The Collated Hadith of Isra wal Miraj
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Topic: The Collated Hadith of Isra wal Miraj
Posted By: rami
Subject: The Collated Hadith of Isra wal Miraj
Date Posted: 03 April 2005 at 8:22am
Bi ismillahi al rahman al rahim
asalamu alaikum
Sorry about the length,
part one and two.
The Shaykh of Mecca -- may Allah grant him long life and health --
Sayyid Muhammad `Alawi al-Maliki al-Hasani composed an excellent
booklet entitled al-Anwar al-bahiyya min isra' wa mi`raj khayr
al-bariyya (The resplendent lights of the rapture and ascension of the
Best of creation) in which he says:
COMMEMORATING THE PROPHET'S RAPTURE AND ASCENSION TO HIS LORD
I. Introduction
Praise be to Allah Who has chosen His praiseworthy servant Muhammad
for the Message, distinguished him with the sudden rapture on the
Buraq, and caused him to ascend on the ladders of perfection to the
high heavens to show him of the greatest signs of his Lord. He raised
him until he reached to the Lote-tree of the Farthest Boundary where
ends the science of every Messenger-Prophet and every Angel Brought
Near, where lies the Garden of Retreat, to the point where he heard the
sound of the pens that write what befell and what is to befall.
There He manifested Himself to him through vision and addressed him
intimately in the station of encounter, accompanying him so that he was
no longer alone. There He stilled his fear in those lofty worlds and He
communicated to him what He wished, and revealed to him what He wished,
and taught him what He wished, and explained to him what He wished. He
showed him of the signs of sovereignty and the signs of creation and of
the unseen that point to the uniqueness and perfection of His immense
majesty, and the marvels of His lordly power, and the sublimity of His
wisdom without beginning. Glory to Him, the God that knows the heart's
secret and its confidence, and knows what is more subtle and more
hidden! He hears the patter of the black ant's feet on a massive rock
in the dark night.
I bear witness that there is no god but Allah, Who is sanctified in
His essence from all imaginal representation and shades, and elevated
above having a partner in His attributes and acts. I bear witness that
our master Muhammad is His servant and Messenger, whose rank He has
raised so that none of the seven skies can reach it, nor any of the
Prophets. For how could they reach his stature when they were shown to
him in the Sanctified House in Jerusalem where Jibril gave him
precedence over them so that he led them in prayer, then apprised him
of their places and stations in the heavens, thereby showing that he is
their paramount chief and foremost leader since the beginning?
Allah bore witness that the Prophet was the Guide through his
knowledge and the Just Instructor in his actions. He elevated his
speaking manner above vanity and disgrace; He freed his innermost being
from belying what his eyes saw; and He kept his eyes from falsehood and
transgression. Then he saw his Lord in the station of proximity and
servanthood. Nor did he fall short of uncovering the reality of the
event, but he received all that was communicated to him of both partial
and total knowledge.
May Allah's blessing and peace be upon him and upon his Family, the
People of Guidance and Firmness, and upon his excellent and pure
Companions, carriers of the burdens of the Prophetic Inheritance,
defenders of the precious Religion with every burnished sword, who have
triumphed and won the highest dwellings of the Abode of Eternity.
To begin, the indigent in need of the mercy of his generous Lord,
Muhammad ibn `Alawi ibn `Abbas al-Maliki al-Hasani says -- may Allah
treat him with His radiant kindness: Allah has granted me the favor of
writing a vast treatise covering the substantial research which has
been done on the subject of al-isra' wa al-mi`raj. Then He expanded my
breast so that I could gather its account into a single text as a
separate monograph so as to allow its access to the people at large. In
this way they can familiarize themselves with that text and recite it
in the public meetings and great celebrations in which Muslims gather
to commemorate al-isra' wa al-mi`raj, as is the custom in many
countries, especially in the two Holy Sanctuaries.
I have collated my own work with that of the hafiz al-Shami and
Najm al-Din al-Ghayti to make a single comprehensive text with the
mention of additions in their appropriate places. This text includes
most of the different narrations on this subject. I have provided a
light commentary and brief notes explaining the meeaning of rare or
difficult words. I have named this treatise: al-Anwar al-bahiyya min
isra' wa mi`raj khayr al-bariyya, "The resplendent lights of the
rapture and ascension of the Best of creation," asking Allah to grant
benefit with it and accept it as purely for His sake. Allah's blessings
and peace be upon our master Muhammad and his Family and Companions.
II. The striving of the scholars in organizing the account of isra' and mi`raj into a single version
The scholars have striven to organize this account and gather its
narrations into a single version, at the same making mention of some
separate additions, in order to facilitate its perusal and its benefit.
In this way they gathered the narrations in one place for the people at
large. This is permitted according to the rules of the experts in the
field of hadith as stated by them. Many of them have used this method
in many instances in which they would join up together the several
narrations of different narrators of a single event as was done with
the Farewell Pilgrimage and some of the military raids and campaigns.
The hadith master al-Shami did this with the account of the Prophet's
Rapture and Ascension as well as the hadith master al-Ghayti and a
number of other scholars. This is what al-Shami said on this question
in his great book al-Mi`raj for it is useful:
Know -- may Allah have mercy on me and you -- that each of the
hadiths of the Companions [on this subject] contains what the other
does not. Therefore I consulted Allah Almighty and concatenated them,
thus rearranging the account into a single text so that it would be
sweeter to attentive ears, and in order for its benefit to suit all
occasions.
If someone says: "Each hadith of the mi`raj differs from the next
and the ascensions may number according to the number of their
accounts: why then did you make all of them into a single account?" I
say: The author of Zad al-ma`ad [Ibn al-Qayyim] said:
This is the path of the feeble-minded among the literalists of the
Zahiri school who are authorities in transmitted texts. If they see in
the account a wording that differs from the version of one of the
narrators they multiply the occurrence of the event accordingly. The
correct view is what the Imams of text transmission have said: namely,
that the mi`raj took place once, in Mecca, after the beginning of
Prophethood. It is a wonder how these have claimed that it took place
repeatedly. How can they countenance the conclusion that every time,
fifty prayers are prescribed upon him then he goes back and forth
between Musa and his Lord until they become five, and his Lord says: "I
have decreed what is due Me and have reduced the burden of My slaves,"
only for him to come a second time with fifty prayers which he
decreases again, ten by ten?
The hadith master `Imad al-Din Ibn Kathir said in his history
[al-Bidaya wa al-nihaya], after noting that Malik ibn Sa`sa`a's version
did not make mention of Jerusalem:
Some of the narrators would omit part of the report due to its
being known, or due to forgetfulness, or because he would mention only
what he considered important, or because one time he would feel eager
to relate it completely, while another time he would tell his public
what is of most use to them.
He who relates every differing narration to a separate occurrence
thereby affirming several ascensions has strayed widely and said
something indefensible and has not fulfilled his pursuit. The reason is
that all the versions contain his meeting with the Prophets and the
prescription of the prayers upon him: how then could one defend
multiplying these occurrences? This understanding is extremely
far-fetched nor was it related from any of the Salaf, whereas if this
had indeed taken place several times the Prophet would have reported it
to his Community and the people would have transmitted it often.
[We hold, as our Master Shaykh Nazim has said, that the night
ascensions of the Prophet to his Lord numbered twenty-three thousand,
one in every night of his blessed life.
Some of the evidence for this is in the hadiths whereby he said:
� "My eyes sleep but my heart does not sleep."20
� "I have a time with my Lord which no Angel Brought Near nor Messenger-Prophet shares with me."
al-Qari commented on this hadith:
It is inferred from it that what he means by the angel brought near
is Jibril, while the Messenger-Prophet is his brother the Friend of
Allah [Ibrahim]. Reflect upon this. This hadith also points to the
station of self-immersion in the meeting expressed in terms of
intoxication, self-effacement, and self-annihilation.21]
------------- Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
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Posted By: rami
Date Posted: 03 April 2005 at 8:22am
Bi ismillahi al rahman al raheem
COMMEMORATING THE PROPHET'S RAPTURE :saws: AND ASCENSION TO HIS LORD
III. The Collated Hadith of Isra' and Mi`raj
In the name of Allah Most Merciful Most Beneficient Blessings and
Peace upon the Messenger of Allah and his Family and Companions,
As the Prophet, upon him blessings and peace, was in al-Hijr at the
House (the semi-circular space under the waterspout which is open on
both sides on the Northwest side of the Ka`ba), lying down at rest
between two men (his uncle Hamza and his cousin Ja`far ibn Abi Talib),
Jibril and Mika'il came to him. With them was a third angel (Israfil).
They carried him until they brought him to the spring of Zamzam, where
they asked him to lie on his back and Jibril took him over from the
other two. (Another version says:) "The roof of my house was opened and
Jibril descended."
He split the Prophet's chest from his throat to the bottom of his
belly. Then Jibril said to Mika'il: "Bring me a tast (a vessel, usually
made of copper) of water from Zamzam so that I will purify his heart
and expand his breast." He took out his heart and washed it three
times, removing from it what was wrong. Mika'il went back and forth to
him with the vessel of water from Zamzam three times.
