We appointed not the vision which We showed you

but as a test for mankind

(17:60)
The Prophet’s s Night Journey &
Heavenly Ascent
THE PROPHET’S s
NIGHT JOURNEY &
HEAVENLY ASCENT

SAYYID MUḤAMMAD IBN

ALAWĪ AL-MĀLIKĪ

Translation & Notes

Gibrīl Fouād Ḥaddād

5 TH EDITION

AQ S A P U B L IC AT IO N S
I M A M G HA Z A L I I N ST I T U T E
 © Translation Gibril F. Haddad, 2005, 2010, 2021

No part of this publication may be reproduced, stored in a retrieval

system, or transmitted in any form or by any means, electronic or
otherwise, including photocopying, recording, and internet without
prior permission of Aqsa Publications and Imam Ghazali Institute.

AQSA Publications, Birmingham, UK

Imam Ghazali Institute, New York, USA
www.imamghazali.org
[email protected]

The Prophet’s s Night Journey & Heavenly Ascent

Sayyid Muḥammad ibn ʿAlawī al-Mālikī
Translation & Notes: Gibrīl Fouād Ḥaddād

5th Edition

The original Arabic text is from

Shaykh Muḥammad ibn ʿAlawī’s
Al-Anwār al-Bahiyya min Isrā’ wa-Miʿrāj Khayr al-Bariyya s.
(Makka: s.n., 1414/1993).

Printed 2005, 2010, 2021

A CIP catalogue record for this book

is available with the British Library

de sign & t y pe set

SJA A D HUSSA IN

Front c ove r ima ge

T H E HO LY R O C K , J E RU S A L E M
C a rl Ha a g 1820 - 1915
 CONTENTS

INTRODUCTION ix
The Striving of the Scholars to Organize the Account 1
of Isrā’ & Mi‘rāj into a Single Version

THE COLLATED HADITH OF ISRĀ’ & MIʿRĀJ 5

1. Al-Isrā’ & Jerusalem 6
2. The Seven Heavens 19
3. The Lote-Tree & Paradise 29
4. The Divine Meeting 33
5. The Descent 38

APPENDIX 43
The Vision of Allāh in the World and the Hereafter

About the Author    61

Bibliography    69
 INTRODUCTION

Glory be to Allāh Who chose His praiseworthy servant Muḥam­mad

s for the Message, distinguished him with the night journey on the
lightning-mount Burāq, and caused him to ascend the ladders of
perfection to the high heavens to show him of the greatest signs of
his Lord. He raised him until he reached the Lote-tree of the Far-
thest Boundary where ends the science of every Messenger-Prophet
and every Angel Brought Near, where lies the Garden of Retreat, to
the point that he heard the sound of the pens that write what has
befallen 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 (in those lofty worlds) He
stilled his fear and communicated to him what He wished, revealed
to him what He wished, taught him what He wished, and explained to
him what He wished. He showed him some of the signs of sovereignty
and the signs of creation and the unseen that point to the uniqueness
and perfection of His immense majesty, 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 Allāh, Who is sanctified
in His essence from all figurative representation and shades, and

IX
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

elevated above having a partner in His attributes and acts. I bear

witness that our master Muḥam­mad is His servant and Messenger
s, 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 Gibrīl e 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?
Allāh bore witness that the Prophet s 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 warded 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 Allāh’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 trusts of Prophetic Inheritance,
defenders of the precious Religion with every burnished sword,
who have triumphed and won the highest dwellings in the Abode
of Eternity.
To begin, the indigent in need of the mercy of his generous Lord,
Muḥam­mad ibn ‘Alawī ibn ‘Abbās al-Mālikī al-Ḥasanī says – may
Allāh treat him with His radiant kindness: Allāh has granted me
the favor of writing a vast treatise covering the substantial research
which has been done on the subject of al-isrā’ wal-mi‘rāj. 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-isrā’ wal-mi‘rāj, as is the custom
in many countries, especially in the two Holy Sanctuaries.

X
 Introduction

I have collated my own work with that of the ḥadīth Master al-Shāmī1
and Najm al-Dīn al-Ghayṭī2 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
concise commentary and brief notes explaining the meaning of rare
or difficult words. I have named this treatise: al-Anwār al-Bahiyya
min Isrā’ wa-Mi‘rāj Khayr al-Bariyya, “The Resplendent Lights of the
Night-Journey and Ascension of the Best of Crea­tion,” asking Allāh to
grant much benefit through it and accept it purely for His sake. Allāh’s
blessings and peace be upon our master Muḥam­mad and his Family
and Companions!

1
Al-Ayāt al-‘Aẓīmat al-Bāhira fī Mi‘rāj Sayyid Ahl al-Dunyā wal-Ākhira s in 17
chapters by the ḥadīth Master Shams al-Dīn Muḥammad ibn Yūsuf ibn ‘Alī al-Shāmī
al-Dimashqī al-Ṣāliḥī al-Shāfi‘i Nazīl al-Qāhira (d. 942), al-Suyūṭī’s student, author
of a ten-volume biography of the Prophet s titled Subul al-Hudā wal-Rashād fī
Sīrati Khayr al-‘Ibād which he compiled from over three hundred sources and
which his student Muḥammad ibn Muḥammad ibn Aḥmad al-Fīshī al-Māliki
edited and published. He also authored ‘Uqūd al-Jumān fi Manāqib Abī Ḥanīfata
al-Nu‘mān, al-Fawā’id al-Majmū‘a fī Bayān al-Aḥādīth al-Mawḍū‘a [a title also used
by al-Shawkānī], al-Itḥāf bi-Tamyīz Mā Tabi‘a fīhi al-Bayḍāwi Sāḥib al-Kashshāf, and
others. See al-Kattānī, al-Risāla al-Mustaṭrafa (p. 200-199 ,151).
2
Al-Ibtihāj fīl-Kalām ‘alāl-Isrā’ wal-Mi‘rāj by the ḥadith scholar Najm al-Dīn Abū
al-Mawāhib Muḥammad ibn Aḥmad ibn ‘Alī ibn Abī Bakr al-Ghayṭī al-Sakandarī al-
Miṣrī al-Shāfi‘ī (d. 981). See al-Kattānī, Risāla Mustaṭrafa (p. 200). Al-Ghayṭī’s work
was published under the title Mawsū‘at al-Isrā’ wal-Mi‘rāj al-Mūsāmmāt Taṭrīz al-
Dībāj bi-Ḥaqā’iq al-Isrā’ wal-Mi‘rāj (Beirut: Dār wa-Maktabat al-Hilāl, 1994).

XI


CHAPTER ONE

The Striving of the Scholars to Organize

the Account of Isrā’ & Mi‘rāj into a Single Version

The scholars have striven to organize this account and gather its
narrations into a single narrative, at the same time making mention
of a few variant additions, in order to facilitate its perusal and
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 ḥadīth 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 ḥadīth Master al-Shāmī did this
with the account of the Prophet’s Night-Journey and Ascension
(as did the ḥadīth Master al-Ghayṭī and a number of other scholars).
Of use here is what al-Shāmī said on this question in his great book
al-Mi‘rāj:

Know – may Allāh have mercy on me and you! – that each of the
ḥadīths of the Companions [on this subject] contains something
the other does not.3 Therefore I consulted Allāh Almighty and
3
Al-Kattānī in Naẓm al-Mutanāthir fīl-Ḥadīth al-Mutawātir (p. 207-209) listed as
forty-five the number of the Companions who related something pertaining to the

1
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

concatenated them, rear­ranging the account into a single narrative

so that it would be sweeter to attentive ears, and in order for its
benefit to suit all occasions.

If someone says: “Each ḥadīth of the mi‘rāj differs from the next and
the ascensions may number according to the number of their ac-
counts: why then did you make all of them into a single account?” I
say: The author of Zād al-Ma‘ād [Ibn al-Qayyim] said:

This is the path of the feeble-minded among the literalists of

the Z.āhirī 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 Imāms of text
transmission have said: namely, that the mi‘rāj took place once,
in Makka, 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
Mūsā and his Lord until they become five, and his Lord says: “I
have decreed what is due to 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?4

The ḥadīth Master ‘Imād al-Dīn Ibn Kathīr said in his history, after
noting that Mālik ibn Ṣa‘ṣa‘a’s version did not make mention of
al-Quds:

Some of the narrators would omit part of the report due to

its being known, or due to forgetfulness, or because he would

Prophet’s s night-journey. Accordingly, the scholars have graded the event of isrā’
as mass-transmitted (mutawātir), together with the facts that it took place on top of
the Burāq and that the Prophet Idrīs e is in the Fourth Heaven.
4
Ibn al-Qayyim, Zād al-Ma‘ād (3:38).

2
 The Striving of the Scholars

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 has said something indefensible, failing to fulfill his
pursuit. The reason is that all of 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 would have reported it to his Community
and the people would have transmitted it often.5

5
Ibn Kathīr, al-Bidāya wal-Nihāya (al-Ma‘ārif ed. 3:117).

CHAPTER TWO

The Collated Ḥadīth of Isrā’ & Mi‘rāj

As the Prophet s was in al-Ḥijr at the House,6 lying down at rest

between two men,7 Gibrīl and Mīkā’īl came to him. With them was
a third angel.8 They carried him until they had brought him to the
spring of Zamzam, where they asked him to lie on his back and
Gibrīl took him over from the other two. (Another version says:)
“The roof of my house was opened and Gibrīl descended.”
He split the Prophet’s s chest from his throat to the bottom of
his belly. Then Gibrīl said to Mīkā’īl: “Bring me a ṭast 9 of water from
Zamzam so that I may purify his heart and expand his breast.” He
took out his heart and washed it three times, removing from it all
trace of harmª (mā kāna bihi min adhā). Mīkā’īl 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 ḥilm,10
6
Al-Ḥijr is the semi-circular space under the waterspout which is open on both
sides on the Northwest side of the Ka‘ba.
7
His uncle Ḥamza g and his cousin Ja‘far ibn Abī Ṭālib g.
8
Isrāfīl.
9
A vessel, usually made of copper.
10
Ḥilm denotes intelligence, forbearance, gentleness, and good character.

5
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

knowledge, certainty, and submission; then he closed it up. He sealed

it between his shoulders with the seal of Prophethood.
Then he brought the Burāq, 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 came to mount him. Gibrīl put
his hand on his mane and said: “Are you not ashamed, O Burāq? By
Allāh, none has mounted you in all creation dearer to Allāh than
he.” Hearing this he was so ashamed that he sweated until he became
soaked, and he stood still so that the Prophet s mounted him.
The other Prophets used to mount the Burāq before. Sa‘īd ibn
al-Musayyib said: “It is the beast of Ibrāhīm e which he used to
mount whenever he trav­elled to the Sacred House.”

Al-Isrā’ & Jerusalem

Gibrīl departed with him. He placed himself on his right while

Mīkā’īl was on his left. (In Ibn Sa‘d’s version:) The one holding his
stirrup was Gibrīl and the one holding the reins of the Burāq was
Mīkā‘īl. They travelled until they reached a land filled with date-
palms. Gibrīl said to the Prophet s: “Alight and pray here.”
He did so and remounted, then Gibrīl said: “Do you know where you
prayed?” He said no. Gibrīl said: “You prayed in a ṭayba or land of
pastures, and the Migration will take place there.
The Burāq continued his lightning flight, placing his hooves
wherever his gaze could reach. Gibrīl then said again: “Alight and
pray here.” He did so and remounted, then Gibrīl said: “Do you
know where you prayed?” He said no. Gibrīl said: “You prayed in
Madyan11 at the tree of Mūsā.”12
11
A city on the shore of the Red Sea bordering Tabūk near the valley of Shu‘ayb.
12
The tree under which Mūsā e rested from fatigue and hunger during his flight
from Fir‘awn.

6
 The Collated Ḥadīth of Isrā’ & Miʿrāj

The Burāq continued his lightning flight, then Gibrīl said again:
“Alight and pray here.” He did so and remounted, then Gibrīl said:
“Do you know where you prayed?” He said no. Gibrīl said: “You
prayed at the mountain of Sīnā’ where Allāh addressed Mūsā.”13
Then he reached a land where the palaces of al-Shām became
visible to him. Gibrīl said to him: “Alight and pray.” He did so and
remounted, then the Burāq continued his lightning flight and Gibrīl
said: “Do you know where you prayed?” He said no. Gibrīl said: “You
prayed in Bayt Laḥm, where ‘Īsā ibn Maryam was born.”14
As the Prophet s was travelling mounted on the Burāq he
saw a devil from the jinn who was trying to get near him holding
a firebrand. Every­where the Prophet s turned he would see him.
Gibrīl 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 said
yes. Gibrīl said:

Say: a‘ūdhu bi-wajhillāhi al-karīm

wa-bi-kalimātillāhi al-tāmmāt
al-lātī lā yujāwizuhunna bārrun wa-lā fājir
min sharri mā yanzilu min al-samā’
wa-min sharri mā ya‘ruju fīhā
wa-min sharri mā dhara’a fil-ard.
wa-min sharri mā yakhruju minhā
wa-min fitani al-layli wal-nahār
wa-min ṭawāriq al-layli wal-nahār
illā ṭāriqin yaṭruqu bi-khayrin yā raḥmān

I seek refuge in Allāh’s Blessed Face

and in Allāh’s perfect words
which neither the righteous nor the disobedient overstep
from evil that descends from the heaven
and evil that ascends to it
Mount Sinai.
13

Bethlehem.
14

7
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

and evil that is created in the earth

and the trials of night and day
and the visitors of night and day
save the visitor that visits goodness upon us,
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 replen-
ished as before. The Prophet s said: “O Gibrīl! What is this?” He re-
plied: “These are al-mujāhidūn, those who strive in the path of Allāh
the Exalted. Every good deed of theirs is multiplied for them seven
hundred times, and whatever they spend returns multiplied.”
The Prophet s then noticed a fragrant wind and said: “O Gibrīl,
what is this sweet scent?” He replied:

This is the scent of the lady who combed the hair of Fir‘awn’s15
daughter and that of her children. As she combed the hair of
Fir‘awn’s daughter the comb fell and she said: “Bismillāh ta‘isa
Fir‘awn – In the name of Allāh, perish Fir‘awn!” 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 Allāh.”
This woman had two sons and a husband. Fir‘awn summoned
them and he began to entice the woman and her husband to give
up their religion, but they refused. He said: “Then I shall have you
killed.” She said: “Please 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 liquid16 and that she and her children be thrown into it.

