صحیح ابن حبان
Ibn Hibban
كتاب الإسراءBook of Isra’ (Night Journey)
ذكر تعداد عائشة قول ابن عباس الذي ذكرناه من أعظم الفرية-
Aisha’s statement that Ibn Abbas’s narration was among the greatest fabrications.
Hadith 60
أَخْبَرَنَا أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ مَخْلَدٍ ، حَدَّثَنَا أَبُو الرَّبِيعِ ، حَدَّثَنَا ابْنُ وَهْبٍ ، أَخْبَرَنِي عَمْرُو بْنُ الْحَارِثِ ، عَنْ عَبْدِ رَبِّهِ بْنِ سَعِيدٍ ، أَنَّ دَاوُدَ بْنَ أَبِي هِنْدٍ حَدَّثَهُ ، عَنْ عَامِرٍ الشَّعْبِيِّ ، عَنْ مَسْرُوقِ بْنِ الأَجْدَعِ ، أَنَّهُ سَمِعَ عَائِشَةَ ، تَقُولُ : أَعْظَمُ الْفِرْيَةِ عَلَى اللَّهِ مَنْ قَالَ : إِنَّ مُحَمَّدًا صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ رَأَى رَبَّهُ ، وَإِنَّ مُحَمَّدًا صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ كَتَمَ شَيْئًا مِنَ الْوَحْيِ ، وَإِنَّ مُحَمَّدًا صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ يَعْلَمُ مَا فِي غَدٍ ، قِيلَ : يَا أُمَّ الْمُؤْمِنِينَ ، وَمَا رَآهُ ؟ قَالَتْ : لا ، إِنَّمَا ذَلِكَ جِبْرِيلُ رَآهُ مَرَّتَيْنِ فِي صُورَتِهِ : مَرَّةً مَلأَ الأُفُقَ ، وَمَرَّةً سَادًّا أُفُقَ السَّمَاءِ " قَالَ أَبُو حَاتِمٍ : قَدْ يَتَوَهُمْ مَنْ لَمْ يُحْكِمْ صِنَاعَةَ الْحَدِيثِ أَنَّ هَذَيْنِ الْخَبَرَيْنِ مُتَضَادَّانِ ، وَلَيْسَا كَذَلِكَ ، إِذِ الِلَّهِ جَلَّ وَعَلا فَضَّلَ رَسُولَهُ صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ عَلَى غَيْرِهِ مِنَ الأَنْبِيَاءِ ، حَتَّى كَانَ جِبْرِيلُ مِنْ رَبِّهِ أَدْنَى مِنْ قَابِ قَوْسَيْنِ ، وَمُحَمَّدٌ صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ يُعَلِّمُهُ جِبْرِيلُ حِينَئِذٍ ، فَرَآهُ صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ بِقَلْبِهِ كَمَا شَاءَ ، وَخَبَرُ عَائِشَةَ وَتَأْوِيلُهَا أَنَّهُ لا يُدْرِكُهُ ، تُرِيدُ بِهِ فِي النَّوْمِ وَلا فِي الْيَقَظَةِ ، وَقَوْلُهُ : لا تُدْرِكُهُ الأَبْصَارُ سورة الأنعام آية 103 فَإِنَّمَا مَعْنَاهُ : لا تُدْرِكُهُ الأَبْصَارُ ، يُرَى فِي الْقِيَامَةِ وَلا تُدْرِكُهُ الأَبْصَارُ رَأَتْهُ ، لأَنَّ الإِدْرَاكَ هُوَ الإِحَاطَةُ ، وَالرُّؤْيَةُ هِيَ النَّظَرُ ، وَالِلَّهِ يُرَى وَلا يُدْرَكُ كُنْهُهُ ، لأَنَّ الإِدْرَاكَ يَقَعُ عَلَى الْمَخْلُوقِينَ ، وَالنَّظَرُ يَكُونُ مِنَ الْعَبْدِ رَبَّهُ ، وَخَبَرُ عَائِشَةَ أَنَّهُ لا تُدْرِكُهُ الأَبْصَارُ ، فَإِنَّمَا مَعْنَاهُ : لا تُدْرِكُهُ الأَبْصَارُ فِي الدُّنْيَا وَفِي الآخِرَةِ ، إِلا مَنْ يَتَفَضَّلُ عَلَيْهِ مِنْ عِبَادِهِ بِأَنْ يُجْعَلَ أَهْلا لِذَلِكَ ، وَاسْمُ الدُّنْيَا قَدْ يَقَعُ عَلَى الأَرَضِينَ وَالسَّمَاوَاتِ وَمَا بَيْنَهُمَا ، لأَنَّ هَذِهِ الأَشْيَاءَ بِدَايَاتٌ خَلَقَهَا الِلَّهِ جَلَّ وَعَلا لِتُكْتَسَبَ فِيهَا الطَّاعَاتُ لِلآخِرَةِ الَّتِي بَعْدَ هَذِهِ الْبِدَايَةِ ، فَالنَّبِيُّ صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ رَأَى رَبَّهُ فِي الْمَوْضِعِ الَّذِي لا يُطْلَقُ عَلَيْهِ اسْمُ الدُّنْيَا ، لأَنَّهُ كَانَ مِنْهُ أَدْنَى مِنْ قَابِ قَوْسَيْنِ حَتَّى يَكُونَ خَبَرُ عَائِشَةَ ، أَنَّهُ لَمْ يَرَهُ صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ فِي الدُّنْيَا مِنْ غَيْرِ أَنْ يَكُونَ بَيْنَ الْخَبَرَيْنِ تَضَادٌّ أَوْ تَهَاتُرٌ .
