بَابٌ فِي الْمِعْرَاجِThe Night Ascension (Mi‘raj)

¹ His statement: told them about the night he was taken on the Isra': Al-Zuhri said: This was five years after his mission, and this view is the most likely. (As stated in Al-Mirqat)

² His statement: lying down: This qualifies both narrations and could imply sleep or wakefulness. In Sharh al-Sunnah, Qadi Iyad said: People differed regarding the Isra' of Allah's Messenger (ﷺ). Some said it was entirely in a dream, but the truth, upheld by most people, the majority of the Salaf, and the generality of later scholars among jurists, hadith scholars, and theologians, is that he was taken bodily. In Imam Ahmad ibn Hanbal’s Musnad, Ibn Abbas said: What the Prophet (ﷺ) was shown, he saw with his eyes in wakefulness, because Quraysh denied it, and a group who had embraced Islam apostatized upon hearing it. Denial occurs only if it was in wakefulness, as dreams are not denied even if they are more far-fetched. The truth is that the Mi'raj happened twice: once in a dream and once in wakefulness. Ali al-Qari said: Few hold that the Isra' occurred multiple times in sleep and wakefulness, and this reconciles the differing evidences. Al-Khayali said: It is more appropriate to say the Mi'raj was repeated, once with his body and once with his soul, and Aisha’s statement refers to the latter. Muhyi al-Sunnah said: It was a vision shown by Allah before the revelation, as some said he awoke in the Sacred Mosque, then ascended in wakefulness after the revelation to fulfill the vision, like seeing the conquest of Makkah in a dream in the sixth year of Hijrah, fulfilled in the eighth year. In Al-Aqa’id al-Nasafiyyah: The Mi'raj of Allah’s Messenger (ﷺ) was in wakefulness with his body to the heavens, then to wherever Allah willed of the lofty realms, and this is the truth.

³ His statement: to his pubic hair: With a kasra on the shin, meaning his pubic region. Some said: The origin of the hair. (As stated in Al-Nihayah, cited in Al-Mirqat)

⁴ His statement: then he extracted my heart: The commentator said: This splitting is different from that in his childhood, as that was to remove the inclination of desire from his heart, while this was to instill the perfection of knowledge and recognition in his heart. I say: This hints at purification and adornment. Know that this is a miracle, as it is ordinarily impossible for someone to survive having their belly split and heart extracted. Some interpreted it metaphorically, but Al-Turbishti said: What is mentioned in the hadith about splitting the throat, extracting the heart, and the like should be accepted without attempting to reinterpret it from one form to another with strained explanations to reconcile the narrated with the rational, fearing it might be deemed impossible. By Allah’s grace, we see no need to shift from the literal to the metaphorical in the report of the truthful one, as there is no impossibility in it given divine power. (As stated in Al-Mirqat)

⁵ His statement: a basin of gold: Perhaps its use was before the prohibition, or it was specific to him (ﷺ). His statement: filled with faith (Iman): In Sharh Muslim, it means placing something in the basin that leads to faith, so it is metaphorical. The first commentator said: Nothing prevents taking it literally. I say: Meanings can materialize, as established in weighing deeds, slaughtering the ram of death, and the like. (As stated in Al-Mirqat)

⁶ His statement: called the Buraq: It was named for its speed like lightning (Barq). Some said: From Bariq, meaning shining. Others said: For having two colors, like a sheep called Barqa’ with black patches in its white wool. It may not be derived. (As stated in Al-Mawahib, cited in Al-Lama’at) In Al-Mirqat: It is said: The most correct view is that it was prepared for the prophets to ride. Some said: Each prophet had a separate Buraq, fitting their ranks. In Sharh Muslim: They said: It is the name of the mount ridden by Allah’s Messenger (ﷺ) on the night of the Isra'.

