The Collated Hadith of Isra wal Mi’raj

Bi ismillahi al rahman al rahim

asalamu alaikum

Sorry about the length,

part one and two.

The Shaykh of Mecca -- may Allah grant him long life and health -- Sayyid Muhammad `Alawi al-Maliki al-Hasani composed an excellent booklet entitled al-Anwar al-bahiyya min isra' wa mi`raj khayr al-bariyya (The resplendent lights of the rapture and ascension of the Best of creation) in which he says:

COMMEMORATING THE PROPHET'S RAPTURE AND ASCENSION TO HIS LORD

I. Introduction

Praise be to Allah Who has chosen His praiseworthy servant Muhammad for the Message, distinguished him with the sudden rapture on the Buraq, and caused him to ascend on the ladders of perfection to the high heavens to show him of the greatest signs of his Lord. He raised him until he reached to the Lote-tree of the Farthest Boundary where ends the science of every Messenger-Prophet and every Angel Brought Near, where lies the Garden of Retreat, to the point where he heard the sound of the pens that write what befell and what is to befall.

There He manifested Himself to him through vision and addressed him intimately in the station of encounter, accompanying him so that he was no longer alone. There He stilled his fear in those lofty worlds and He communicated to him what He wished, and revealed to him what He wished, and taught him what He wished, and explained to him what He wished. He showed him of the signs of sovereignty and the signs of creation and of the unseen that point to the uniqueness and perfection of His immense majesty, and the marvels of His lordly power, and the sublimity of His wisdom without beginning. Glory to Him, the God that knows the heart's secret and its confidence, and knows what is more subtle and more hidden! He hears the patter of the black ant's feet on a massive rock in the dark night.

I bear witness that there is no god but Allah, Who is sanctified in His essence from all imaginal representation and shades, and elevated above having a partner in His attributes and acts. I bear witness that our master Muhammad is His servant and Messenger, whose rank He has raised so that none of the seven skies can reach it, nor any of the Prophets. For how could they reach his stature when they were shown to him in the Sanctified House in Jerusalem where Jibril gave him precedence over them so that he led them in prayer, then apprised him of their places and stations in the heavens, thereby showing that he is their paramount chief and foremost leader since the beginning?

Allah bore witness that the Prophet was the Guide through his knowledge and the Just Instructor in his actions. He elevated his speaking manner above vanity and disgrace; He freed his innermost being from belying what his eyes saw; and He kept his eyes from falsehood and transgression. Then he saw his Lord in the station of proximity and servanthood. Nor did he fall short of uncovering the reality of the event, but he received all that was communicated to him of both partial and total knowledge.

May Allah's blessing and peace be upon him and upon his Family, the People of Guidance and Firmness, and upon his excellent and pure Companions, carriers of the burdens of the Prophetic Inheritance, defenders of the precious Religion with every burnished sword, who have triumphed and won the highest dwellings of the Abode of Eternity.

To begin, the indigent in need of the mercy of his generous Lord, Muhammad ibn `Alawi ibn `Abbas al-Maliki al-Hasani says -- may Allah treat him with His radiant kindness: Allah has granted me the favor of writing a vast treatise covering the substantial research which has been done on the subject of al-isra' wa al-mi`raj. Then He expanded my breast so that I could gather its account into a single text as a separate monograph so as to allow its access to the people at large. In this way they can familiarize themselves with that text and recite it in the public meetings and great celebrations in which Muslims gather to commemorate al-isra' wa al-mi`raj, as is the custom in many countries, especially in the two Holy Sanctuaries.

I have collated my own work with that of the hafiz al-Shami and Najm al-Din al-Ghayti to make a single comprehensive text with the mention of additions in their appropriate places. This text includes most of the different narrations on this subject. I have provided a light commentary and brief notes explaining the meeaning of rare or difficult words. I have named this treatise: al-Anwar al-bahiyya min isra' wa mi`raj khayr al-bariyya, "The resplendent lights of the rapture and ascension of the Best of creation," asking Allah to grant benefit with it and accept it as purely for His sake. Allah's blessings and peace be upon our master Muhammad and his Family and Companions.


II. The striving of the scholars in organizing the account of isra' and mi`raj into a single version

The scholars have striven to organize this account and gather its narrations into a single version, at the same making mention of some separate additions, in order to facilitate its perusal and its benefit. In this way they gathered the narrations in one place for the people at large. This is permitted according to the rules of the experts in the field of hadith as stated by them. Many of them have used this method in many instances in which they would join up together the several narrations of different narrators of a single event as was done with the Farewell Pilgrimage and some of the military raids and campaigns. The hadith master al-Shami did this with the account of the Prophet's Rapture and Ascension as well as the hadith master al-Ghayti and a number of other scholars. This is what al-Shami said on this question in his great book al-Mi`raj for it is useful:

Know -- may Allah have mercy on me and you -- that each of the hadiths of the Companions [on this subject] contains what the other does not. Therefore I consulted Allah Almighty and concatenated them, thus rearranging the account into a single text so that it would be sweeter to attentive ears, and in order for its benefit to suit all occasions.