Then he brought him a golden vessel filled with wisdom and belief
which he emptied into his chest. He filled his chest with hilm
(intelligence, patience, good character), knowledge, certainty, and
submission, then he closed it up. He sealed it between his shoulders
with the seal of Prophethood.
Then he brought the Buraq (lightning-mount), handsome-faced and
bridled, a tall, white beast, bigger than the donkey but smaller than
the mule. He could place his hooves at the farthest boundary of his
gaze. He had long ears. Whenever he faced a mountain his hind legs
would extend, and whenever he went downhill his front legs would
extend. He had two wings on his thighs which lent strength to his legs.
He bucked when the Prophet came to mount him. Jibril put his hand
on his mane and said: "Are you not ashamed, O Buraq? By Allah, no-one
has ridden you in all creation more dear to Allah than he is." Hearing
this he was so ashamed that he sweated until he became soaked, and he
stood still so that the Prophet mounted him.
The other Prophets used to mount the Buraq before. Sa`id ibn
al-Musayyib said: "It is the beast of Ibrahim which he used to mount
whenever he travelled to the Sacred House."
Jibril departed with him. He placed himself on his right while
Mika'il was on his left. (In Ibn Sa`d's version:) The one holding his
stirrup was Jibril and the one holding the reins of the Buraq was
Mika'il.
They travelled until they reached a land filled with datepalms.
Jibril said to the Prophet: "Alight and pray here." He did so and
remounted, then Jibril said: "Do you know where you prayed?" He said
no. Jibril said: "You prayed in a tayba (land of pastures) and the
Migration will take place there.
The Buraq continued his lightning flight, placing his hooves
wherever his gaze could reach. Jibril then said again: "Alight and pray
here." He did so and remounted, then Jibril said: "Do you know where
you prayed?" He said no. Jibril said: "You prayed in Madyan (a city on
the shore of the Red Sea bordering Tabuk near the valley of Shu`ayb) at
the tree of Musa" (where Musa rested from fatigue and hunger during his
flight from Fir`awn).
The Buraq continued his lightning flight, then Jibril said again:
"Alight and pray here." He did so and remounted, then Jibril said: "Do
you know where you prayed?" He said no. Jibril said: "You prayed at the
mountain of Sina' (Mount Sinai) where Allah addressed Musa."
Then he reached a land where the palaces of Syria became visible to
him. Jibril said to him: "Alight and pray." He did so and remounted,
then the Buraq continued his lightning flight and Jibril said: "Do you
know where you prayed?" He said no. Jibril said: "You prayed in Bayt
Lahm (Bethlehem), where `Isa ibn Maryam was born."
As the Prophet was travelling mounted on the Buraq he saw a devil
from the jinn who was trying to get near him holding a firebrand.
Everywhere the Prophet turned he would see him. Jibril said to him:
"Shall I teach you words which, if you say them, his firebrand will go
out and he will fall dead?" The Prophet said yes. Jibril said:
Say: a`udhu bi wajhillahi al-karim
wa bi kalimatillahi al-tammat
al-lati la yujawizuhunna barrun wa la fajir
min sharri ma yanzilu min al-sama'
wa min sharri ma ya`ruju fiha
wa min sharri ma dhara'a fi al-ard
wa min sharri ma yakhruju minha
wa min fitani al-layli wa al-nahar
wa min tawariq al-layli wa al-nahar
illa tariqin yatruqu bi khayrin ya rahman
I seek refuge in the Face of Allah the Munificent
and in Allah's perfect words
which neither the righteous nor the disobedient overstep
from the evil of what descends from the heaven
and the evil of what ascends to it
and the evil of what is created in the earth
and the trials of the night and the day
and the visitors of the night and the day
except the visitor that comes with goodness,
O Beneficent One!
At this the devil fell dead on his face and his firebrand went out.
They travelled until they reached a people who sowed in a day and
reaped in a day. Every time they reaped, their harvest would be
replenished as before. The Prophet said: "O Jibril, what is this?" He
replied: "These are al-mujahidun -- those who strive -- in the path of
Allah the Exalted. Every good deed of theirs is multiplied for them
seven hundred times, and whatever they spend returns multiplied."
The Prophet then noticed a fragrant wind and said: "O Jibril, what
is this sweet scent?" He replied: "This is the scent of the lady who
combed the hair of Fir`awn's daughter and that of her children. As she
combed the hair of Fir`awn's daughter the comb fell and she said:
bismillah ta`isa fir`awn -- In the name of Allah, may Fir`awn perish!
whereupon Fir`awn's daughter said: Do you have a Lord other than my
father? She said yes. Fir`awn's daughter said: Shall I tell my father?
She said yes. She told him and he summoned her and said: Do you have a
Lord other than me? She replied: Yes, my Lord and your Lord is Allah.
This woman had two sons and a husband. Fir`awn summoned them and he
began to entice the woman and her husband to renege on their religion,
but they refused. He said: Then I shall kill you. She said: Be so good
as to bury us all together in a single grave if you kill us. He
replied: Granted, and it is your right to ask us. He then ordered that
a huge cow made of copper be filled with boiling liquid (oil and water)
and that she and her children be thrown into it. The children were
taken and thrown in one after the other. The second and youngest was
still an infant at the breast. When they took him he said: Mother! fall
and do not tarry for verily you are on the right. Then she was thrown
in with her children."
He (Ibn `Abbas) said: "Four spoke from the cradle as they were
still infants: this child, Yusuf's witness (cf. 12:26), Jurayj's
companion, and `Isa ibn Maryam."22
Then the Prophet saw people whose heads were being shattered, then
every time they would return to their original state and be shattered
again without delay. He said: "O Jibril, who are these people?" He
replied: "These are the people whose heads were too heavy (on their
pillows) to get up and fulfill the prescribed prayers."
Then he saw a people who wore loincloths on the fronts and on their
backs. They were roaming the way camels and sheep roam about. They were
eating thistles and zaqqum -- the fruit of a tree that grows in hell
and whose fruit resembles the head of devils (37:62-63) -- and
white-hot coals and stones of Gehenna. He said: "Who are these, O
Jibril?" He replied: "These are the ones who did not meet the
obligation of paying sadaqa from what they possessed, whereas Allah
never kept anything from them."
Then he saw a people who had in front of them excellent meats
disposed in pots and also putrid, foul meat, and they would eat from
the foul meat and not touch the good meat. He said: "What is this, O
Jibril?" He replied: "These are the men from your Community who had an
excellent, lawful wife at home and who would go and see a foul woman
and spend the night with her; and the women who would leave her
excellent, lawful husband to go and see a foul man and spend the night
with him."
Then he came to a plank in the middle of the road which not even a
piece of cloth nor less than that could cross except it would be
pierced. He said: "What is this, O Jibril?" He replied: "This is what
happens to those of your Community who sit in the middle of the road
and cut it" and he recited:
wa la taq`adu bi kulli siratin tu`iduna wa tasudduna `an sabilillah man amana bihi wa tabtaghunaha `iwajan
Lurk not on every road to threaten wayfarers and to turn away from
Allah's path him who believes in Him, and to seek to make it crooked
(7:86).
The Prophet saw a man swimming in a river of blood and he was being
struck in his mouth with rocks which he then swallowed. The Prophet
asked: "What is this, O Jibril?" He replied: "This is what happens to
those who eat usury."
Then he saw a man who had gathered a stack of wood which he could
not carry, yet he was adding more wood to it. He said: "What is this, O
Jibril?" He replied: "This is a man from your Community who gets
people's trusts when he cannot fulfill them, yet he insists on carrying
them.
He then saw people whose tongues and lips were being sliced with
metal knives. Every time they were sliced they would return to their
original state to be sliced again without respite. He said: "Who are
these, O Jibril?" He replied: "These are the public speakers of
division in your Community: they say what they don't do."
Then he passed by people who had copper nails with which they
scratched their own faces and chests. He asked: "Who are these, O
Jibril?" He replied: "These are the ones who ate the flesh of people
and tarnished their reputations."
Then he saw a small hole with a huge bull coming out of it. The
bull began to try entering the hole again and was unable. The Prophet
said: "What is this, O Jibril?" He replied: "This is the one in your
Community who tells an enormity, then he feels remorse to have spoken
it but is unable to take it back."
(al-Shami added:) He then came to a valley in which he breathed a
sweet, cool breeze fragrant with musk and he heard a voice. He said:
"What is this, O Jibril?" He replied: "This is the voice of Paradise
saying: O my Lord, bring me what You have promised me for too abundant
are my rooms, my gold-laced garments, my silk, my brocades, my carpets,
my pearls, my coral, my silver, my gold, my goblets, my bowls, my
pitchers, my couches, my honey, my water, my milk, my wine! And He
says: You will have every single Muslim and Muslima, every Mu'min and
Mu'mina, and everyone who has believed in Me and My Messengers and did
excellent deeds without associating a partner to Me nor taking helpers
without Me. Anyone who fears Me will be safe, and whoever asks Me I
shall give him, and whoever lends Me something I shall repay him, and
whoever relies on Me I shall suffice him. I am Allah besides Whom there
is no god. I never fail in My promise. Successful indeed are the
believers! Blessed is Allah, therefore, the best of Creators! And
Paradise answered: I accept."
