now the prayers are five.
Even though they remain five, they are still counted as fifty.
According to the Qur'anic principle, the reward for one good deed is tenfold, so by performing five prayers, the reward of fifty is recorded.
(Fath al-Bari: 1/600)
➍
After the final reduction to five prayers, the reason the Messenger of Allah (sallallahu alayhi wa sallam) gave for not returning again was that he felt shy to present another request to his Lord.
The reason for this is that the Messenger of Allah (sallallahu alayhi wa sallam) had realized from the pattern of reductions by five that if he were to request again after only five remained, it would imply that the remaining five prayers should also be completely waived, which would amount to returning Allah's gift—something that is never appropriate. Therefore, the Messenger of Allah (sallallahu alayhi wa sallam) did not like this.
Additionally, the Messenger of Allah (sallallahu alayhi wa sallam) was certain that in each instance, the remaining command was not the final and conclusive decision, but in the last instance, along with the five prayers, it was said: "There is no change in My word and decision." From this, he understood that now the final and conclusive decision had been made, and it was no longer appropriate to request a reduction.
(Fath al-Bari: 1/600)
➎
The hadith states that on the night of Mi'raj, three things were granted to the Messenger of Allah (sallallahu alayhi wa sallam) from Allah, the Exalted:
Five prayers, the last verses of Surah al-Baqarah, and forgiveness of major sins on the condition of absence of shirk.
(Sahih Muslim, Kitab al-Iman, Hadith: 431 (173))
The granting of five prayers refers to their obligation.
The last verses of Surah al-Baqarah ("Aamana ar-Rasoolu...") to the end of the surah—these verses contain mention of Allah's perfect mercy for this Ummah, the easing of commands, glad tidings of forgiveness, and the promise of help against disbelievers.
This grant refers to the grant of their content, because in terms of revelation, the entire Surah al-Baqarah is Madinan, while the Mi'raj occurred in Makkah.
It is also possible that these verses were revealed directly to the Messenger of Allah (sallallahu alayhi wa sallam) on the night of Mi'raj, and then, when they were revealed through the mediation of Jibril (alayhis-salam) in Madinah, they were written in the Mushaf.
The forgiveness of major sins does not mean that the monotheists (muwahhidun) among the people of major sins will not be punished at all on the Day of Judgment, for this is contrary to the consensus of Ahl al-Sunnah. Rather, it means that, unlike the disbelievers and polytheists, the people of major sins from the Ummah will not remain in Hell forever; rather, they will eventually be taken out of Hell.
And Allah knows best.
Note:
Other discussions regarding Isra and Mi'raj will be mentioned in the Book of the Stories of the Prophets, Hadith: 3342, inshaAllah.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 349
Maulana Dawood Raz
Hadith Commentary:
In the narration, there is mention of Prophet Yahya (alayhis salam); this is the reason for its relevance to the chapter.
The mother of Prophet Isa (alayhis salam), Maryam (alayha as-salam), and the mother of Prophet Yahya (alayhis salam), Isha‘ (alayha as-salam), were maternal cousins, whose mother's name is mentioned.
Maryam is a Syriac word, which means "servant woman," as stated by Kirmani and Fath, etc.
In the narration, there is mention of Prophet Yahya (alayhis salam); this is the reason for its relevance to the chapter.
The mother of Prophet Isa (alayhis salam), Maryam (alayha as-salam), and the mother of Prophet Yahya (alayhis salam), Isha‘ (alayha as-salam), were maternal cousins, whose mother's name is mentioned.
Maryam is a Syriac word, which means "servant woman," as stated by Kirmani and Fath, etc.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3430
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
In this hadith, there is mention of the virtue of Prophet Yahya (alayhis salam).
Imam Bukhari (rahimahullah) has narrated it from this very context.
➋
The mother of Prophet Isa (alayhis salam) is Maryam (alayhas salam), and the mother of Prophet Yahya (alayhis salam) is Isha‘ bint Hinnah.
These two women are maternal sisters; thus, Isa and Yahya (alayhimas salam) are cousins through their mothers.
This kinship is the reason for their being together on the second heaven.
Prophet Zakariya (alayhis salam) was the guardian of Maryam (alayhas salam); besides kinship, there was also a spiritual connection.
Therefore, in the Qur’an, Prophet Zakariya (alayhis salam), his beloved son Prophet Yahya (alayhis salam), as well as Maryam (alayhas salam) and her beloved son Prophet Isa (alayhis salam), are mentioned together.
➊
In this hadith, there is mention of the virtue of Prophet Yahya (alayhis salam).
Imam Bukhari (rahimahullah) has narrated it from this very context.
➋
The mother of Prophet Isa (alayhis salam) is Maryam (alayhas salam), and the mother of Prophet Yahya (alayhis salam) is Isha‘ bint Hinnah.
These two women are maternal sisters; thus, Isa and Yahya (alayhimas salam) are cousins through their mothers.
This kinship is the reason for their being together on the second heaven.
Prophet Zakariya (alayhis salam) was the guardian of Maryam (alayhas salam); besides kinship, there was also a spiritual connection.
Therefore, in the Qur’an, Prophet Zakariya (alayhis salam), his beloved son Prophet Yahya (alayhis salam), as well as Maryam (alayhas salam) and her beloved son Prophet Isa (alayhis salam), are mentioned together.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3430
Maulana Dawood Raz
Hadith Commentary:
In the narration, the word "Buraq" is with a dammah (u-sound) on the letter "ba", and it is derived from "barq", which means lightning. It is an animal in the shape of a mule or a horse that was brought for the Prophet sallallahu alayhi wa sallam to ride, whose speed was even faster than lightning; that is why it was called Buraq.
Jibril alayhis salam first took you to Bayt al-Maqdis and "tied the Buraq to the ring with which the Prophets used to tie their mounts at the door of the mosque" (Tawshih),
meaning, there the Buraq was tied at the door of that mosque to the ring with which the previous Prophets used to tie their mounts.
Then there, two units (rak‘ahs) of prayer were performed, after which the journey to the heavens began.
In the narration, there is mention of Musa alayhis salam weeping. This weeping was purely out of mercy for his ummah:
The scholars said: Musa’s weeping was not out of envy—Allah forbid! For in that world, the trait of envy is removed even from the hearts of ordinary believers, so how could it be present in one whom Allah Ta‘ala has chosen?
(Tawshih)
That is, the scholars have said that his weeping was not, Allah forbid, due to envy. In the Hereafter, the trait of envy will be removed even from the hearts of ordinary believers, so how could it be possible for a distinguished Prophet like Musa alayhis salam?
Musa alayhis salam referred to the Prophet sallallahu alayhi wa sallam with the word "ghulam" (youth/servant), which was as a form of honor. "Sometimes the word 'ghulam' is used to refer to a strong, vigorous young man, and that is what is meant here." (Lama‘at)
Shaykh Mulla Ali Qari rahimahullah said: "This order in which the meetings with the Prophets occurred in this hadith is the most authentic and preferred among the narrations."