If someone says: "Each hadith of the mi`raj differs from the next and the ascensions may number according to the number of their accounts: why then did you make all of them into a single account?" I say: The author of Zad al-ma`ad [Ibn al-Qayyim] said:

This is the path of the feeble-minded among the literalists of the Zahiri school who are authorities in transmitted texts. If they see in the account a wording that differs from the version of one of the narrators they multiply the occurrence of the event accordingly. The correct view is what the Imams of text transmission have said: namely, that the mi`raj took place once, in Mecca, after the beginning of Prophethood. It is a wonder how these have claimed that it took place repeatedly. How can they countenance the conclusion that every time, fifty prayers are prescribed upon him then he goes back and forth between Musa and his Lord until they become five, and his Lord says: "I have decreed what is due Me and have reduced the burden of My slaves," only for him to come a second time with fifty prayers which he decreases again, ten by ten?

The hadith master `Imad al-Din Ibn Kathir said in his history [al-Bidaya wa al-nihaya], after noting that Malik ibn Sa`sa`a's version did not make mention of Jerusalem:

Some of the narrators would omit part of the report due to its being known, or due to forgetfulness, or because he would mention only what he considered important, or because one time he would feel eager to relate it completely, while another time he would tell his public what is of most use to them.

He who relates every differing narration to a separate occurrence thereby affirming several ascensions has strayed widely and said something indefensible and has not fulfilled his pursuit. The reason is that all the versions contain his meeting with the Prophets and the prescription of the prayers upon him: how then could one defend multiplying these occurrences? This understanding is extremely far-fetched nor was it related from any of the Salaf, whereas if this had indeed taken place several times the Prophet would have reported it to his Community and the people would have transmitted it often.

[We hold, as our Master Shaykh Nazim has said, that the night ascensions of the Prophet to his Lord numbered twenty-three thousand, one in every night of his blessed life.

Some of the evidence for this is in the hadiths whereby he said:

� "My eyes sleep but my heart does not sleep."20

� "I have a time with my Lord which no Angel Brought Near nor Messenger-Prophet shares with me."

al-Qari commented on this hadith:

It is inferred from it that what he means by the angel brought near is Jibril, while the Messenger-Prophet is his brother the Friend of Allah [Ibrahim]. Reflect upon this. This hadith also points to the station of self-immersion in the meeting expressed in terms of intoxication, self-effacement, and self-annihilation.21]

Bi ismillahi al rahman al rahim

Jibril asked for the gate to be opened. Someone said:

� "Who is this?"

� "Jibril."

� "Who is with you?

� "Muhammad."

� "Has he been sent for?"

� "Yes."

� "Welcome to him, from his family! May Allah grant him long life, a brother (of ours) and a deputy (of Allah), and what excellent brother and deputy! What an excellent visit is this!"

The gate was opened. When they came in they saw Adam, peace be upon him, the father of humanity, as he was on the day Allah created him in his complete form. The spirits of the Prophets and of his believing offspring were being shown to him, whereupon he would say: "A goodly spirit and a goodly soul, put her in the Highest! (`illiyyin)." Then the spirits of his unbelieving offspring would be shown to him and he would say: "A foul spirit and a foul soul, put her in the lowest layer of Hell! (sijjin)."

The Prophet saw to Adam�s right great dark masses and a gate exuding a fragrant smell, and to his left great dark masses and a gate exuding a foul, malodorant smell. Whenever Adam looked to his right he would smile and be happy, and whenever he looked to his left he would be sad and weep. The Prophet greeted him and Adam returned his greeting and said: "Welcome to the righteous son and the righteous Prophet!"

The Prophet said: "What is this, O Jibril?" He replied: "This is your father Adam and the dark throngs are the souls of his children. Those on the right are the people of Paradise and those on the left are the people of the Fire. Whenever he looks to his right he smiles and is glad, and whenever he looks to his left he is sad and weeps. The door to his right is the gate of Paradise. Whenever he sees those of his offspring enter it he smiles happily. The door to his left is the gate of Gehenna. Whenever he sees those of his offspring enter it he weeps sadly.

(al-Shami added:) Then the Prophet continued for a little while. He saw a tablespread on which there were pieces of (good) meat which no one approached, and another tablespread on which were pieces of rotten meat which stank, surrounded by people who were eating it. The Prophet asked: "O Jibril, who are these?" He replied: "These are those of your Community who abandon what is lawful and go to what is unlawful."

(One version says:) The Prophet saw a great deal of people gathered around a tablespread on which was set grilled meat of the best kind one had ever seen. Near the table there was some carrion decaying. The people were coming to the carrion to eat from it, and they were leaving the grilled meat untouched. The Prophet asked: "Who are they, O Jibril?" He replied: "The adulterers (al-zunat): they make lawful what Allah has made unlawful, and they abandon what Allah has made lawful for them."

Then the Prophet went on for a little while. He saw groups of people who had bellies as large as houses, and there were snakes in them which could be seen through their skins. Every time one of those people stood up he would fall again and he would say: "O Allah, don't make the Hour of Judgment rise yet!" Then they meet the people of Fir`awn on the road and the latter trample them underfoot. (The Prophet said:) "I heard them clamoring to Allah." He asked: "O Jibril, who are these?" He replied: "They are those of your Community who eat up usury. They cannot stand up except in the manner of those whom the Shaytan touches with possession."

Then the Prophet went on for a little while. He saw groups of people whose lips resembled the lips of camels. Their mouths were being pried open and they would be stoned. One version says: A rock from Gehenna was placed in their mouths and then it would come out again from their posteriors. (The Prophet said:) "I heard them clamoring to Allah." He asked: "O Jibril, who are these?" He replied: "They are those of your Community who eat up the property of orphans and commit injustice. They are eating nothing but a fire for their bellies, and they shall be roasted in it."