Pharaoh.
15

Oil and water.

16

8
 The Collated Ḥadīth of Isrā’ & Miʿrāj

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 ‘Abbās k said: “Four spoke from the cradle as they were still
infants: this child, Yūsuf ’s witness,17 Jurayj’s compan­ion18, and ‘Īsā
ibn Maryam d.”
Then the Prophet s saw some 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 Gibrīl, who are these
people?” He replied: “These are the people whose heads were too
heavy [on their pillows] to get up and fulfill the obligatory prayers.”
Then he saw a people who wore loincloths on their fronts and
on their backs. They were roaming the way camels and sheep roam
about. They were eating thistles and zaqqūm – the fruit of a tree that
grows in hell and whose fruit resembles the heads of devils19 – as
well as white-hot coals and stones of Hell-Fire. He said: “Who are
these, O Gibrīl?” He replied: “These are the ones who did not meet

17
Qur’ān (12:26).
18
Narrated by al-Bukhārī and Muslim. Ibn Ḥajar mentions that the account of
the lady who combed the hair of Pharaoh’s daughter is narrated from Ibn ‘Abbās by
Aḥmad, al-Ḥākim, Ibn Ḥibbān, and al-Bazzār. Muslim in his Ṣaḥīḥ, Book of al-zuhd
wal-raqā‘iq (3005) mentions the part of the infant speaking to his mother before they
are both thrown into the fire. The mention of Yūsuf ’s witness in the verse And a wit-
ness, one of her own folk, testified (12:26) as being an infant is narrated from Ibn
‘Abbās by Ibn Abī Ḥātim with a weak chain, but is retained by al-Ḥasan al-Baṣrī and
Sa‘īd ibn Jubayr. It is also the explanation retained by al-Suyūṭī and others in their
commentaries of the Qur’ān. This brings the number of speaking infants alluded
to in the ḥadīth “Those who spoke from the cradle are three” (narrated by al-Bukhārī,
Muslim, and Aḥmad) up to five, and there are reports that increase it to seven or
more. Allāh knows best. Fatḥ al-Bārī (1989 ed. 6:593-594).
19
Is this better as a welcome, or the tree of Zaqqūm? Lo! We have ap­pointed it a tor-
ment for wrong doers. Lo! it is a tree that springs in the heart of hell. Its crop is as it were
the heads of devils. And lo! they verily must eat thereof, and fill (their) bellies therewith
(37:62-66).

9
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

the obligation of paying alms from what they pos­sessed, while Allāh
never withheld anything from them.”
Then he saw a people who had in front of them excellent meats
disposed in pots and also putrid meat, and they would eat from the
foul meat and not touch the good meat. He said: “What is this, O
Gibrīl?” He replied: “These are the men from your Community who
had an excellent, lawful wife at home and who would go and see an
infamous woman and spend the night with her; and the women who
would leave her excellent, lawful husband to go and see a infamous
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 Gibrīl?” He replied: “This is
what happens to those of your Community who sit in the middle
of the road and harm passers-by” and he recited: Lurk not on every
road to threaten wayfarers and to turn away from the path of Allāh
him who believes in Him, and to seek to make it crooked (7:86).20
The Prophet s 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 asked: “What is this, O Gibrīl?” 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 Gibrīl?” 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 Gibrīl?” He replied: “These are the public speakers of
division in your Community: 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,

See note 43.

20

10
 The Collated Ḥadīth of Isrā’ & Miʿrāj

O Gibrīl?” 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 s said: “What is this, O Gibrīl?” 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-Shāmī 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 Gibrīl?” He replied: “This is the voice
of Paradise saying:

O my Lord, bring me what You have promised me!

Too abundant are my rooms, my gold-laced garments,
My silk, my brocades, my carpets, my pearls, my corals,
My silver, my gold, my goblets, my bowls, my pitchers,
My couches, my honey, my water, my milk, my wine!

And the Lord says:

You shall have every single Muslim man and woman,

Every believing man and woman,
Everyone who has believed in Me and My Messengers
And did excellent deeds
Without associating a partner with Me
Nor taking helpers without Me!
Anyone who fears Me shall be safe,
And whoever asks of Me, I shall give him,
And whoever loans Me something, I shall repay him,
And whoever relies upon Me, I shall suffice him!
I am Allāh beside Whom there is no God.
I never fail in My promise.
Successful indeed are the believers. (23:1)
So blessed be Allāh, the best of Creators! (23:14)
“And Paradise answers: I accept.”

11
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

Then the Prophet s came to a valley in which he heard a detestable

sound and smelled a foul wind. He said: “What is this, O Gibrīl?” He
replied: “This is the sound of Hell-Fire say­ing:

O Lord, give me what You promised me!

Abundant are my chains, my yokes, my punishments,
My fires, my thistles, my pus, my tortures!
My depth is abysmal, my heat unbearable!
Therefore give me what You promised me!

And the Lord replies:

You shall have every idolater and idolatress,

Every disbelieving man and woman, every foul one,
And every tyrant who does not believe
in the Day of Reckoning! ”

The Prophet s saw the Anti-Christ (al-Dajjāl) in his actual likeness.

He saw him with his own eyes, not in a dream. It was said to him: “O
Messen­ger of Allāh, how was he when you saw him?” He replied:
“Mammoth-sized (faylamāniyyan), extre­mely pale and white (aq-
maru hijān), and one of his eyes is pro­tu­berant as if it were a twin-
kling star. His hair is like the branches of a tree. He resembles ‘Abd
al-‘Uzzā ibn Qaṭan.”21
The Prophet s saw a pearl-like white column which the
angels were car­rying. He said: “What is this you are carrying?” They
replied: “The Column of Islām. We have been ordered to place it in
al-Shām.” (End of al-Shāmī’s addition.)22
As the Prophet s was travelling he heard someone calling
him from his right: “Muḥammad! Look at me, I want to ask you
something!” But the Pro­phet s did not respond. Then he said: “Who
was this, O Gibrīl?” He replied: “This is the herald of the Jews. If you
had answered him your Community would have followed Judaism.”
Ibn Qaṭan died in the Time of Ignorance.
21

See our Forty Ḥadīths on the Excellence of Syro-Palestine and Its People.
22

12
 The Collated Ḥadīth of Isrā’ & Miʿrāj

The Prophet s continued travelling and he heard some­one calling

him from his left: “Muḥammad! Look at me, I want to ask you some-
thing!” But the Prophet s did not respond. Then he said: “Who was
this, O Gibrīl?” He replied: “This is the herald of the Christians. If
you had answered him, your Commu­nity would have followed
Christianity.”
The Prophet s continued travelling and passed by a woman
with bare arms, decked with every female ornament Allāh had
created. She said: “Muḥam­mad! Look at me, I need to ask you
something.” But he did not look at her. Then he said: “Who was this,
O Gibrīl?” He replied: “This was the world (al-dunyā). If you had
answered her, your Community would have preferred the world to
the hereafter.”
As the Prophet s travelled on, he passed by an old man who
was some distance away from his path saying: “Come hither, O
Muḥammad!” But Gibrīl said: “Nay! Go on, O Muḥam­mad!” The
Prophet s went on and then said: “Who was this, O Gibrīl?” He
replied: “This was Allāh’s enemy, Iblīs. He wanted you to incline
towards him.”
He went on and passed by an old woman on the roadside who
said: “O Muḥammad! Look at me, I need to ask you something!” But
he did not look at her. Then he said: “Who was this, O Gibrīl?” He
replied: “The world has as much left to live as the remaining lifetime
of this old woman.”
(Al-Shāmī added:) As he went on he was met by some of Allāh’s
creatures who said: “Peace be upon you, O First One! (Yā Awwal).
Peace upon you, O Last One! (Yā Ākhir). Peace be upon you, O
Gatherer! (Yā Ḥāshir).” Gibrīl 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 Gibrīl?” He replied: “Ibrāhīm, Mūsā, and ‘Īsā.”
The Prophet s then passed by Mūsā e 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 Shanū’a – the [Yemeni]

13
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

men of pure lineage and manly virtue. He was saying with a loud
voice: “You have honored him and pre­ferred him!” Then the Prophet
s greeted him and he returned his greeting. Mūsā e said: “Who is
this with you, O Gibrīl?” He replied: “This is Aḥmad s.” 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 s said: “O Gibrīl!
Who was this?” He replied: “This was Mūsā ibn ‘Imrān.” The
Prophet s asked: “Who was he reprimanding?” He said: “He was
reprimanding his Lord.” The Prophet s said: “He repri­mands (his
Lord) and raises his voice against his Lord??” Gibrīl said: “Allāh the
Exalted well knows Mūsā’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 said: “Who is this, O Gibrīl?”
He replied: “Your father Ibrāhīm.” The Prophet s greeted him and
Ibrāhīm e returned his greeting and said: “Who is this with you, O
Gibrīl?” He replied: “This is your son Aḥmad.” Ibrāhīm e 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 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 be-
hold! Hell-Fire was shown to them like a carpet unfolded. They [the
Companions] said: “O Messenger of Allāh! What did it look like?”
He replied: “Like cinders.”

14
 The Collated Ḥadīth of Isrā’ & Miʿrāj

He continued travelling until he reached the city of the Hallowed

House and he entered it by its southern gate. He dismounted the
Burāq and tied it at the gate of the mosque, using the ring by which
the Prophets tied it before him. One narration states that Gibrīl
came to the Rock and placed his fingers in it, piercing it, then he tied
the Burāq using the spot he had hollowed out.
The Prophet s 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 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. Gibrīl took the hand of the Prophet s and brought him
forward. He led them in two cycles of prayer.23
The following is related from Ka‘b: Gibrīl e raised the call to
prayer. The angels descended from the heaven. Allāh gath­ered all
the Messengers and Prophets. Then the Prophet s prayed as the
leader of the angels and Messengers. When he left, Gibrīl asked him:
“O Muḥam­mad, do you know who prayed behind you?” He said
no. Gibrīl said: “Every single Prophet whom Allāh has ever sent.”
(Al-Shāmī adds:) Abū Hurayra’s narration re­lated by al-Ḥākim
who declared it sound, and by al-Bayhaqī, states that the Prophet
s met the spirits of the Prophets. They glorified their Lord, then
Ibrāhīm e said:

23
Shaykh Muḥammad ibn ‘Alawī said that this took place before his ascension
according to the highest probability, quoting Najm al-Dīn al-Ghayṭī who said: “The
nar­rations agree to the fact that the Prophet s prayed among the other Prophets
in Jeru­salem before his ascension.” This is one of the two possibilities mentioned by
al-Qāḍī ‘Iyāḍ. Ibn Ḥajar 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 Kathīr also declared the former scenario the sound one. Some said
that there is no objection to the possibility that the Prophet s prayed among them
twice, since some of the ḥadīths mention that he led them in prayer after his ascent.

15
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

Praise be to Allāh u Who has 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 Mūsā e glorified his Lord and said:

Praise be to Allāh u 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 Dāwūd e glorified his Lord and said:

Praise be to Allāh u 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 Sulaymān e glorified his Lord and said:

Praise be to Allāh u 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 portion 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!

16
 The Collated Ḥadīth of Isrā’ & Miʿrāj

Then ‘Īsā ibn Maryam e glorified his Lord and said:

Praise be to Allāh u Who has made me His Word! Who has

fashioned me after Ādam’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 Allāh’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-
Shāmī’s addition).

Every Prophet then glorified his Lord in the best language and the
Prophet s said:

All of you have glorified their Lord and I am going to glorify

Him also:

Al-ḥamdu lillāh al-ladhī arsalanī raḥmatan lil-‘ālamīn

wa-kāffatan lil-nāsi bashīran wa-nadhīrā
wa-anzala ‘alayya al-qur’āna fīhi tibyānun li-kulli shay’
wa-ja‘ala ummatī khayra ummatin ukhrijat lil-nās
wa-ja‘ala ummatī wasaṭā
wa-ja‘ala ummatī hum al-awwalūna wal-ākhirūn
wa-sharaḥa lī s.adrī wa-waḍa‘a ‘annī wazrī
wa-rafa‘a lī dhikrī
wa-ja‘alanī fātiḥan khātimā!

Praise to Allāh Who has sent me

As 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’ān
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!

17
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

Who has made my Community a median and a middle!

Who has made my Community, in truth,
The first [in Paradise] and the last [in creation]
of all Communities!
Who has expanded my breast
And relieved me of my burden!
Who has exalted my name,
And made me the Opener and the Sealer!

(Upon hearing this Ibrāhīm e said: “In this has Muḥam­mad s

bested you!”)

Then they evoked the matter of the Hour and referred it to Ibrāhīm
e, but he said: “I have no knowledge of it.” They turned to Mūsā e
but he said: “I have no knowledge of it.” They turned to ‘Īsā e and
he said:

As for the time when it shall befall, no one knows it except Allāh
u. But this is what my Lord has assured me [concerning what
precedes it]. The Dajjāl or Anti-Christ shall come forth and I will
face him with two rods. At my sight he shall melt like lead. Allāh
u 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 Allāh shall cause
them all to die.
People shall then return to their countries and nations. At
that time Ya’jūj and Ma’jūj [Gog and Magog] shall come out.
They shall come from every di­rection. They shall trample all
nations underfoot. What­ever they come upon, they shall destroy.
They shall drink up every body of water. At long last the people
shall come to me bewailing about them. At that time I will invoke
Allāh u against them so that He will destroy them and cause
their death until the whole earth will reek of their stench. Allāh
u will then send down rain which shall carry their bodies away
and hurl them into the sea.

18
 The Collated Ḥadīth of Isrā’ & Miʿrāj

I have been assured by my Lord that once all this takes place
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-Shāmī’s addition)

The Seven Heavens

The Prophet s then felt the greatest thirst that he had ever felt,
whereupon Gibrīl e brought him a vessel of wine and a vessel of
milk. He chose the latter. Gibrīl said: “You have chosen fiṭra – natural
disposition. Had you chosen to drink the wine, your Community
would have strayed from the right way and none but a few of them
would have followed you.”24
Another narration states: There were three vessels and the
third contained water. Gibrīl 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 at 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.

