Thursday, 14 June 2012

Remembering the Isra’ wa al-Mi’raj

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The Shaykh of Makkah, Sayyid Muhammad ‘Alawi al-Maliki al-Hasani (q.s.) composed an excellent booklet entitled al-Anwar al-Bahiyyah min Isra’ wa Mi’raj Khayr al-Bariyyah, “The Resplendent Lights of the Rapture and Ascension of the Best of Creation.”  The following is an attempt to put the various hadits and stories of the Mi’raj in some semblance of order, quoting from the various sources.

He said, “Praise be to Allah (s.w.t.) Who has Chosen His praiseworthy servant Muhammad (s.a.w.) 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 (s.w.t.), Who is Sanctified in His Essence from all imagined representation and shades, and Elevated above having a partner in His Attributes and Acts.  I bear witness that our master, Muhammad (s.a.w.) 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 (a.s.) 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 (s.w.t.) Bore Witness that the Prophet (s.a.w.) 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 (s.w.t.) 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 (q.s.) said, Allah (s.w.t.) has Granted him the favour 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 his breast so that he 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 familiarise 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.

He collated his own work with that of the hafizh, Imam ash-Shami’ (r.a.) and Shaykh Najm al-Din al-Ghaytsi (q.s.) 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.  He has provided a light commentary and brief notes explaining the meaning of rare or difficult words.  He named this treatise, al-Anwar al-Bahiyyah min Isra’ wa Mi`raj Khayr al-Bariyyah, ‘The Resplendent Lights of the Rapture and Ascension of the Best of Creation,’ asking Allah (s.w.t.) to Grant Benefit with it and Accept it as purely for His sake.  Allah’s (s.w.t.) Blessings and Peace be upon our master, Muhammad (s.a.w.) and his family and companions.”

The scholars have striven to organise 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 ahadits 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 hadits master, Imam ash-Shami’ (r.a.) did this with the account of the Prophet's (s.a.w.) Rapture and Ascension as well as the hadits master al-Ghaytsi (q.s.) and a number of other scholars.

This is what Imam ash-Shami’ (r.a.) said on this question in his great book al-Mi`raj for it is useful, “Know that each of the hadits of the companions on this subject contains what the other does not.  Therefore, we consulted Allah (s.w.t.) 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 hadits 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,” referring to Imam ibn al-Qayyim (r.a.),” said, ‘This is the path of the feeble-minded among the literalists of the Zhahiri 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 a’immah of text transmission have said: namely, that the Mi’raj took place once, in Makkah, 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 ahadits master, Shaykh ‘Imad ad-Din ibn Katsir (r.a.) said in his history, al-Bidayah wa an-Nihayah, after noting that Shaykh Malik ibn Sa’sa’a’s (r.a.) 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 (s.a.w.) would have reported it to his ummah and the people would have transmitted it often.”

According to Shaykh Muhammad Nazhim Adil al-Haqqani (q.s.), the night ascensions of the Prophet (s.a.w.) to his Lord numbered twenty-three thousand - one in every night of his blessed life.  Some of the evidence for this is in the hadits whereby he said, “My eyes sleep but my heart does not sleep.”  And, “I have a time with my Lord which no angel Brought Near nor messenger shares with me.”

Mulla al-Qari (q.s.) commented on this hadits, “It is inferred from it that what he means by the angel brought near is Jibril, while the Messenger is his brother, the Friend of Allah [Ibrahim].  Reflect upon this.  This hadits also points to the station of self-immersion in the meeting expressed in terms of intoxication, self-effacement, and self-annihilation.”

The following are the collated ahadits of Isra’ wa al-Mi’raj.  As the Prophet (s.a.w.) 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’bah, lying down at rest between two men, his uncle Hamzah (r.a.) and his cousin Ja’far ibn Abi Thalib (r.a.), Jibril (a.s.) and Mika’il (a.s.) came to him.  With them was a third angel, Israfil (a.s.).  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 (s.a.w.) chest from his throat to the bottom of his belly.  Then Jibril (a.s.) said to Mika'il (a.s.), “Bring me a tast of water from Zamzam so that I will purify his heart and expand his breast.”  A “tast” is a vessel, usually made of copper.  He took out his heart and washed it three times, removing from it what was wrong.  Mika’il (a.s.) 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, which is intelligence, patience and 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, the mount of lightning, 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 (s.a.w.) came to mount him.  Jibril (a.s.) put his hand on his mane and said, “Are you not ashamed, O Buraq?  By Allah, no one has ridden you in all Creation Dearer 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 (s.a.w.) mounted him.

The other prophets used to mount the Buraq before.  Sa’id ibn al-Musayyib (r.a.) said, “It is the beast of Ibrahim, which he used to mount whenever he travelled to the Sacred House.”

Jibril (a.s.) departed with him.  He placed himself on his right while Mika’il (a.s.) was on his left.  In ibn Sa’d’s (r.a.) version, the one holding his stirrup was Jibril (a.s.) and the one holding the reins of the Buraq was Mika’il (a.s.).

They travelled until they reached a land filled with date palms.  Jibril (a.s.) said to the Prophet (s.a.w.), “Alight and pray here.”  He did so and remounted, then Jibril (a.s.) asked, “Do you know where you prayed?”  He said no.  Jibril (a.s.) said, “You prayed in a thaybah and the Migration will take place there.”  “Thaybah” is pasture land.