Then the Prophet went on for a little while. He saw women suspended by their breasts and others hanging upside down, (and the Prophet said:) "I heard them clamoring to Allah." He asked: "Who are these, O Jibril?" He replied: "These are the women who commit fornication and then kill their children."

Then the Prophet went on for a little while. He saw groups of people whose sides were being cut off for meat and they were being devoured. They were being told: "Eat, just as you used to eat the flesh of your brother." The Prophet said: "O Jibril, who are these?" He replied: "They are the slanderers of your Community who would bring shame to others." (End of al-Shami's addition.)

Then the Prophet continued for a little while, and he found the consumers of usury and of the property of orphans, and the fornicators and adulterers, and others, in various loathsome states as those that have been described, and worse.

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

� "Who is this?"

� "Jibril."

� "Who is with you?

� "Muhammad."

� "Has he been sent for?"

� "Yes."

� "Welcome to him, from his family! May Allah grant him long life, a brother (of ours) and a deputy (of Allah), and what excellent brother and deputy! What an excellent visit is this!"

The gate was opened. When they came in they saw the sons of the two sisters: `Isa ibn Maryam and Yahya ibn Zakariyya. They resembled each other in clothing and hair. Each had with him a large company of their people. `Isa was curly-haired, of medium build, leaning towards fair complexion, with hair let down as if he were coming out of the bath. He resembles `Urwa ibn Mas`ud al-Thaqafi.

[One of the dignitaries of the town of Ta'if. Ibn Hajar in his Isaba relates that he alone responded to the Prophet's invitation to that city by following him and declaring his acceptance of Islam. Then he asked for permission to return to his people and speak to them. The Prophet said: "I fear lest they harm you." He said: "They would not even wake me up if they saw me sleeping." Then he returned. When he began to invite them to Islam, they rejected him. One morning as he stood outside his house making adhan, a man shot him with an arrow. As he lay dying he was asked: "What do you think about your death now?" He replied: "It is a gift given me out of Allah's generosity." When news of this reached the Prophet he said: "He is like the man of Ya Sin when he came to his people," a reference to 36:20-27.

Ibn Hajar also mentions that it is from `Urwa that Abu Nu`aym narrated (with a weak chain) that the Prophet took the women's pledge of allegiance at Hudaybiyya by touching the water of a pail in which they had dipped their hands.]

The Prophet greeted them and they returned his greeting. Then they said: "Welcome to the righteous brother and the righteous Prophet!" Then they invoked for goodness on his behalf.

After this the Prophet and Jibril ascended to the third heaven. Jibril asked for the gate to be opened. Someone said:

� "Who is this?"

� "Jibril."

� "Who is with you?

� "Muhammad."

� "Has he been sent for?"

� "Yes."

� "Welcome to him, from his family! May Allah grant him long life, a brother (of ours) and a deputy (of Allah), and what excellent brother and deputy! What an excellent visit is this!"

The gate was opened. When they came in they saw Yusuf, and with him stood a large company of his people. The Prophet greeted him and he returned his greeting and said: "Welcome to the righteous brother and the righteous Prophet!" Then he invoked for goodness on his behalf.

Yusuf had been granted the gift of beauty. One narration says: He was the most handsome creation that Allah had ever created and he surpassed people in beauty the way the full moon surpasses all other stars. The Prophet asked: "Who is this, O Jibril?" He replied: "Your brother Yusuf."

Then they ascended to the fourth heaven. Jibril asked for the gate to be opened. Someone said:

� "Who is this?"

� "Jibril."

� "Who is with you?

� "Muhammad."

� "Has he been sent for?"

� "Yes."

� "Welcome to him, from his family! May Allah grant him long life, a brother (of ours) and a deputy (of Allah), and what excellent brother and deputy! What an excellent visit is this!"

The gate was opened. When they came in they saw Idris. Allah exalted him to a lofty place. The Prophet greeted him and he returned his greeting and said: "Welcome to the righteous brother and the righteous Prophet!" Then he invoked for goodness on his behalf.

Then they ascended to the fifth heaven. Jibril asked for the gate to be opened. Someone said:

� "Who is this?"

� "Jibril."

� "Who is with you?

� "Muhammad."

� "Has he been sent for?"

� "Yes."

� "Welcome to him, from his family! May Allah grant him long life, a brother (of ours) and a deputy (of Allah), and what excellent brother and deputy! What an excellent visit is this!"

The gate was opened. When they came in they saw Harun. Half of his beard was white and the other half was black. It almost reached his navel due to its length. Surrounding him were a company of the children of Israel listening to him as he was telling them a story. The Prophet greeted him and he returned his greeting and said: "Welcome to the righteous brother and the righteous Prophet!" Then he invoked for goodness on his behalf. The Prophet asked: "Who is this, O Jibril?" He replied: "This is the man who is beloved among his people, Harun ibn `Imran."

Then they ascended to the sixth heaven. Jibril asked for the gate to be opened. Someone said:

� "Who is this?"

� "Jibril."

� "Who is with you?

� "Muhammad."

� "Has he been sent for?"

� "Yes."

� "Welcome to him, from his family! May Allah grant him long life, a brother (of ours) and a deputy (of Allah), and what excellent brother and deputy! What an excellent visit is this!"