24
The Prophet s said: “Every child is born with natural disposition (kullu
mawlūdin yūladu ‘alā al-fiṭra). Then his parents convert him to Judaism, or Chris-
tianity, or Zoro­astrianism. It is the same with the animal which delivers a fully
formed (jam‘ā’) calf. Do you find that it is missing part of its facial features (jad‘ā’)?”
Narrated from Abū Hurayra by al-Bukhārī, Muslim, Abū Dāwūd, Aḥmad, and
Mālik. Al-Tirmidhī also narrates it (ḥasan ṣaḥīḥ) but omits the mention of the
animal and narrates the addition: “O Messenger of Allāh, what if the child dies
before that?” He replied: “Allāh knows best what they would have done.”
The ḥadīth master Murtaḍā al-Zabīdī said in his commentary on al-Ghazzālī’s
Iḥyā’ entitled Itḥāf al-Sādat al-Muttaqīn bi-Sharḥ Iḥyā’ ‘Ulūm al-Dīn (“The Gift of
the God­wary Masters: Commentary on al-Ghazzālī’s ‘Giv­ing Life to the Sciences of
the Re­ligion’”): “The definite case in al-fit.ra in­dicates that it is universally known
and con­sists in Allāh’s disposition with which He endows all people. That is, the in-
nate char­acter with which He cre­ates them and which predisposes them to accept
Religion and to differentiate between wrong and right.” Al-Zabīdī, Itḥāf (7:233).

19
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

Then the Prophet s was brought the ladder by which the spirits of
the children of Ādam e ascend. Creation never saw a more beauti-
ful 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 began his ascent with Gibrīl e until they
reached one of the gates of the nearest heaven called Bāb al-Ḥafaẓa.
There an angel stood guard, named Ismā‘īl e, who is the custodian
of the nearest heaven. He inhabits the wind. He never ascended
to the heaven nor descended to earth except on the day that the
Prophet s died, blessings and peace upon him. In front of him
stood seventy thousand angels, each angel com­man­ding an army of
seventy thousand more. Gibrīl e asked for the gate to be opened.
Someone said:

- “Who is this?”
- “Gibrīl.”
- “Who is with you?
- “Muḥam­mad.”
- “Has he been sent for?”
- “Yes.”
- “Welcome to him, from his family! May Allāh grant him long
life! A brother and deputy, and what an excel­lent brother and
deputy! What an excellent visit this is!”

The gate was opened. When they came in they saw Ādam e the
father of humanity, just as he was on the very day Allāh u created
him in his com­plete form.25 The spirits of the Prophets and of his
faithful offspring were being shown to him, whereupon he would
say: “A goodly spirit and a goodly soul, put it in the Highest

I.e. without passing him through the stages of embryonic formation. The schol-
25

ars have explained in this sense the ḥadīth “Allāh created Ādam in his form,” nar-
rated from Abū Hurayra by al-Bukhārī and Muslim, i.e. in his finished form.

20
 The Collated Ḥadīth of Isrā’ & Miʿrāj

(‘illiyyīn)!” Then the spirits of his disbe­liev­ing offspring were shown

to him and he would say: “A foul spirit and a foul soul, put it in the
lowest layer of Hell (sijjīn)!”
The Prophet s saw on Ādam’s right great dark masses
and a gate exuding a fragrant smell, and on his left great dark
masses and a gate exuding a foul, putrid smell. Whenever
Ādam e 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 greeted him and Ādam returned his greeting and
said: “Welcome to the righteous son and the righteous Prophet!”
The Prophet s said: “What is this, O Gibrīl?” He replied: “This
is your father Ādam e 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 Hell-Fire. Whenever he sees those of his offspring
enter it he weeps sadly.”
(Al-Shāmī added:) Then the Prophet s continued for a little
while. He saw a tablespread in which there were pieces of good
meat which no one ap­proached, and another tablespread in which
were pieces of rotten meat which stank, surrounded by people who
were eating it. The Prophet s asked: “O Gibrīl, who are these?” He
replied: “These are those of your Community who abandon what is
lawful and proceed to what is unlawful.”
(Another version says:) The Prophet s saw a great deal of
people gathered around a tablespread in 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 asked: “Who are they, O Gibrīl?” He replied: “The adulterers (al-
zunāt): they make lawful what Allāh u has made unlaw­ful, and
they abandon what Allāh u has made lawful for them.”

21
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

Then the Prophet s went on for a little while. He saw groups of peo-
ple 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 Allāh, 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 s said: “I heard them clam­oring to Allāh.” He asked: “O
Gibrīl, who are these?” He replied: “They are those of your Commu-
nity who eat up usury (al-ribā). They cannot stand up except in the
manner of those whom Shayṭān touches with possession.”
Then the Prophet s 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 Hell-Fire was placed in their mouths and then it would
come out again from their pos­te­riors. The Prophet s said: “I heard
them clamoring to Allāh.” He asked: “O Gibrīl, 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 s went on for a little while. He saw women
suspended by their breasts and others hanging upside down. The
Prophet s said: “I heard them clamoring to Allāh.” He asked: “Who
are these, O Gibrīl?” He replied: “These are the women who commit
fornication and then kill their children.”
Then the Prophet s 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 Gibrīl, who are these?”
He replied: “They are the slander­ers of your Community who bring
shame to others.” (End of al-Shāmī’s ad­dition.)
Then the Prophet s continued for a little while, and he
found the consum­ers of usury and of the property of orphans, the
fornicators and adulterers, and others, in various horrible states like
those that have been described or worse.

22
 The Collated Ḥadīth of Isrā’ & Miʿrāj

Then they ascended to the second heaven. Gibrīl asked for the gate
to be opened. Someone said:

- “Who is this?”
- “Gibrīl.”
- “Who is with you?
- “Muḥam­mad.”
- “Has he been sent for?”
- “Yes.”
- “Welcome to him, from his family! May Allāh grant him long
life, a brother and deputy, and what excellent brother and deputy!
What an excel­lent visit this is!”
The gate was opened. When they came in they saw the sons of the
two sis­ters: ‘Īsā ibn Maryam e and Yaḥyā ibn Zakariyyā e They
resem­bled each other in clothing and hair. Each had with him a
large company of his people. ‘Īsā 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 ‘Urwā ibn Mas‘ūd al-Thaqafī.26
26
The martyred Companion ‘Urwā ibn Mas‘ūd al-Thaqafī k was one of the
dignitar­ies of the town of Ṭā‘if. Ibn Ḥajar in al-Iṣāba (4:492-493) and Ibn ‘Abd
al-Barr in al-Istī‘āb (8:1066-1067) relate that he alone responded to the Prophet’s
s invitation to that city by following him and declaring his acceptance of Islām.
Then he asked for permission to return to his people and speak to them. The
Prophet s 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 raising
adhān, 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 granted me out of Allāh’s
generosity.” When news of this reached the Prophet s he said: “He is like the man
of Yā Sīn when he came to his people,” a reference to the verses And there came
from the utter­most part of the city a man running. He cried: O my people! Fol­low
those who have been sent! Follow those who ask of you no fee, and who are rightly
guided. For what cause should I not serve Him Who has created me, and unto Whom
you will be brought back? Shall I take (other) gods in place of Him when, if the Benefi-
cent should wish me any harm, their intercession will avail me naught, nor can they
save? Then truly I should be in error manifest. Lo! I have believed in your Lord, so

23
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

The Prophet s 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 and Gibrīl e ascended to the third
heaven. Gibrīl asked for the gate to be opened. Someone said:

- “Who is this?”
- “Gibrīl.”
- “Who is with you?
- “Muḥam­mad.”
- “Has he been sent for?”
- “Yes.”
- “Welcome to him, from his family! May Allāh grant him long
life, a brother and deputy, and what excellent brother and deputy!
What an ex­cellent visit this is!”

The gate was opened. When they came in they saw Yūsuf e, and
with him stood a large company of his people. The Prophet s greet-
ed him and he returned his greeting and said: “Welcome to the righ-
teous brother and the righteous Prophet!” Then he invoked for
goodness on his behalf.
Yūsuf e had been granted the gift of beauty. One narration
states: He was the most handsome creation that Allāh u had ever
created and he surpassed people in beauty the way the full moon
surpasses all other stars. The Prophet s asked: “Who is this, O
Gibrīl?” He replied: “Your brother Yūsuf.”
Then they ascended to the fourth heaven. Gibrīl asked for the
gate to be opened. Someone said:

hear me. It was said (unto him): En­ter Paradise. He said: Would that my people knew
with what (mu­nificence) my Lord has pardoned me and made me of the honored ones
(36:20-27). Ibn Ḥajar also mentions that it is from ‘Urwa that Abū Nu‘aym narrat-
ed – with a weak chain – that the Prophet s took the women’s pledge of allegiance
at Ḥudaybiyya by touching the water of a pail in which they dipped their hands.

24
 The Collated Ḥadīth of Isrā’ & Miʿrāj

- “Who is this?”
- “Gibrīl.”
- “Who is with you?
- “Muḥam­mad.”
- “Has he been sent for?”
- “Yes.”
- “Welcome to him, from his family! May Allāh grant him long
life, a brother and deputy, and what excellent brother and deputy!
What an excellent visit this is!”

The gate was opened. When they came in they saw Idrīs e. Allāh
u exalted him to a lofty place. The Prophet s 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. Gibrīl asked for the
gate to be opened. Someone said:

- “Who is this?”
- “Gibrīl.”
- “Who is with you?
- “Muḥam­mad.”
- “Has he been sent for?”
- “Yes.”
- “Welcome to him, from his family! May Allāh grant him long
life, a brother and deputy, and what excellent brother and deputy!
What an excellent visit this is!”

The gate was opened. When they came in they saw Hārūn e. Half of
his beard was white and the other half black. It almost reached his
navel due to its length. Surrounding him were a company of the chil-
dren of Israel listening to him as he was telling them a story. The
Prophet s greeted him and he re­turned his greeting and said: “Wel-
come to the righteous brother and the righteous Prophet!” Then he
invoked for good­ness on his behalf. The Prophet s asked: “Who is

25
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

this, O Gibrīl?” He replied: “This is the man beloved among his people,
Hārūn ibn ‘Imrān.”
Then they ascended to the sixth heaven. Gibrīl asked for the
gate to be opened. Someone said:

- “Who is this?”
- “Gibrīl.”
- “Who is with you?
- “Muḥam­mad.”
- “Has he been sent for?”
- “Yes.”
- “Welcome to him, from his family! May Allāh grant him long
life, a brother and deputy, and what excellent brother and deputy!
What an excellent visit this is!”

The gate was opened. The Prophet s 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 (sawād ‘aẓīm) that was covering
the firma­ment. He said: “What is this throng?” He was told: “This
is Mūsā 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 s saw Mūsā ibn ‘Imrān e, a tall
man with brown complexion, similar to one of the Shanū’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 s 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 Ādam I am more honored by Allāh
than this one, but it is he who is more honored by Allāh than me!”

26
 The Collated Ḥadīth of Isrā’ & Miʿrāj

When the Prophet s reached him Mūsā e wept. He was asked:

“What is it that makes you weep?” He replied: “I weep because a
child that was sent after me will cause more people to enter Paradise
from his Community than will enter from mine. The children of
Israel claim that among the children of Ādam I am the one most
honored by Allāh, but here is one man among the children of Ādam
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!”
Then they ascended to the seventh heaven. Gibrīl asked for the
gate to be opened. Someone said:

- “Who is this?”
- “Gibrīl.”
- “Who is with you?
- “Muḥam­mad.”
- “Has he been sent for?”
- “Yes.”
- “Welcome to him, from his family! May Allāh grant him long
life, a brother and deputy, and what excellent brother and deputy!
What an excellent visit this is!”

The gate was opened. The Prophet s saw Ibrāhīm e 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‘mūr).27 With
him were a company of his people. The Prophet s greeted him and
he returned his greeting and said: “Welcome to the righteous son
and the righteous Prophet!”
Then Ibrāhīm e said: “Order your Community to increase
their seedlings of Paradise for its soil is excellent and its land is
plentiful.” The Prophet s said: “What are the seedlings of Paradise?”
He replied: “Lā ḥawla wa-lā quwwata illā billāh al-‘Alī al-‘Aẓīm –

Shaykh Muḥammad ibn ‘Alawī said: “Ma‘mūr means inhabited with the
27

remem­brance of Allāh and the great number of angels.”

27
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

There is no change nor might except with Allāh the Exalted, 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:

subḥān allāh: Glory to Allāh!

wal-ḥamdu lillāh: and Praise to Allāh!
wa-lā ilāha illallāh: and there is no God but Allāh!
wallāhu akbar: and Allāh is greatest!