That is, the order in which the meetings with the noble Prophets are mentioned in this narration is the most correct and is the one that is preferred.
Let the enthusiasts of hadith memorize the order:
On the first heaven, there was a meeting with Adam alayhis salam;
on the second heaven, a meeting with Yahya and ‘Isa alayhim as-salam;
on the third, a meeting with Yusuf alayhis salam;
on the fourth, with Idris alayhis salam;
on the fifth, with Harun alayhis salam;
on the sixth, with Musa alayhis salam;
on the seventh heaven, the honor of meeting Ibrahim alayhis salam was attained.
In the narration, the word "Sidrat al-Muntaha" is mentioned.
The word "sidrah" refers to the lote tree. "It is named so because the knowledge of the angels ends there, and none has gone beyond it except the Messenger of Allah sallallahu alayhi wa sallam. It is narrated from Abdullah ibn Mas‘ud radi Allahu anhu that it is called so because everything that descends from above or ascends from below ends there."
(Mirqat)
That is, it is named so because the knowledge of the angels ends at it, and no one has passed beyond that place except our master Muhammad, the Messenger of Allah sallallahu alayhi wa sallam. It is narrated from Abdullah ibn Mas‘ud radi Allahu anhu that it is called so because everything descending from above and ascending from below ends there.
In the narration, the word "Bayt al-Ma‘mur" is mentioned, which is the qiblah of the inhabitants of the heavens, located on the seventh heaven, directly opposite the Ka‘bah in Makkah. Just as the Ka‘bah is sacred on earth,
so too is Bayt al-Ma‘mur sacred in the heavens.
By "fitrah" is meant Islam and steadfastness upon it.
The mention of rivers before you has come.
In the commentary on Sahih Muslim, Ibn Muqatil said: "The two hidden rivers are Salsabil and Kawthar, and apparently the Nile and the Euphrates emerge from its root, then flow wherever Allah Ta‘ala wills, then they emerge on earth and flow therein. This is not prevented by the Shari‘ah nor by reason, and this is the apparent meaning of the hadith, so it is necessary to accept it."
(Mirqat)
That is, the two hidden rivers refer to Salsabil and Kawthar, and the two apparent rivers refer to the Nile and the Euphrates, which emerge from its root, then Allah Ta‘ala causes them to flow wherever He wills, then the Nile and the Euphrates appear on earth and flow there.
This is neither against reason nor against the Shari‘ah, and the apparent meaning of the hadith is this, which must be accepted.
Regarding the prayer, the repeated return of the Prophet sallallahu alayhi wa sallam on the advice of Musa alayhis salam was for the purpose of seeking reduction.
Allah the Exalted initially commanded fifty prayers, but upon repeated requests, Allah showed mercy and kept only five daily prayers, but the reward remained as if for fifty, because among the special characteristics of the Ummah of Muhammad is that for every good deed, ten rewards are given.
There are many secrets and wisdoms in the event of Mi‘raj, which Hujjat al-Hind Shah Waliullah Muhaddith Dehlawi rahimahullah has explained in great detail in his famous book "Hujjat Allah al-Balighah."
It is necessary for the people of knowledge to study them; there is no room for such detail in this brief commentary.
May Allah the Exalted, on the Day of Judgment, honor this humble, poor, utterly sinful servant and translator, and all those who value the words of the Beloved sallallahu alayhi wa sallam, with His vision, and gather us under the banner of praise of His Beloved sallallahu alayhi wa sallam.
Amin, ya Rabb al-‘alamin.
In the narration, the word "Buraq" is with a dammah (u-sound) on the letter "ba", and it is derived from "barq", which means lightning. It is an animal in the shape of a mule or a horse that was brought for the Prophet sallallahu alayhi wa sallam to ride, whose speed was even faster than lightning; that is why it was called Buraq.
Jibril alayhis salam first took you to Bayt al-Maqdis and "tied the Buraq to the ring with which the Prophets used to tie their mounts at the door of the mosque" (Tawshih),
meaning, there the Buraq was tied at the door of that mosque to the ring with which the previous Prophets used to tie their mounts.
Then there, two units (rak‘ahs) of prayer were performed, after which the journey to the heavens began.
In the narration, there is mention of Musa alayhis salam weeping. This weeping was purely out of mercy for his ummah:
The scholars said: Musa’s weeping was not out of envy—Allah forbid! For in that world, the trait of envy is removed even from the hearts of ordinary believers, so how could it be present in one whom Allah Ta‘ala has chosen?
(Tawshih)
That is, the scholars have said that his weeping was not, Allah forbid, due to envy. In the Hereafter, the trait of envy will be removed even from the hearts of ordinary believers, so how could it be possible for a distinguished Prophet like Musa alayhis salam?
Musa alayhis salam referred to the Prophet sallallahu alayhi wa sallam with the word "ghulam" (youth/servant), which was as a form of honor. "Sometimes the word 'ghulam' is used to refer to a strong, vigorous young man, and that is what is meant here." (Lama‘at)
Shaykh Mulla Ali Qari rahimahullah said: "This order in which the meetings with the Prophets occurred in this hadith is the most authentic and preferred among the narrations."
That is, the order in which the meetings with the noble Prophets are mentioned in this narration is the most correct and is the one that is preferred.
Let the enthusiasts of hadith memorize the order:
On the first heaven, there was a meeting with Adam alayhis salam;
on the second heaven, a meeting with Yahya and ‘Isa alayhim as-salam;
on the third, a meeting with Yusuf alayhis salam;
on the fourth, with Idris alayhis salam;
on the fifth, with Harun alayhis salam;
on the sixth, with Musa alayhis salam;
on the seventh heaven, the honor of meeting Ibrahim alayhis salam was attained.
In the narration, the word "Sidrat al-Muntaha" is mentioned.
The word "sidrah" refers to the lote tree. "It is named so because the knowledge of the angels ends there, and none has gone beyond it except the Messenger of Allah sallallahu alayhi wa sallam. It is narrated from Abdullah ibn Mas‘ud radi Allahu anhu that it is called so because everything that descends from above or ascends from below ends there."
(Mirqat)
That is, it is named so because the knowledge of the angels ends at it, and no one has passed beyond that place except our master Muhammad, the Messenger of Allah sallallahu alayhi wa sallam. It is narrated from Abdullah ibn Mas‘ud radi Allahu anhu that it is called so because everything descending from above and ascending from below ends there.
In the narration, the word "Bayt al-Ma‘mur" is mentioned, which is the qiblah of the inhabitants of the heavens, located on the seventh heaven, directly opposite the Ka‘bah in Makkah. Just as the Ka‘bah is sacred on earth,
so too is Bayt al-Ma‘mur sacred in the heavens.