Then he came to a valley in which he heard a detestable sound and
smelled a stench-carrying wind. He said: "What is this, O Jibril?" He
replied: "This is the sound of Gehenna saying: O Lord, give me what You
promised me, for abundant are my chains, my yokes, my punishments, my
fires, my thistles, my pus, my tortures! My depth is abysmal, my heat
is extreme, therefore give me what You promised me! And He replied: You
will have every idolater and idolatress, every male and female
disbeliever and foul one, and every tyrant who does not believe in the
Day of Reckoning."
The Prophet saw the Dajjal in his actual likeness. He saw him with
his own eyes not in a dream. It was said to him: "O Messenger of Allah,
how was he when you saw him?" He replied: "Mammoth-sized
(faylamaniyyan), extremely pale and white (aqmaru hijan), one of his
eyes is protuberant as if it were a twinkling star. His hair is like
the branches of a tree. He resembles `Abd al-`Uzza ibn Qatan (who died
in Jahiliyya)."
The Prophet saw a pearl-like white column (`amud) which the angels
were carrying. He said: "What is this you are carrying?" They replied:
"The Column of Islam. We have been ordered to place it in Syria." (End
of al-Shami's addition.)
[The Prophet called Syria the purest of Allah's lands, the place
where Religion, belief and safety are found in the time of dissension,
and the home of the saints for whose sake Allah sends sustenance to the
people and victory to Muslims over their enemies:
1. Ibn `Asakir in Tahdhib tarikh Dimashq al-kabir relates from Ibn
Mas`ud that the Prophet compared the world to a little rain water on a
mountain plateau of which the safw had already been drunk and from
which only the kadar or dregs remained. al-Huwjiri and al-Qushayri
mention it in their chapters on tasawwuf, respectively in Kashf
al-mahjub and al-Risala al-qushayriyya. Ibn al-Athir defines safw and
safwa in his dictionary al-Nihaya as "the best of any matter, its
quintessence, and purest part." The quintessence spoken of by the
Prophet is Syria, because he called Syria "the quintessence of Allah's
lands" (safwat Allah min biladih). Tabarani related it from `Irbad ibn
Sariya and Haythami authenticated the chain of transmission in his book
Majma` al-zawa'id, chapter entitled Bab fada'il al-sham.
2. Abu al-Darda' narrated that the Prophet said:
As I was sleeping I saw the Column of the Book being carried away
from under my head. I feared lest it would be taken away, so I followed
it with my eyes and saw that it was being planted in Syria. Verily,
belief in the time of dissensions will be in Syria.
al-Haythami said that Ahmad narrated it with a chain whose
narrators are all the men of the sahih -- sound narrations -- and that
al-Bazzar narrated it with a chain whose narrators are the men of sound
hadith except for Muhammad ibn `Amir al-Antaki, and he is thiqa --
trustworthy.
In the version Tabarani narrated from Ibn `Amr in al-Mu`jam al
kabir and al-Mu`jam al-awsat the Prophet repeats three times: "When the
dissensions take place, belief will be in Syria." One manuscript bears:
"Safety will be in Syria." al-Haythami said the men in its chain are
those of sound hadith except for Ibn Lahi`a, and he is fair (hasan).
3. al-Tabarani relates from `Abd Allah ibn Hawala that the Prophet said:
"I saw on the night that I was enraptured a white column resembling
a pearl, which the angels were carrying. I said to them: What are you
carrying? They replied: The Column of the Book. We have been ordered to
place it in Syria. Later, in my sleep, I saw that the Column of the
Book was snatched away from under my headrest (wisadati). I began to
fear lest Allah the Almighty had abandoned the people of the earth. My
eyes followed where it went. It was a brilliant light in front of me.
Then I saw it was placed in Syria." `Abd Allah ibn Hawala said: "O
Messenger of Allah, choose for me (where I should go)." The Prophet
said: alayka bi al-sham -- "You must go to Syria."
al-Hafiz al-Haythami said in Majma` al-zawa'id: "The narrators in
its chain of transmission are all those of sound hadith, except Salih
ibn Rustum, and he is thiqa -- trustworthy."
4. Imam Ahmad ibn Hanbal relates in his Musnad (1:112):
The people of Syria were mentioned in front of `Ali ibn Abi Talib
while he was in Iraq, and they said to him: Curse them, O Commander of
the Believers. He replied: No, I heard the Messenger of Allah say: "The
Substitutes (al-abdal) are in Syria and they are forty men, every time
one of them dies, Allah substitutes another in his place. By means of
them Allah brings down the rain, gives (Muslims) victory over their
enemies, and averts punishment from the people of Syria."
al-Haythami said in Majma` al-zawa'id: "The men in its chains are
all those of sound hadith except for Sharih ibn `Ubayd, and he is
trustworthy (thiqa)." There are more hadiths on the abdal which we cite
elsewhere in the present work.]
As the Prophet was travelling he heard someone calling him from his
right: "O Muhammad, look at me, I want to ask you something!" But the
Prophet did not respond. Then he said: "Who was this, O Jibril?" He
replied: "This is the herald of the Jews. If you had answered him your
Community would have followed Judaism."
The Prophet continued travelling and he heard someone calling him
from his left: "O Muhammad, look at me, I want to ask you something!"
But the Prophet did not respond. Then he said: "Who was this, O
Jibril?" He replied: "This is the herald of the Christians. If you had
answered him your Community would have followed Christianity."
The Prophet continued travelling and then passed by a woman with
bare arms, decked with every female ornament Allah had created. She
said: "O Muhammad, look at me, I need to ask you something." But he did
not look at her. Then he said: "Who was this, O Jibril?" He replied:
"This was the world, (al-dunya). If you had answered her, your
Community would have preferred the world to the hereafter."
As the Prophet travelled on, he passed by an old man who was a
distance away from his path saying: "Come hither, O Muhammad!" But
Jibril said: "Nay, go on, O Muhammad!" The Prophet went on and then
said: "Who was this, O Jibril?" He replied: "This was Allah's enemy,
Iblis. He wanted you to incline towards him."
He went on and passed by an old woman on the roadside who said: "O
Muhammad, look at me, I need to ask you something." But he did not look
at her. Then he said: "Who was this, O Jibril?" He replied: "The world
has as much left to live as the remaining lifetime of this old woman."
(al-Shami added:) As he went on he was met by some of Allah's
creatures who said: "Peace be upon you, O First One! Peace upon you, O
Last One! Peace be upon you, O Gatherer!" Jibril said to him: "Return
their greeting," and he did. Then he saw them another time and they
said the same thing. Then he saw them a third time and again they
greeted him. He said: "Who are they, O Jibril?" He replied: "Ibrahim,
Musa, and `Isa."
The Prophet then passed by Musa as he was praying in his grave at a
place of red sandhills. He was tall, with long hair and brown
complexion, similar to one of the shanu'a -- the (Yemeni) men of pure
lineage and manly virtue. He was saying with a loud voice: "You have
honored him and preferred him!" Then the Prophet greeted him and he
returned his greeting. Musa said: "Who is this with you, O Jibril?" He
replied: "This is Ahmad." He said: "Welcome to the Arabian Prophet who
acted perfectly with his Community!" and he made an invocation for
blessing on his behalf. Then he said: "Ask ease for you Community."
They continued travelling and the Prophet said: "O Jibril, who was
this?" He replied: "This is Musa ibn `Imran." The Prophet asked: "Who
was he reprimanding?" He said: "He is reprimanding his Lord." The
Prophet said: "He reprimands his Lord and raises his voice against his
Lord?!" Jibril said: "Allah the Exalted knows Musa's bluntness."
He passed by a large tree whose fruit seemed like a thornless berry
(of the kind that gives shade to men and cattle). Under it an old man
was resting with his dependents. There were lamps and a great light
could be seen. The Prophet said: "Who is this, O Jibril?" He replied:
"Your father Ibrahim." The Prophet greeted him and Ibrahim returned his
greeting and said: "Who is this with you, O Jibril?" He replied: "This
is your son Ahmad." He said:
Welcome to the unlettered Arabian Prophet who has conveyed the
message of his Lord and acted with perfect sincerity with his
Community!
O my son, you are going to meet your Lord tonight, and your
Community is the last and the weakest of all Communities -- therefore,
if you are able to have your need fulfilled concerning your Community,
or most of it, be sure to do it!
Then he invoked for goodness on his behalf.
They continued travelling until they reached the valley that is in
the city -- that is: the Hallowed House (Jerusalem) -- when lo and
behold! the Gehenna was shown to them like a carpet unfolded. They (the
Companions) said: "O Messenger of Allah, how was it?" He replied: "Like
cinders."
He continued travelling until he reached the city of the Hallowed
House and he entered it by its Southern gate. He dismounted the Buraq
and tied it at the gate of the mosque, using the ring by which the
Prophets tied it before him. One narration states that Jibril came to
the Rock and placed his fingers in it, piercing it, then he tied the
Buraq using the spot he had hollowed out.