With Ibrāhīm e 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 said: “O Gibrīl, 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 faces are a
people who would mix good deeds with bad ones, then they repented
and Allāh relented towards them. As for these rivers, the first is
Allāh’s mercy (raḥmatullāh), the second his favor (ni‘matullāh), the
third and their Lord gave them a pure beverage to drink (wa-saqāhum
rabbuhum sharāban ṭahūrā) (76:21).”
Then the Prophet s 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-

28
 The Collated Ḥadīth of Isrā’ & Miʿrāj

colored clothes were no longer able to see him, and yet they were
in the best of states. The Prophet s 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. The angels
who have en­tered it never see it again. This House is exactly superposed
to the Ka‘ba. If one stone fell from it, it would fall on top of the Ka‘ba.
One version states that the presentation of the three vessels, the
Prophet’s s choice of the vessel of milk, and Gibrīl’s approval took
place at this point. (Al-Shāmī adds:) al-Ṭabarānī cites this ḥadīth
with a sound chain: “The night I was taken on a Night-Journey I
passed by the heavenly host, and lo and behold! Gibrīl was like the
worn-out saddle-cloth on the camel’s back from fear of his Lord.”
One of al-Bazzār’s narra­tions states: “like a saddle-blanket that
clings to the ground.”28

The Lote-Tree & Paradise

Then the Prophet s was raised up to the Lote-tree of the Farthest
Limit [of creatural knowledge]. There ends whatever ascends from
the earth before it is seized, and whatever descends from above before
it is seized.29

28
Shaykh Muḥammad ibn ‘Alawī said: “Of the same meaning is the ḥadīth
kun ḥilsan min aḥlāsi baytik, ‘Be one of the saddle-blankets of your house,’ that
is: keep to it in times of dissension.” Narrated from Ibn Mas‘ūd by Abū Dāwūd
in his Sunan. The translator heard Mawlānā Shaykh Nāzim al-Haqqānī say that
the comparison of Gibrīl e  to the ḥils is a reflection of the manifestation of the
Divine Names al-Muqtadir and ‘Allām al-Ghuyūb: the All-Encompassing All-
Powerful and the All-Knower of all invisibles.
29
Al-Dardīr 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 Proph-
et reached the top height of its branches in the eighth firma­ment which is called
al-Kursī – the Chair or Footstool – which is made of white pearl. This is found in
al-Qalyūbī, and it is the literal sense of the account. However, it is contradicted by
what is mentioned later: ‘Then he came to al-Kawthar,’ because al-Kawthar, like
the remainder of the rivers, flows from the base of the Tree, not from its top. The

29
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

It is a tree from the base of which issue rivers whose water is never
brackish,30 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
Madīna]. Its leaves are shaped like the ears of the she-elephant, and
each leaf could wrap up this Community entirely. One version says
that 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 Allāh’s
order it would change. One version says: It would turn into sapphire
and chrysolite, the beauty of which is impossi­ble for anyone to praise
according to its merit. On it alighted moths of gold.
From the base of the tree issued four [more] rivers: two hidden
rivers and two visible ones. The Prophet s asked: “What are these,
O Gibrīl? He replied: “As for the hidden ones, they are two rivers of
Paradise. The visible ones are the Nile and the Euphrates.”31

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 this is definitely dubi­ous upon anyone’s reflection. I saw in al-Ajhurī’s
account at this point: ‘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 s came to the Tree and saw at its base the rivers – which are soon
to be mentioned – and travelled towards al-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.”
30
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.
31
Ibn Kathīr said: “What is meant by this – and Allāh knows best – is that
these two rivers (the Nile and the Euphrates) resemble the rivers of Paradise in
their purity, sweetness, fluidity, and such of their qualities. As the Prophet s said

30
 The Collated Ḥadīth of Isrā’ & Miʿrāj

(Al-Shāmī added that one version says): At the base of the tree ran a
source called Salsabīl. From it issued two rivers: one is the Kawthar.
(The Prophet s said:) “I saw it flowing impetuously, roaring, at the
speed of arrows. Near it were pavil­ions of pearl (lu’lu’), sapphire
(yāqūt), 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 s took one of the vessels and scooped some water
and drank. It was sweeter than honey and more fragrant than musk.
Gibrīl said to him: “This is the river which Allāh u has given you as
a special gift, and the other river is the River of Mercy.” The Prophet
s bathed in it and his past and future sins were forgiven. (End of
al-Shāmī’s addition.)
(One version says:) At the Lote-tree of the Farthest Limit the
Prophet s saw Gibrīl (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 Allāh alone knows. Then the Prophet
s 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-ṣadaqatu bi-‘ashrin amthāliha

wal-qarḍu bi-thamāniyati ‘ashara
Charity is repaid tenfold, and loan eighteenfold.

The Prophet s said: “O Gibrīl, how can the loan be more meritori-
ous than charity?” He replied: “Because one asking for charity may

in the ḥadīth narrated by Abū Hurayra: ‘al-‘ujwatu min al-janna, the Date [of
Madīna] is from paradise.’ That is: it resembles the fruit of Paradise, not that it
itself originates in Paradise. If the latter were the actual 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.”

31
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

still have some need left, while the bor­rower does not borrow except
his need is fulfilled.”
The Prophet s 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.
Overhanging those rivers were domes of hol­lowed pearl whose
circumference is as wide as the Aquarius star.
(Another narration says:) Above the rivers were pom­mels
resembling the hides of humped camels. Its birds were like the
Bactrian camel. Upon hear­ing this, Abū Bakr g said: “O Messenger
of Allāh, they are certainly delicate!” The Prophet s replied: “And
daintier to eat yet, and I hope that you shall eat from them.”32
The Prophet s then saw the Kawthar and on its banks were
domes of hol­lowed pearl. The soil of its banks was extremely
fragrant musk. Then the Fire was shown to him. In it he saw Allāh’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 s said:
“Who are these, O Gibrīl?” He replied: “Those who ate the flesh of
people.” Then the Prophet s saw Mālik e, the custodian of the
Fire. He was a grim figure whose face expressed anger. The Prophet
s 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 Gibrīl stayed back.33
32
This is an indication of the rank of Abū Bakr in Paradise, as the Prophet’s s
hope, like his petition, is granted. Shaykh Muḥammad ibn ‘Alawī also said: “From
all this it can be known that Paradise and the Fire exist already, and that the Lote-
tree of the Farthest Boundary is outside Paradise.”
33
Shaykh Muḥammad ibn ‘Alawī said: “The Prophet’s s greeting of Mālik e
be­fore Mālik greeted him first agrees with the subsequent word­ing of more than
one narrator whereby the Prophet s said: ‘I greeted him and he returned my
greeting and welcomed me, but he did not smile at me,’ etc. This is found in some
of the narrations. However, the correct narration, as the compiler and others have
said, is that it is Mālik who greeted the Prophet s first in order to soften the

32
 The Collated Ḥadīth of Isrā’ & Miʿrāj

The Divine Meeting

The Prophet s was taken up to a point where he heard the scratch-
ing 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 Allāh’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 s saw his Lord, the Most Glorious, the
Exalted, and he fell prostrate.34 At that time his Lord spoke to him
and said: “O Muḥam­mad!” He replied: “ Twice at Your service, O
Lord!” Allāh u said: “Ask (sal)!” The Prophet s said:

You have taken to Yourself Ibrāhīm as an inti­mate friend (khalīl),

and You have given him an im­mense kingdom. You have spoken
to Mūsā di­rectly, and have given Dāwūd an immense kingdom
and softened iron and subjected the mountains to him. You have
given Sulaymān 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 of which no one may have after
him. You have taught ‘Īsā 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!

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 s saw Mālik more
than once, so that Mālik was first to greet the Prophet s the first time, as we said,
while the Prophet s was first to greet Mālik the second time, in order to dispel
estrangement and instil familiarity. Know also that the Prophet’s s sight of Mālik
was not in the same form those who are being punished see him.”
34
See Appendix “The Vision of Allāh u  in the World and the Hereafter.”

33
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

Allāh u said: “And I have taken you to Myself as My beloved and

intimate friend (ḥabīban wa-khalīlā).” The narrator said: It is written
in the Torah: Ḥabībullāh “Allāh’s Beloved.”35 Allāh continued:
- I have sent you for all people without exception, a bearer of
glad tidings and a warner.
- I have expanded your breast for you and relieved you of your
- burden and exalted your name, as I am not men­tioned except
you are mentioned with Me.
- I have made your Community the best Community ever brought
out for the benefit of mankind.
- I have made your Community a mean and a middle.
- I have made your Community in truth the first and the last of
all Com­mu­nities.
35
This wording is in the narration from Abū Hurayra by al-Ṭabarī in his Tafsīr
(15:10). Another wording states: “And I have take you to Myself as My intimate friend
(khalīlī). It is written in the Torah: Muḥammadun Ḥabīb al-Raḥmān, Muḥammad, the
Beloved of the Merciful.” Narrated from Abū Hurayra by al-Bazzār in his Musnad
with a chain of trustworthy narrators except for a possible unnamed link as indi-
cated by al-Haythamī in Majma‘ al-Zawā‘id (1:71-72). Ibn Kathīr cites the latter in
his Tafsīr (3:21). Al-Suyūṭī in al-Durr al-Manthūr said that it is also narrated by Abū
Ya‘lā, Muḥammad ibn Naṣr al-Marwazī in Kitāb al-Ṣalāt, Ibn Abī Ḥātim, Ibn ‘Adī, Ibn
Mardūyah, and al-Bayhaqī, in commentary of the verse Glorified be He Who carried
His servant by night from the Inviolable Place of Worship to the Far Distant Place of
Worship the neighborhood whereof We have blessed, that We might show him of Our
tokens! Lo! He, only He, is the Hearer, the Seer (17:1). Both word­ings refute those who
claim that it is preferable to call the Prophet s Khalīlullāh rather than Ḥabī­bullāh,
as the latter clearly applies only to him in the Umma, whereas the former applies
both to Ibrāhīm e and to him s as stated in the ḥadīth nar­rated from Ibn Mas‘ūd
by al-Tirmidhī (ḥasan ṣaḥīḥ): “Verily, your Compan­ion – i.e. him­self – is Allāh’s inti­
mate friend.” This holds true regardless of the weak chain of the narration from Ibn
‘Abbās narrated by Tirmidhī (gharīb) and Dārimī whereby the Prophet s said: “Lo! I
am Allāh’s Beloved, and I say this without pride.” Further, some of the reports of the
splitting of the noble breast quote the angels as saying to the Prophet s  : “ O Beloved
you shall never fear! (Yā Ḥabīb lan tura‘) In addition, the Prophet s  is the foremost
archetype and paradigm of the famous ḥadīth, “When Allāh loves someone, he says
it to Gibrīl e, etc.” All these and additional proofs are mentioned in ‘Iyāḍ’s Shifā.

34
 The Collated Ḥadīth of Isrā’ & Miʿrāj

- I have made public address (al-khut.ba) imper­mis­sible for your

Commu­nity unless they first witness that you are My servant
and Messenger.
- I have placed certain people in your Community with Evangels
for hearts.36
- I have made you the first Prophet created and the last one sent
and the first one heard in My court.
- I have given you Seven of the Oft-Repeated which I gave to no
other Prophet before you.37
- I have given you the last verses of Sūrat al-Baqara which
constitute a treasure from under My Throne which I gave to no
other Prophet before you.
- I have given you al-Kawthar.
- I have given you eight lots: Islam, Emigration (al-hijra), Jihad,
Charity (al-ṣadaqa), 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-Shāmī added:) Abū Hurayra said that Allāh’s Mes­senger said s:

- My Lord has preferred me over everyone else (faḍḍalanī rabbī).

- 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 was made a ritually pure place of prostration
for me.
I.e. repositories of Allāh’s Book.
36

I.e. Sūrat al-Fātiḥa.

37

35
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

- I was given the words that open, those that close, and those that
are com­prehensive in meaning.38
- 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.39
- 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 was 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-mursalīn), the Leader of the Godwary (imām
al-muttaqīn), and the Chief of Those with Signs of Light on Their
Faces and Limbs (qā’id al-ghurr al-muḥaj­jalīn). (End of al-Shāmī’s
addition.)
One narration says: The Prophet s was given the five daily
prayers and the last verses of Sūrat al-Baqara. For his sake, whoever
of his Community does not associate anything with Allāh u is
forgiven even the mortal sins.
Then the cloud that cloaked him was dispelled and Gibrīl e
took him by the hand and sped away with him until he reached
Ibrāhīm e, who did not say anything. Then the Prophet s reached
Mūsā e who asked: “What did you do, O Muḥam­mad? 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.” Mūsā e 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 experi­

I.e. I was given the apex of eloquence.

38

I.e. untanned sandals.

39

36
 The Collated Ḥadīth of Isrā’ & Miʿrāj

enced people’s dispo­sitions 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. Those
of your Community are even weaker in their bodies and constitu­
tions, and in their hearts, their sight, and their hearing.”
The Prophet s turned to Gibrīl e to consult him. The latter
indicated to him that yes, if he wished, then he could return. The
Prophet sped back until he reached the Tree and the cloud cloaked him
and he fell prostrate. Then he said: “My 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 s returned
to Mūsā e 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 s did not cease to go back and forth between Mūsā
and his Lord, while Allāh u each time reduced it by five prayers,
until Allāh u said: “O Muḥam­mad!” The Prophet said: “Twice 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 returned to Mūsā
e 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 Proph-
et s said: “I have gone back again to my Lord until I feel too shy

37
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

before 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.” Mūsā e then said to the Prophet s: “Return back down
in the Name of Allāh.”

The Descent
The Prophet s did not pass a throng of angels except they said to
him: “You must practice cupping (‘alayka bil-ḥijāma),” and in an-
other version: “Order your Community to apply cupping.”40
As the Prophet s was descending he asked Gibrīl e: “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 Mālik
e 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 reached the nearest heaven he looked
below and he saw a dense cloud of smoke filled with clamor. He
asked: “What is this, O Gibrīl?” 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 Burāq 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 s passed by another caravan that had lost
one of its camels which the tribe of So-and-so had rounded up.
40
Cupping is 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) for relieving internal
congestion.

38
 The Collated Ḥadīth of Isrā’ & Miʿrāj

The Prophet s greeted them and one of them said: “This is the
voice of Muḥam­mad!” after which the Prophet s returned to his
Companions in Makka shortly before morning.
When morning came he remained alone and, knowing that
people would belie him, sat despondently. Allāh’s enemy, Abū Jahl, was
passing by and he approached and sat down next to him, saying by
way of mockery: “Has anything happened?” The Prophet s replied:
“Yes.” Abū Jahl said: “And what is that?” The Prophet s replied: “I was
taken on a Night-Journey last night.” Abū Jahl said: “Where to?” The
Prophet s replied: “To the Hallowed House.” Abū Jahl said: “Then
you woke up here among us?” He replied: “Yes.”
Abū Jahl decided not to belie the Prophet s, fearing that the
latter would deny having said this to him if he went and told the
people of Makka, so he said: “What do you think if I called your
people here? Will you tell them what you just told me?” The Prophet
s said yes. Abū Jahl cried out: “O tribe 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. Abū Jahl said: “Tell your people
what you just told me.” Allāh’s Messenger s said: “I was taken on
a Night-Journey last night.” They said: “To where?” The Pro­phet s
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-Muṭ‘im ibn ‘Adī41 said:

“All of your affair before today was bearable, until what you said
today. I bear witness that you are lying (anā ashhadu annaka
kādhibun). 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-Lāt,
by al-‘Uzzā! I do not be­lieve you.” Abū Bakr g said:

He died a disbeliever.
41

39
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

“O Muṭ‘im! It is an evil thing you said to your brother’s son

when you faced him thus and declared him a liar! As for me,
I bear witness that he spoke the truth (anā ashhadu annahu
Ṣādiqun)!”