By "fitrah" is meant Islam and steadfastness upon it.
The mention of rivers before you has come.
In the commentary on Sahih Muslim, Ibn Muqatil said: "The two hidden rivers are Salsabil and Kawthar, and apparently the Nile and the Euphrates emerge from its root, then flow wherever Allah Ta‘ala wills, then they emerge on earth and flow therein. This is not prevented by the Shari‘ah nor by reason, and this is the apparent meaning of the hadith, so it is necessary to accept it."
(Mirqat)
That is, the two hidden rivers refer to Salsabil and Kawthar, and the two apparent rivers refer to the Nile and the Euphrates, which emerge from its root, then Allah Ta‘ala causes them to flow wherever He wills, then the Nile and the Euphrates appear on earth and flow there.
This is neither against reason nor against the Shari‘ah, and the apparent meaning of the hadith is this, which must be accepted.
Regarding the prayer, the repeated return of the Prophet sallallahu alayhi wa sallam on the advice of Musa alayhis salam was for the purpose of seeking reduction.
Allah the Exalted initially commanded fifty prayers, but upon repeated requests, Allah showed mercy and kept only five daily prayers, but the reward remained as if for fifty, because among the special characteristics of the Ummah of Muhammad is that for every good deed, ten rewards are given.
There are many secrets and wisdoms in the event of Mi‘raj, which Hujjat al-Hind Shah Waliullah Muhaddith Dehlawi rahimahullah has explained in great detail in his famous book "Hujjat Allah al-Balighah."
It is necessary for the people of knowledge to study them; there is no room for such detail in this brief commentary.
May Allah the Exalted, on the Day of Judgment, honor this humble, poor, utterly sinful servant and translator, and all those who value the words of the Beloved sallallahu alayhi wa sallam, with His vision, and gather us under the banner of praise of His Beloved sallallahu alayhi wa sallam.
Amin, ya Rabb al-‘alamin.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3887
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
The Messenger of Allah (sallallahu alayhi wa sallam) first went to Bayt al-Maqdis, then ascended towards the heavens. The purpose in this was to manifest the truth to the opponents, because if he had gone directly from Makkah to the heavens, there would have been no way for the opponents to seek clarification or explanation. However, when he said that he went to Bayt al-Maqdis in a part of the night, they asked him about the details of Bayt al-Maqdis, which they themselves had seen, and they also knew that the Messenger of Allah (sallallahu alayhi wa sallam) had never been to Bayt al-Maqdis before.
When he described to them the details of Bayt al-Maqdis that they had asked about, his truthfulness became clear, and the polytheists of Makkah became convinced that indeed he had gone there in a short part of the night. Once the journey to Bayt al-Maqdis was confirmed, the way was paved for the confirmation of the rest of the journey as well.
This greatly strengthened the faith of the believers and further increased the wretchedness of the deniers.
(Fath al-Bari: 7/252)
It should be noted that the order of meeting the Prophets (alayhim as-salam) mentioned in this hadith is the most correct and preferred: that is, on the first heaven, Prophet Adam (alayhis-salam); on the second, Prophet Yahya (alayhis-salam) and Prophet Isa (alayhis-salam); on the third, Prophet Yusuf (alayhis-salam); on the fourth, Prophet Idris (alayhis-salam); on the fifth, Prophet Harun (alayhis-salam); on the sixth, Prophet Musa (alayhis-salam); and on the seventh, Prophet Ibrahim (alayhis-salam) were met.
And Allah knows best.
The Messenger of Allah (sallallahu alayhi wa sallam) witnessed some things beyond the Sidrat al-Muntaha which are not mentioned in this hadith.
Some of them are as follows:
➊ After Sidrat al-Muntaha, he reached a place where the pens of the angels of decree and destiny were moving. He heard their sound.
➋ When the Messenger of Allah (sallallahu alayhi wa sallam) entered Paradise, he saw domes of pearls there. The soil of Paradise was of musk, from which fragrance was emanating.
➌ In Paradise, he saw the river Kawthar, on whose banks were domes of hollow pearls. Inside it was also mortar of musk, which was fragrant.
➍ The Messenger of Allah (sallallahu alayhi wa sallam) saw a tree there upon which were lights of various colors. When Jibril (alayhis-salam) stepped aside, the Messenger of Allah (sallallahu alayhi wa sallam) prostrated there.
➎ The Messenger of Allah (sallallahu alayhi wa sallam) received the gift of five prayers and the last two verses of Surah al-Baqarah there. He was also given the glad tidings that whoever from his ummah did not commit shirk, all his major sins would be forgiven.
➏ When the Messenger of Allah (sallallahu alayhi wa sallam) was seen by all the inhabitants of the heavens, they smiled out of joy, but on the face of Malik, the keeper of Hell, there were no signs of a smile.
➐ When the Messenger of Allah (sallallahu alayhi wa sallam) witnessed Paradise there, its pomegranates were as large as water jugs, and its birds were as tall as Bactrian camels. The fire of Hell was so intense that if stone or iron were thrown into it, it would melt instantly.
➑ The Messenger of Allah (sallallahu alayhi wa sallam) saw the houris (hur al-‘ayn) there, greeted them, and they replied and introduced themselves, saying, "We are the best and most beautiful."
➒ Prophet Ibrahim (alayhis-salam) said to the Messenger of Allah (sallallahu alayhi wa sallam), "O son! Today you will meet your Lord. Since your ummah is the last ummah and greater than all other ummahs, you must ask your Lord for their needs."
(Fath al-Bari: 7/271)
The Messenger of Allah (sallallahu alayhi wa sallam) first went to Bayt al-Maqdis, then ascended towards the heavens. The purpose in this was to manifest the truth to the opponents, because if he had gone directly from Makkah to the heavens, there would have been no way for the opponents to seek clarification or explanation. However, when he said that he went to Bayt al-Maqdis in a part of the night, they asked him about the details of Bayt al-Maqdis, which they themselves had seen, and they also knew that the Messenger of Allah (sallallahu alayhi wa sallam) had never been to Bayt al-Maqdis before.
When he described to them the details of Bayt al-Maqdis that they had asked about, his truthfulness became clear, and the polytheists of Makkah became convinced that indeed he had gone there in a short part of the night. Once the journey to Bayt al-Maqdis was confirmed, the way was paved for the confirmation of the rest of the journey as well.
This greatly strengthened the faith of the believers and further increased the wretchedness of the deniers.
(Fath al-Bari: 7/252)
It should be noted that the order of meeting the Prophets (alayhim as-salam) mentioned in this hadith is the most correct and preferred: that is, on the first heaven, Prophet Adam (alayhis-salam); on the second, Prophet Yahya (alayhis-salam) and Prophet Isa (alayhis-salam); on the third, Prophet Yusuf (alayhis-salam); on the fourth, Prophet Idris (alayhis-salam); on the fifth, Prophet Harun (alayhis-salam); on the sixth, Prophet Musa (alayhis-salam); and on the seventh, Prophet Ibrahim (alayhis-salam) were met.