The Buraq continued his lightning flight, placing his hooves wherever his gaze could reach.  Jibril (a.s.) then said again, “Alight and pray here.”  He did so and remounted, then Jibril (a.s.) asked, “Do you know where you prayed?”  He said no.  Jibril (a.s.) said, “You prayed in Madyan, at the tree of Musa.”  Madyan was a city on the shore of the Red Sea bordering Tabuk, near the valley of Shu’ayb (a.s.).  This was the tree where Musa (a.s.) rested from fatigue and hunger during his flight from Pharaoh.

The Buraq continued his lightning flight.  Then Jibril (a.s.) said again, “Alight and pray here.”  He did so and remounted, then Jibril (a.s.) asked, “Do you know where you prayed?”  He said no.  Jibril (a.s.) said, “You prayed at the mountain of Sinai where Allah Addressed Musa.”

Then he reached a land where the palaces of Sham became visible to him.  Jibril (a.s.) said to him, “Alight and pray.”  He did so and remounted.  Then the Buraq continued his lightning flight and Jibril (a.s.) asked, “Do you know where you prayed?”  He said no.  Jibril (a.s.) said, “You prayed in Bayt Lahm, where ‘Isa ibn Maryam was born.”  “Bayt Lahm” is another name for Bethlehem.

As the Prophet (s.a.w.) 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 (s.a.w.) turned, he would see him.  Jibril (a.s.) 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 (s.a.w.) said yes.  Jibril (a.s.) said, “Say:

A’uudzu bi wajhillahi al-kariim,
Wa bi kalimaatillahi at-taammaat,
al-Latii laa yujaawizuhunna barrun wa laa faajir,
Min sharri maa yanzilu min as-samaa’i
Wa min sharri maa ya’ruju fiihaa,
Wa min sharri maa dzara’a fii al-ardh,
Wa min sharri maa yakhruju minhaa,
Wa min fitani al-layli wa an-nahaar,
Wa min thawaariq al-layli wa an-nahaar,
Illa thaariqin yathruqu 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 asked, “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 (s.a.w.) then noticed a fragrant wind and asked, “O Jibril, what is this sweet scent?”

He replied, “This is the scent of the lady who combed the hair of Pharaoh’s daughter and that of her children.  As she combed the hair of Pharaoh’s daughter the comb fell and she said, ‘In the Name of Allah, may Pharaoh perish!’

Where upon Pharaoh‘s daughter asked, ‘Do you have a Lord other than my father?’

She said ‘Yes.’

Pharaoh’s daughter said, ‘Shall I tell my father?’

She said ‘Yes.’

She told him and he summoned her and asked, ‘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.  Pharaoh summoned them and he began to entice the woman and her husband to renege on their religion, but they refused.

He threatened, ‘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 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.”

ibn ‘Abbas (r.a.) said, about this hadits, “Four spoke from the cradle when they were still infants: this child, Yusuf’s witness, Jurayj’s companion, and ‘Isa ibn Maryam.”


He said, “It was she that sought to seduce me from my (true) self.”  And one of her household saw (this) and bore witness, (thus) – “If it be that his shirt is rent from the front, then is her tale true, and he is a liar!” (Surah Yusuf:26)

Then the Prophet (s.a.w.) saw people whose heads were being shattered.  Every time they would return to their original state and be shattered again without delay.  He asked, “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, and white-hot coals and stones of Jahannam.


Is that the better entertainment or the Tree of Zaqqum?  For We have truly Made it (as) a trial for the wrongdoers. (Surah asw-Swaffat:62-63)

He asked, “Who are these, O Jibril?”

He replied, “These are the ones who did not meet the obligation of paying swadaqah 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 asked, “What is this, O Jibril?”

He replied, “These are the men from your ummah who had excellent, lawful wives at home and who would go and see foul women and spend the night with them; and the women who would leave their excellent, lawful husbands to go and see foul men and spend the night with them.”

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 asked, “What is this, O Jibril?”

He replied, “This is what happens to those of your ummah who sit in the middle of the road and cut it,” and he recited:


“And squat not on every road, breathing, threats, hindering from the path of Allah those who believe in Him and seek to make it something crooked …” (Surah al-A’araf:86)

The Prophet (s.a.w.) 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 (s.a.w.) 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 asked, “What is this, O Jibril?”

He replied, “This is a man from your ummah 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 asked, “Who are these, O Jibril?”

He replied, “These are the public speakers of division in your ummah: they say what they do not 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 asked, “What is this, O Jibril?”

He replied, “This is the one in your ummah who tells an enormity, then he feels remorse to have spoken it but is unable to take it back.”

They then came to a valley in which the Prophet (s.a.w.) breathed a sweet, cool breeze fragrant with musk and he heard a voice.  He asked, “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 muslimin and muslimat, every mu’minin and mu’minat, 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 of 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 asked, “What is this, O Jibril?”

He replied, “This is the sound of Jahannam 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 (s.a.w.) saw the Dajjal in his actual likeness.  He saw him with his own eyes, not in a dream.  It was asked of him, “O Messenger of Allah, how was he when you saw him?”

He replied, “Mammoth-sized, extremely pale and white; 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 Qathan.”  ‘Abd al-‘Uzza ibn Qathan died in Jahiliyyah.

The Prophet (s.a.w.) saw a pearl-like white column which the angels were carrying.  He asked, “What is this, you are carrying?”

They replied, “The Column of Islam.  We have been Ordered to place it in Sham.”