The people said: “Muḥam­mad, 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
experience doubts about the description. He was seized with an
anxiety he had not felt before, whereupon he was brought to the
mosque itself [in Jerusalem] on the spot and saw it in front of him.
He was placed outside the gate of ‘Aqīl (or ‘Iqāl). 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, informing them. All the while Abū Bakr was saying: “You
have spoken the truth. You have spoken the truth. I bear witness
that you are the Messenger of Allāh (ṣadaqta ṣadaqta ashhadu
annaka rasūlullāh).”
The people said: “As for the description, then, by Allāh, he is
correct.” They turned to Abū 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 innī la-uṣaddiquhu fīmā huwa ab‘adu min dhālika:
uṣaddiqu bi-khabari al-samā’i fī ghudwatin aw rawḥa).” Be­cause of
this, Abū Bakr was named al-Ṣiddīq: the Trusting and Truthful.
Then they said: “O Muḥam­mad, 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

40
 The Collated Ḥadīth of Isrā’ & Miʿrāj

for it everywhere. I reached their mounts and there was no one with
them. I found a water bottle and I drank from it.”42
“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 al-Tan‘īm. 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 s 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 Allāh, I had prepared it but none of us drank it nor was
it spilled on the ground!” At this they accused the Prophet s of
sorcery and said: “Al-Walīd spoke the truth!”43
42
Shaykh Muḥammad ibn ‘Alawī 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 s  comes before the Believ­ers’ own
selves and prop­erties, and this applies even more to the unbe­lievers.”
43
Ibn Hishām narrates in his Sīra that when the Meccan fair was due, a number
of the Quraysh came to al-Walīd ibn al-Mughīra, who was a man of some stand-
ing, 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.”

41
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

Then Allāh revealed the verse:

We appointed not the vision which We showed you
but as a test for mankind.
(17:60)
The account is finished with praise to Allāh and by His grace.
May Allāh send blessings and utmost, abundant greetings
upon our Master Muḥam­mad and his Family and
Companions, and praise belongs
to Allāh the Lord of
the worlds!

He said: “No, you speak and I will listen.” They said: “He is a kāhin (seer or giver
of oracles).” He said: “By Allāh, he is not that, for he has not the unintelligent
murmuring and rhymed speech of the kāhin.” “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 Abū ‘Abd al-Shams?” they asked. He replied:
“By Allāh, 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 doings. Allāh revealed concerning al-Walīd:
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)

42


APPENDIX

The Vision of Allāh in the World and the Hereafter

That day will faces be resplendent, looking to­ward their Lord

(75:22-23). Nay! Verily, from their Lord, that day, shall they [the
transgressors] be veiled (83:15).

Allāh u made our Prophet s hear His Speech without

intermediary on the Night of Ascension, and of Mūsā e also
He took the Covenant with­out intermediary, but our Prophet
s en­joyed an additional state: in addi­tion to hearing the
words addressed to him, an unveiling of vision.

– Al-Qushayrī.1

An example of the ambiguous verses are the individual letters

that open certain suras. Another example is the affir­mation of
the vision of Allāh u with the sight of the eyes in real­ity in
the here­after, according to the explicit text of the Qur’ān: On
that day will faces be resplen­dent, look­ing towards their Lord
(75:22-23). For He exists with the Attribute of perfection,
and the fact that He can be seen both by Himself and others,
is among the characteristics of per­fection; more­over, the
believer is apt to receive such bestowal of the gift of Allāh.

1
In Laṭā’if al-Ishārāt (5:152).

43
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

However, the affirmation of direction is precluded. It fol­lows

that the description of the vision is among the ambi­guities, and
so it is obliga­tory to resign to it while believ­ing in its reality.
– Al-Pazdawī.2

Imām Abū Ḥanīfa said in his Waṣiyya, “The meeting of Allāh Most
High with the dwellers of Paradise is by visual sight without modality,
nor simile, nor direction” (liqā’ Allāh ta‘ālā li-ahl al-janna bil-ru’yati
al-baṣariyya bilā kayf wa-lā tashbīh wa-lā jiha).3 Ibn ‘Abd al-Barr in
al-Intiqā’ and others relate that Mālik and al-Shāfi‘ī ad­duced as proof
of the believers’ vision of Allāh u in the hereafter the verses: That
day will faces be resplendent, Looking to­ward their Lord (75:22-23) and
Nay! Verily, from their Lord, that day, shall they [the trans­gressors] be
veiled (83:15).44 Ibn Nāfi‘ and Ashhab each said to Imām Mālik: “Abū
‘Abd Allāh! That day will faces be resplendent, looking toward their Lord
(75:22-23), are they looking at Allāh?” He replied: “Yes, with these two
eyes of theirs.”5 Imām Ibn Khafīf stated in his al-‘Aqīda al-Ṣaḥīḥa:

30. The believers shall see Allāh on the Day of Resurrection just
as they see the full moon on the nights when it rises. They will
not be unfairly deprived of seeing Him.

31. They will see Him without encompassment (iḥāṭa) nor

delimitation (taḥdīd) within any given limit (ḥadd), whether
from the front, the back, above, below, right, or left. …

97. Sight in the world is impossible.

2
Al-Pazdawī in ‘Alā’ al-Dīn al-Bukhārī’s commentary on al-Pazdawī’s Uṣūl enti­
tled Kashf al-Asrār (1:55-60).
3
As cited by al-Qārī in Sharḥ al-Fiqh al-Akbar (p. 176-177). See also Imām
al-Kawtharī’s edition of the Waṣiyya of Imām Abū Ḥanīfa.
4
Cf. Ibn ‘Abd al-Barr, al-Intiqā’ (p. 73, 145-136). Both Pickthall and Yūsuf ‘Alī’s
transla­tions par­en­thetically annul the meaning of the vision, respectively: Nay, but
surely on that day they will be cov­ered from (the mercy of) their Lord and Verily, from (the
Light of) their Lord, that Day, will they be veiled! And this is Shī‘ism and Mu‘tazilism.
5
Cited by al-Qāḍī ‘Iyāḍ in Tartīb al-Madārik (2:42).

44
 Appendix: The Vision of Allāh

The Mu‘tazila and some other groups such as the Shī‘a held that
Allāh could not be seen at all, even on the Day of Resurrec­tion. They
rejected the sound ḥadīths to the contrary, claiming that such vision
necessitated corpo­reality and direc­tion, which are precluded for Him.
In con­trast, Ahl al-Sunna held that Allāh will most certainly be seen by
the believers without our specifying how, adducing the verse That day
will faces be resplen­dent, Looking at their Lord (75:22-23) and the mass-
narrated ḥadīths to the effect that such vision will be real. Al-Ash‘arī
authored several refuta­tions of the Mu‘tazilī and Shī‘ī view,6 while early
Ḥanbalīs con­sidered that the belief that Allāh u will not be seen on
the Day of Resurrection is kufr.7 The totality of the scholars of Ahl al-
Sunna excluded modali­ties of encompass­ment, delimita­tion, direction,
and other corporeal qua­lities and, at the same time, held that Allāh
will be seen by the believers in the Hereafter without specifying how.
Al-Qushayrī said in al-Risāla (p. 36-37): I heard the Shaykh Abū ‘Abd
al-Raḥmān al-Sulamī say: I heard Manṣūr ibn ‘Abd Allāh say: I heard
Abū al-Ḥasan al-‘Anbārī say: I heard Sahl ibn ‘Abd Allāh al-Tustarī8 say:
“The be­lievers shall look at Him with their eyesights (bil-abṣār) without
encompassment (iḥāṭa) nor attain­ment (idrāk).”
However, they differed whether such unqualified sight was
possible in the world as well. Al-Qārī and al-Haytamī reported that
the agreement of Ahl al-Sunna is that sight of Allāh in the world
is possible but that it does not take place (except for the Prophet
s), while two contrary opinions on the topic are narrated from al-

6
Among al-Ash‘arī’s books up to the year 320 as listed by himself in al-‘Umad
(“The Supports”) is a refutation of al-Jubbā’ī’s objections to al-Ash‘arī on the vi-
sion of Allāh in the hereafter as reported by Muḥammad ibn ‘Umar al-Say­marī; a
refutation of al-Khālidī’s book on the denial of the vision of Allāh in the hereafter;
al-Ru’ya (“The Vision”), which affirms the vision of Allāh by the be­lievers in the
here­after, contrary to the Mu‘tazilī doctrine which de­nies the possibility of such a
vision; and al-‘Umad (“The Supports”) on the vision of Allāh in the hereafter.
7
See Ṭabaqāt al-Ḥanābila (1:59, 1:161, 1:312).
8
A major Ṣūfī master who died in 283. See on him our chapter on Imām Aḥmad
in The Four Imāms and Their Schools.

45
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

Ash‘arī in al-Qushayrī’s Ri­sāla.9 The proof that His sight is possible

in the world was inferred from Mūsā’s e re­quest to Allāh: My Lord!
Show me Your Self, that I may gaze upon You (7:143) as Prophets do
not ask for the impossible.10 Imām al-Qushayrī stated in the Risāla
that sight of Allāh in the world does not take place for anyone ex-
cept the Prophet s alone, while al-Dhahabī, conceding that sight
of Allāh in the world is possible, held that it does not take place,
even for the Prophet s.11 The best statement on the issue is that of
Shaykh Muḥyī al-Dīn ibn ‘Arabī: “He can be seen with the hearts
and the eyes, if He so wills.”12 Most or all of these views are based
on the Prophet’s s ḥadīth: “Veri­ly, you shall not see Allāh until you
die.”13 Ibn Ḥajar adduced the ḥadīth: “Worship Allāh as if you see
Him” as further proof that there is no sight of Allāh with the eyes of
the head in this world but added: “The Prophet’s s sight of Allāh is
supported by other evi­dence.”14

9
Al-Qārī, al-Mirqāt (1892 ed. 5:303); al-Haytamī, Fatāwā Ḥadīthiyya (p. 147-
150). The latter said (p. 150): “If it is authenticated that al-Ash‘arī held that the
vision does take place in the world, then that po­sition is ignored as he either
did not know of the Consensus to the contrary, or took an anomalous (shādhdh)
stance which cannot be taken into con­si­d­eration.” In his Kitāb al-Ru’ya al-Kabīr,
al-Ash‘arī did not hold that vision does take place in the world, but he held with
the jumhūr that it can.
10
As stated by Imām al-Ḥaramayn in al-Irshād (p. 169) and al-Qārī in his Sharḥ
al-Fiqh al-Akbar.
11
In the Siyar (8:430-431).
12
In al-Futūḥāt al-Makkiyya (1:164 §142).
13
Narrated from Abū Umāma ibn al-Ṣāmit al-Bāhilī as part of a longer ḥadīth by
Aḥmad with a sound chain, as stated by al-Zayn in the Musnad (16:415 §22663), Ibn
Mājah, al-Nasā’ī in al-Sunan al-Kubrā (4:419 §7764), al-Ḥākim (4:456) who stated that it
is ṣaḥīḥ and al-Dhahabī concurred, Ibn Abī ‘Āṣim in al-Āḥād wal-Mathānī (2:446 §1249)
and al-Sunna (p. 186-187 §429) with a sound chain, al-Ājurrī in al-Sharī‘a, and Ibn Khu-
zayma in al-Tawḥīd. It is also narrated without mention of the Companion’s name by
Muslim in his Ṣaḥīḥ, al-Tirmidhī who de­clared it ḥasan ṣaḥīḥ, Aḥmad with a sound
chain (17:72 §23562), and Ibn Abī ‘Āṣim in al-Sunna (p. 187 §430) with a sound chain.
14
In Fatḥ al-Bārī (1959 ed. 1:125 §50).

46
 Appendix: The Vision of Allāh

The Prophet s saw Allāh before death as is the doctrine of the

major­ity of Ahl al-Sunna according to al-Nawawī and al-Qārī.15 The
evidence for this is the ḥadīth of Ibn ‘Abbās whereby the Prophet s
said: “I saw my Lord” (ra’aytu rabbī).16 Ibn Kathīr cited it in his com­
mentary on Sūrat al-Najm and declared its chain sound, but consid-
ered it part of the ḥadīth of the dream cited below. Ibn al-Qayyim
[see excerpt below] relates that Imām Aḥmad con­sidered such sight
to be in the Prophet’s s sleep but remains a true sight – as the
dreams of Prophets are true – and that some of the Imām’s compan-
ions mis­ta­kenly attributed to him the position that the Prophet s
saw his Lord “with the eyes of his head.”17
Al-Bayhaqī also narrated the ḥadīth “I saw my Lord” in al-
Asmā’ wal-Ṣifāt with a sound chain but with the addition: “in the
form of a curly-haired, beardless young man wearing a green robe
and gilded sandals,”18 a condemned, disauthen­ti­cated addition and

15
In al-Mirqāt (1892 ed. 5:308). See further down for a full translation of al-Qārī’s
discussion.
16
Narrated by Aḥmad with two chains of which one is sound, and al-Ājurrī with
a sound chain as stated by the editors of the former’s Musnad (3:165 §2580, 3:184
§2634) and the latter’s al-Sharī‘a (p. 495 §1047) as well as al-Haythamī (1:78-79).
Also narrated by Ibn Abī ‘Āṣim in al-Sunna (p. 188 §433) with the same chain as
the second of Imām Aḥmad’s two narrations. Aḥmad and Abū Zur‘a considered
this ḥadīth authentic, as stated in Ṭabaqāt al-Ḥanābila (1:312, 1:242), al-Suyūṭī’s
al-La’āli’ (1:29-30), and al-™iyā’ al-Maqdisī’s al-Mukhtāra (1:79 §66).
17
Ibn al-Qayyim, Zād al-Ma‘ād (3:34). On the difference between the dreams of
Prophets and others, see al-‘Irāqī, Ṭarḥ al-Tathrīb (4:180-184, 8:204-220).
18
Narrated from Umm al-Ṭufayl the wife of Ubay ibn Ka’b through Nu‘aym ibn
Ḥammād by al-Dāraqutnī at the very end of al-Ru’ya (p. 190-191 § 316-317) with a
chain of unknowns cf al-Dhahabī, Mīzān (7:42) and Siyar (Risāla ed. 10:602 munkar
jiddan). A “rejected” (munkar) narration according to Imām Aḥmad as stated in al-
Dhahabī’s Tartīb al-Mawḍū‘āt (p. 22 §22), and ac­cording to al-Aḥdab in Zawā’id Tārīkh
Baghdād (8:37-40 §1662). Ibn al-Jawzī in Daf‘ Shubah al-Tashbīh (1998 al-Kawtharī
repr. p. 34) states that the ḥadīth is also narrated through Ḥammād ibn Salama and
that his foster-son the zindīq Ibn Abī al-‘Awjā’ used to interpolate this kind of base-
less narrations into his books. Al-Dhahabī said of him in al-Mughnī fīl-™u‘afā’ (1:279
§1711): “Ḥammād ibn Salama: a trust­worthy Imām who is responsible for some blun-