And Allah knows best.
The Messenger of Allah (sallallahu alayhi wa sallam) witnessed some things beyond the Sidrat al-Muntaha which are not mentioned in this hadith.
Some of them are as follows:
➊ After Sidrat al-Muntaha, he reached a place where the pens of the angels of decree and destiny were moving. He heard their sound.
➋ When the Messenger of Allah (sallallahu alayhi wa sallam) entered Paradise, he saw domes of pearls there. The soil of Paradise was of musk, from which fragrance was emanating.
➌ In Paradise, he saw the river Kawthar, on whose banks were domes of hollow pearls. Inside it was also mortar of musk, which was fragrant.
➍ The Messenger of Allah (sallallahu alayhi wa sallam) saw a tree there upon which were lights of various colors. When Jibril (alayhis-salam) stepped aside, the Messenger of Allah (sallallahu alayhi wa sallam) prostrated there.
➎ The Messenger of Allah (sallallahu alayhi wa sallam) received the gift of five prayers and the last two verses of Surah al-Baqarah there. He was also given the glad tidings that whoever from his ummah did not commit shirk, all his major sins would be forgiven.
➏ When the Messenger of Allah (sallallahu alayhi wa sallam) was seen by all the inhabitants of the heavens, they smiled out of joy, but on the face of Malik, the keeper of Hell, there were no signs of a smile.
➐ When the Messenger of Allah (sallallahu alayhi wa sallam) witnessed Paradise there, its pomegranates were as large as water jugs, and its birds were as tall as Bactrian camels. The fire of Hell was so intense that if stone or iron were thrown into it, it would melt instantly.
➑ The Messenger of Allah (sallallahu alayhi wa sallam) saw the houris (hur al-‘ayn) there, greeted them, and they replied and introduced themselves, saying, "We are the best and most beautiful."
➒ Prophet Ibrahim (alayhis-salam) said to the Messenger of Allah (sallallahu alayhi wa sallam), "O son! Today you will meet your Lord. Since your ummah is the last ummah and greater than all other ummahs, you must ask your Lord for their needs."
(Fath al-Bari: 7/271)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3887
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
In this hadith, it is mentioned that Musa (alayhis salam) was on the seventh heaven, and he attained this virtue due to the honor of direct speech (kalam) with Allah Ta’ala.
Imam Bukhari rahimahullah has established the chapter heading from this portion of the lengthy hadith; in fact, it was due to this virtue that Musa (alayhis salam) had said:
“O my Lord! I did not think that anyone would reach a station higher than mine.”
According to the explicit statement of the Noble Qur’an, when Allah, Lord of Majesty, spoke to Musa (alayhis salam), he requested:
“My Lord! Show Yourself to me so that I may look at You.”
Allah Ta’ala said:
“You will never be able to see Me, but look at the mountain; if it remains firm in its place, then you will be able to see Me.”
Then, when his Lord manifested Himself to the mountain, He made it crumble to dust, and Musa fell unconscious.
When he regained consciousness, he said:
“Glory be to You! I turn to You in repentance.”
(QUR_7/144__)
That is, even if the vision (didar) was not granted, you have been given many other blessings and virtues: you were made a Messenger, granted the honor of direct speech, and chosen from among all the worlds. Therefore, act well upon the legal rulings (shar’i ahkam) that come from Me, and continue to show gratitude for these mentioned blessings.
➋
In any case, the intent of Imam Bukhari rahimahullah is that Allah Ta’ala is characterized by the attribute of speech (kalam) in the past, present, and future—in fact, at every moment.
Allah Ta’ala is capable of speaking to whomever He wills, whenever He wills, however He wills.
Allah Ta’ala spoke to Musa (alayhis salam) with real speech, which consisted of sound and letters, while Musa (alayhis salam) was on the earth.
And Allah Ta’ala also spoke to the Messenger of Allah (sallallahu alayhi wa sallam) while the Messenger of Allah (sallallahu alayhi wa sallam) was in the heavens. Allah Ta’ala spoke to the Messenger of Allah (sallallahu alayhi wa sallam) in this manner: Allah Ta’ala said:
“O Muhammad (sallallahu alayhi wa sallam)!” You replied:
“I am present; in this presence is my happiness.” Allah Ta’ala said:
“My word is never changed with Me, just as I have made obligatory upon you in the Mother of the Book (Umm al-Kitab).”
He further said:
“For every good deed, there is a reward tenfold; thus, in the Mother of the Book, there are fifty prayers, but only five are obligatory upon you.”
In this part of the hadith, it is explicit that Allah Ta’ala spoke directly to our Prophet Muhammad (sallallahu alayhi wa sallam), and the Messenger of Allah (sallallahu alayhi wa sallam) heard the speech of Allah Ta’ala, and Allah Ta’ala addressed him as “O Muhammad,” and the Messenger of Allah (sallallahu alayhi wa sallam) received this honor in the heavens.
➌
Many objections have been raised regarding this hadith narrated from Sharik. The answers to these are lengthy; our respected teacher, Shaykh Dr. Abdullah bin Muhammad al-Ghunayman, has mentioned them in his commentary on Kitab al-Tawhid.
Its study will be beneficial.
(Sharh Kitab al-Tawhid lil-Ghunayman: 1/443, 464)
➊
In this hadith, it is mentioned that Musa (alayhis salam) was on the seventh heaven, and he attained this virtue due to the honor of direct speech (kalam) with Allah Ta’ala.
Imam Bukhari rahimahullah has established the chapter heading from this portion of the lengthy hadith; in fact, it was due to this virtue that Musa (alayhis salam) had said:
“O my Lord! I did not think that anyone would reach a station higher than mine.”
According to the explicit statement of the Noble Qur’an, when Allah, Lord of Majesty, spoke to Musa (alayhis salam), he requested:
“My Lord! Show Yourself to me so that I may look at You.”
Allah Ta’ala said:
“You will never be able to see Me, but look at the mountain; if it remains firm in its place, then you will be able to see Me.”
Then, when his Lord manifested Himself to the mountain, He made it crumble to dust, and Musa fell unconscious.
When he regained consciousness, he said:
“Glory be to You! I turn to You in repentance.”
(QUR_7/144__)
That is, even if the vision (didar) was not granted, you have been given many other blessings and virtues: you were made a Messenger, granted the honor of direct speech, and chosen from among all the worlds. Therefore, act well upon the legal rulings (shar’i ahkam) that come from Me, and continue to show gratitude for these mentioned blessings.
➋
In any case, the intent of Imam Bukhari rahimahullah is that Allah Ta’ala is characterized by the attribute of speech (kalam) in the past, present, and future—in fact, at every moment.
Allah Ta’ala is capable of speaking to whomever He wills, whenever He wills, however He wills.