The gate was opened. The Prophet passed by Prophets who had with them less than ten followers in all, while others had a large company, and others had not even one follower.

Then he saw a huge dark mass (sawad `azhim) that was covering the firmament. He said: "What is this throng?" He was told: "This is Musa and his people. Now raise your head and look." He raised his head and saw another huge dark mass that was covering the firmament from every direction he looked. He was told: "These are your Community, and besides these there are seventy thousand of them that will enter Paradise without giving account."

As they went in the Prophet saw Musa ibn `Imran (again), a tall man with brown complexion, similar to one of the shanu'a -- the (Yemeni) men of pure lineage and manly virtue -- with abundant hair. If he had two shirts on him, still his hair would exceed them. The Prophet greeted him and he returned his greeting and said: "Welcome to the righteous brother and the righteous Prophet!" Then he invoked for goodness on his behalf and said: "The people claim that among the sons of Adam I am more honored by Allah than this one, but it is he who is more honored by Allah than me!"

When the Prophet reached him Musa wept. He was asked: "What is it that makes you weep?" He replied: "I weep because a child that was sent after me will enter more people in Paradise from his Community than will enter from mine. The children of Israel claim that among the children of Adam I am the one most honored by Allah, but here is one man among the children of Adam who has come after me in the world while I am in the next world (and is more honored). If he were only by himself I would not mind, but he has his Community with him!"

[This is the proof of the famous saying of the master Abu Yazid al-Bistami: "We have crossed an ocean on the shore of which the Prophets stood befuddled." That is: We -- the Last Community -- have been granted, in the person of the Seal of Prophets, levels of knowledge, election, and divine favor which previous Prophets have longed to receive. This does not contradict the tenet of Ahl al-Sunna expressed by Imam al-Tahawi in his `Aqida whereby "A single Prophet is higher in rank than all awliya' put together."]

Then they ascended to the seventh heaven. Jibril asked for the gate to be opened. Someone said:

� "Who is this?"

� "Jibril."

� "Who is with you?

� "Muhammad."

� "Has he been sent for?"

� "Yes."

� "Welcome to him, from his family! May Allah grant him long life, a brother (of ours) and a deputy (of Allah), and what excellent brother and deputy! What an excellent visit is this!"

The gate was opened. The Prophet saw Ibrahim the Friend sitting at the gate of Paradise on a throne of gold the back of which was leaning against the Inhabited House (al-bayt al-ma`mur). With him were a company of his people. The Prophet greeted him and he returned his greeting and said: "Welcome to the righteous son and the righteous Prophet!"

[Shaykh Muhammad ibn `Alawi said: "ma`mur means inhabited with the remembrance of Allah and the great number of angels."]

Then Ibrahim said: "Order your Community to increase their seedlings of Paradise for its soil is excellent and its land is plentiful." The Prophet said: "What are the seedlings of Paradise?" He replied: la hawla wa la quwwata illa billah al-`ali al-`azhim "There is no change nor might except with Allah the High, the Almighty." Another version says:

Convey my greetings to your Community and tell them that Paradise has excellent soil and sweet water, and that its seedlings are:

subhan allah: Glory to Allah

wa al-hamdu lillah: and Praise to Allah

wa la ilaha illallah: and there is no god but Allah

wallahu akbar: and Allah is greatest.

With Ibrahim were sitting a company of people with pristine faces similar to the whiteness of a blank page, and next to them were people with something in their faces. The latter stood and entered a river in which they bathed. Then they came out having purified some of their hue. Then they entered another river and bathed and came out having purified some more. Then they entered a third river and bathed and purified themselves and their hue became like that of their companions. They came back and sat next to them.

The Prophet said: "O Jibril, who are those with white faces and those who had something in their hues, and what are these rivers in which they entered and bathed?" He replied: "The ones with white faces are a people who never tarnished their belief with injustice or disobedience; those with something in their hues are a people who would mix good deeds with bad ones, then they repented and Allah relented towards them. As for these rivers, then the first is Allah's mercy (rahmatullah), the second his favor (ni`matullah), and the third and their Lord gave them a pure beverage to drink (wa saqahum rabbuhum sharaban tahuran) (76:21)."

Then the Prophet was told: "This is your place and the place of your Community." He saw that his Community were divided into two halves: one half were wearing clothes that seemed as white as a blank page, the other were wearing clothes that seemed the color of ashes or dust. He entered the Inhabited House and those who were wearing the white clothes entered with him. Those that wore ash-colored clothes were no longer able to see him, and yet they were in the best of states. The Prophet prayed in the Inhabited House together with those of the believers that were with him.

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

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

(al-Shami adds:) al-Tabarani cites this hadith with a sound chain: "The night I was enraptured I passed by the heavenly host, and lo and behold! Jibril was like the worn-out saddle-cloth on the camel's back from fear of his Lord." One of al-Bazzar's narrations states: "like a saddle-blanket that clings to the ground."

[Shaykh Muhammad ibn `Alawi said: "Of the same meaning is the hadith: kun hilsan min ahlasi baytik Be one of the saddle blankets of your house, that is: keep to it in times of dissension.]