47
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

concatenation with another ḥadīth that refers to Gibrīl e.19 Hence,

al-Suyūṭī interpreted it either as a dream or, quoting his Shaykh Ibn
al-Humām, as “the veil of form” (ḥijāb al-ṣūra).20
The latter explanation is echoed in al-Qārī’s several commentaries
of the similar ḥadīth where the Prophet s said: “My Lord came to
me in the best form” – the narrator said: “I think he said: ‘in my sleep’”
– “and asked me over what did the Highest Assem­bly (al-mala’u
al-a‘lā)21 vie; I said I did not know, so He put His hand between my
shoulders, and I felt its coolness in my in­nermost, and knowl­edge of
all things between the East and the West came to me.”22

ders and strange things which he alone narrates. Others are more firmly established
than he.” He also states that it is munkar in the Siyar (8:430-431), however, he seems to
apply this condemnation to the entirety of the narrations in this chapter. Al-Nawawī
in Bustān al-‘Ārifīn (1985 ed. p. 31), al-Dhahabī in Tadhkirāt al-Ḥuffaẓ, al-Mizzī in
Tahdhīb al-Kamāl, and Ibn Ḥajar in Tahdhīb al-Tahdhīb mention that Ḥammad ibn
Salama was considered to be one of the Abdāl or “Substitute-Saints.”
19
Al-Asmā’ wal-Ṣifāt (Kawtharī ed. p. 444-445, Ḥāshidī ed. 2:363-364 §938).
20
In al-La’āli’ (1:29-30).
21
I.e. “the angels brought near” according to Ibn al-Athīr in al-Nihāya and others.
22
Narrated by al-Tirmidhī with three chains: two from Ibn ‘Abbās – in the first of
which he said “the knowledge of all things in the heaven and the earth” while he graded
the second ḥasan gharīb – and one chain from Mu‘ādh (ḥasan ṣaḥīḥ) which explicitly
mentions that this took place in the Prophet’s s sleep. Al-Bukhārī declared the latter
chain ḥasan ṣaḥīḥ as reported by al-Tirmidhī in both his Sunan and ‘Ilal, and it towers
over all other chains, according to Ibn Ḥajar in al-Iṣāba (2:397), in the facts that there
is no discrepancy over it among the ḥadīth scholars and its text is undis­puted (cf. al-
Bayhaqī, Asmā’ Ḥāshidī ed. 2:78). Also narrated by Aḥmad with four sound chains
according to the typically lax grading of Shākir and al-Zayn: one from Ibn ‘Abbās
with the words “I think he said: ‘in my sleep’” (Shākir ed. 3:458 §3484=al-Arnaūṭ ed.
5:437-442 §3483 isnāduhu ḍa‘īf); one from Mu‘ādh which Aḥmad explicitly declared
ṣaḥīḥ as nar­rated by Ibn ‘Adī in al-Kāmil (6:2244), with the words: “I woke up and lo!
I was with my Lord” (al-Zayn ed. 16:200 §22008); and two from unnamed Compan­
ions in which no mention is made of the Prophet’s s sleep or wakefulness (al-Zayn
ed. 13:93-94 §16574=al-Arna’ūṭ ed. 27:171-174 §16621 isnāduhu ḍa‘īf muḍṭarib;
al-Zayn ed. 16:556 §23103). Al-Haythamī declared the latter sound as well as other
chains cited by al-Ṭabarānī in al-Kabīr (20:109 §216, 20:141 §290) and al-Bazzār
in his Musnad, and he de­clared fair the chain nar­rated from Abū Umāma by al-

48
 Appendix: The Vision of Allāh

Al-Mubārakfūrī relates from Ibn Kathīr and al-Haytamī the posi-

tion that the above vision took place in the Prophet’s s sleep. This
is also the position of Ibn al-Jawzī based on what he termed the best
chains of this ḥadīth.23 Al-Haytamī points out that the words “I
woke up and saw my Lord” in Aḥmad’s narration from Mu‘ādh are
actually changed from “I dozed off and saw my Lord” due to a copy-
ist’s corruption of “I dozed off ” (istathqaltu) – in al-Tirmidhī’s nar­
ration from Mu‘ādh – into “I woke up” (istayqaẓtu).24 On the whole,

Ṭabarānī in al-Kabīr (8:290 §8117). See Majma‘ al-Zawā’id (7:176-179). Shaykhs

‘Abd al-Qādir and Shu‘ayb al-Arna’ūṭ both declared ṣaḥīḥ the seven nar­rations of
al-Tirmidhī and Aḥmad in their edition of Ibn al-Qayyim’s Zād al-Ma‘ād (3:33-34
n. 4). Also narrated from Jābir ibn Samura by Ibn Abī ‘Āṣim in al-Sunna (p. 203
§465 isnād ḥasan). Also narrated from ‘Abd al-Raḥmān ibn ‘Ā’ish by al-Dārimī in his
Musnad (2:170 §2149), Ibn Abī ‘Āṣim through two chains in al-Āḥād wal-Mathānī
(5:48-50 §2585-2586) and al-Ṭabarānī in Musnad al-Shāmiyyīn (1:339 §597), and
from Umm al-Ṭufayl by Ibn Abī ‘Āṣim in al-Āḥād (6:158 §3385). The latter chain
actually states: “I saw my Lord in the best form of a beardless young man” and
was rejected by al-Dhahabī in Tahdhīb al-Mawḍū‘āt (p. 22 §22). Also narrated from
the Companion Abū Rāfi‘ [al-Iṣāba 7:134 §9875] by al-Ṭabarānī in al-Kabīr (1:317
§938). Also narrated from Ibn ‘Abbās by Abū Ya‘lā in his Musnad (4:475 §2608).
Some fair narrations of this ḥadīth – such as al-Ṭabarānī’s from ‘Abd al-Raḥmān ibn
‘Ayyāsh and al-Khaṭīb’s from Abū ‘Ubayda ibn al-Jarrāḥ in Tārīkh Baghdād (8:151)
– have the words: “I saw my Lord” instead of “My Lord came to me,” hence Ibn
Kathīr’s con­clusion previously cited. Al-Aḥdab in Zawā’id Tārīkh Baghdād (6:251-
253) and al-Haytamī also cited Abū ‘Ubayda ibn al-Jarrāḥ, Ibn ‘Umar, Abū Hurayra,
Anas, Thawbān, and Abū Umāma which brings to at least eleven (without Umm
al-Ṭufayl) the number of Companions who narrated this ḥadīth. The various chains
and narrations of this ḥadīth were collated and discussed by Ibn Rajab in his mono­
graph Ikhtiyār al-Awlā. See also Ibn Athīr, Jāmi‘ al-Uṣūl (9:548-550). Among those
that considered this ḥadīth as falling below the grade of ṣaḥīḥ are al-Bayhaqī in
al-Asmā’ wal-Ṣifāt (Kawtharī ed. p. 300, Ḥāshidī ed. 2:72-79), Ibn al-Jawzī in al-‘Ilal
al-Mutanāhiya (1:34), Ibn Khuzayma in al-Tawḥīd (p. 214-221) and al-Dāraquṭnī in
his ‘Ilal (6:56). Al-Saqqāf in his misnamed Aqwāl al-Ḥuffāẓ al-Manthūra li-Bayān
Waḍ‘i Ḥadīth Ra’aytu Rabbī fī Aḥsani Ṣūra, appended to his edition of Ibn al-Jawzī’s
Daf‘ Shubah al-Tashbīh, claims that it is forged!
23
In Daf‘ Shubah al-Tashbīh (Kawtharī ed. p. 32).
24
In al-Mubārakfūrī, Tuḥfat al-Aḥwadhī (9:74).

49
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

the scholars’ in­ter­pretations of the Prophet’s s vision show that

whether it took place in his dream or in a wake­ful state, “with the
eyes of the heart” or “with the eyes of the head,” does not change the
fact that he saw Him in the real sense, as the Prophet’s s dream-
vision or heart-vision is categorically true and real.
Ahl al-Sunna scholars gave many interpretations of the above
ḥadīth. For example, al-Rāzī and, before him, al-Bayhaqī, interpreted
the placing of the Hand of Allāh u as His extreme consideration and
attention to the Prophet s, or as His immense favor to him, while its
spe­cific placing between his shoulders refers to the pouring of Divine
kindness and mercy into his heart, and the coolness refers to the
completion and perfection of his knowledge as shown by his words
“I knew all things between the East and the West.”25 Al-Qārī wrote
the following in the chapter on the Prophet’s s turban in his book
Jam‘ al-Wasā’il fī Sharḥ al-Shamā’il, a com­men­tary on al-Tirmidhī’s
Shamā’il or “Characteristics of the Prophet s”:

Whether the Prophet s saw his Lord in his sleep or whether

Allāh the Glorious and Exalted mani­fested Himself to him with
a form (bil-tajallī al-ṣūrī), this type of manifes­tation is known
among the masters of spiritual states and stations (arbāb al-ḥāl
wal-maqām), and it consists in being reminded of His disposition
(hay’atihi) and reflecting upon His vision (ru’yatihi), which is the
outcome of the perfection of one’s self-detachment (takhliyatihi)
and self-adornment (taḥliyatihi). And Allāh knows best about
the states of His Prophets and Intimate Friends whom He has
raised with His most excellent upbring­ing, and the mirrors of
whose hearts He has polished with His most excellent polish,
until they wit­nessed the Station of Divine Presence and abiding
(maqām al-ḥuḍūr wal-baqā’), and they rid themselves of the rust
of screens and extinction (ṣada’ al-ḥuzūr wal-fanā’). May Allāh
bestow on us their yearnings, may He make us taste their states

Al-Rāzī, Asās al-Taqdīs, as quoted by al-Kawtharī in Daf‘ Shubah al-Tashbīh (p.

25

32-33 n.). Cf. al-Bayhaqī, al-Asmā’ wal-Ṣifāt (p. 300-301).

50
 Appendix: The Vision of Allāh

and manners, and may He make us die in the state of loving

them and raise us in their group.26

Al-Qārī goes on to quote Ibn al-Qayyim’s reported that Ibn Taymiy­

ya said that when the Prophet s saw that his Lord put His hand
between his shoulders, he honored that place with the extremity
(‘azaba) of the turban.27 Else­where he states:

Ibn Ṣadaqa said that Abū Zur‘a said: “The ḥadīth of Ibn ‘Abbās
[about the Pro­phet s seeing His Lord] is sound (ṣaḥīḥ), and
none denies it except a Mu‘tazilī”... Ibn al-Humām said: “This
is but the veil of form (ḥijāb al-ṣūra).” It seems that he meant by
this that the entire goal can be visualized if it is interpreted as a
figural ma­ni­festation (tajallī ṣūrī), as it is of necessity absurd to
interpret it as a real or literal manifestation (tajallī ḥaqīqī). Allāh
u has many forms of manifesta­tions (anwā‘ min al-tajalliyāt)
according to His Es­sence and Attributes. Likewise, He possesses
all power and en­com­passing abil­ity, well beyond the angels and
other than them, to fashion forms and appearances. Yet He is
Tran­scendent beyond pos­sessing a body (jism), a form (ṣūra),
and directions (jihāt) as to His Es­sence. These considerations
help solve many of the purported difficulties in the am­bigu­ous
verses and the narrations of the Attributes. Allāh knows best the
reality of spiritual sta­tions and the minutiae of objectives…. If
the ḥadīth is shown to have something in its chain that in­dicates
for­gery, then fine; otherwise: the door of figu­rative interpreta-
tion is wide and imposes itself (bāb al-ta’wīl wāsi‘un muḥat­tam).28

26
Al-Qārī, Jam‘ al-Wasā’il (p. 209).
27
Ibn ‘Umar said: “The Prophet s used to wind the turban around his head and
tuck it in behind him, letting its extremity hang down between his shoulders.”
Narrated by al-Tirmidhī (ḥasan gharīb), al-Bayhaqī in Shu‘ab al-Īmān (5:174), and
al-Ṭabarānī in al-Awsaṭ with a sound chain as indicated by al-Haythamī (5:120).
Cf. al-Ṭabarānī, al-Kabīr (12:379 §13405) and al-Awsaṭ (1:227 §344).
28
Al-Qārī, al-Asrār al-Marfū‘a (2nd ed. p. 209-210 §209; 1st ed. p. 126 §478).

51
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

Elsewhere yet al-Qārī states:

If this vision took place in a dream, then there is no difficulty….

However, if it took place in a wakeful state (fīl-yaqaẓa), as
conveyed by the letter of Aḥmad ibn Ḥanbal’s narra­tion [but see
al-Haytamī’s comment quoted above], then the Salaf declared
belief in the letter of such narrations – provided they were sound
– with­out explaining them as one would explain the attributes
of creatures. Rather, they negated modality (al-kayfiyya) and en­
trusted knowledge of its hidden meaning to Allāh. For He shows to
His Prophet s whatever He wishes from behind the cur­tains of the
Unseen, including what our minds have no way of comprehending.
How­ever, to leave out figura­tive interpretation (al-ta’wīl) in
our time fos­ters confu­sion (fitna) in the beliefs of people, due
to the dissemination of the doctrines of mis­guidance (i‘tiqādāt
al-ḍalāl). Therefore, it is appropriate to inter­pret it in confor­mity
with the Law as a possible intrepretation, not a definitive one.29
Accordingly, the words “in the best form” could signify “I saw
my Lord as I was in the best form in the sense of His ut­most
favor and kindness to me”; or “in the Lord’s best form” in the
sense that the form of some­thing is whatever distinguishes it
from something else, whether it pertains to the thing itself or
to whatever part of it is being charac­terized. This can apply to
meanings just as it applies to material bodies. One speaks about

29
Al-Mubārakfūrī in Tuḥfat al-Aḥwadhī (9:73-74) rejects al-Qārī’s words “to
leave aside figurative in­terpretation in our time fosters confusion due to the
dissemina­tion of the doctrines of misguidance” on the grounds that they contra-
vene – in his view – the method of the Salaf, a proof of al-Mubārakfūrī’s lean­ing
towards unenlightened lit­eralism. Al-Shāṭibī said in al-Muwāfaqāt (2:332): “The
Congrega­tion of [Sunni] Muslims follow Imām Mālik’s position [in the detesta-
tion of kalām], except if one is obliged to speak. One must not remain silent if his
purpose is to refute false­hood and guide people away from it, or if one fears the
spread of misguidance or some similar danger.” Cf. al-Qushayrī, Ibn ‘Asākir, Ibn al-
Subkī and Abū Zahra as cited in the chapter on Imām Aḥmad in our Four Imāms
and Their Schools.