The Prophet entered the mosque from a gate through which the sun
and the moon could be seen when they set. He prayed two cycles of
prayer and did not tarry long before a large throng of people had
gathered. The Prophet recognized all the Prophets, some standing in
prayer, some bowing, some prostrating. Then a caller called out to the
prayer and the final call to prayer was made. They rose and stood in
lines, waiting for the one who would lead them. Jibril took the hand of
the Prophet and brought him forward. He led them in two cycles of
prayer.
[Shaykh Muhammad ibn `Alawi said:
This took place before his ascension according to the highest
probability. Najm al-Din al-Ghiti said: "The narrations agree to the
fact that the Prophet prayed among the other Prophets in Jerusalem
before his ascension." This is one of the two possibilities mentioned
by Qadi `Iyad. Hafiz Ibn Hajar said: "This is apparently the case. The
second possibility is that he prayed among them after he came down from
the heaven, and they came down also." Ibn Kathir also declared the
former scenario as the sound one. Some said: "What is the objection to
the possibility that the Prophet prayed among them twice, since some of
the hadiths mention that he led them in prayer after his ascent?"]
The following is related from Ka`b: Jibril raised the call to
prayer. The angels descended from the heaven. Allah gathered all the
Messengers and Prophets. Then the Prophet prayed as the leader of the
angels and Messengers. When he left Jibril asked him: "O Muhammad, do
you know who prayed behind you?" He said no. Jibril said: "Every single
Prophet whom Allah has ever sent."
(Al-Shami adds:) Abu Hurayra�s narration related by al-Hakim who
declared it sound, and by al-Bayhaqi, states: Then the Prophet met the
spirits of the Prophets. They glorified their Lord, after which Ibrahim
said:
Praise to Allah Who has made taken me as His intimate friend, Who
has given me an immense kingdom, Who has made me a prayerful Community
and one by whom prayer is led, Who has rescued me from the fire and
made it cool and safe for me!
Then Musa glorified his Lord and said:
Praise be to Allah Who has spoken to me directly, Who has brought
to pass the destruction of Fir`awn and the salvation of the Children of
Israel at my hands, and Who has made from among my Community a people
who guide others through truth and establish justice upon it!
Then Dawud glorified his Lord and said:
Praise be to Allah Who has brought me an immense kingdom, Who has
softened iron for my hands, and subjected to me the mountains and the
birds which laud Him, and has given me wisdom and unmistakable judgment
in my speech!
Then Sulayman glorified his Lord and said:
Praise be to Allah Who has subjected the winds to my command as
well as the devils, so that they did as I wished and constructed for me
elevated sanctuaries, images, large bowls the size of ponds, and
vessels fixed in their spot (due to their size), Who has taught me the
language of birds and has brought me a part of every good thing, Who
has subjected to me the armies of the devils and the birds and has
preferred me over many of His believing servants, Who has brought me an
immense kingdom which no one after me may possess, and Who has made my
kingdom a goodly one wherein there is no reckoning nor punishment!
Then `Isa ibn Maryam glorified his Lord and said:
Praise be to Allah Who has made me His word, Who has fashioned me
after Adam�s likeness whom He created out of earth then said to him:
Be, and he was, Who has taught me the Book and the Wisdom and the Torah
and the Evangel, Who has caused me to heal the blind and the leper and
to raise the dead by Allah�s permission, Who has raised me and cleansed
me and granted me and my mother protection against the cursed devil, so
that the devil had no path by which to harm us! (End of al-Shami�s
addition).
Every Prophet then glorified his Lord in the best of language, and the Prophet said:
All of you have glorified their Lord and I am going to glorify my Lord also:
al-hamdu lillah al-ladhi arsalani rahmatan li al-`alamin
wa kaffatan li al-nasi bashiran wa nadhira
wa anzala `alayya al-qur�ana fihi tibyanun li kulli shay�
wa ja`ala ummati khayra ummatin ukhrijat li al-nas
wa ja`ala ummati wasatan
wa ja`ala ummati hum al-awwaluna wa al-akhirun
wa sharaha li sadri wa wada`a anni wazri
wa rafa`a li dhikri
wa ja`alani fatihan khatiman!
Praise belongs to Allah Who has sent me, a mercy to the worlds
Sent to all without exception, a bearer of glad tidings and a warner,
Who has caused to descend upon me the Qur�an in which there is a perfect exposition of all things,
Who has made my Community the best Community ever brought out for the benefit of mankind,
Who has made my Community a mean and a middle,
Who has made my Community in truth the first and the last of all Communities,
Who has expanded my breast and has relieved me of my burden,
Who has exalted my name,
And has made me the Opener and the Sealer!
Upon hearing this Ibrahim said: "In this has Muhammad bested you!"
Then they brought up the matter of the Hour and referred it to
Ibrahim, but he said: "I have no knowledge of it." They turned to Musa
but he said: "I have no knowledge of it." They turned to `Isa and he
said:
As for the time when it shall befall, no one knows it except Allah.
As for what my Lord has assured me (concerning what precedes it), then:
the Dajjal or Antichrist will come forth and I will face him with two
rods. At my sight he shall melt like lead: Allah shall cause his
destruction as soon as he sees me. It will be so that the very stones
will say: O Muslim, behind me hides a disbeliever, therefore come and
kill him! And Allah shall cause them all to die.
People will then return to their countries and nations. At that
time Ya�juj and Ma�juj (Gog and Magog) shall come out. They will come
from every direction. They will trample all nations underfoot. Whatever
they come upon they will destroy. They will drink up every body of
water.
At last the people will come to me complaining about them. At that
time I will invoke Allah against them so that He will destroy them and
cause their death until the whole earth will reek of their stench.
Allah will send down rain which shall carry their bodies away and hurl
them into the sea.
I have been assured by my Lord that once all this takes place then
the Hour will be as the pregnant mother at the last stages of her
pregnancy. Her family does not know when she shall suddenly give birth
by night or by day. (End of al-Shami�s addition)
The Prophet then felt the greatest thirst that he had ever felt,
whereupon Jibril brought him a vessel of wine and a vessel of milk. He
chose the latter. Jibril said: "You have chosen fitra � natural
disposition � and if you had drunken the wine, your Community would
have strayed from the right way and none but a few of them would have
followed you."
[The Prophet said, "Every child is born with a natural disposition
(kullu mawludin yuladu `ala al-fitra); then his parents convert him to
Judaism, or Christianity, or Zoroastrianism. It is the same with the
animal which delivers a perfect baby animal. Do you find it missing
anything?" Bukhari narrates it. Muslim omits the mention of the animal.
Tirmidhi�s narration (hasan sahih) also omits it, but adds: "O
Messenger of Allah, what if the child dies before that?" He replied:
"Allah knows best what they would have done."
The hadith master al-Zabidi said in his commentary on Ghazali�s
Ihya� entitled Ithaf al-sadat al-muttaqin bi sharh ihya� `ulum al-din
(The gift of the godwary masters: commentary on Ghazali�s "Giving life
to the sciences of the Religion"): "Born with a natural disposition:
the definite case indicates that it is commonly known, and it consists
in Allah�s disposition with which He endows all people, that is, the
innate character with which He creates them and which predisposes them
to accept Religion and to differentiate between the wrong and the
right."23]
Another narration states: There were three vessels and the third
contained water. Jibril said: "If you had drunk the water your
Community would have perished by drowning."
Another narration states that one of the vessels presented to him
contained honey instead of water, and that he then saw the wide-eyed
maidens of Paradise to the left of the Rock. He greeted them and they
returned his greeting. Then he asked them something and they replied
with an answer that cools the eyes.
Then the Prophet was brought the ladder by which the spirits of the
children of Adam ascend. Creation never saw a more beautiful object. It
had alternate stairs of silver and gold and came down from the Highest
and Amplest Garden of Paradise, Jannat al-firdaws. It was incrusted
with pearls and surrounded with angels on its right and left.
The Prophet began his ascent with Jibril until they reached one of
the gates of the nearest heaven called Bab al-hafazha. There an angel
stood guard, named Isma`il, who was the custodian of the nearest
heaven. He inhabits the wind. He never ascends to the heaven nor
descends to earth except on the day that the Prophet died, blessings
and peace upon him. In front of him stood seventy thousand angels, each
angel commanding an army of seventy thousand more.
------------- Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
|
Posted By: rami
Date Posted: 03 April 2005 at 8:23am
Bi ismillahi al rahman al rahim
Jibril asked for the gate to be opened. Someone said:
� "Who is this?"
� "Jibril."
� "Who is with you?
� "Muhammad."
� "Has he been sent for?"
� "Yes."
� "Welcome to him, from his family! May Allah grant him long life,
a brother (of ours) and a deputy (of Allah), and what excellent brother
and deputy! What an excellent visit is this!"
The gate was opened. When they came in they saw Adam, peace be upon
him, the father of humanity, as he was on the day Allah created him in
his complete form. The spirits of the Prophets and of his believing
offspring were being shown to him, whereupon he would say: "A goodly
spirit and a goodly soul, put her in the Highest! (`illiyyin)." Then
the spirits of his unbelieving offspring would be shown to him and he
would say: "A foul spirit and a foul soul, put her in the lowest layer
of Hell! (sijjin)."