Allah Ta’ala spoke to Musa (alayhis salam) with real speech, which consisted of sound and letters, while Musa (alayhis salam) was on the earth.
And Allah Ta’ala also spoke to the Messenger of Allah (sallallahu alayhi wa sallam) while the Messenger of Allah (sallallahu alayhi wa sallam) was in the heavens. Allah Ta’ala spoke to the Messenger of Allah (sallallahu alayhi wa sallam) in this manner: Allah Ta’ala said:
“O Muhammad (sallallahu alayhi wa sallam)!” You replied:
“I am present; in this presence is my happiness.” Allah Ta’ala said:
“My word is never changed with Me, just as I have made obligatory upon you in the Mother of the Book (Umm al-Kitab).”
He further said:
“For every good deed, there is a reward tenfold; thus, in the Mother of the Book, there are fifty prayers, but only five are obligatory upon you.”
In this part of the hadith, it is explicit that Allah Ta’ala spoke directly to our Prophet Muhammad (sallallahu alayhi wa sallam), and the Messenger of Allah (sallallahu alayhi wa sallam) heard the speech of Allah Ta’ala, and Allah Ta’ala addressed him as “O Muhammad,” and the Messenger of Allah (sallallahu alayhi wa sallam) received this honor in the heavens.
➌
Many objections have been raised regarding this hadith narrated from Sharik. The answers to these are lengthy; our respected teacher, Shaykh Dr. Abdullah bin Muhammad al-Ghunayman, has mentioned them in his commentary on Kitab al-Tawhid.
Its study will be beneficial.
(Sharh Kitab al-Tawhid lil-Ghunayman: 1/443, 464)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7517
Maulana Dawood Raz
Hadith Commentary:
After this, the same incident occurred which has already been mentioned above in the hadith of Mi'raj.
Some people have taken evidence from this narration who say that the Mi'raj took place while the Prophet was asleep.
However, this narration is rare (shadh); only Sharik has narrated that the Prophet was sleeping at that time.
Abdul Haq said that Sharik’s narration is isolated and unknown, and most of the scholars of hadith agree that the Mi'raj took place while the Prophet was awake.
(Wahidi)
The translator says that to use this hadith to deny the physical Mi'raj is a misunderstanding.
At the end of the narration, it is clearly mentioned: “ثم عرج به إلى السماء” — that is, Jibril (alayhis salam) physically took the Prophet (sallallahu alayhi wa sallam) with him up towards the heavens.
Yes, the beginning of this event occurred at a time when the Prophet was sleeping in Masjid al-Haram.
In any case, the physical Mi'raj is a truth for which there are many evidences in the Qur’an and Hadith.
To deny it is like denying the existence of the sun when it is shining at midday.
After this, the same incident occurred which has already been mentioned above in the hadith of Mi'raj.
Some people have taken evidence from this narration who say that the Mi'raj took place while the Prophet was asleep.
However, this narration is rare (shadh); only Sharik has narrated that the Prophet was sleeping at that time.
Abdul Haq said that Sharik’s narration is isolated and unknown, and most of the scholars of hadith agree that the Mi'raj took place while the Prophet was awake.
(Wahidi)
The translator says that to use this hadith to deny the physical Mi'raj is a misunderstanding.
At the end of the narration, it is clearly mentioned: “ثم عرج به إلى السماء” — that is, Jibril (alayhis salam) physically took the Prophet (sallallahu alayhi wa sallam) with him up towards the heavens.
Yes, the beginning of this event occurred at a time when the Prophet was sleeping in Masjid al-Haram.
In any case, the physical Mi'raj is a truth for which there are many evidences in the Qur’an and Hadith.
To deny it is like denying the existence of the sun when it is shining at midday.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3570
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
The purpose of this hadith is to establish a characteristic of the Messenger of Allah sallallahu alayhi wa sallam that distinguished him from ordinary people. That characteristic is that while his eyes would sleep, his heart would remain awake. In this characteristic, the other noble Prophets alayhimussalam share with him, meaning their eyes would sleep but their hearts would remain awake, as is explicitly stated in another hadith.
2.
A well-known objection to this characteristic is that if, during sleep, the heart of the Messenger of Allah sallallahu alayhi wa sallam remained awake, then why was the Fajr prayer missed on the night of al-Ta’rees? The answer is as follows:
➊
The rising of the sun pertains to the eyes because it is among the perceptible things, whereas rational matters pertain to the heart, and the heart does not perceive sensory matters. Therefore, you were not able to know about the rising of the sun.
➋
Forgetfulness would be made to occur for the Messenger of Allah sallallahu alayhi wa sallam for the implementation of legal rulings, just as you forgot in prayer on several occasions. The missing of the morning prayer on the night of al-Ta’rees was due to forgetfulness, just as a prayer may be missed due to forgetfulness while awake. Allah ta’ala caused you to forget even in the state of sleep so that the ruling of making up (qada) the prayer would be established. From this, it is understood that the wisdom in the morning prayer being missed on the night of al-Ta’rees was to establish the ruling of making up missed prayers. The occurrence of forgetfulness was its cause. And Allah knows best.
3.
It should be clear that the night of al-Ta’rees refers to the night in which the Messenger of Allah sallallahu alayhi wa sallam, after assigning the duty to Bilal radi Allahu anhu, went to sleep, but Bilal radi Allahu anhu was also overtaken by sleep and could not remain awake. When the day had dawned and the heat of the sun became intense, the eyes of the Messenger of Allah sallallahu alayhi wa sallam opened, and he went a little further from that place and performed the Fajr prayer. (Sahih al-Bukhari, Mawaqit al-Salat, Hadith: 595)
➊
Repeated Sweetness:
Those who beheld the beauty and elegance of the Messenger of Allah sallallahu alayhi wa sallam have conveyed to us, in the form of words, the reflection of his radiant and smiling countenance, his handsome and beautiful stature, his unparalleled features, his unique gait, his dignified and attractive presence and personality. This gives the impression of a person endowed with intelligence and acumen, patience and steadfastness, courage and generosity, trustworthiness and honesty, eloquence and clarity, beauty and dignity, humility and modesty, and noble character and sense of duty.
We wish to present to the readers, with slight adaptation, the translation in the words of the author of "Al-Raheeq al-Makhtum" of the captivating description of the blessed appearance of the Messenger of Allah sallallahu alayhi wa sallam as narrated by Umm Ma‘bad radi Allahu anha.
Here is the comprehensive account:
"Radiant complexion, luminous face, neither so thin and weak as to appear defective, nor so heavyset as to have a protruding belly; beautiful build, a figure molded with world-illuminating beauty, kohl-lined eyes, long eyelashes, deep voice, shining and long neck, thick beard, fine and joined eyebrows; when silent, dignified; when speaking, it is as if pearls are falling from his mouth; from afar, the most radiant and beautiful, from close, the most handsome and sweet in expression; sweetness in speech, words clear and decisive, neither too brief nor excessive, a style as if pearls are dropping from a string; of medium height, neither so short as to be disregarded, nor so tall as to be unpleasant; like a fresh and pleasing branch among two branches; companions encircle him, when he speaks, they listen attentively, when he commands, they hasten to fulfill it; honored and obeyed, neither harsh nor frivolous."