52
 Appendix: The Vision of Allāh

“picturing a matter or a situation thus.” The “form” (ṣūra) of

Allāh u – and Allāh knows best – would then be a particularity
of His Essence (dhātuhu al-makhṣūṣa) as distinguished from any
other representation of the far­thest levels of per­fection, or the
Attribute that is specific to Him, meaning “My Lord was more
gracious and kinder than at any other time.” Thus did al-Ṭībī and
al-Tūribishtī relate it.30

The above is reminiscent of al-Nawawī’s and Ibn al-Jawzī’s similar

interpretation, respec­tively in Sharḥ Ṣaḥīḥ Muslim and in the second
ḥadīth of Daf‘ Shubah al-Tashbīh:

What is meant by “the form” (al-ṣūra) here is the attribute, in the

sense that Allāh u manifests Himself (yatajallā) to them in the
attrib­ute that they know and by which they recognize Him. For
they only know Him through His At­tribute even if they never
saw Him before – Exalted is He! – as they shall see that He does
not resemble any of His crea­tures – and they know that He does
not re­semble any of His creatures – so they will realize that this is
their Lord and say: “You are our Lord!” So the word “attribute”
(ṣifa) was expressed by means of the word “form” (ṣūra) be­cause
of resem­blance (mushā­baha) and lexical reiteration (mujānasat
al-kalām) since there had already been mention of the form.31
If we say that he s saw Him while awake, then the form, if
we say that it refers to Allāh Almighty, would mean: “I saw Him
in the best of His Attributes in turning to me and being pleased
with me.” If we say that it refers to the Prophet s himself, then it
would mean: “I saw Him as I was in the best form.”32

Others considered Ibn ‘Abbās’ narration to refer to a vision with the

eyes of the heart, as elucidated by Ibn ‘Abbās’ other narrations in
Ṣaḥīḥ Muslim and al-Tirmidhī (ḥasan): “He saw him with his heart.”
30
Al-Qārī, al-Mirqāt (1892 ed. 5:303).
31
Al-Nawawī, Sharḥ Ṣaḥīḥ Muslim (3:20).
32
Ibn al-Jawzī, Daf‘ Shubah al-Tashbīh (Kawtharī ed. p. 32).

53
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

Another nar­ration from Ibn ‘Abbās in Muslim states: “He saw him
with his heart twice,” in commen­tary of the verses: The heart lied
not (in seeing) what it saw (53:11), And verily he saw him, yet another
time (53:13).
Another explanation is that the Prophet s saw light. This is
stated explicitly in the Pro­phet’s s reply, when asked by Abū Dharr
if he had actually seen his Lord: “I saw light.”33
Many sound reports show that the Companions differed sharply
whether the Prophet s saw Allāh or not. Ibn ‘Abbās related that he
did, while Ibn Mas‘ūd, ‘Ā’isha, Abū Hu­rayra, and Abū Dharr related
reports to the contrary, stating that the verses of Sūrat al-Najm and
other Suras referred to Gibrīl e,34 and that the Prophet s said that
he saw light. Al-Bukhārī narrated from Masrūq that the latter said:

I said to ‘Ā’isha: “O my mother! Did Muḥammad s see his Lord?”

She replied: “My hair stands on end because of what you said.
Have you no idea of three things – whoever tells them to you
is lying? [First,] whoever tells you that Muḥammad s saw his
Lord, is lying.” She then recited: Vision comprehends Him not, but
He compre­hends (all) vision. He is the Subtle, the Aware. (6:103)
And it was not vouch­safed to any mortal that Allāh should speak
to him unless (it be) by revelation or from be­hind a veil (42:51).
“[Second,] whoever tells you that he knows what shall happen
tomorrow, is lying.” She then recited: No soul knows what it will
earn tomorrow (31:34). “And [third,] whoever tells you that he
concealed something, is lying.” She then recited: O Messenger!
Make known that which has been revealed unto you from your Lord,
for if you do it not, you will not have conveyed His message. Allāh
will protect you from mankind. Lo! Allāh guides not the disbeliev­
ing folk. (5:67) “However, he did see Gibrīl e in his actual form
twice.”

Narrated by Muslim, al-Tirmidhī (ḥasan), and Aḥmad through four chains.

33

As stated by Ibn al-Qayyim in Zād al-Ma‘ād (3:34).

34

54
 Appendix: The Vision of Allāh

This ḥadīth is also narrated from Masrūq by Muslim thus:

I was sitting back in ‘Ā’isha’s house when she said: “Abū ‘Ā’isha [i.e.
Masrūq], there are three things, whoever says any of which, he
is lying about Allāh in the most hateful manner.” I asked: “What
things?” She said: “[First,] whoever tells you that Muḥammad s
saw his Lord, he is lying about Allāh in the most hate­ful manner.”
I was sitting back, so I sat up and said: “O Mother of the Believers!
Give me a moment and do not rush me. Did not Allāh Al­mighty
say: Surely he beheld him on the clear ho­rizon (81:23), And verily
he saw him, yet another time (53:13)?” She replied: “I am the first
in this entire Community to have asked the Messenger of Allāh
s about this, and he said: ‘It is but Gibrīl, I did not see him in
the actual form in which he was created other than these two
times. I saw him alighting from the heaven, covering it all. The
magnitude of his frame spans what lies between the heaven
and the earth.’” Then she said: “Did you not hear Allāh say: Vision
comprehends Him not, but He compre­hends (all) vision. He is the
Subtle, the Aware (6:103)? Did you not hear Allāh say: And it
was not (vouchsafed) to any mortal that Allāh should speak to him
unless (it be) by revelation or from behind a veil, or (that) He sends
a messenger to re­veal what He will by His leave. Lo! He is Exalted,
Wise (42:51)?” She continued: “[Second,] whoever claims that the
Messenger of Allāh s concealed any part of the Book of Allāh,
he is lying about Allāh in the most hateful manner when Allāh
is saying: O Messenger! Make known that which has been revealed
unto you from your Lord, for if you do it not, you will not have
conveyed His message (5:67).” She con­tinued: “[Third,] whoever
claims that he can tell what shall happen tomorrow, he is lying
about Allāh in the most hateful manner, since Allāh is saying:
Say: None in the heavens and the earth knows the Unseen save
Allāh [and they know not when they will be raised again] (27:65).”35

Also narrated from Masrūq by al-Tirmidhī (ḥasan ṣaḥīḥ).

35

55
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

Muslim mentions another wording which adds the phrase:

She said: “If Muḥammad s had concealed anything of what was

revealed to him, he would have concealed this verse: And when
you said unto him on whom Allāh has conferred favor and you have
conferred favor: Keep your wife to yourself, and fear Allāh. And you
did hide in your mind that which Allāh was to bring to light, and you
did fear mankind whereas Allāh had a better right that you should
fear Him (33:37).”

A narration by al-Tirmidhī from al-Sha‘bī cites the two positions in

context:

Ibn ‘Abbās met Ka‘b [al-Aḥbār] in ‘Arafa and asked him about
something, where­upon Ka‘b began to shout Allāhu Akbar! until
the mou­n­tains answered him. Ibn ‘Abbās said: “We are the Banū
Hāshim!”36 Ka‘b said: “Allāh u has appor­tioned His vision and
His speech between Muḥammad s and Mūsā e. Mūsā e spoke
with Him twice and Muḥammad s saw him twice.” Masrūq said:
“Later37 I went to visit ‘Ā’isha and asked: ‘Did Muḥammad see
his Lord?’ She re­plied: ‘You have said some­thing that makes my
hair stand on end.’ I said: ‘Do not rush!’ and recited [the verses
which con­clude with]38 the verse Verily he saw one of the greater

36
Al-Ṭībī said: “[Ibn ‘Abbās said] this in order to urge him to be quiet, stop his
irritation, and reflect upon the an­swer, meaning: ‘We are people of science and
knowledge, we do not ask about things which should be considered so far-fetched.’
Because of this, he reflected and gave him his answer.” In al-Mubārakfūrī, Tuḥfat
al-Aḥwadhī (9:118 §3496).
37
Al-Ṭībī said: “It appears from this wording that Masrūq was present at the time
of the exchange that took place between Ka‘b and Ibn ‘Abbās.” In al-Mubārakfūrī,
Tuḥfat al-Aḥwadhī (9: 119).
38
This gloss is by al-Ṭībī, who said: “It is confirmed by al-Tirmidhī’s other narra­
tion stating: ‘Mother of the Believers! Give me a moment and do not rush me. Did
not Allāh Al­mighty say:    And verily he saw him, yet another time (53:13), Surely he
beheld him on the clear horizon (81:23)?’” Al-Mubārakfūrī confir­med al-Ṭībī’s read-
ing in Tuḥfat al-Aḥwadhī (9:119).

56
 Appendix: The Vision of Allāh

revelations of his Lord (53:18). She said: ‘Where is this taking you?
It was only Gibrīl. Who­ever tells you that Muḥammad s saw his
Lord, or concealed something which he was commanded [to re­
veal], or knew the five things which Allāh mentioned Lo! Allāh!
With Him is knowl­edge of the Hour. He sends down the rain [and
knows that which is in the wombs. No soul knows what it will earn
tomorrow, and no soul knows in what land it will die. Lo! Allāh is
Knower, Aware] (31:34) – he has told an enormous lie. Rather,
he saw Gibrīl, whom he did not see in his actual form except
twice: once at the Lote-Tree of the Farthest Boundary (sidrat al-
muntahā), and once in Jiyād [in Makka], with his six hundred
wings, he had filled the firmament.”

Ibn al-Qayyim in Zād al-Ma‘ād said:

The Companions differed whether the Prophet s actually saw

his Lord that night [of isrā’ and mi‘rāj] or not. It is authentically
nar­rated from Ibn ‘Abbās that the Pro­phet s saw his Lord, and
also au­then­tically related that Ibn ‘Abbās said: “He saw Him
with his heart.” It is also au­thentically related from ‘Ā’isha and
Ibn Mas‘ūd that they denied such vision, saying that the words
of Allāh u And verily he saw him, yet an­other time, at the Lote
Tree of the Far­thest Boun­dary (53:13) refer to Gibrīl e.39 It is
also authentically related from Abū Dharr that the latter asked
the Prophet s: “Did you see your Lord?” and he re­plied: “[There
was] a great light, how could I see Him?” (nūrun annā arāh?).
That is: light came in between myself and His sight, as stated
with the wording: “I saw light” (ra’aytu nūran).40 ‘Uthmān ibn
Sa‘īd al-Dārimī claimed that the Companions all agreed that the

39
‘Ā’isha’s stance is narrated by al-Bukhārī in four places, Muslim, and al-
Tirmidhī; Ibn Mas‘ūd’s, by al-Bukhārī and Muslim.
40
Narrated by Muslim.

57
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

Prophet s did not see Him.41 Shaykh al-Islām Ibn Taymiyya –

may Allāh sanctify his soul! – said:

Ibn ‘Abbās’s statement that “He saw Him” does not con­tradict
that claim, nor his statement that “He saw Him with his
heart.” For it is also au­then­tically related that the Prophet s
said: “I saw my Lord – glorified and ex­alted is He!”42 How­
ever, the latter was not during the isrā’ but in Madīna, when
the Prophet s was oc­cupied and could not be with the Com­
panions at the time of the dawn prayer, after which he told
them about his vision of Allāh during his sleep that night. It
is on that evidence that Imām Aḥmad based himself when he
said: “Yes, he really saw him (na‘am ra’āhu ḥaqqan),” for the
dream-visions of Prophets are real. This is abso­lutely true, but
Aḥmad did not say that he saw Him with the eyes of his head
while awake. Whoever said that he did, is mis­taken. Aḥmad
said one time: “He saw Him” and another time: “He saw Him
with his heart.” These are the two statements nar­rated from
him on the issue. The third statement whereby “He saw Him
with the eyes of his head” comes from the free para­phrase of
some of his com­panions. Aḥmad’s texts are present with us,
and nowhere are such words found in them.43

In fact, it is established that Aḥmad stressed “He saw his Lord” then
added “We must believe this, and the fact that the people of paradise
see their Lord with their own eyes.” This is narrated from Imām
Aḥmad by two of his direct students: Muḥammad ibn ‘Awf al-Ṭā’ī
and ‘Abdūs ibn Mālik al-‘Aṭṭār.44 Ibn ‘Abd al-Salām said in his Fatāwā:
41
This is flatly contradicted by the reports of Ibn ‘Abbās, but Ibn al-Qayyim does
not reject it out of deference for his teacher Ibn Taymiyya, who defends ‘Uthmān
al-Dārimī’s claim.
42
See above, note 16 and 22.
43
In Ibn al-Qayyim, Zād al-Ma‘ād (3:33-34) and as cited from the latter by Ibn
Ḥajar in Fatḥ al-Bārī (8:609).
44
Ibn Abī Ya‘lā, Ṭabaqāt al-Ḥanābila (1:242, 1:312)

58
 Appendix: The Vision of Allāh

Concerning the vision of Allāh Most High in the hereafter, He shall

be seen with the light which He created in the eyes in addition to
the light of knowledge. For vision unveils what knowledge does
not unveil, and if the exalted Lord wanted to create in the heart a
light such as the one He created in the eyes so that it could look
at Him by means of it, it would not be difficult for Him at all. Nay
– if He wanted to create the light of the heart and that of the eyes
in the hands and the feet and the nails it would not be difficult for
Him at all!45

Imām al-Qushayrī also addresses the Vision in his monograph on

Mi‘rāj.46 Ibn Ḥajar analyzes this issue at length in his works47 and
actually compiled a mono­graph on the topic titled al-Ghunya fīl-
Ru’ya.48Al-Qārī also gave an authoritative discus­sion of the topic
in al-Mirqāt49 as well as al-Ṣāliḥī in Subul al-Hudā (3:82-93) and
Shaykh Muḥammad ibn ‘Alawī al-Mālikī in his book Wa-Huwa bil-
Ufuqi al-A‘lā.

May Allāh send blessings and utmost, abundant greetings

upon our Master Muḥam­mad and his Family
and Companions, and praise belongs
to Allāh the Lord of the worlds!

45
Ibn ‘Abd al-Salām, al-Fatāwā al-Mawṣiliyya (p. 106).
46
Al-Qushayrī, al-Mi‘rāj (p. 94-99).
47
Cf. Fatḥ al-Bārī (1959 ed. 1:125-135 §50, 8:608-610, 11:463-469 §6204) and
al-Iṣāba (2:405-406).
48
This work is briefly described in ‘Abd al-Mun‘im’s doctrinal thesis Ibn Ḥajar
(1:267-268).
49
Al-Mirqāt (1892 ed. 5:306f.).