The Prophet saw to Adam�s right great dark masses and a gate
exuding a fragrant smell, and to his left great dark masses and a gate
exuding a foul, malodorant smell. Whenever Adam looked to his right he
would smile and be happy, and whenever he looked to his left he would
be sad and weep. The Prophet greeted him and Adam returned his greeting
and said: "Welcome to the righteous son and the righteous Prophet!"
The Prophet said: "What is this, O Jibril?" He replied: "This is
your father Adam and the dark throngs are the souls of his children.
Those on the right are the people of Paradise and those on the left are
the people of the Fire. Whenever he looks to his right he smiles and is
glad, and whenever he looks to his left he is sad and weeps. The door
to his right is the gate of Paradise. Whenever he sees those of his
offspring enter it he smiles happily. The door to his left is the gate
of Gehenna. Whenever he sees those of his offspring enter it he weeps
sadly.
(al-Shami added:) Then the Prophet continued for a little while. He
saw a tablespread on which there were pieces of (good) meat which no
one approached, and another tablespread on which were pieces of rotten
meat which stank, surrounded by people who were eating it. The Prophet
asked: "O Jibril, who are these?" He replied: "These are those of your
Community who abandon what is lawful and go to what is unlawful."
(One version says:) The Prophet saw a great deal of people gathered
around a tablespread on which was set grilled meat of the best kind one
had ever seen. Near the table there was some carrion decaying. The
people were coming to the carrion to eat from it, and they were leaving
the grilled meat untouched. The Prophet asked: "Who are they, O
Jibril?" He replied: "The adulterers (al-zunat): they make lawful what
Allah has made unlawful, and they abandon what Allah has made lawful
for them."
Then the Prophet went on for a little while. He saw groups of
people who had bellies as large as houses, and there were snakes in
them which could be seen through their skins. Every time one of those
people stood up he would fall again and he would say: "O Allah, don't
make the Hour of Judgment rise yet!" Then they meet the people of
Fir`awn on the road and the latter trample them underfoot. (The Prophet
said:) "I heard them clamoring to Allah." He asked: "O Jibril, who are
these?" He replied: "They are those of your Community who eat up usury.
They cannot stand up except in the manner of those whom the Shaytan
touches with possession."
Then the Prophet went on for a little while. He saw groups of
people whose lips resembled the lips of camels. Their mouths were being
pried open and they would be stoned. One version says: A rock from
Gehenna was placed in their mouths and then it would come out again
from their posteriors. (The Prophet said:) "I heard them clamoring to
Allah." He asked: "O Jibril, who are these?" He replied: "They are
those of your Community who eat up the property of orphans and commit
injustice. They are eating nothing but a fire for their bellies, and
they shall be roasted in it."
Then the Prophet went on for a little while. He saw women suspended
by their breasts and others hanging upside down, (and the Prophet
said:) "I heard them clamoring to Allah." He asked: "Who are these, O
Jibril?" He replied: "These are the women who commit fornication and
then kill their children."
Then the Prophet went on for a little while. He saw groups of
people whose sides were being cut off for meat and they were being
devoured. They were being told: "Eat, just as you used to eat the flesh
of your brother." The Prophet said: "O Jibril, who are these?" He
replied: "They are the slanderers of your Community who would bring
shame to others." (End of al-Shami's addition.)
Then the Prophet continued for a little while, and he found the
consumers of usury and of the property of orphans, and the fornicators
and adulterers, and others, in various loathsome states as those that
have been described, and worse.
Then they ascended to the second heaven. Jibril asked for the gate to be opened. Someone said:
� "Who is this?"
� "Jibril."
� "Who is with you?
� "Muhammad."
� "Has he been sent for?"
� "Yes."
� "Welcome to him, from his family! May Allah grant him long life,
a brother (of ours) and a deputy (of Allah), and what excellent brother
and deputy! What an excellent visit is this!"
The gate was opened. When they came in they saw the sons of the two
sisters: `Isa ibn Maryam and Yahya ibn Zakariyya. They resembled each
other in clothing and hair. Each had with him a large company of their
people. `Isa was curly-haired, of medium build, leaning towards fair
complexion, with hair let down as if he were coming out of the bath. He
resembles `Urwa ibn Mas`ud al-Thaqafi.
[One of the dignitaries of the town of Ta'if. Ibn Hajar in his
Isaba relates that he alone responded to the Prophet's invitation to
that city by following him and declaring his acceptance of Islam. Then
he asked for permission to return to his people and speak to them. The
Prophet said: "I fear lest they harm you." He said: "They would not
even wake me up if they saw me sleeping." Then he returned. When he
began to invite them to Islam, they rejected him. One morning as he
stood outside his house making adhan, a man shot him with an arrow. As
he lay dying he was asked: "What do you think about your death now?" He
replied: "It is a gift given me out of Allah's generosity." When news
of this reached the Prophet he said: "He is like the man of Ya Sin when
he came to his people," a reference to 36:20-27.
Ibn Hajar also mentions that it is from `Urwa that Abu Nu`aym
narrated (with a weak chain) that the Prophet took the women's pledge
of allegiance at Hudaybiyya by touching the water of a pail in which
they had dipped their hands.]
The Prophet greeted them and they returned his greeting. Then they
said: "Welcome to the righteous brother and the righteous Prophet!"
Then they invoked for goodness on his behalf.
After this the Prophet and Jibril ascended to the third heaven. Jibril asked for the gate to be opened. Someone said:
� "Who is this?"
� "Jibril."
� "Who is with you?
� "Muhammad."
� "Has he been sent for?"
� "Yes."
� "Welcome to him, from his family! May Allah grant him long life,
a brother (of ours) and a deputy (of Allah), and what excellent brother
and deputy! What an excellent visit is this!"
The gate was opened. When they came in they saw Yusuf, and with him
stood a large company of his people. The Prophet greeted him and he
returned his greeting and said: "Welcome to the righteous brother and
the righteous Prophet!" Then he invoked for goodness on his behalf.
Yusuf had been granted the gift of beauty. One narration says: He
was the most handsome creation that Allah had ever created and he
surpassed people in beauty the way the full moon surpasses all other
stars. The Prophet asked: "Who is this, O Jibril?" He replied: "Your
brother Yusuf."
Then they ascended to the fourth heaven. Jibril asked for the gate to be opened. Someone said:
� "Who is this?"
� "Jibril."
� "Who is with you?
� "Muhammad."
� "Has he been sent for?"
� "Yes."
� "Welcome to him, from his family! May Allah grant him long life,
a brother (of ours) and a deputy (of Allah), and what excellent brother
and deputy! What an excellent visit is this!"
The gate was opened. When they came in they saw Idris. Allah
exalted him to a lofty place. The Prophet greeted him and he returned
his greeting and said: "Welcome to the righteous brother and the
righteous Prophet!" Then he invoked for goodness on his behalf.
Then they ascended to the fifth heaven. Jibril asked for the gate to be opened. Someone said:
� "Who is this?"
� "Jibril."
� "Who is with you?
� "Muhammad."
� "Has he been sent for?"
� "Yes."
� "Welcome to him, from his family! May Allah grant him long life,
a brother (of ours) and a deputy (of Allah), and what excellent brother
and deputy! What an excellent visit is this!"
The gate was opened. When they came in they saw Harun. Half of his
beard was white and the other half was black. It almost reached his
navel due to its length. Surrounding him were a company of the children
of Israel listening to him as he was telling them a story. The Prophet
greeted him and he returned his greeting and said: "Welcome to the
righteous brother and the righteous Prophet!" Then he invoked for
goodness on his behalf. The Prophet asked: "Who is this, O Jibril?" He
replied: "This is the man who is beloved among his people, Harun ibn
`Imran."
Then they ascended to the sixth heaven. Jibril asked for the gate to be opened. Someone said:
� "Who is this?"
� "Jibril."
� "Who is with you?
� "Muhammad."
� "Has he been sent for?"
� "Yes."
� "Welcome to him, from his family! May Allah grant him long life,
a brother (of ours) and a deputy (of Allah), and what excellent brother
and deputy! What an excellent visit is this!"
The gate was opened. The Prophet passed by Prophets who had with
them less than ten followers in all, while others had a large company,
and others had not even one follower.
Then he saw a huge dark mass (sawad `azhim) that was covering the
firmament. He said: "What is this throng?" He was told: "This is Musa
and his people. Now raise your head and look." He raised his head and
saw another huge dark mass that was covering the firmament from every
direction he looked. He was told: "These are your Community, and
besides these there are seventy thousand of them that will enter
Paradise without giving account."
As they went in the Prophet saw Musa ibn `Imran (again), a tall man
with brown complexion, similar to one of the shanu'a -- the (Yemeni)
men of pure lineage and manly virtue -- with abundant hair. If he had
two shirts on him, still his hair would exceed them. The Prophet
greeted him and he returned his greeting and said: "Welcome to the
righteous brother and the righteous Prophet!" Then he invoked for
goodness on his behalf and said: "The people claim that among the sons
of Adam I am more honored by Allah than this one, but it is he who is
more honored by Allah than me!"