The Prophet (s.a.w.) called Sham the purest of Allah’s (s.w.t.) 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 (s.w.t.) Sends Sustenance to the people and victory to Muslims over their enemies:

Imam ibn ‘Asakir (r.a.) in Tahdzib Tarikh Dimashq al-Kabir related from ibn Mas`ud (r.a.) that the Prophet (s.a.w.) compared the world to a little rain water on a mountain plateau of which the swaf had already been drunk and from which only the kadar or dregs remained.  Imam al-Huwjiri (q.s.) and Imam al-Qushayri (q.s.) mentioned it in their chapters on taswawwuf, respectively in Kashf al-Mahjub and ar-Risalah al-Qushayriyyah.  Shaykh ibn al-Atsir (r.a.) defined swafa and swafwat in his dictionary, an-Nihayah as “the best of any matter, its quintessence, and purest part.”  The quintessence spoken of by the Prophet (s.a.w.) is Sham, because he called Sham “the quintessence of Allah’s lands”, swafwat Allah min biladih.  Imam ath-Thabarani (r.a.) related it from ‘Irbad ibn Sariyah and Imam al-Haytsami (r.a.) authenticated the chain of transmission in his Majma’ az-Zawa'id, the chapter entitled Bab Fadha’il ash-Sham.

Abu al-Darda’ (r.a.) narrated that the Prophet (s.a.w.) 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 Sham.  Verily, belief, in the time of dissensions, will be in Sham.”

Imam al-Haytsami (r.a.) said that Imam Ahmad (r.a.) narrated it with a chain whose narrators are all the men of swahih narrations and that Imam al-Bazzar (r.a.) narrated it with a chain whose narrators are swahih except for Shaykh Muhammad ibn ‘Amir al-Antaki (r.a.), and he is tsiqah, trustworthy.

In the version Imam ath-Thabarani (r.a.) narrated from Shaykh ibn ‘Amr (r.a.) in al-Mu’jam al-Kabir and al-Mu`jam al-Awsath, the Prophet (s.a.w.) repeated three times, “When the dissensions take place, belief will be in Sham.”  One manuscript bears the saying, “Safety will be in Sham.”  Imam al-Haytsami (r.a.) said the men in its chain are those of sound hadits except for Shaykh ibn Lahi’a (r.a.), and he is hasan.

Imam ath-Thabarani (r.a.) related from ‘Abdullah ibn Hawalah (r.a.) that the Prophet (s.a.w.) said, “I saw on the night that I was enraptured a white column resembling a pearl, which the angels were carrying.  I asked them, ‘What are you carrying?’

They replied. ‘The Column of the Book.  We have been Ordered to place it in Sham.  Later, in my sleep, I saw that the Column of the Book was snatched away from under my headrest.  I began to fear lest Allah 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 Sham.”

‘Abdullah ibn Hawalah (r.a.) said, “O Messenger of Allah, choose for me (where I should go).”

The Prophet (s.a.w.) said, “You must go to Sham.”

Imam al-Haytsami (r.a.) said in Majma’ az-Zawa'id, “The narrators in its chain of transmission are all those of sound hadits, except Swalih ibn Rustum, and he is tsiqah.”

Imam Ahmad ibn Hanbal (r.a.) related in his Musnad, “The people of Sham were mentioned in front of ‘Ali ibn Abi Thalib 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, ‘al-Abdal are in Sham 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 Sham.’”

Imam al-Haytsami (r.a.) said in Majma’ az-Zawa'id, “The men in its chains are all those of sound hadits except for Sharih ibn ‘Ubayd, and he is trustworthy.”  There are more ahadits on the abdal which we cite elsewhere.

As the Prophet (s.a.w.) was travelling he heard someone calling him from his right, “O Muhammad, look at me; I want to ask you something!”

But the Prophet (s.a.w.) did not respond.  Then he asked, “Who was that, O Jibril?”

He replied, “That is the herald of the Jews.  If you had answered him your ummah would have followed Judaism.”

The Prophet (s.a.w.) 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 (s.a.w.) did not respond.  Then he asked, "Who was that, O Jibril?"

He replied, “That is the herald of the Christians.  If you had answered him your ummah would have followed Christianity.”

The Prophet (s.a.w.) continued travelling and then passed by a woman with bare arms, decked with every female ornament Allah (s.w.t.) had Created.  She said, “O Muhammad, look at me; I need to ask you something.”

But he did not look at her.  Then he asked. “Who was that, O Jibril?”

He replied, “That was the ad-dunya.  If you had answered her, your ummah would have preferred the world to the hereafter.”

As the Prophet (s.a.w.) travelled on, he passed by an old man who was a distance away from his path saying, “Come hither, O Muhammad!”

But Jibril (a.s.) interjected, “Nay, go on, O Muhammad!”

The Prophet (s.a.w.) went on and then asked, “Who was that, O Jibril?”

He replied, “That 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 asked, “Who was that, O Jibril?”

He replied, “The world has as much left to live as the remaining lifetime of this old woman.”

As he went on he was met by some of Allah’s (s.w.t.) creatures who said, “Peace be upon you, O First One!  Peace upon you, O Last One!  Peace be upon you, O Gatherer!”

Jibril (a.s.) 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 asked, “Who are they, O Jibril?”

He replied, “Ibrahim, Musa, and ‘Isa.”