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

[al-Dardir said: "This is the eighth ascension, meaning that it is the ascension to what is higher than the Lote-tree by means of the eighth step, so that the Prophet reached the top height of its branches in the eighth firmament which is called al-Kursi -- the Chair, or Footstool -- which is made of a white pearl. This is found in al-Qalyubi, and it is the apparent sense of the account. However, it is contradicted by what is mentioned later: "Then he came to the Kawthar," because the Kawthar, like the remainder of the rivers, flows from the base of the Tree, not from its top, and the account goes on to say after this: "Then he was raised up to the Lote-tree of the Farthest Limit." It follows that the raising up to the Lote-tree took place more than once, but undoubtedly this is dubious for whoever ponders it. I saw in al-Ajhuri's account here: "Then he came to the Lote-tree of the farthest boundary, there ends etc." and this is correct as it does not signify being raised up. This makes it clear that he came to the Tree and saw at its base the rivers -- which are soon to be mentioned -- and he travelled towards the Kawthar. What the narrator said later: "Then he was raised to the Lote-tree of the Farthest Limit etc." indicates that the eighth ascension took place at that later point and that the present stage is only an exposition of his coming to the base of the Tree which is in the seventh heaven. Another narration states that it is in the sixth heaven. What harmonizes the two is that its base is in the sixth heaven while its branches and trunk are in the seventh."]

It is a tree from the base of which issue rivers whose water is never brackish (it does not change in taste, or color, or smell, and the sweat of those who drink it in Paradise has the fragrance of musk); and rivers of milk whose taste does not change after it is drunk; and rivers of wine which brings only pleasure to those who drink it; and rivers of purified honey. Someone on his mount could travel under its shade for seventy years and still not come out of it. The lotus fruit that grows on it resembles the jars of Hijar (near Madina). Its leaves are shaped like the ears of the she-elephant, and each leaf could wrap up this Community entirely. One version says: One of its leaves could wrap up all creatures.

On top of each leaf there was an angel who covered it with colors which cannot be described. Whenever he covered it by Allah's order it would change. One version says: It would turn into sapphire and chrysolite the beauty of which it is impossible for anyone to praise according to what its merit. On it were moths of gold.

From the base of the tree issued four (more) rivers: two hidden rivers and two visible ones. The Prophet asked: "What are these, O Jibril? He replied: "As for the hidden ones, they are two rivers of Paradise. The visible ones are the Nile and the Euphrates."

[Ibn Kathir said: What is meant by this, and Allah knows best, is that these two rivers (the Nile and the Euphrates) resemble the rivers of Paradise in their purity and sweetness and fluidity and such of their qualities, as the Prophet said in the hadith narrated by Abu Hurayra: al-`ajwa min al-janna "Date pastry is from paradise," that is: it resembles the fruit of Paradise, not that it itself originates in Paradise. For if that were the meaning then the senses would testify to the contrary. Therefore the meaning which imposes itself is other than that. Similarly the source of origin of these rivers is on earth.]

(al-Shami added:) One version says: At the base of the tree ran a source called Salsabil. From it issued two rivers: one is the Kawthar. (The Prophet said:) "I saw it flowing impetuously, roaring, at the speed of arrows. Near it were pavilions of pearl (lu'lu'), sapphire (yaqut), and chrysolite (zabarjad) on top of which nested green birds more delicate than any you have ever seen. On its banks were vessels of gold and silver. It ran over pebbles made of sapphire and emerald (zumurrud). Its water was whiter than milk."

The Prophet took one of the vessels and scooped some water and drank. It was sweeter than honey and more fragrant than musk. Jibril said to him: "This is the river which Allah has given you as a special gift, and the other river is the River of Mercy." The Prophet bathed in it and his past and future sins were forgiven. (End of al-Shami's addition.)

One version says: At the Lote-tree of the Farthest Limit the Prophet saw Jibril (in his angelic form). He had six hundred wings. Every single wing could cover the entire firmament. From his wings embellishments were strewn in all directions, such as rare pearls and sapphires of a kind Allah alone knows.Then the Prophet was taken to the Kawthar and entered Paradise. Lo and behold! It contains what no eye has seen, nor ear heard, nor human mind ever imagined. On its gate he saw written:

al-sadaqatu bi `ashrin amthaliha

wa al-qardu bi thamaniyati `ashara

Charity is repaid tenfold, and loan eighteenfold.

The Prophet said: "O Jibril, how can the loan be more meritorious than charity?" He replied: "Because one asking for charity may still have some need left, while the borrower does not borrow except his need is fulfilled."

The Prophet continued to travel until he reached rivers of milk whose taste does not change, and rivers of wine which bring only pleasure to those who drink it, and rivers of honey purified, and overhanging those rivers were domes of hollowed pearl whose circumference is like the Aquarius star.

Another narration says: Above the rivers were pommels resembling the hides of the humped camels. Its birds were like the Bactrian camel. Upon hearing this Abu Bakr said: "O Messenger of Allah, they are certainly delicate!" The Prophet replied: "And daintier to eat yet, and certainly I hope that you shall eat from them."

[This is an indication of the rank of Abu Bakr in Paradise, as the Prophet's hope, like his petition, is granted. Shaykh Muhammad ibn `Alawi said: "From all this it can be known that Paradise and the Fire exist already, that the Lote-tree of the Farthest Boundary is outside Paradise, ]

The Prophet then saw the Kawthar and on its banks were domes of hollowed pearl. The soil of its banks was overfragrant musk. Then the Fire was shown to him. In it he saw Allah's wrath and His punishment and sanction. Were rocks and iron to be thrown into it the Fire would consume them completely. In it were a people who were eating carrion. The Prophet said: "Who are these, O Jibril?" He replied: "Those who ate the flesh of people." Then the Prophet saw Malik, the custodian of the Fire. He was a grim figure whose face expressed anger. The Prophet greeted him first. Then the gates of the Fire were closed as he stood outside, and he was raised up beyond the Lote-tree of the Farthest Limit, and a cloud concealed him from everything else, and Jibril stayed back.