59
 ABOUT THE AUTHOR

SHAYKH MUḤAMMAD IBN ʿALAWĪ IBN ʿABBĀS ibn ʿAbd al-ʿAzīz al-
Mālikī al-Ḥasanī al-Makkī, Shaykh al-Islām fīl-Balad al-Ḥarām, the
edu­cator of Ahl al-Sunna and light of the House of the Prophet s in
our time, a major contempo­rary Scholar of ḥadīth, commentary of
Qur’ān, Law, doctrine, taṣawwuf, and Pro­phetic biog­raphy (sīra), the
most highly respected authority of Ahl al-Sunna in the Mother of Cit-
ies, passed away in 1425/2004. Both his father (d. 1971CE) and
grandfather were the Imāms and head preachers of the Sacred
Mosque in Makka, as was al-Sayyid Muḥammad himself beginning
in 1971 and until 1983, at which time he was barred from office after
the publication of his book Mafāhīm Yajib an Tuṣaḥḥaḥ (“The Nec-
essary Correction of Various Misconcep­tions”).
Sayyid Muḥammad was educated from childhood by his father
in the sources of Islām as well as by other noted Meccan schol-
ars such as Sayyid Amīn Kutbī, Ḥassān Mashshāṭ, Muḥammad Nūr
Sayf, Saʿīd Yamānī, al-ʿArabī al-Tubbānī al-Mālikī al-Maghribī
(Abū Ḥāmid ibn Marzūq), and others. He received his doctorate
in Ḥadīth Studies with the highest merits from al-Azhar of Egypt
at the age of twenty-five. He then travelled in the pursuit of ḥadīth
studies to North Africa, the Middle East, Turkey, Yemen, and the

61
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

Indo-Pakistani Subcontinent, obtaining teaching certificates (ijāzāt)

and chains of trans­mission from Imām al-Ḥabīb Aḥmad Mashhūr
al-Ḥaddād, Shaykh Ḥasanayn Makhlūf, the Ghumārī family of Mo-
rocco, Shaykh Ḍyā’ al-Dīn al-Qādirī of Madīna, Mawlānā Zakariyyā
Kandihlawī, and numerous others.
Shaykh Muḥammad al-Mālikī has authored many books, trea-
tises, and arti­cles on various topics in the Islamic sciences. Among
his most famous works:

– Abwāb al-Faraj (“The Gates of Deliverance”),1 a descriptive

manual of suppli­cations and devotions for various occasions from
the Qur’ān, the Sunna, and the Imāms of Islām together with a
descrip­tion of the manners of supplicants. It contains a valuable
prescription for reciting the Fātiḥa frequently.
– Al-Anwār al-Bahiyya min Isrā’ wa Miʿrāj Khayr al-Bariyya (“The
Resplendent Lights of the Night Journey and Ascension of the Best of
Creation”),2 a mono­graph that collates all the sound narrations of the
Prophet’s s night journey and ascension into a single narrative.3
– Al-Bayān wal-Taʿrif fī Dhikrā al-Mawlid al-Sharīf (“The Expo-
sition and Definition of the Celebration of the Noble Birth-day”),4 a
concise anthology of texts and poems related to the subject.
– Ḥawl al-Iḥtifāl bi Dhikrā al-Mawlid al-Nabawī al-Sharīf (“Re­
gard­ing the Celebra­tion of the Prophet’s s Birthday”),5 a meticu­
lous sum­mation of the proofs ad­duced by the scholars for the
permissi­bil­ity of celebrating the mawlid.6
1
Cairo: Dār al-Jaʿfarī, n.d.
2
Second ed. Ryad: n. p., 1998.
3
A full translation was published in the Encyclopedia of Islamic Doctrine and a
revised version was published in 1999 together with the original translation of
“The Prophets in Barzakh” at Al-Sunna Foundation of America publications.
4
Published by the author, 1995.
5
Tenth edition, Cairo: Dār Jawāmiʿ al-Kalim, 1998. Most of its material was in­
cor­porated into the section on the mawlid in the Encyclopedia of Islamic Doctrine.
6
See our monograph Mawlid: Celebrating the Birthday of the Holy Prophet s .

62
 About the Author

– Al-Ḥuṣūn al-Manīʿa (“The Invincible Forts”), a booklet of per­

sonal devotions selected from the Sunna and the practice of the
Salaf.
– Huwa Allāh (“{He is Allāh}”), a statement of Sunni doctrine in
refutation of the aberrations of anthropomorphism.7
– Khulāṣat Shawāriq al-Anwār min Adʿiyat al-Sādat al-Akhyār
(“The Epitome of the Rising Lights Taken From the Sup-plications
of the Elect Masters”), a manual of de­vo­tions taken from the Sunna
and the Imāms of Islām. It contains, among other pre­cious supplica-
tions, the devotion (ḥizb) of Imām al-Nawawī which begins with
the words:

In the name of Allāh, Allāh is greatest! I say upon myself, my

Religion, my spouses, my children, my property, my friends, their
Religion and their pro­perty, a thou­sandfold “There is no change
nor power except with Allāh the Exalted, the Almighty.”

– Al-Madḥ al-Nabawī Bayn al-Ghuluw wal-Inṣāf (“The Panegyric

of the Prophet s Between Extremism and Fairness”),8 a study of
the genre with examples from the Qur’ān, ḥadīth, com-mentaries,
and poetry showing that prais­ing the Prophet s is part of the
perfection of one’s Islām and not, as some enviers have claimed, a
contra­ven­tion of the ḥadīth: “Do not over-extol me (lā tuṭrūnī) the
way Christians over-extolled ʿĪsā ibn Maryam e; [i.e. by diviniz-
ing him].”9
– Mafāhīm Yajib an Tuṣaḥḥaḥ, perhaps the most important con-
tem­porary state­ment of Ahl al-Sunna on the “Salafī” heresy. In this
book Shaykh Muḥammad ibn ʿAlawī establishes the proofs and po-
sitions of the Imāms of Ahl al-Sunna on the topics of taṣawwuf, ta-

7
The book bears no bibliographical data. However, the translator received it
from the hand of Sayyid Muḥammad ibn ʿAlawī.
8
Cairo: Dār Wahdan, n.d.
9
Narrated from ʿUmar by al-Bukhārī, Mālik, Aḥmad, and al-Dārimī.

63
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

wassul, the Prophet’s s intercession, the celebration of his birth­day

(mawlid), the Ashʿarī School, etc. with extensive documentation in­
cluding the sources claimed as authoritative by the “Salafīs” them­
selves – Ibn Taymiyya, Ibn al-Qayyim, Ibn ʿAbd al-Wahhāb.
– Mafhūm al-Taṭawwur wal-Tajdīd fīl-Sharīʿa al-Islāmiyya (“What
is Meant by Growth and Renewal in Islamic Law”),10
– Manhaj al-Salaf fī Fahm al-Nuṣūṣ bayn al-Naẓariyya wal-Taṭbīq
(“The Method­ology of the Predecessors in Understanding the Texts:
Theory and Practice”), his latest work, a continuation and update of
the Mafāhīm from which we translated the pre-sent book.
– Muḥammad al-Insān al-Kāmil (“Muḥammad the Perfect Human
Being” s),11 a comprehensive summary of the Pro-phet’s s attri-
butes in the manner of the books of shamā’il.12 Its chapters are titled
as follows:

- The Perfection of His Lofty Gifts and Pure Attributes.

- The Perfection of His Immunity From Defects and Ques­tion­­
able Aspects, and His Divine Safeguard from Enemies, Devils, and
Offences.
- The Perfection of His Magnificent Manners and Noble
Qualities.
- The Perfection of His Illustrious Merits and Peerless Traits.
- The Perfection of His Wisdom in Government and Military
Lead­ership.

10
Tenth ed. Madīna, 1999.
11
Fourth ed. Madīna: Mat.ābiʿ al-Rashīd, 1990.
12
Cf. Al-Tirmidhī, al-Shamā’il; al-Qāḍī ʿIyāḍ, al-Shifā’; al-Baghawī, al-Qasṭallānī,
al-Mawāhib al-Lāduniyya and its commentary by al-Zurqānī; al-Suyūṭī, al-Khaṣā’iṣ
al-Kubrā and al-Riyāḍ al-Anīqa; Shams al-Dīn Muḥammad ibn Yūsuf al-Shāmī al-
Ṣāliḥī, Subul al-Hudā wal-Rashad fī Sira Khayr al-ʿIbad compiled from over three
hundred sources; al-Nabhānī, Shawāhid al-Ḥaqq; Shaykh ʿAbd Allāh Sirāj al-Dīn,
Sayyiduna Muḥammad s ; etc. See al-Sakhāwī’s al-Iʿlān (p. 90-91).

64
 About the Author

- The Perfection of His Conduct in the Administration and Edu­

cation of the Community, and His Heedful Interaction with Them
in General and with His Family and Com­panions in Particular.
- The Perfection of His Law and Its Fulfillment of Human Needs
and Keeping Pace with the Spirit of the Times with­out In­curring
Alteration nor Substitution.

­ Al-Mustashriqūn bayn al-Inṣāf wal-ʿAṣabiyya (“The Orientalists

–
Between Fairness and Prejudice”),13 a brief survey of the pitfalls of
literature on Islām by non-Muslims.14
– Al-Qawāʿid al-Asāsiyya fī ʿUlūm al-Qur’ān (“Basic Foundations
in the Sciences of the Qur’ān”),15 a useful primer and introduction
to Dr. Nūr al-Dīn ʿItr’s ʿUlūm al-Qur’ān al-Karīm (“The Sciences of
the Noble Qur’ān”).16
– Al-Qawāʿid al-Asāsiyya fī Uṣūl al-Fiqh (“Basic Foundations in the
Principles of the Law”),17 a useful primer and introduction to Dr.
Wahba al-Zuhaylī’s two-volume Uṣūl al-Fiqh al-Islāmī.18
– Al-Qudwat al-Ḥasana fī Manhaj al-Daʿwa ilā Allāh (“The Excel­
lent Examplar in the Method of Calling Others Unto Allāh”).19
– Qul Hādhihi Sabīlī (“{Say: This Is My Way} (12:108)”), a concise
manual of Islamic doctrine and morals.20

13
Jeddah: Maṭābiʿ Sahar, 1982.
14
See Muḥammad ʿAjāj al-Khaṭīb’s al-Sunna Qabl al-Tadwīn and the works of Dr.
Muṣṭafa al-Sibāʿī, Dr. Nūr al-Dīn ʿItr, Dr. Muṣṭafā al-Aʿẓamī, and Muḥibb al-Dīn
al-Khaṭīb’s epitome of Ibn al-ʿArabī’s al-ʿAwāṣim min al-Qawāṣim.
15
Makka: Published by the author, 1999.
16
Sixth ed. Damascus: Maṭbaʿat al-Sabāḥ, 1996.
17
Makka: Published by the author, 1999.
18
Damascus: Dār al-Fikr, 1986.
19
Tenth ed. Madīna, 1999.
20
The book bears no bibliographical data. However, the translator received it
from the hand of Sayyid Muḥammad ibn ʿAlawī.

65
 THE PROPHET’S s NIGHT JOURNEY & HEAVENLY ASCENT

– Al-Risālat al-Islāmiyya Kamāluhā wa-Khulūduhā wa-ʿĀlamiy­ya­

tuhā (“The Message of Islām: Its Perfection, Immor­tality, and Uni­
ver­sality”).21
– Shifā’ al-Fu’ād bi-Ziyārati Khayr al-ʿIbād (“The Healing of Hearts
Concerning the Visitation of the Best of Human Beings”) which es­
tablishes the proofs and po­sitions of the Imāms of Ahl al-Sunna on
the subject of travelling to visit the Prophet s in order to obtain
bless­ings (tabarrukan) and inter-cession (tashaffuʿan).
– Al-Ṭāliʿ al-Saʿīd al-Muntakhab min al-Musalsalāt wal-Asanīd
(“The New Moon of Happiness: A Selection of Similarly-Narrated
Ḥadīths and Chains”).22
– Tārīkh al-Ḥawādith wal-Aḥwal al-Nabawiyya (“Historical Events
and Markers in the Prophet’s s Life”).23
– Al-ʿUqūd al-Lu’lu’iyya bil-Asānīd al-ʿAlawiyya (“The Pearl Neck­
laces: ʿAlawī’s Transmission Chains”),24 in which the Shaykh lists the
transmission chains he received from his fa-ther, Sayyid ʿAlawī ibn
ʿAbbās.
– Wa-Huwa bil-Ufuq al-Aʿlā (“{When He was on the uppermost
horizon} (53:7)”),25 the most comprehensive commentary to date
on the Prophet’s s night journey and ascension, summing up over
forty works devoted to the subject. A com­panion to the Shaykh’s al-
Anwār al-Bahiyya, the book contains a detailed commen­tary of the
verses that pertain to the vision of Allāh and a full documen­ta­tion
of the authentic relevant narrations.
Sayyid Muḥammad ibn ʿAlawī was dearly loved by the people of
Makka, Madīna, and the Ḥijāz. After his forced retirement from

21
Ed. Najih Maymūn al-Indonisi. Jeddah: ? Maṭābiʿ Sahar, 1990.
22
Second ed. Makka: Maṭābiʿ al-Ṣafā, 1992.
23
Twelfth ed. Jeddah: Maṭābiʿ Sahar, 1996.
24
Second ed.
25
Cairo: Dār Jawamiʿ al-Kalim, 1999.

66
 About the Author

public teaching and preaching, he devoted himself to the private

education of hundreds of stu­dents in Islamic studies, with emphasis
on South-East Asian nationals, at his residence and mosque on al-
Mālikī street in the Ruṣayfa district of Makka. The translator was
fortunate to visit him there after ḥajj in March 1999 and obtain from
him a general certificate in ḥadīth trans-mission (ijāza ʿāmma fīl-
riwāya). Dr. Zuhayr Kutbī of Makka wrote his biography which was
pub­lished in Egypt in 1995.26

Thanks to Shaykh Fakhroddīn Owaisī al-Madanī for some of the above notes.
26

67
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Al-Bazzār. Al-Musnad. [Al-Baḥr al-Zakhkhār.] 9 vols. Ed. Maḥfūẓ al-

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