The Prophet (s.a.w.) then passed by Musa (a.s.) again as he was praying in his grave at a place of red sand hills.  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 Honoured him and Preferred him!”

Then the Prophet (s.a.w.) greeted him and he returned his greeting.  Musa (a.s.) asked: “Who is this with you, O Jibril?”

He replied, “This is Ahmad.”

He said, “Welcome to the Arabian Prophet who acted perfectly with his ummah!” and he made an invocation for Blessing on his behalf.  Then he said, “Ask ease for you ummah.”

They continued travelling and the Prophet (s.a.w.) said, “O Jibril, who was that?”

He replied, “That was Musa ibn ‘Imran.”

The Prophet (s.a.w.) asked, “Who was he reprimanding?”

He said, “He is reprimanding his Lord.”

The Prophet (s.a.w.) said, “He reprimands his Lord and raises his voice against his Lord?”

Jibril (a.s.) 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 (s.a.w.) asked, “Who is this, O Jibril?”

He replied, “Your father, Ibrahim.”

The Prophet (s.a.w.) greeted him and Ibrahim (a.s.) returned his greeting and asked, “Who is this with you, O Jibril?”

He replied, “This is your son, Ahmad.”

He said thus, “Welcome to the unlettered Arabian Prophet who has conveyed the Message of his Lord and acted with perfect sincerity with his ummah!  O my son, you are going to meet your Lord tonight, and your ummah is the last and the weakest of all communities.  Therefore, if you are able to have your need fulfilled concerning your ummah, 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, Jahannam was Shown to them like a carpet unfolded.  The swahabah asked, “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 (a.s.) 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 (s.a.w.) 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 (s.a.w.) recognised 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 (a.s.) took the hand of the Prophet (s.a.w.) and brought him forward.  He led them in two raka’at of swalah.

Shaykh Muhammad ibn ‘Alawi (q.s.) said, “This took place before his Ascension according to the highest probability.”

Shaykh Najm ad-Din al-Ghaytsi (r.a.) said, “The narrations agree to the fact that the Prophet (s.a.w.) prayed among the other prophets in Jerusalem before his Ascension.”

This is one of the two possibilities mentioned by Qadhi ‘Iyadh (r.a.).  Imam ibn Hajr (r.a.) said, “This is apparently the case.  The second possibility is that he prayed among them after he came down from Heaven, and they came down also.”  Hafizh ibn Katsir (r.a.) also declared the former scenario as the sound one.

Some said, “What is the objection to the possibility that the Prophet (s.a.w.) prayed among them twice, since some of the hadits mention that he led them in prayer after his Ascent?"

The following as related from Ka’b (r.a.) is that Jibril (a.s.) raised the call to prayer.  The angels descended from Heaven.  Allah (s.w.t.) Gathered all the Messengers and prophets.  Then the Prophet (s.a.w.) prayed as the leader of the angels and Messengers.  When he left, Jibril (a.s.) asked him, “O Muhammad, do you know who prayed behind you?”  He said no.  Jibril (a.s.) said, “Every single prophet whom Allah has ever Sent.”

Abu Hurayrah’s (r.a.) narration, related by Imam al-Hakim (r.a.) who declared it sound, and by Imam al-Bayhaqi (r.a.), stated that then the Prophet (s.a.w.) met the spirits of the prophets.  They glorified their Lord, after which Ibrahim (a.s.) said, “Praise to Allah Who has Taken me as His intimate friend, Who has Given me an immense kingdom, Who has Made me a prayerful ummah and one by whom prayer is led, Who has Rescued me from the fire and made it cool and safe for me!”

Then Musa (a.s.) glorified his Lord and said, “Praise be to Allah Who has Spoken to me directly, Who has Brought to pass the destruction of Pharaoh and the Salvation of the Children of Israel at my hands, and Who has Made from among my ummah a people who guide others through truth and establish justice upon it!”

Then Dawud (a.s.) 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 (a.s.) 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 (a.s.) 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 my mother and I Protection against the cursed devil, so that the devil had no path by which to harm us!”

Every prophet then glorified his Lord in the best of language, and the Prophet (s.a.w.) said, “All of you have glorified their Lord and I am going to glorify my Lord also:

al-Hamdu lillah al-ladzii arsalanii rahmatan li al-‘aalamiin
Wa kaaffatan li an-nasi bashiiran wa nadziira
Wa anzala ‘alayya al-qur’ana fihi tibyanun li kulli shay’
Wa ja’ala ummati khayra ummatin ukhrijat li an-naas
Wa ja’ala ummati wasathan
Wa ja’ala ummati hum al-awwaluuna wa al-akhirun
Wa sharaha lii swadrii wa wadha’a annii wazrii
Wa rafa`a lii dzikri
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 ummah the best ummah ever brought out for the benefit of mankind,
Who has Made my ummah a mean and a middle,
Who has Made my ummah in truth the first and the last of all umam,
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 (a.s.) said, “In this has Muhammad bested you!”

Then they brought up the matter of the Hour and referred it to Ibrahim (a.s.), but he said, “I have no knowledge of it.”

They turned to Musa (a.s.) but he said: “I have no knowledge of it.”

They turned to ‘Isa (a.s.) 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 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 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.”

The Prophet (s.a.w.) then felt the greatest thirst that he had ever felt, whereupon Jibril (a.s.) brought him a vessel of wine and a vessel of milk.  He chose the latter.  Jibril (a.s.) said, “You have chosen fithrah, and if you had drunken the wine, your ummah would have strayed from the right way and none but a few of them would have followed you.”