Masruq reports: He heard Sayyida Aisha (may Allah be pleased with her) saying:
The person who attributes the greatest lie to Allah Almighty is the one who says that our master Muhammad (peace be upon him) saw his Lord, or the one who says that our master Muhammad (peace be upon him) concealed something from the revelation (that he did not convey everything), or the one who says that our master Muhammad (peace be upon him) knew what would happen tomorrow.
She was asked: O Mother of the Believers, then whom did the Prophet (peace be upon him) see? Sayyida Aisha (may Allah be pleased with her) replied: He saw our master Jibreel (peace be upon him), whom the Prophet (peace be upon him) saw in his original form twice. Once when he filled the horizon, and once when he encompassed the horizon of the sky.
Imam Abu Hatim (may Allah have mercy on him) says: Whoever does not have expertise in the knowledge of hadith falls into the misunderstanding that these two narrations are contradictory, whereas this is not the case. Because Allah Almighty granted His Messenger superiority over all other prophets. To the extent that our master Jibreel (peace be upon him) came so close to his Lord as the distance of two bows, and at that time our master Jibreel (peace be upon him) taught him. At that time, the Prophet (peace be upon him) saw him (or perhaps Allah Almighty) with the eye of the heart, as He willed. The meaning of the narration from Sayyida Aisha (may Allah be pleased with her), that the Prophet (peace be upon him) cannot perceive Him, is: You cannot do so in the state of sleep or wakefulness.
The statement of Allah Almighty: "Vision cannot perceive Him" means: Vision cannot perceive Him; His sight will be on the Day of Resurrection, but when vision sees Him, it will not be able to perceive Him, because perception means to encompass, and sight means to see, and the vision of Allah Almighty is possible, but the reality cannot be comprehended. Because comprehension can be of the creation, and it is possible for the servant to see his Lord.
The narration from Sayyida Aisha (may Allah be pleased with her) that vision cannot perceive Him, means that vision cannot perceive Him in this world or the Hereafter, but among His servants, He can, by His grace, make whomever He wills capable of it.
The word "dunya" (world) sometimes refers to the earths and the heavens and the space between them, because these things were the beginning. Allah Almighty created them so that good deeds for the Hereafter could be earned in them, which will come after this beginning. So the Prophet (peace be upon him) saw his Lord at a place where the word "dunya" does not apply, because at that time he was even closer than the distance of two bows. Therefore, the meaning of the narration from Sayyida Aisha (may Allah be pleased with her) will be: The Prophet (peace be upon him) did not see Him in this world. Thus, there is no contradiction or difference between these two narrations.
The person who attributes the greatest lie to Allah Almighty is the one who says that our master Muhammad (peace be upon him) saw his Lord, or the one who says that our master Muhammad (peace be upon him) concealed something from the revelation (that he did not convey everything), or the one who says that our master Muhammad (peace be upon him) knew what would happen tomorrow.
She was asked: O Mother of the Believers, then whom did the Prophet (peace be upon him) see? Sayyida Aisha (may Allah be pleased with her) replied: He saw our master Jibreel (peace be upon him), whom the Prophet (peace be upon him) saw in his original form twice. Once when he filled the horizon, and once when he encompassed the horizon of the sky.
Imam Abu Hatim (may Allah have mercy on him) says: Whoever does not have expertise in the knowledge of hadith falls into the misunderstanding that these two narrations are contradictory, whereas this is not the case. Because Allah Almighty granted His Messenger superiority over all other prophets. To the extent that our master Jibreel (peace be upon him) came so close to his Lord as the distance of two bows, and at that time our master Jibreel (peace be upon him) taught him. At that time, the Prophet (peace be upon him) saw him (or perhaps Allah Almighty) with the eye of the heart, as He willed. The meaning of the narration from Sayyida Aisha (may Allah be pleased with her), that the Prophet (peace be upon him) cannot perceive Him, is: You cannot do so in the state of sleep or wakefulness.
The statement of Allah Almighty: "Vision cannot perceive Him" means: Vision cannot perceive Him; His sight will be on the Day of Resurrection, but when vision sees Him, it will not be able to perceive Him, because perception means to encompass, and sight means to see, and the vision of Allah Almighty is possible, but the reality cannot be comprehended. Because comprehension can be of the creation, and it is possible for the servant to see his Lord.
The narration from Sayyida Aisha (may Allah be pleased with her) that vision cannot perceive Him, means that vision cannot perceive Him in this world or the Hereafter, but among His servants, He can, by His grace, make whomever He wills capable of it.
The word "dunya" (world) sometimes refers to the earths and the heavens and the space between them, because these things were the beginning. Allah Almighty created them so that good deeds for the Hereafter could be earned in them, which will come after this beginning. So the Prophet (peace be upon him) saw his Lord at a place where the word "dunya" does not apply, because at that time he was even closer than the distance of two bows. Therefore, the meaning of the narration from Sayyida Aisha (may Allah be pleased with her) will be: The Prophet (peace be upon him) did not see Him in this world. Thus, there is no contradiction or difference between these two narrations.