When the Prophet reached him Musa wept. He was asked: "What is it
that makes you weep?" He replied: "I weep because a child that was sent
after me will enter more people in Paradise from his Community than
will enter from mine. The children of Israel claim that among the
children of Adam I am the one most honored by Allah, but here is one
man among the children of Adam who has come after me in the world while
I am in the next world (and is more honored). If he were only by
himself I would not mind, but he has his Community with him!"
[This is the proof of the famous saying of the master Abu Yazid
al-Bistami: "We have crossed an ocean on the shore of which the
Prophets stood befuddled." That is: We -- the Last Community -- have
been granted, in the person of the Seal of Prophets, levels of
knowledge, election, and divine favor which previous Prophets have
longed to receive. This does not contradict the tenet of Ahl al-Sunna
expressed by Imam al-Tahawi in his `Aqida whereby "A single Prophet is
higher in rank than all awliya' put together."]
Then they ascended to the seventh heaven. Jibril asked for the gate to be opened. Someone said:
� "Who is this?"
� "Jibril."
� "Who is with you?
� "Muhammad."
� "Has he been sent for?"
� "Yes."
� "Welcome to him, from his family! May Allah grant him long life,
a brother (of ours) and a deputy (of Allah), and what excellent brother
and deputy! What an excellent visit is this!"
The gate was opened. The Prophet saw Ibrahim the Friend sitting at
the gate of Paradise on a throne of gold the back of which was leaning
against the Inhabited House (al-bayt al-ma`mur). With him were a
company of his people. The Prophet greeted him and he returned his
greeting and said: "Welcome to the righteous son and the righteous
Prophet!"
[Shaykh Muhammad ibn `Alawi said: "ma`mur means inhabited with the remembrance of Allah and the great number of angels."]
Then Ibrahim said: "Order your Community to increase their
seedlings of Paradise for its soil is excellent and its land is
plentiful." The Prophet said: "What are the seedlings of Paradise?" He
replied: la hawla wa la quwwata illa billah al-`ali al-`azhim "There is
no change nor might except with Allah the High, the Almighty." Another
version says:
Convey my greetings to your Community and tell them that Paradise
has excellent soil and sweet water, and that its seedlings are:
subhan allah: Glory to Allah
wa al-hamdu lillah: and Praise to Allah
wa la ilaha illallah: and there is no god but Allah
wallahu akbar: and Allah is greatest.
With Ibrahim were sitting a company of people with pristine faces
similar to the whiteness of a blank page, and next to them were people
with something in their faces. The latter stood and entered a river in
which they bathed. Then they came out having purified some of their
hue. Then they entered another river and bathed and came out having
purified some more. Then they entered a third river and bathed and
purified themselves and their hue became like that of their companions.
They came back and sat next to them.
The Prophet said: "O Jibril, who are those with white faces and
those who had something in their hues, and what are these rivers in
which they entered and bathed?" He replied: "The ones with white faces
are a people who never tarnished their belief with injustice or
disobedience; those with something in their hues are a people who would
mix good deeds with bad ones, then they repented and Allah relented
towards them. As for these rivers, then the first is Allah's mercy
(rahmatullah), the second his favor (ni`matullah), and the third and
their Lord gave them a pure beverage to drink (wa saqahum rabbuhum
sharaban tahuran) (76:21)."
Then the Prophet was told: "This is your place and the place of
your Community." He saw that his Community were divided into two
halves: one half were wearing clothes that seemed as white as a blank
page, the other were wearing clothes that seemed the color of ashes or
dust. He entered the Inhabited House and those who were wearing the
white clothes entered with him. Those that wore ash-colored clothes
were no longer able to see him, and yet they were in the best of
states. The Prophet prayed in the Inhabited House together with those
of the believers that were with him.
Every day seventy thousand angels enter the Inhabited House, who
shall never return to it until the Day of Resurrection. This House is
exactly superposed to the Ka`ba. If one stone fell from it it would
fall on top of the Ka`ba. The angels who have entered it never see it
again.
One version states that the presentation of the three vessels, the
Prophet's choice of the vessel of milk, and Jibril's approval took
place at this point.
(al-Shami adds:) al-Tabarani cites this hadith with a sound chain:
"The night I was enraptured I passed by the heavenly host, and lo and
behold! Jibril was like the worn-out saddle-cloth on the camel's back
from fear of his Lord." One of al-Bazzar's narrations states: "like a
saddle-blanket that clings to the ground."
[Shaykh Muhammad ibn `Alawi said: "Of the same meaning is the
hadith: kun hilsan min ahlasi baytik Be one of the saddle blankets of
your house, that is: keep to it in times of dissension.]
Then the Prophet was raised up to the Lote-tree of the Farthest
Limit. There ends whatever ascends from the earth before it is seized,
and whatever descends from above before it is seized.
[al-Dardir said: "This is the eighth ascension, meaning that it is
the ascension to what is higher than the Lote-tree by means of the
eighth step, so that the Prophet reached the top height of its branches
in the eighth firmament which is called al-Kursi -- the Chair, or
Footstool -- which is made of a white pearl. This is found in
al-Qalyubi, and it is the apparent sense of the account. However, it is
contradicted by what is mentioned later: "Then he came to the Kawthar,"
because the Kawthar, like the remainder of the rivers, flows from the
base of the Tree, not from its top, and the account goes on to say
after this: "Then he was raised up to the Lote-tree of the Farthest
Limit." It follows that the raising up to the Lote-tree took place more
than once, but undoubtedly this is dubious for whoever ponders it. I
saw in al-Ajhuri's account here: "Then he came to the Lote-tree of the
farthest boundary, there ends etc." and this is correct as it does not
signify being raised up. This makes it clear that he came to the Tree
and saw at its base the rivers -- which are soon to be mentioned -- and
he travelled towards the Kawthar. What the narrator said later: "Then
he was raised to the Lote-tree of the Farthest Limit etc." indicates
that the eighth ascension took place at that later point and that the
present stage is only an exposition of his coming to the base of the
Tree which is in the seventh heaven. Another narration states that it
is in the sixth heaven. What harmonizes the two is that its base is in
the sixth heaven while its branches and trunk are in the seventh."]
It is a tree from the base of which issue rivers whose water is
never brackish (it does not change in taste, or color, or smell, and
the sweat of those who drink it in Paradise has the fragrance of musk);
and rivers of milk whose taste does not change after it is drunk; and
rivers of wine which brings only pleasure to those who drink it; and
rivers of purified honey. Someone on his mount could travel under its
shade for seventy years and still not come out of it. The lotus fruit
that grows on it resembles the jars of Hijar (near Madina). Its leaves
are shaped like the ears of the she-elephant, and each leaf could wrap
up this Community entirely. One version says: One of its leaves could
wrap up all creatures.
On top of each leaf there was an angel who covered it with colors
which cannot be described. Whenever he covered it by Allah's order it
would change. One version says: It would turn into sapphire and
chrysolite the beauty of which it is impossible for anyone to praise
according to what its merit. On it were moths of gold.
From the base of the tree issued four (more) rivers: two hidden
rivers and two visible ones. The Prophet asked: "What are these, O
Jibril? He replied: "As for the hidden ones, they are two rivers of
Paradise. The visible ones are the Nile and the Euphrates."
[Ibn Kathir said: What is meant by this, and Allah knows best, is
that these two rivers (the Nile and the Euphrates) resemble the rivers
of Paradise in their purity and sweetness and fluidity and such of
their qualities, as the Prophet said in the hadith narrated by Abu
Hurayra: al-`ajwa min al-janna "Date pastry is from paradise," that is:
it resembles the fruit of Paradise, not that it itself originates in
Paradise. For if that were the meaning then the senses would testify to
the contrary. Therefore the meaning which imposes itself is other than
that. Similarly the source of origin of these rivers is on earth.]
(al-Shami added:) One version says: At the base of the tree ran a
source called Salsabil. From it issued two rivers: one is the Kawthar.
(The Prophet said:) "I saw it flowing impetuously, roaring, at the
speed of arrows. Near it were pavilions of pearl (lu'lu'), sapphire
(yaqut), and chrysolite (zabarjad) on top of which nested green birds
more delicate than any you have ever seen. On its banks were vessels of
gold and silver. It ran over pebbles made of sapphire and emerald
(zumurrud). Its water was whiter than milk."
The Prophet took one of the vessels and scooped some water and
drank. It was sweeter than honey and more fragrant than musk. Jibril
said to him: "This is the river which Allah has given you as a special
gift, and the other river is the River of Mercy." The Prophet bathed in
it and his past and future sins were forgiven. (End of al-Shami's
addition.)
One version says: At the Lote-tree of the Farthest Limit the
Prophet saw Jibril (in his angelic form). He had six hundred wings.
Every single wing could cover the entire firmament. From his wings
embellishments were strewn in all directions, such as rare pearls and
sapphires of a kind Allah alone knows.Then the Prophet was taken to the
Kawthar and entered Paradise. Lo and behold! It contains what no eye
has seen, nor ear heard, nor human mind ever imagined. On its gate he
saw written:
al-sadaqatu bi `ashrin amthaliha
wa al-qardu bi thamaniyati `ashara
Charity is repaid tenfold, and loan eighteenfold.