The Prophet (s.a.w.) said, “Every child is born upon fithrah; 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?”  Imam al-Bukhari (r.a.) narrated it.  Imam Muslim (r.a.) omitted the mention of the animal.  Imam at-Tirmidzi’s (r.a.) narration also omitted it, but added: “O Messenger of Allah, what if the child dies before that?”  He replied to the questioner, “Allah knows best what they would have done.”

The hadits master, Imam az-Zabidi (r.a.) said in his commentary on Imam al-Ghazali’s (r.a.) Ihya’ ‘Ulum ad-Din entitled Ithaf as-Sadat al-Muttaqin bi Sharh Ihya’ ‘Ulum ad-Din, “The Gift of the God-Fearing Masters, Commentary on Reviving 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.”

Another narration states that there were three vessels and the third contained water.  Jibril (a.s.) said, “If you had drunk the water, your ummah 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 (s.a.w.) was brought the ladder by which the spirits of the children of Adam (a.s.) 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 (s.a.w.) began his ascent with Jibril (a.s.) until they reached one of the gates of the Nearest Heaven called Bab al-Hafazhah.  There, an angel stood guard, named Isma’il (a.s.), who was the custodian of the Nearest Heaven.  He inhabits the wind.  He never ascends to Heaven nor descends to earth except on the day that the Prophet (s.a.w.) passed away.  In front of him, stood seventy thousand angels; each angel commanding an army of seventy thousand more.  Jibril (a.s.) asked for the gate to be opened.

Someone asked, “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 (a.s.), the father of humanity, as he was on the day Allah (s.w.t.) 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 (s.a.w.) saw to Adam’s (a.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 (a.s.) 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 (s.a.w.) greeted him and Adam (a.s.) returned his greeting and said, “Welcome to the righteous son and the righteous Prophet!”

The Prophet (s.a.w.) asked, “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 Jahannam.  Whenever he sees those of his offspring enter it, he weeps sadly.”

Then the Prophet (s.a.w.) continued for a little while.  He saw a table spread on which there were pieces of good meat which no one approached, and another table spread on which were pieces of rotten meat which stank, surrounded by people who were eating it.  The Prophet (s.a.w.) asked, “O Jibril, who are these?”

He replied, “These are those of your ummah who abandon what is lawful and go to what is unlawful.”

One version said that the Prophet (s.a.w.) saw a great deal of people gathered around a table spread 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 (s.a.w.) asked, “Who are they, O Jibril?”

He replied, “The adulterers, they make lawful what Allah has Made unlawful, and they abandon what Allah has Made lawful for them.”

Then the Prophet (s.a.w.) 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, do not Make the Hour of Judgment rise yet!”  Then they met the people of Pharaoh on the road and the latter trample them underfoot.  The Prophet (s.a.w.) said, “I heard them clamouring to Allah.  O Jibril, who are these?”

He replied, “They are those of your ummah who eat up usury.  They cannot stand up except in the manner of those whom the Shaythan touches with possession.”

Then the Prophet (s.a.w.) 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 stated a rock from Jahannam was placed in their mouths and then it would come out again from their posteriors.  The Prophet (s.a.w.) said, “I heard them clamouring to Allah.  O Jibril, who are these?”

He replied, “They are those of your ummah 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 (s.a.w.) went on for a little while.  He saw women suspended by their breasts and others hanging upside down, and the Prophet (s.a.w.) said, “I heard them clamouring to Allah.  Who are these, O Jibril?”

He replied, “These are the women who commit fornication and then kill their children.”

Then the Prophet (s.a.w.) 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 (s.a.w.) asked, “O Jibril, who are these?”

He replied: “They are the slanderers of your ummah who would bring shame to others.”

Then the Prophet (s.a.w.) 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 (a.s.) asked for the gate to be opened.  Someone asked, “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 (a.s.) and Yahya ibn Zakariya (a.s.).  They resembled each other in clothing and hair.  Each had with him a large company of their people.  ‘Isa (a.s.) was curly-haired, of medium build, leaning towards fair complexion, with hair let down as if he were coming out of the bath.  He resembled ‘Urwah ibn Mas’ud ats-Tsaqafi (r.a.), one of the dignitaries of the town of Ta’if.  Imam ibn Hajr (r.a.), in his Iswabah, related that he alone responded to the Prophet’s (s.a.w.) 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 (s.a.w.) 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 adzan, 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 (s.a.w.) he said, “He is like the man of YaSin when he came to his people.”


Then there came running, from the farthest part of the City, a man saying, “O my people!  Obey the messengers: Obey those who ask no reward of you (for themselves), and who have themselves received Guidance.  It would not be reasonable in me if I did not serve Him Who Created me, and to Whom ye shall (all) be Brought Back. Shall I take (other) gods besides Him?  If (Allah) Most Gracious should Intend some adversity for me, of no use whatever will be their intercession for me nor can they deliver me.  I would indeed if I were to do so, be in manifest Error.  For me, I have faith in the Lord of you (all): listen then to me!”  It was said, “Enter thou the Garden.”  He said, “Ah me!  Would that my people knew (what I know)! - For that my Lord has Granted me Forgiveness and has Enrolled me among those held in honour!” (Surah YaSin:20-27)

The Prophet (s.a.w.) 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 (s.a.w.) and Jibril (a.s.) ascended to the Third Heaven.  Jibril (a.s.) asked for the gate to be opened.  Someone asked, “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 (a.s.), and with him stood a large company of his people.  The Prophet (s.a.w.) 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 (a.s.) had been Granted the Gift of beauty.  One narration said he was the most handsome Creation that Allah (s.w.t.) had ever Created and he surpassed people in beauty the way the full moon surpasses all other stars.  The Prophet (s.a.w.) asked, ‘Who is this, O Jibril?”