(Al-Mustadrak lil-Hakim: 9/3)
Al-Hafiz Ibn Kathir rahimahullah says:
The incident of Umm Ma‘bad radi Allahu anha is narrated through several chains, which strengthen one another.
And Allah knows best.
1.
The purpose of this hadith is to establish a characteristic of the Messenger of Allah sallallahu alayhi wa sallam that distinguished him from ordinary people. That characteristic is that while his eyes would sleep, his heart would remain awake. In this characteristic, the other noble Prophets alayhimussalam share with him, meaning their eyes would sleep but their hearts would remain awake, as is explicitly stated in another hadith.
2.
A well-known objection to this characteristic is that if, during sleep, the heart of the Messenger of Allah sallallahu alayhi wa sallam remained awake, then why was the Fajr prayer missed on the night of al-Ta’rees? The answer is as follows:
➊
The rising of the sun pertains to the eyes because it is among the perceptible things, whereas rational matters pertain to the heart, and the heart does not perceive sensory matters. Therefore, you were not able to know about the rising of the sun.
➋
Forgetfulness would be made to occur for the Messenger of Allah sallallahu alayhi wa sallam for the implementation of legal rulings, just as you forgot in prayer on several occasions. The missing of the morning prayer on the night of al-Ta’rees was due to forgetfulness, just as a prayer may be missed due to forgetfulness while awake. Allah ta’ala caused you to forget even in the state of sleep so that the ruling of making up (qada) the prayer would be established. From this, it is understood that the wisdom in the morning prayer being missed on the night of al-Ta’rees was to establish the ruling of making up missed prayers. The occurrence of forgetfulness was its cause. And Allah knows best.
3.
It should be clear that the night of al-Ta’rees refers to the night in which the Messenger of Allah sallallahu alayhi wa sallam, after assigning the duty to Bilal radi Allahu anhu, went to sleep, but Bilal radi Allahu anhu was also overtaken by sleep and could not remain awake. When the day had dawned and the heat of the sun became intense, the eyes of the Messenger of Allah sallallahu alayhi wa sallam opened, and he went a little further from that place and performed the Fajr prayer. (Sahih al-Bukhari, Mawaqit al-Salat, Hadith: 595)
➊
Repeated Sweetness:
Those who beheld the beauty and elegance of the Messenger of Allah sallallahu alayhi wa sallam have conveyed to us, in the form of words, the reflection of his radiant and smiling countenance, his handsome and beautiful stature, his unparalleled features, his unique gait, his dignified and attractive presence and personality. This gives the impression of a person endowed with intelligence and acumen, patience and steadfastness, courage and generosity, trustworthiness and honesty, eloquence and clarity, beauty and dignity, humility and modesty, and noble character and sense of duty.
We wish to present to the readers, with slight adaptation, the translation in the words of the author of "Al-Raheeq al-Makhtum" of the captivating description of the blessed appearance of the Messenger of Allah sallallahu alayhi wa sallam as narrated by Umm Ma‘bad radi Allahu anha.
Here is the comprehensive account:
"Radiant complexion, luminous face, neither so thin and weak as to appear defective, nor so heavyset as to have a protruding belly; beautiful build, a figure molded with world-illuminating beauty, kohl-lined eyes, long eyelashes, deep voice, shining and long neck, thick beard, fine and joined eyebrows; when silent, dignified; when speaking, it is as if pearls are falling from his mouth; from afar, the most radiant and beautiful, from close, the most handsome and sweet in expression; sweetness in speech, words clear and decisive, neither too brief nor excessive, a style as if pearls are dropping from a string; of medium height, neither so short as to be disregarded, nor so tall as to be unpleasant; like a fresh and pleasing branch among two branches; companions encircle him, when he speaks, they listen attentively, when he commands, they hasten to fulfill it; honored and obeyed, neither harsh nor frivolous."
(Al-Mustadrak lil-Hakim: 9/3)
Al-Hafiz Ibn Kathir rahimahullah says:
The incident of Umm Ma‘bad radi Allahu anha is narrated through several chains, which strengthen one another.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3570
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
أَسْوِدَةٌ:
Plural of sawad,
appearance,
form,
a very large number.
(2)
نَسَمٌ:
Plural of nasmah,
soul,
breath.
(3)
ظَهَرْتُ لِمُسْتَوًى:
I ascended to a high and level place.
(4)
صَرِيفَ الْأَقْلَامِ:
The sound of pens writing.
(5)
شَطْرٌ:
Half,
or simply a part or an important portion.
Benefits and Issues:
(1)
To split open a human’s chest and cleanse the heart is, in today’s era of scientific advancement, no longer something considered irrational. Therefore, Jibril’s (alayhis salam) washing of your blessed heart with Zamzam water and then filling it with faith (iman) and wisdom (hikmah) is not something surprising.
Although faith and wisdom are not tangible or material things for us, they do have existence before Allah Ta’ala, just as air, electricity, and light do not have visible existence before us, but with modern instruments their quantity can be determined. Therefore, placing them in a basin and it being filled with them is not objectionable, nor is there any need for interpretation, such as saying that what is meant is something from which faith and wisdom are produced.
(2)
Paradise is to the right of Adam (alayhis salam), so the souls of the people of Paradise are seen on the right side, and Hell is to the left, and the souls of the people of Hell are seen on the left side.
(3)
In this hadith, it is mentioned that Abu Dharr (radi Allahu anhu) did not specify the locations of the Prophets, and then further on, their meeting is mentioned with the word “thumma” (then). The reason for this is that here “thumma” does not indicate chronological order of occurrence, that it actually happened in that sequence, but is merely for the order of mention, as in the Noble Qur’an:
﴿ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ﴾ (Al-Balad: 17)
So here it does not mean that first he freed a neck, then on a day of hunger he fed an orphan or a needy poor person, and after that he believed, and then they enjoined one another to patience and mercy.
Rather, the intent is that along with faith, these qualities are also present. In the hadith, the only purpose is to state that meetings with all these Prophets (alayhimus salam) took place at different locations. The purpose is not to state with whom the meeting took place first and then with whom after, because this has already been negated earlier.
(4)
The meeting with Ibrahim (alayhis salam) on the sixth heaven is at the time of reception or farewell; his actual abode is on the seventh heaven.
(5)
The issue of the reduction of prayers is mentioned in this hadith with extreme brevity. In reality, you (sallallahu alayhi wa sallam) presented yourself repeatedly before Allah Ta’ala. In this way, with nine presentations, five at a time, forty-five prayers were reduced, but there was no difference in reward and recompense, so five were made equal to fifty.