[Shaykh Muhammad ibn `Alawi said: The Prophet's greeting of Malik before Malik greeted him first agrees with the subsequent wording of more than one narrator whereby the Prophet said: "I greeted him and he returned my greeting and welcomed me, but he did not smile at me" etc. and this is found in some of the narrations. However, the correct narration, as the compiler and others have said, is that it is Malik who greeted the Prophet first in order to dispel the harshness of his sight since his face showed severity and anger. It is possible to harmonize the two versions with the fact that the Prophet saw Malik more than once, so that Malik was first to greet the Prophet the first time, as we said, while the Prophet was first to greet Malik second time, in order to dispel estrangement and to inspire familiarity. Know also that the Prophet's sight of malik was not in the same form that those who are being punished see him.]

The Prophet was taken up to a point where he heard the screeching of the Pens (writing the divine Decree). He saw a man who had disappeared into the light of the Throne. He said: "Who is this? Is this an angel?" It was said to him, no. He said: "Is it a Prophet?" Again the answer was no. He said: "Who is it then?" The answer was: "This is a man whose tongue was moist with Allah's remembrance in the world, and his heart was attached to the mosques, and he never incurred the curse of his father and mother."

Then the Prophet saw his Lord, the Glorious, the Exalted, and he fell prostrate, and at that time his Lord spoke to him and said: "O Muhammad!" He replied: "At your service, O Lord!" Allah said: "Ask! (sal)." The Prophet said:

You have taken to Yourself Ibrahim as a friend, and You have given him an immense kingdom. You have spoken to Musa directly, and have given Dawud an immense kingdom and softened iron and subjected the mountains to him. You have given Sulayman an immense kingdom, and subjected the jinn and men and devils to him, as well as the winds, and You have given him a kingdom the like no one may have after him. You have taught `Isa the Torah and the Evangel, and made him heal those born blind and the lepers, and raise up the dead with Your permission, and You have protected him and his mother from the cursed devil so that the devil had no path by which to harm them!

Allah said: "And I have taken you to Myself as My beloved." The narrator said: It is written in the Torah: habibullah "Allah's Beloved." Allah continued:

And I have sent you for all people without exception, a bearer of glad tidings and a warner; and I have expanded your breast for you and relieved you of your burden and exalted your name; and I am not mentioned except you are mentioned with Me; and I have made your Community the best Community ever brought out for the benefit of mankind; and I have made your Community a mean and a middle; and I have made your Community in truth the first and the last of all Communities; and I have made public address (al-khutba) impermissible for your Community unless they first witness that you are My servant and Messenger; and I have placed certain people in your Community with Evangels for hearts (i.e. repositories of Allah's Book); and I have made you the first Prophet created and the last one sent and the first one heard in My court; and I have given you Seven of the Oft-Repeated which I gave to no other Prophet before you (i.e. Surat al-Fatiha); and I have given you the last verses of Surat al-Baqara which constitute a treasure from under My Throne which I gave to no other Prophet before you; and I have given you the Kawthar; and I have given you eight arrows (i.e. shares in good fortune): Islam, Emigration (hijra), Jihad, Charity (sadaqa), Fasting Ramadan, Ordering Good, and Forbidding Evil; and the day I created the heavens and the earth I made obligatory upon you and upon your Community fifty prayers: therefore establish them, you and your Community."

(al-Shami added:) Abu Hurayra said: Allah's Messenger said:

My Lord has preferred me over everyone else (faddalani rabbi); He has sent me as a mercy to the worlds and to all people without exception, a bearer of glad tidings and a warner; He has thrown terror into the hearts of my enemies at a distance of a month's travel; he has made spoils of war lawful for me while they were not lawful for anyone before me; the entire earth has been made a ritually pure place of prostration for me; I was given the words that open, those that close, and those that are comprehensive in meaning (i.e. I was given the apex of eloquence); my Community was shown to me and there is none of the followers and the followed but he is known to me; I saw that they would come to a people that wear hair-covered sandals; I saw that they would come to a people of large faces and small eyes as if they had been pierced with a needle; nothing of what they would face in the future has been kept hidden from me; and I have been ordered to perform fifty prayers daily.

And he has been given three particular merits: He is the master of Messengers (sayyid al-mursalin), the Leader of the Godwary (imam al-muttaqin), and the Chief of those with signs of light on their faces and limbs (qa'id al-ghurr al-muhajjalin). (End of al-Shami's addition.)

One narration says: The Prophet was given the five daily prayers and the last verses of Surat al-Baqara, and (for his sake) whoever of his Community does not associate anything with Allah is forgiven even the sins that destroy.

Then the cloud that cloaked him was dispelled and Jibril took him by the hand and hurried away with him until he reached Ibrahim, who did not say anything. Then the Prophet reached Musa who asked: "What did you do, O Muhammad? What obligations did your Lord impose on you and your Community?" He replied: "He imposed fifty prayers every day and night on me and my Community." Musa said: "Return to your Lord and ask Him to lighten your burden and that of your Community for in truth your Community will not be able to carry it. Verily I myself have experienced people's natures before you. I tested the Children of Israel and took the greatest pains to hold them to something easier than this, but they were too weak to carry it and they abandoned it. Your Community are even weaker in their bodies and constitutions, in their hearts, in their sight, and in their hearing."