The Prophet said: "O Jibril, how can the loan be more meritorious
than charity?" He replied: "Because one asking for charity may still
have some need left, while the borrower does not borrow except his need
is fulfilled."
The Prophet continued to travel until he reached rivers of milk
whose taste does not change, and rivers of wine which bring only
pleasure to those who drink it, and rivers of honey purified, and
overhanging those rivers were domes of hollowed pearl whose
circumference is like the Aquarius star.
Another narration says: Above the rivers were pommels resembling
the hides of the humped camels. Its birds were like the Bactrian camel.
Upon hearing this Abu Bakr said: "O Messenger of Allah, they are
certainly delicate!" The Prophet replied: "And daintier to eat yet, and
certainly I hope that you shall eat from them."
[This is an indication of the rank of Abu Bakr in Paradise, as the
Prophet's hope, like his petition, is granted. Shaykh Muhammad ibn
`Alawi said: "From all this it can be known that Paradise and the Fire
exist already, that the Lote-tree of the Farthest Boundary is outside
Paradise, ]
The Prophet then saw the Kawthar and on its banks were domes of
hollowed pearl. The soil of its banks was overfragrant musk. Then the
Fire was shown to him. In it he saw Allah's wrath and His punishment
and sanction. Were rocks and iron to be thrown into it the Fire would
consume them completely. In it were a people who were eating carrion.
The Prophet said: "Who are these, O Jibril?" He replied: "Those who ate
the flesh of people." Then the Prophet saw Malik, the custodian of the
Fire. He was a grim figure whose face expressed anger. The Prophet
greeted him first. Then the gates of the Fire were closed as he stood
outside, and he was raised up beyond the Lote-tree of the Farthest
Limit, and a cloud concealed him from everything else, and Jibril
stayed back.
[Shaykh Muhammad ibn `Alawi said: The Prophet's greeting of Malik
before Malik greeted him first agrees with the subsequent wording of
more than one narrator whereby the Prophet said: "I greeted him and he
returned my greeting and welcomed me, but he did not smile at me" etc.
and this is found in some of the narrations. However, the correct
narration, as the compiler and others have said, is that it is Malik
who greeted the Prophet first in order to dispel the harshness of his
sight since his face showed severity and anger. It is possible to
harmonize the two versions with the fact that the Prophet saw Malik
more than once, so that Malik was first to greet the Prophet the first
time, as we said, while the Prophet was first to greet Malik second
time, in order to dispel estrangement and to inspire familiarity. Know
also that the Prophet's sight of malik was not in the same form that
those who are being punished see him.]
The Prophet was taken up to a point where he heard the screeching
of the Pens (writing the divine Decree). He saw a man who had
disappeared into the light of the Throne. He said: "Who is this? Is
this an angel?" It was said to him, no. He said: "Is it a Prophet?"
Again the answer was no. He said: "Who is it then?" The answer was:
"This is a man whose tongue was moist with Allah's remembrance in the
world, and his heart was attached to the mosques, and he never incurred
the curse of his father and mother."
Then the Prophet saw his Lord, the Glorious, the Exalted, and he
fell prostrate, and at that time his Lord spoke to him and said: "O
Muhammad!" He replied: "At your service, O Lord!" Allah said: "Ask!
(sal)." The Prophet said:
You have taken to Yourself Ibrahim as a friend, and You have given
him an immense kingdom. You have spoken to Musa directly, and have
given Dawud an immense kingdom and softened iron and subjected the
mountains to him. You have given Sulayman an immense kingdom, and
subjected the jinn and men and devils to him, as well as the winds, and
You have given him a kingdom the like no one may have after him. You
have taught `Isa the Torah and the Evangel, and made him heal those
born blind and the lepers, and raise up the dead with Your permission,
and You have protected him and his mother from the cursed devil so that
the devil had no path by which to harm them!
Allah said: "And I have taken you to Myself as My beloved." The
narrator said: It is written in the Torah: habibullah "Allah's
Beloved." Allah continued:
And I have sent you for all people without exception, a bearer of
glad tidings and a warner; and I have expanded your breast for you and
relieved you of your burden and exalted your name; and I am not
mentioned except you are mentioned with Me; and I have made your
Community the best Community ever brought out for the benefit of
mankind; and I have made your Community a mean and a middle; and I have
made your Community in truth the first and the last of all Communities;
and I have made public address (al-khutba) impermissible for your
Community unless they first witness that you are My servant and
Messenger; and I have placed certain people in your Community with
Evangels for hearts (i.e. repositories of Allah's Book); and I have
made you the first Prophet created and the last one sent and the first
one heard in My court; and I have given you Seven of the Oft-Repeated
which I gave to no other Prophet before you (i.e. Surat al-Fatiha); and
I have given you the last verses of Surat al-Baqara which constitute a
treasure from under My Throne which I gave to no other Prophet before
you; and I have given you the Kawthar; and I have given you eight
arrows (i.e. shares in good fortune): Islam, Emigration (hijra), Jihad,
Charity (sadaqa), Fasting Ramadan, Ordering Good, and Forbidding Evil;
and the day I created the heavens and the earth I made obligatory upon
you and upon your Community fifty prayers: therefore establish them,
you and your Community."
(al-Shami added:) Abu Hurayra said: Allah's Messenger said:
My Lord has preferred me over everyone else (faddalani rabbi); He
has sent me as a mercy to the worlds and to all people without
exception, a bearer of glad tidings and a warner; He has thrown terror
into the hearts of my enemies at a distance of a month's travel; he has
made spoils of war lawful for me while they were not lawful for anyone
before me; the entire earth has been made a ritually pure place of
prostration for me; I was given the words that open, those that close,
and those that are comprehensive in meaning (i.e. I was given the apex
of eloquence); my Community was shown to me and there is none of the
followers and the followed but he is known to me; I saw that they would
come to a people that wear hair-covered sandals; I saw that they would
come to a people of large faces and small eyes as if they had been
pierced with a needle; nothing of what they would face in the future
has been kept hidden from me; and I have been ordered to perform fifty
prayers daily.
And he has been given three particular merits: He is the master of
Messengers (sayyid al-mursalin), the Leader of the Godwary (imam
al-muttaqin), and the Chief of those with signs of light on their faces
and limbs (qa'id al-ghurr al-muhajjalin). (End of al-Shami's addition.)
One narration says: The Prophet was given the five daily prayers
and the last verses of Surat al-Baqara, and (for his sake) whoever of
his Community does not associate anything with Allah is forgiven even
the sins that destroy.
Then the cloud that cloaked him was dispelled and Jibril took him
by the hand and hurried away with him until he reached Ibrahim, who did
not say anything. Then the Prophet reached Musa who asked: "What did
you do, O Muhammad? What obligations did your Lord impose on you and
your Community?" He replied: "He imposed fifty prayers every day and
night on me and my Community." Musa said: "Return to your Lord and ask
Him to lighten your burden and that of your Community for in truth your
Community will not be able to carry it. Verily I myself have
experienced people's natures before you. I tested the Children of
Israel and took the greatest pains to hold them to something easier
than this, but they were too weak to carry it and they abandoned it.
Your Community are even weaker in their bodies and constitutions, in
their hearts, in their sight, and in their hearing."
The Prophet turned to Jibril to consult him. The latter indicated
to him that yes, if you wish, then return. The Prophet hurried back
until he reached the Tree and the cloud cloaked him and he fell
prostrate. Then he said: "Lord, make lighter the burden of my Community
for verily they are the weakest of all Communities." He replied: I have
removed five prayers from their obligation."
Then the cloud was dispelled and the Prophet returned to Musa and
told him: "He has removed five prayers from my obligation." He replied:
"Go back to your Lord and ask him to make it less, for in truth your
Community will not be able to carry that." The Prophet did not cease to
go back and forth between Musa and his Lord, while Allah each time
reduced it by five prayers, until Allah said: "O Muhammad!" The Prophet
said: "At Your service, O Lord!" He said: "Let them be five prayers
every day and night, and let every prayer count as ten. That makes
fifty prayers. This word of Mine shall not be changed nor shall My Book
be abrogated. Let whoever is about to perform a good deed, even if he
does not ultimately do it, receive the reward of doing it, while if he
does it, he shall receive it tenfold. Let whoever is about to commit a
bad deed, and he does not ultimately do it, let not anything be written
against him, while if he does it, let one misdeed be written against
him."
Then the cloud was dispelled and the Prophet returned to Musa and
told him: "He has removed five prayers from my obligation." He replied:
"Go back to your Lord and ask him to make it less, for in truth your
Community will not be able to carry that." The Prophet said: "I have
gone back again to my Lord until I feel shy from Him. Rather, I accept
and submit." At this a herald called out: "I have decreed My obligation
and have reduced the burden of My servants." Musa then said to the
Prophet: "Go down in the name of Allah."
The Prophet did not pass a throng of angels except they said to
him: "You must practice cupping (`alayka bi al-hijama)," and in another
version: "Order cupping to your Community."