He replied, “Your brother, Yusuf.”

Then they ascended to the Fourth Heaven.  Jibril (a.s.) asked for the gate to be opened.  Someone asked, “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 (a.s.).  Allah (s.w.t.) Exalted him with a lofty place.  The Prophet (s.a.w.) 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 (a.s.) asked for the gate to be opened.  Someone asked, “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 (a.s.).  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 (s.a.w.) 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 (s.a.w.) 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 (a.s.) asked for the gate to be opened.  Someone asked, “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 (s.a.w.) 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 al-a’azhim, that was covering the firmament.  He asked, “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 ummah, and besides these there are seventy thousand of them that will enter Paradise without giving account.”

As they went in the Prophet (s.a.w.) saw Musa ibn ‘Imran (a.s.) again, a tall man with abundant hair.  If he had two shirts on him, still his hair would exceed them.  The Prophet (s.a.w.) 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 Honoured by Allah than this one, but it is he who is more Honoured by Allah than I!”

When the Prophet (s.a.w.) reached him, Musa (a.s.) 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 ummah than will enter from mine.  The Children of Israel claim that among the children of Adam, I am the one most Honoured 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 Honoured.  If he were only by himself I would not mind, but he has his ummah with him!”

This is the proof of the famous saying of the master, Shaykh Abu Yazid al-Bistami (q.s.), “We have crossed an ocean on the shore of which the prophets stood befuddled.”  That is, we, the last ummah, have been Granted, in the person of the Seal of Prophets (s.a.w.), levels of knowledge, Election, and Divine Favour which previous prophets have longed to receive.  This does not contradict the tenet of Ahl as-Sunnah wa al-Jama’ah expressed by Imam ath-Thahawi (r.a.) in his ‘aqidah whereby, “A single prophet is higher in rank than all awliya’ put together.”

Then they ascended to the Seventh Heaven.  Jibril (a.s.) asked for the gate to be opened.  Someone asked, “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 (s.a.w.) saw Ibrahim (a.s.) 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 was a company of his people.  The Prophet (s.a.w.) greeted him and he returned his greeting and said, “Welcome to the righteous son and the righteous Prophet!”  Shaykh Muhammad ibn `Alawi (r.a.) said, ma’mur means inhabited with the remembrance of Allah and the great number of angels.

Then Ibrahim (a.s.) said, “Order your ummah to increase their seedlings of Paradise for its soil is excellent and its land is plentiful.”

The Prophet (s.a.w.) said, “What are the seedlings of Paradise?”

He replied, “Laa hawla wa la quwwata illa bi Allah al-‘Aliy al-A’azhim” which means, “There is no strength nor might except with Allah the High, the Almighty.”  Another version says, “Convey my greetings to your ummah and tell them that Paradise has excellent soil and sweet water, and that its seedlings are ‘Subhanallah wa al-Hamdulillah wa laa ilaha illa Allah wa Allahu Akhbar.

With Ibrahim (a.s.) 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 (s.a.w.) asked, “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, the second His Favour and the third and their Lord Gave them a pure beverage to drink.”


… and their Lord will Give to them to drink of a Wine Pure and Holy. (Surah al-Insan:21)

Then the Prophet (s.a.w.) was told, “This is your place and the place of your ummah.”  He saw that his ummah 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 colour of ashes or dust.  He entered the Bayt al-Ma’mur and those who were wearing the white clothes entered with him.  Those that wore ash-coloured clothes were no longer able to see him, and yet they were in the best of states.  The Prophet (s.a.w.) prayed in the Bayt al-Ma’mur together with those of the believers that were with him.

Every day seventy thousand angels enter the Bayt al-Ma’mur, who shall never return to it until the Day of Resurrection.  This House is exactly superposed to the Ka`bah.  If one stone fell from it, it would fall on top of the Ka’bah.  The angels who have entered it never see it again.

One version states that the presentation of the three vessels, the Prophet's (s.a.w.) choice of the vessel of milk, and Jibril's (a.s.) approval took place at this point.

Imam ath-Thabarani (r.a.) cited this hadits 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 Imam al-Bazzar’s (r.a.) narrations stated, “like a saddle-blanket that clings to the ground.”

Shaykh Muhammad ibn ‘Alawi (q.s.) said, “Of the same meaning is the hadits, ‘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 (s.a.w.) 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.  It is a tree from the base of which issue rivers whose water is never brackish.  It does not change in taste, or colour, 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 ummah entirely.  One version says, one of its leaves could wrap up all creatures.

Shaykh ad-Dardir (r.a.) 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 (s.a.w.) reached the top height of its branches in the eighth firmament which is called al-Kursi, 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 al-Kawtsar,’ because al-Kawtsar, 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,’ 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 al-Kawtsar.  What the narrator said later, ‘Then he was raised to the Lote Tree of the Farthest Limit...’ 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 harmonises the two is that its base is in the Sixth Heaven while its branches and trunk are in the Seventh.”