The Prophet turned to Jibril to consult him. The latter indicated to him that yes, if you wish, then return. The Prophet hurried back until he reached the Tree and the cloud cloaked him and he fell prostrate. Then he said: "Lord, make lighter the burden of my Community for verily they are the weakest of all Communities." He replied: I have removed five prayers from their obligation."

Then the cloud was dispelled and the Prophet returned to Musa and told him: "He has removed five prayers from my obligation." He replied: "Go back to your Lord and ask him to make it less, for in truth your Community will not be able to carry that." The Prophet did not cease to go back and forth between Musa and his Lord, while Allah each time reduced it by five prayers, until Allah said: "O Muhammad!" The Prophet said: "At Your service, O Lord!" He said: "Let them be five prayers every day and night, and let every prayer count as ten. That makes fifty prayers. This word of Mine shall not be changed nor shall My Book be abrogated. Let whoever is about to perform a good deed, even if he does not ultimately do it, receive the reward of doing it, while if he does it, he shall receive it tenfold. Let whoever is about to commit a bad deed, and he does not ultimately do it, let not anything be written against him, while if he does it, let one misdeed be written against him."

Then the cloud was dispelled and the Prophet returned to Musa and told him: "He has removed five prayers from my obligation." He replied: "Go back to your Lord and ask him to make it less, for in truth your Community will not be able to carry that." The Prophet said: "I have gone back again to my Lord until I feel shy from Him. Rather, I accept and submit." At this a herald called out: "I have decreed My obligation and have reduced the burden of My servants." Musa then said to the Prophet: "Go down in the name of Allah."

The Prophet did not pass a throng of angels except they said to him: "You must practice cupping (`alayka bi al-hijama)," and in another version: "Order cupping to your Community."

[Cupping: The process of drawing blood from the body by scarification (scratches or superficial incisions in the skin) and the application of a cupping glass (in which a partial vacuum is created, as by heat) without scarification, as for relieving internal congestion. Webster's.]

As the Prophet was descending he asked Jibril: "Why did I not see any of the people of heaven except they welcomed me and smiled at me except one: I greeted him and he greeted me back and welcomed me, but he did not smile at me?" He replied: "That was Malik the custodian of the Fire. He never smiled once since the day he was created. If he had ever smiled for anyone, it would have been you."

When the Prophet reached the nearest heaven he looked below it and he saw a dense cloud of smoke filled with din. He asked: "What is this, O Jibril?" He replied: "These are the devils that swarm over the eyes of human beings so that they will not think about the dominions of the heavens and the earth, or else they would have seen wonders."

Then he mounted the Buraq again (which he had tied in Jerusalem) and departed. He passed by a caravan of the Quraysh in such-and-such a place (the narrator forgot the name) and saw a camel upon which were tied two containers, a black one and a white one. When he came face to face with the caravan there was a stampede in which the caravan turned around and that camel was thrown down to the ground and its freight broke.

Then the Prophet passed by another caravan who had lost one of their camels which the tribe of So-and-so had rounded up. The Prophet greeted them and one of them said: "This is the voice of Muhammad!" after which the Prophet returned to his Companions in Mecca shortly before morning.

When morning came he remained alone and, knowing that people would belie him, sat despondently. The enemy of Allah Abu Jahl was passing by and he approached and sat down next to him, saying in the way of mockery: "Has anything happened?" The Prophet replied: "Yes." Abu Jahl said: "And what is that?" The Prophet replied: "I was enraptured last night." Abu Jahl said: "To where?" The Prophet replied: "To the Hallowed House." Abu Jahl said: "Then you woke up here among us?" He replied: "Yes."

Abu Jahl decided not to belie the Prophet for fear the Prophet would deny having said this to him if he went and told the people of Mecca, so he said: "What do you think if I called your people here? Will you tell them what you just told me?" The Propeht said yes. Abu Jahl cried out: "O assembly of the Children of Ka`b ibn Lu'ay, come hither!" People left their gatherings and came until they all sat next around the two of them. Abu Jahl said: "Tell your people what you just told me." Allah's Messenger said: "I was enraptured last night." They said: "To where?" The Prophet replied: "To the Hallowed House." They said: "Then you woke up here among us?" He replied: "Yes." There was no one left except he clapped his hands, or held his head in amazement, or clamored and considered it an enormity.

Al-Mut`im ibn `Adi (he died a disbeliever) said: "All of your affair before today was bearable, until what you said today. I bear witness that you are a liar (ana ashhadu annaka kadhibun). We strike the flanks of the she-camels for one month to reach the Hallowed House, then for another month to come back, and you claim that you went there in one night! By al-Lat, by al-`Uzza! I do not believe you."

Abu Bakr said: "O Mut`im, what an evil thing you said to the son of your brother when you faced him thus and declared him a liar! As for me I bear witness that he spoke the truth (ana ashhadu annahu sadiqun)."