[Cupping: The process of drawing blood from the body by
scarification (scratches or superficial incisions in the skin) and the
application of a cupping glass (in which a partial vacuum is created,
as by heat) without scarification, as for relieving internal
congestion. Webster's.]
As the Prophet was descending he asked Jibril: "Why did I not see
any of the people of heaven except they welcomed me and smiled at me
except one: I greeted him and he greeted me back and welcomed me, but
he did not smile at me?" He replied: "That was Malik the custodian of
the Fire. He never smiled once since the day he was created. If he had
ever smiled for anyone, it would have been you."
When the Prophet reached the nearest heaven he looked below it and
he saw a dense cloud of smoke filled with din. He asked: "What is this,
O Jibril?" He replied: "These are the devils that swarm over the eyes
of human beings so that they will not think about the dominions of the
heavens and the earth, or else they would have seen wonders."
Then he mounted the Buraq again (which he had tied in Jerusalem)
and departed. He passed by a caravan of the Quraysh in such-and-such a
place (the narrator forgot the name) and saw a camel upon which were
tied two containers, a black one and a white one. When he came face to
face with the caravan there was a stampede in which the caravan turned
around and that camel was thrown down to the ground and its freight
broke.
Then the Prophet passed by another caravan who had lost one of
their camels which the tribe of So-and-so had rounded up. The Prophet
greeted them and one of them said: "This is the voice of Muhammad!"
after which the Prophet returned to his Companions in Mecca shortly
before morning.
When morning came he remained alone and, knowing that people would
belie him, sat despondently. The enemy of Allah Abu Jahl was passing by
and he approached and sat down next to him, saying in the way of
mockery: "Has anything happened?" The Prophet replied: "Yes." Abu Jahl
said: "And what is that?" The Prophet replied: "I was enraptured last
night." Abu Jahl said: "To where?" The Prophet replied: "To the
Hallowed House." Abu Jahl said: "Then you woke up here among us?" He
replied: "Yes."
Abu Jahl decided not to belie the Prophet for fear the Prophet
would deny having said this to him if he went and told the people of
Mecca, so he said: "What do you think if I called your people here?
Will you tell them what you just told me?" The Propeht said yes. Abu
Jahl cried out: "O assembly of the Children of Ka`b ibn Lu'ay, come
hither!" People left their gatherings and came until they all sat next
around the two of them. Abu Jahl said: "Tell your people what you just
told me." Allah's Messenger said: "I was enraptured last night." They
said: "To where?" The Prophet replied: "To the Hallowed House." They
said: "Then you woke up here among us?" He replied: "Yes." There was no
one left except he clapped his hands, or held his head in amazement, or
clamored and considered it an enormity.
Al-Mut`im ibn `Adi (he died a disbeliever) said: "All of your
affair before today was bearable, until what you said today. I bear
witness that you are a liar (ana ashhadu annaka kadhibun). We strike
the flanks of the she-camels for one month to reach the Hallowed House,
then for another month to come back, and you claim that you went there
in one night! By al-Lat, by al-`Uzza! I do not believe you."
Abu Bakr said: "O Mut`im, what an evil thing you said to the son of
your brother when you faced him thus and declared him a liar! As for me
I bear witness that he spoke the truth (ana ashhadu annahu sadiqun)."
The people said: "O Muhammad, describe the Hallowed House for us.
How is it built, what does it look like, how near is it to the
mountain." There were some among them who had travelled there. He began
to describe it for them: "Its structure is like this, its appearance
like this, its proximity to the mountain is such-and-such," and he did
not stop describing it to them until he began to have doubt about the
description. He was seized with an anxiety he had not felt before,
whereupon he was immediately brought to the mosque itself (in
Jerusalem) and saw it in front of him. He was placed outside the gate
of `Aqil or `Iqal. The people said: "How many gates does the mosque
have?" He had not counted them before. He looked at the gates and began
to count them one by one and to inform them. All the while Abu Bakr was
saying: "You have spoken the truth. You have spoken the truth. I bear
witness that you are the Messenger of Allah (sadaqta sadaqta ashhadu
annaka rasulullah)."
The people said: "As for the description, then, by Allah, he is
correct." They turned to Abu Bakr and said: "But do you believe what he
said, that he went last night to the Hallowed House and came back
before morning?" He replied: "Yes, and I do believe him regarding what
is farther than that. I believe the news of heaven he brings, whether
in the space of a morning or in that of an evening journey (na`am inni
la usaddiquhu fima huwa ab`adu min dhalika usaddiqu bi khabari
al-sama'I fi ghudwatin aw rawhatin)." Because of this Abu Bakr was
named al-Siddiq: the Most Truthful, the One Who Never Lies.
Then they said: "O Muhammad, tell us about our caravans." He
replied: "I saw the caravan of the tribe of So-and-so as I was coming
back. They had lost one of their camels and were searching for it
everywhere. I reached their mounts and there was no one with them. I
found a water bottle and I drank from it."
[Shaykh Muhammad ibn `Alawi said: Doubt has been raised about this
report on the basis of the question how could he allow himself to drink
the water without permission from its owner? The answer is that he
acted according to the custom of the Arabs whereby they never refuse
milk to whomever passes by and takes it, a fortiori water, and they
used to instruct the herdsmen not to prevent wayfarers from taking milk
from the herd (i.e. without asking the owner), and this applies even
more to water. Furthermore, the Prophet comes before the Believers' own
selves and properties, and this applies even more to the unbelievers.]
(The Prophet continued:) "Then I reached the caravan of the tribe
of So-and-so in such-and-such a place. I saw a red camel carrying one
black container and one white one. When I came face to face with the
caravan there was a stampede and that camel fell and its freight broke.
Then I reached the caravan (not previously mentioned) of the tribe of
So-and-so in al-Tan`im. It was headed by a grayish camel on which was a
black hair-cloth and two blackish containers and here are the (three)
caravans about to reach you from the mountain pass." They said: "When
will they arrive?" He replied: "On the fourth day of the week." On that
day the Quraysh came out, expecting the caravans. The day passed and
they did not arrive. The Prophet made an invocation and the day was
extended one more hour during which the sun stood still, and the
caravans came.
They went to meet the riders and asked them: "Did you lose a
camel?" They said yes. They asked the second caravan: "Did one red
camel of yours shatter her freight?" They said yes. They asked (the
first caravan): "Did anyone lose a water bottle?" One man said: "I did,
by Allah, I had prepared it but none of us drank it nor was it spilled
on the ground!" At this they accused the Prophet of sorcery and they
said: "al-Walid spoke the truth." And Allah revealed the verse:
wa ma ja`alna al-ru'ya al-lati araynaka illa fitnatan li al-nas
We appointed not the vision which we showed you but as a test for mankind. (17:60)
[Ibn Hisham narrates: When the fair was due, a number of the
Quraysh came to al-Walid ibn al-Mughira, who was a man of some
standing, and he addressed them in those words: "The time of the fair
has come round again and representatives of the Arabs will come to you
and they will have heard about this fellow of yours, so agree upon one
opinion without dispute so that none will give the lie to the other."
They replied: "You give us your opinion about him." He said: "No, you
speak and I will listen." They said: "He is a kahin (seer or giver of
oracles)." He said: "By Allah, he is not that, for he has not the
unintelligent murmuring and rhymed speech of the kahin." "Then he is
possessed," they said. "No, he is not that," he said, "we have seen
possessed ones, and here is no choking, spasmodic movements and
whispering." "Then he is a poet," they said. "No, he is no poet, for we
know poetry in all its forms and meters." "Then he is a sorcerer." "No,
we have seen sorcerers and their sorcery, and here is no blowing and no
knots." "Then what are we to say, O Abu `Abd al-Shams?" they asked. He
replied: "By Allah, his speech is sweet, his root is a palm-tree whose
branches are fruitful, and everything you have said would be known to
be false. The nearest thing to the truth is your saying that he is a
sorcerer, who has brought a message by which he separates a man from
his father, or from his brother, or from his wife, or from his family."
At this point they left him, and began to siton the paths which men
take when they come to the fair. They warned everyone who passed them
about the Prophet's doings. Allah revealed concerning al-Walid:
Leave Me to deal with him whom I created lonely,
and then bestowed upon him ample means,
and sons abiding in his presence
and made life smooth for him.
Yet he desires that I should give more.
Nay, for lo! He has been stubborn to Our revelations.
On him I shall impose a fearful doom.
For lo! He did consider; then he planned --
Self-destroyed is he, how he planned!
Again, self-destroyed is he, how he planned! --
Then looked he,
Then frowned he and showed displeasure.
Then turned he away in pride
and said: This is naught else than magic from of old;
This is naught else than speech of mortal man.
Him shall I fling unto the burning. (74:11-26)]
The account is finished with praise to Allah and by His grace. May
Allah send blessings and utmost, abundant greetings upon our Master
Muhammad and his Family and Companions, and praise belongs to Allah the
Lord of the worlds!
------------- Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
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Posted By: rami
Date Posted: 06 September 2005 at 8:25am
bump.
------------- Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
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Posted By: flyffdzd
Date Posted: 03 August 2012 at 2:18am
a long post,but very useful.
------------- Everything is good!
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