(6)
To properly understand Isra and Mi’raj, it is necessary to gather all the ahadith regarding it from the various books of hadith, and to determine the meanings in light of all of them.
Vocabulary of the Hadith:
(1)
أَسْوِدَةٌ:
Plural of sawad,
appearance,
form,
a very large number.
(2)
نَسَمٌ:
Plural of nasmah,
soul,
breath.
(3)
ظَهَرْتُ لِمُسْتَوًى:
I ascended to a high and level place.
(4)
صَرِيفَ الْأَقْلَامِ:
The sound of pens writing.
(5)
شَطْرٌ:
Half,
or simply a part or an important portion.
Benefits and Issues:
(1)
To split open a human’s chest and cleanse the heart is, in today’s era of scientific advancement, no longer something considered irrational. Therefore, Jibril’s (alayhis salam) washing of your blessed heart with Zamzam water and then filling it with faith (iman) and wisdom (hikmah) is not something surprising.
Although faith and wisdom are not tangible or material things for us, they do have existence before Allah Ta’ala, just as air, electricity, and light do not have visible existence before us, but with modern instruments their quantity can be determined. Therefore, placing them in a basin and it being filled with them is not objectionable, nor is there any need for interpretation, such as saying that what is meant is something from which faith and wisdom are produced.
(2)
Paradise is to the right of Adam (alayhis salam), so the souls of the people of Paradise are seen on the right side, and Hell is to the left, and the souls of the people of Hell are seen on the left side.
(3)
In this hadith, it is mentioned that Abu Dharr (radi Allahu anhu) did not specify the locations of the Prophets, and then further on, their meeting is mentioned with the word “thumma” (then). The reason for this is that here “thumma” does not indicate chronological order of occurrence, that it actually happened in that sequence, but is merely for the order of mention, as in the Noble Qur’an:
﴿ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ﴾ (Al-Balad: 17)
So here it does not mean that first he freed a neck, then on a day of hunger he fed an orphan or a needy poor person, and after that he believed, and then they enjoined one another to patience and mercy.
Rather, the intent is that along with faith, these qualities are also present. In the hadith, the only purpose is to state that meetings with all these Prophets (alayhimus salam) took place at different locations. The purpose is not to state with whom the meeting took place first and then with whom after, because this has already been negated earlier.
(4)
The meeting with Ibrahim (alayhis salam) on the sixth heaven is at the time of reception or farewell; his actual abode is on the seventh heaven.
(5)
The issue of the reduction of prayers is mentioned in this hadith with extreme brevity. In reality, you (sallallahu alayhi wa sallam) presented yourself repeatedly before Allah Ta’ala. In this way, with nine presentations, five at a time, forty-five prayers were reduced, but there was no difference in reward and recompense, so five were made equal to fifty.
(6)
To properly understand Isra and Mi’raj, it is necessary to gather all the ahadith regarding it from the various books of hadith, and to determine the meanings in light of all of them.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 415
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
(1)
The weeping of Musa (alayhis salam) was due to the fact that he made great efforts for the education and upbringing of Banu Isra'il, but they did not become upright in accordance with his efforts, and despite their large numbers, only a few among them would enter Paradise. This caused him grief and sorrow.
(2)
Musa (alayhis salam) referred to you as a servant (youth), because even at that age you (sallallahu alayhi wa sallam) possessed the zeal and strength of youth, and you were continuously and persistently striving for the education of your Ummah and the propagation of the religion. At such an age, so much effort and striving is generally not possible.
(3)
The Nile is a river that flows in Egypt, and the Euphrates is in Iraq. The original source of both these rivers is the root of Sidrat al-Muntaha, and then their manifestation occurred in this world. That is why their water is extremely sweet, pure, easy to digest, and a cause of greenery and prosperity. In Al-Bayyināt of Asim Haddad, another meaning has been mentioned in light of some evidences. For details, see: pp. 192 to 194.
(1)
The weeping of Musa (alayhis salam) was due to the fact that he made great efforts for the education and upbringing of Banu Isra'il, but they did not become upright in accordance with his efforts, and despite their large numbers, only a few among them would enter Paradise. This caused him grief and sorrow.
(2)
Musa (alayhis salam) referred to you as a servant (youth), because even at that age you (sallallahu alayhi wa sallam) possessed the zeal and strength of youth, and you were continuously and persistently striving for the education of your Ummah and the propagation of the religion. At such an age, so much effort and striving is generally not possible.
(3)
The Nile is a river that flows in Egypt, and the Euphrates is in Iraq. The original source of both these rivers is the root of Sidrat al-Muntaha, and then their manifestation occurred in this world. That is why their water is extremely sweet, pure, easy to digest, and a cause of greenery and prosperity. In Al-Bayyināt of Asim Haddad, another meaning has been mentioned in light of some evidences. For details, see: pp. 192 to 194.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 416
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
SHURIHA ‘AN SADRI:
My chest was split open.
(2)
UNZILTU:
I was left alone.
(Turiktu)
Vocabulary of the Hadith:
(1)
SHURIHA ‘AN SADRI:
My chest was split open.
(2)
UNZILTU:
I was left alone.
(Turiktu)
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 412
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
Buraq:
This is the swift (lightning-fast) mount upon which you (sallallahu alayhi wa sallam) rode to reach Bayt al-Maqdis.
(2)
Muqaddas:
If this is taken as the passive participle from taqdis, the meaning will be “that which has been purified.” And if it is read as a verbal noun (masdar mimi) as “muqaddas,” the meaning will be “the house of purity and cleanliness,” meaning that there a person becomes purified from sins. And if it is taken as an adverb of place, the meaning will be “the house which is itself pure,” because it is free from the impurity of idols.
(3)
Fitrah:
By this is meant Islam and uprightness, because milk is a natural and instinctive food for humans, which is a cause of human growth and development. In the same way, the acknowledgment of Allah’s Lordship (rububiyyah) and Divinity (uluhiyyah) has been placed in the nature and disposition of mankind.
(4)
Bayt al-Ma’mur:
The inhabited house, a place of worship on the seventh heaven parallel to the Ka’bah, in which seventy thousand angels come to worship every day, and those who have come once will never get another chance.
(5)
Sidrat al-Muntaha:
A lote tree located at the boundary of the angels’ ascent; the angels have no knowledge of what is above it, because they cannot go above it, or because whatever descends from above stops here, and whatever ascends from below also stops here.
(6)
Feelah:
Plural of feel, elephant.
Qilal:
Plural of qullah, a large jar in which two or more water skins can be placed.