On top of each leaf there was an angel who covered it with colours which cannot be described.  Whenever he covered it by Allah’s (s.w.t.) 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 (s.a.w.) 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.”

Hafizh ibn Katsir (r.a.) said, “What is meant by this, and Allah knows best, is that these two rivers”, referring to 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 (s.a.w.) said in the hadits narrated by Abu Hurayrah (r.a.), ‘al-‘ajwa min al-jannah,’ ‘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.”

One version says that at the base of the tree ran a source called Salsabil.  From it issued two rivers; one is al-Kawtsar.  The Prophet (s.a.w.) said, “I saw it flowing impetuously, roaring, at the speed of arrows.  Near it were pavilions of pearl, sapphire, and chrysolite 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.  Its water was whiter than milk.”

The Prophet (s.a.w.) took one of the vessels and scooped some water and drank.  It was sweeter than honey and more fragrant than musk.  Jibril (a.s.) 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 (s.a.w.) bathed in it and his past and future sins were Forgiven.

One version says that at the Lote Tree of the Farthest Limit, the Prophet (s.a.w.) saw Jibril (a.s.) 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 (s.w.t.) Alone Knows.

Then the Prophet (s.a.w.) was taken to al-Kawtsar 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:

asw-Swaadaqatu bi‘asharatin amtsaalihaa,
Wa al-qardhu bi tsamaaniyati ‘ashara

Charity is repaid tenfold,
And a loan eighteenfold.

The Prophet (s.a.w.) asked, “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 (s.a.w.) 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 said above the rivers were pommels resembling the hides of the humped camels.  Its birds were like the Bactrian camel.  Upon hearing this, Abu Bakr (r.a.) said, “O Messenger of Allah, they are certainly delicate!”

The Prophet (s.a.w.) 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 (r.a.) in Paradise, as the Prophet’s (s.a.w.) hope, like his petition, is Granted.  Shaykh Muhammad ibn ‘Alawi (q.s.) 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 (s.a.w.) then saw al-Kawtsar and on its banks, were domes of hollowed pearl.  The soil of its banks was over-fragrant musk.

Then the Fire was shown to him.  In it, he saw Allah’s (s.w.t.) 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 (s.a.w.) asked, “Who are these, O Jibril?”

He replied, “Those who ate the flesh of people.”

Then the Prophet (s.a.w.) saw Malik (a.s.), the Custodian of the Fire.  He was a grim figure whose face expressed anger.  The Prophet (s.a.w.) 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 (a.s.) stayed back.

Shaykh Muhammad ibn ‘Alawi (q.s.) said the Prophet’s (s.a.w.) greeting of Malik (a.s.) before Malik (a.s.) greeted him first agrees with the subsequent wording of more than one narrator whereby the Prophet (s.a.w.) said, “I greeted him and he returned my greeting and welcomed me, but he did not smile at me,” 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 (a.s.) who greeted the Prophet (s.a.w.) first in order to dispel the harshness of his sight since his face showed severity and anger.  It is possible to harmonise the two versions with the fact that the Prophet (s.a.w.) saw Malik (a.s.) more than once, so that Malik (a.s.) was first to greet the Prophet (s.a.w.) the first time, as we said, while the Prophet (s.a.w.) was first to greet Malik (a.s.) second time, in order to dispel estrangement and to inspire familiarity.  Know also that the Prophet’s (s.a.w.) sight of Malik (a.s.) was not in the same form that those who are being punished see him.

The Prophet (s.a.w.) 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 asked, “Who is this?  Is this an angel?”  It was said to him, no.  He asked again, “Is it a prophet?”  Again, the answer was no.  He asked a third time, “Who is it then?”

The answer was: “This is a man whose tongue was moist with Allah’s (s.w.t.) 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 (s.a.w.) 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 (s.w.t.) Said: “Ask!”

The Prophet (s.a.w.) 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 (s.w.t.) 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 (s.w.t.) 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 ummah the best ummah ever brought out for the benefit of mankind; and I have made your ummah a means and a middle; and I have Made your ummah in truth the first and the last of all Communities; and I have Made al-khuthbah impermissible for your ummah unless they first witness that you are My servant and Messenger; and I have Placed certain people in your ummah with Evangels for hearts; 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 verses,” Referring to Surah al-Fatihah, “which I Gave to no other prophet before you; and I have Given you the last verses of Surah al-Baqarah which constitute a Treasure from beneath My Throne which I Gave to no other prophet before you; and I have Given you al-Kawtsar; and I have Given you eight arrows: Islam, hijrah, jihad, charity, fasting in Ramadhan, ordering good, and forbidding evil; and the day I Created the Heavens and the Earth, I made obligatory upon you and upon your ummah fifty prayers: therefore establish them, you and your ummah.”

Abu Hurayrah (r.a.) said, “Allah's Messenger said, ‘My Lord has Preferred me over everyone else; 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; my ummah 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, the Leader of the God-Fearing, and the Chief of Those with Signs of Light on their Faces and Limbs.”  When the Prophet (s.a.w.) said, “I was given the words that open, those that close, and those that are comprehensive in meaning,” this was in reference to Swalawat al-Fatih.

One narration said the Prophet (s.a.w.) was Given the five daily prayers and the last verses of Surah al-Baqarah, and for his sake, whoever of his ummah does not associate anything with Allah (s.w.t.) is Forgiven even the sins that destroy.