The people said: "O Muhammad, describe the Hallowed House for us. How is it built, what does it look like, how near is it to the mountain." There were some among them who had travelled there. He began to describe it for them: "Its structure is like this, its appearance like this, its proximity to the mountain is such-and-such," and he did not stop describing it to them until he began to have doubt about the description. He was seized with an anxiety he had not felt before, whereupon he was immediately brought to the mosque itself (in Jerusalem) and saw it in front of him. He was placed outside the gate of `Aqil or `Iqal. The people said: "How many gates does the mosque have?" He had not counted them before. He looked at the gates and began to count them one by one and to inform them. All the while Abu Bakr was saying: "You have spoken the truth. You have spoken the truth. I bear witness that you are the Messenger of Allah (sadaqta sadaqta ashhadu annaka rasulullah)."

The people said: "As for the description, then, by Allah, he is correct." They turned to Abu Bakr and said: "But do you believe what he said, that he went last night to the Hallowed House and came back before morning?" He replied: "Yes, and I do believe him regarding what is farther than that. I believe the news of heaven he brings, whether in the space of a morning or in that of an evening journey (na`am inni la usaddiquhu fima huwa ab`adu min dhalika usaddiqu bi khabari al-sama'I fi ghudwatin aw rawhatin)." Because of this Abu Bakr was named al-Siddiq: the Most Truthful, the One Who Never Lies.

Then they said: "O Muhammad, tell us about our caravans." He replied: "I saw the caravan of the tribe of So-and-so as I was coming back. They had lost one of their camels and were searching for it everywhere. I reached their mounts and there was no one with them. I found a water bottle and I drank from it."

[Shaykh Muhammad ibn `Alawi said: Doubt has been raised about this report on the basis of the question how could he allow himself to drink the water without permission from its owner? The answer is that he acted according to the custom of the Arabs whereby they never refuse milk to whomever passes by and takes it, a fortiori water, and they used to instruct the herdsmen not to prevent wayfarers from taking milk from the herd (i.e. without asking the owner), and this applies even more to water. Furthermore, the Prophet comes before the Believers' own selves and properties, and this applies even more to the unbelievers.]

(The Prophet continued:) "Then I reached the caravan of the tribe of So-and-so in such-and-such a place. I saw a red camel carrying one black container and one white one. When I came face to face with the caravan there was a stampede and that camel fell and its freight broke. Then I reached the caravan (not previously mentioned) of the tribe of So-and-so in al-Tan`im. It was headed by a grayish camel on which was a black hair-cloth and two blackish containers and here are the (three) caravans about to reach you from the mountain pass." They said: "When will they arrive?" He replied: "On the fourth day of the week." On that day the Quraysh came out, expecting the caravans. The day passed and they did not arrive. The Prophet made an invocation and the day was extended one more hour during which the sun stood still, and the caravans came.

They went to meet the riders and asked them: "Did you lose a camel?" They said yes. They asked the second caravan: "Did one red camel of yours shatter her freight?" They said yes. They asked (the first caravan): "Did anyone lose a water bottle?" One man said: "I did, by Allah, I had prepared it but none of us drank it nor was it spilled on the ground!" At this they accused the Prophet of sorcery and they said: "al-Walid spoke the truth." And Allah revealed the verse:

wa ma ja`alna al-ru'ya al-lati araynaka illa fitnatan li al-nas

We appointed not the vision which we showed you but as a test for mankind. (17:60)

[Ibn Hisham narrates: When the fair was due, a number of the Quraysh came to al-Walid ibn al-Mughira, who was a man of some standing, and he addressed them in those words: "The time of the fair has come round again and representatives of the Arabs will come to you and they will have heard about this fellow of yours, so agree upon one opinion without dispute so that none will give the lie to the other." They replied: "You give us your opinion about him." He said: "No, you speak and I will listen." They said: "He is a kahin (seer or giver of oracles)." He said: "By Allah, he is not that, for he has not the unintelligent murmuring and rhymed speech of the kahin." "Then he is possessed," they said. "No, he is not that," he said, "we have seen possessed ones, and here is no choking, spasmodic movements and whispering." "Then he is a poet," they said. "No, he is no poet, for we know poetry in all its forms and meters." "Then he is a sorcerer." "No, we have seen sorcerers and their sorcery, and here is no blowing and no knots." "Then what are we to say, O Abu `Abd al-Shams?" they asked. He replied: "By Allah, his speech is sweet, his root is a palm-tree whose branches are fruitful, and everything you have said would be known to be false. The nearest thing to the truth is your saying that he is a sorcerer, who has brought a message by which he separates a man from his father, or from his brother, or from his wife, or from his family."

At this point they left him, and began to siton the paths which men take when they come to the fair. They warned everyone who passed them about the Prophet's doings. Allah revealed concerning al-Walid:

Leave Me to deal with him whom I created lonely,

and then bestowed upon him ample means,

and sons abiding in his presence

and made life smooth for him.

Yet he desires that I should give more.

Nay, for lo! He has been stubborn to Our revelations.

On him I shall impose a fearful doom.

For lo! He did consider; then he planned --

Self-destroyed is he, how he planned!

Again, self-destroyed is he, how he planned! --

Then looked he,

Then frowned he and showed displeasure.

Then turned he away in pride

and said: This is naught else than magic from of old;

This is naught else than speech of mortal man.

Him shall I fling unto the burning. (74:11-26)]

The account is finished with praise to Allah and by His grace. May Allah send blessings and utmost, abundant greetings upon our Master Muhammad and his Family and Companions, and praise belongs to Allah the Lord of the worlds!