Benefits and Issues:
(1)
The event of Isra and Mi’raj took place in Makkah al-Mu’azzamah and in a state of wakefulness. The blessed body of the Prophet (sallallahu alayhi wa sallam) was taken to Bayt al-Maqdis by means of Buraq. This part of the journey is called Isra, and then from Bayt al-Maqdis to the heavens, the Prophet (sallallahu alayhi wa sallam) was taken by means of Mi’raj (ladder, elevator). This is called Mi’raj. Although some of the Imams have referred to both as Isra or Mi’raj, in the present era of scientific advancement, there remains no room for any kind of objection, doubt, or suspicion regarding this. Man, who possesses extremely limited power and knowledge, is undertaking astonishing aerial journeys, so how can there be amazement or objection to any act of the Creator of the universe, whose power and knowledge have no limit?
(2)
The existence of the heavens is real; it is not merely a matter of the limit of vision. No human can ascend to the heavens without permission. There are vigilant guards in the form of angels upon them; no one can escape their notice.
(3)
Allah Ta’ala is present above the heavens upon the Throne (‘Arsh), and if He were present everywhere with His Essence, then what was the need to take the Noble Prophet (sallallahu alayhi wa sallam) upwards, so that there he (sallallahu alayhi wa sallam) spoke with Allah Ta’ala? Also, it is understood from this that Allah Ta’ala’s speech consists of letters and sound, which you (sallallahu alayhi wa sallam) heard, and repeatedly heard the response to your requests.
(4)
The prayer (salah) is such an important obligation that it can be considered the gift of Mi’raj, and this is a favor of Allah Ta’ala upon the Ummah of Muhammad, and a manifestation of your (sallallahu alayhi wa sallam) compassion and mercy, that the prayers were reduced from fifty to five, but the reward remained as fifty; there was no decrease in it.
(5)
The last time when Musa (alayhis salam) again suggested to return, you (sallallahu alayhi wa sallam) said: “Now I feel shy,” because firstly, it had already been said to you that now there would be no further change, and secondly, since each time there had been a reduction of five, now to go again would mean that even one prayer could not be performed.
Vocabulary of the Hadith:
(1)
Buraq:
This is the swift (lightning-fast) mount upon which you (sallallahu alayhi wa sallam) rode to reach Bayt al-Maqdis.
(2)
Muqaddas:
If this is taken as the passive participle from taqdis, the meaning will be “that which has been purified.” And if it is read as a verbal noun (masdar mimi) as “muqaddas,” the meaning will be “the house of purity and cleanliness,” meaning that there a person becomes purified from sins. And if it is taken as an adverb of place, the meaning will be “the house which is itself pure,” because it is free from the impurity of idols.
(3)
Fitrah:
By this is meant Islam and uprightness, because milk is a natural and instinctive food for humans, which is a cause of human growth and development. In the same way, the acknowledgment of Allah’s Lordship (rububiyyah) and Divinity (uluhiyyah) has been placed in the nature and disposition of mankind.
(4)
Bayt al-Ma’mur:
The inhabited house, a place of worship on the seventh heaven parallel to the Ka’bah, in which seventy thousand angels come to worship every day, and those who have come once will never get another chance.
(5)
Sidrat al-Muntaha:
A lote tree located at the boundary of the angels’ ascent; the angels have no knowledge of what is above it, because they cannot go above it, or because whatever descends from above stops here, and whatever ascends from below also stops here.
(6)
Feelah:
Plural of feel, elephant.
Qilal:
Plural of qullah, a large jar in which two or more water skins can be placed.
Benefits and Issues:
(1)
The event of Isra and Mi’raj took place in Makkah al-Mu’azzamah and in a state of wakefulness. The blessed body of the Prophet (sallallahu alayhi wa sallam) was taken to Bayt al-Maqdis by means of Buraq. This part of the journey is called Isra, and then from Bayt al-Maqdis to the heavens, the Prophet (sallallahu alayhi wa sallam) was taken by means of Mi’raj (ladder, elevator). This is called Mi’raj. Although some of the Imams have referred to both as Isra or Mi’raj, in the present era of scientific advancement, there remains no room for any kind of objection, doubt, or suspicion regarding this. Man, who possesses extremely limited power and knowledge, is undertaking astonishing aerial journeys, so how can there be amazement or objection to any act of the Creator of the universe, whose power and knowledge have no limit?
(2)
The existence of the heavens is real; it is not merely a matter of the limit of vision. No human can ascend to the heavens without permission. There are vigilant guards in the form of angels upon them; no one can escape their notice.
(3)
Allah Ta’ala is present above the heavens upon the Throne (‘Arsh), and if He were present everywhere with His Essence, then what was the need to take the Noble Prophet (sallallahu alayhi wa sallam) upwards, so that there he (sallallahu alayhi wa sallam) spoke with Allah Ta’ala? Also, it is understood from this that Allah Ta’ala’s speech consists of letters and sound, which you (sallallahu alayhi wa sallam) heard, and repeatedly heard the response to your requests.
(4)
The prayer (salah) is such an important obligation that it can be considered the gift of Mi’raj, and this is a favor of Allah Ta’ala upon the Ummah of Muhammad, and a manifestation of your (sallallahu alayhi wa sallam) compassion and mercy, that the prayers were reduced from fifty to five, but the reward remained as fifty; there was no decrease in it.
(5)
The last time when Musa (alayhis salam) again suggested to return, you (sallallahu alayhi wa sallam) said: “Now I feel shy,” because firstly, it had already been said to you that now there would be no further change, and secondly, since each time there had been a reduction of five, now to go again would mean that even one prayer could not be performed.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 411
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
Among these three, one was Ja'far, one was Hamzah, and one was the Prophet (sallallahu alayhi wa sallam).
2:
The incident of the splitting of the chest (shaqq al-sadr) occurred multiple times; this is one of those incidents.
3:
This story pertains to the Isra and Mi'raj, which is very well-known.
1:
Among these three, one was Ja'far, one was Hamzah, and one was the Prophet (sallallahu alayhi wa sallam).
2:
The incident of the splitting of the chest (shaqq al-sadr) occurred multiple times; this is one of those incidents.
3:
This story pertains to the Isra and Mi'raj, which is very well-known.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3346
Hafiz Muhammad Ameen
451. Commentary: According to Shaykh al-Albani rahimahullah, this narration in this context is munkar (denounced). Imam Ibn Kathir rahimahullah, regarding the chain of this narration, states: «فیھا عرابة ونکارة جدا» "There is severe strangeness and denouncement in this chain." In its chain, firstly, there is Yazid ibn Abd al-Rahman ibn Abi Malik al-Dimashqi, who is truthful (saduq) but sometimes falls into error. Secondly, the one narrating from him is Sa'id ibn Abd al-Aziz al-Tanukhi, who, although reliable (thiqah), became confused in his later years. (Taqrib) Therefore, the incident of descending in Madinah Tayyibah, Tur Sina, and Bayt al-Lahm and praying there is not correct in this narration. And Allah knows best. For further details, see: [الإسراء والمعراج للالباني ، ص : 44]
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 451