Then the cloud that cloaked him was dispelled and Jibril (a.s.) took him by the hand and hurried away with him until he reached Ibrahim (a.s.), who did not say anything.  Then the Prophet (s.a.w.) reached Musa (a.s.) who asked, “What did you do, O Muhammad?  What obligations did your Lord Impose on you and your ummah?”

He replied, “He Imposed fifty prayers every day and night on me and my ummah.”

Musa (a.s.) said, “Return to your Lord and ask Him to Lighten your burden and that of your ummah for in truth your ummah 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 ummah is even weaker in their bodies and constitutions, in their hearts, in their sight, and in their hearing.”

The Prophet (s.a.w.) turned to Jibril (a.s.) to consult him.  The latter indicated to him that yes, if he wished, then he could return.  The Prophet (s.a.w.) 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 ummah 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 (s.a.w.) returned to Musa (a.s.) 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 ummah will not be able to carry that.”

The Prophet (s.a.w.) did not cease to go back and forth between Musa (a.s.) and his Lord, while Allah (s.w.t.) each time reduced it by five prayers, until Allah (s.w.t.) Called out, “O Muhammad!”

The Prophet (s.a.w.) replied, “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 (s.a.w.) returned to Musa (a.s.) 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 ummah will not be able to carry that.”

The Prophet (s.a.w.) 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 (a.s.) then said to the Prophet (s.a.w.), “Go down in the Name of Allah.”

The Prophet (s.a.w.) did not pass a throng of angels except they said to him, “You must practice cupping,” and in another version: “Order cupping to your ummah.”

As the Prophet (s.a.w.) was descending he asked Jibril (a.s.), “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 (s.a.w.) reached the Nearest Heaven he looked below it and he saw a dense cloud of smoke filled with jinn.  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 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 (s.a.w.) passed by another caravan who had lost one of their camels which the tribe of so-and-so had rounded up.  The Prophet (s.a.w.) greeted them and one of them said, “This is the voice of Muhammad!” after which the Prophet (s.a.w.) returned to his companions in Makkah shortly before morning.

When morning came, he remained alone and, knowing that people would belie him, sat despondently.  The enemy of Allah (s.w.t.), 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 (s.a.w.) replied, ‘Yes.”

Abu Jahl asked, ‘And what is that?”

The Prophet (s.a.w.) replied, “I was enraptured last night.”

Abu Jahl asked, “To where?”

The Prophet (s.a.w.) 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 (s.a.w.) for fear the Prophet (s.a.w.) would deny having said this to him if he went and told the people of Makkah, so he asked, “What do you think if I called your people here?  Will you tell them what you just told me?”  The Prophet (s.a.w.) 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 (s.a.w.) said, “I was enraptured last night.”

They asked, “To where?”

The Prophet (s.a.w.) replied, “To the Hallowed House.”

They asked, “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 clamoured and considered it an enormity.

Muth’im ibn ‘Adi, who died a disbeliever, apostatised and said, “All of your affair before today was bearable, until what you said today.  I bear witness that you are a liar.  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 (r.a.) said, “O Muth`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.”

The people asked, “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 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 asked, “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 (r.a.) was saying, “You have spoken the truth.  You have spoken the truth.  I bear witness that you are the Messenger of Allah.”

The people said, “As for the description, then, by Allah, he is correct.”  They then turned to Abu Bakr (r.a.) and asked, “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.”  Because of this, Abu Bakr (r.a.) was named, asw-Swiddiqthe Most Truthful, the One Who Never Lies.

Then they asked, “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 (q.s.) 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 without asking the owner, and this applies even more to water.  Furthermore, the Prophet (s.a.w.) comes before the believers' own selves and properties, and this applies even more to the disbelievers.

The Prophet (s.a.w.) 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 of the tribe of so-and-so in at-Tan’im.  It was headed by a greyish camel on which was a black hair-cloth and two blackish containers and here are the caravans about to reach you from the mountain pass.”

They asked, “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 (s.a.w.) 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 (s.a.w.) of sorcery and they said, “al-Walid spoke the truth.”  And Allah (s.w.t.) Revealed the verse:


... We Granted the Vision which We Showed thee, but as a trial for men … (Surah al-Isra’:60)

Shaykh ibn Hisham (r.a.) narrated that when the fair was due, a number of the Quraysh came to al-Walid ibn al-Mughirah, 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.”  A kahin is a seer or giver of oracles.

He replied, “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 ash-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 sit on the paths which men take when they come to the fair.  They warned everyone who passed them about the Prophet’s (s.a.w.) doings. Allah (s.w.t.) Revealed concerning al-Walid:


Leave Me Alone (to deal) with the (creature) whom I Created (bare and) alone! - To whom I Granted resources in abundance, and sons to be by his side! - To whom I Made (life) smooth and comfortable!  Yet is he greedy - that I should add (yet more) - By no means!  For to Our Signs he has been refractory!  Soon will I Visit him with a mount of calamities!  For he thought and he plotted - And, woe to him!  How he plotted! - Yea, woe to him!  How he plotted! -Then he looked round; Then he frowned and he scowled; Then he turned back and was haughty; Then said he: “This is nothing but magic, derived from of old”; “This is nothing but the word of a mortal!”  Soon will Cast him into Hell-Fire! (Surah al-Muddatsir:11-26)

And this is the account of the ‘Isra wa al-Mi’raj and an explanation of some of the secrets of the Path.


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