⁷ His statement: until he came to the lowest heaven: It appears he continued on the Buraq until ascending to the heaven. Those who claim the Mi'raj was on a different night from the Isra' to Bayt al-Maqdis rely on this. In other narrations, the Mi'raj was not on the Buraq but via a ladder (Mi'raj), as explicitly stated, per Al-Asqalani. I say: It is more likely the narrator abbreviated, summarizing what was previously mentioned about tying the Buraq to the ring used by prophets. It is possible he rode the Buraq to Bayt al-Maqdis, then was taken to the heaven via the ladder (Mi'raj). Allah knows best. The narrator condensed the narration, causing confusion in understanding. The wisdom in the Isra' to Bayt al-Maqdis before ascending to the heavens was to manifest the truth to the deniers, as ascending directly from Makkah to the heavens would not allow clarifying the truth as describing Bayt al-Maqdis and the caravans encountered did. It also gained the virtue of traveling to it, as it was the place of migration for most prophets, and it is narrated that the heaven’s gate, called the Ascent of the Angels, faces Bayt al-Maqdis, so he was taken there for a straight ascent without deviation, per Al-Suyuti. (As stated in Al-Mirqat)

⁸ His statement: He said: Jibril: Implying 'It is I, Jibril.' Qadi Iyad said: This shows the heavens have real gates and guardians assigned to them. It affirms seeking permission, and one should say, 'I am Zayd,' for example, not just 'I,' as is custoMaryam (Mary), as there is a prohibition against it. They said: Souls are four types: First, souls clouded by human traits, those of common people dominated by animalistic forces, unable to ascend. Second, souls with perfect intellectual capacity through acquired knowledge, those of scholars. Third, souls with perfect bodily management through acquired noble traits, those of ascetics who strengthen their bodies through discipline. Fourth, souls with perfection in both capacities, the ultimate human souls, those of prophets and the righteous. As their souls’ strength increased, their bodies’ elevation from the earth increased. Thus, prophets, with their strengthened souls, ascended to the heavens, and the most perfect was our Prophet (ﷺ), who ascended to two bows’ length or nearer. (As stated in Al-Mirqat)

⁹ His statement: And has he been sent for: The waw is for conjunction, and the interrogative is implied, meaning: Is it sought and has he been sent for the ascent? It does not question the mission itself, as that is not hidden from the angels after this time. This is the correct view. Some said: Their question was out of amazement at Allah’s favor upon him or joy at his ascent, as it was clear to them no human ascends to the heavens’ thresholds without Allah’s permission and command to His angels to raise him. Jibril does not ascend with someone not sent for, nor does he seek the opening of the heavens’ gates for him. (As stated in Al-Mirqat)

¹⁰ His statement: how excellent is the coming: Meaning his coming has come. 'Has come' is a past verb used to indicate time or state, and 'coming' is the subject of 'excellent,' with the praised object omitted, meaning his coming. Some said: It means how excellent is the coming that has come, omitting the relative pronoun and sufficing with the clause. His statement: 'passed through' means arrived. (As stated in Al-Mirqat)

¹¹ His statement: so greet him: Al-Turbishti said: He was commanded to greet the prophets because he was passing by them, in the position of one standing, while they were as if seated. The standing one greets the seated, even if superior, as the hadith shows he was of higher rank, stronger state, and more complete ascent. His statement: 'returned the greeting' means returned it beautifully. This proves the prophets are truly alive. His statement: 'Welcome to the righteous son and the righteous prophet': They limited it to this description because righteousness encompasses all good qualities and noble traits. Hence, it is said: The righteous is one who fulfills Allah’s rights and those of His servants. Thus, the prophets’ supplication was: Let me die a Muslim and join me with the righteous. His statement: until he came to the second heaven: It is narrated that the distance between each heaven is five hundred years. (As stated in Al-Mirqat)

¹² His statement: It was said: Who is this, etc.: The repetition of this question and answer at each gate indicates that time was expanded for him, space was folded, his speech was facilitated, and his status was elevated in that moment by the aid of the Merciful. (As stated in Al-Mirqat)

¹³ His statement: there were Yahya and Eesa (Jesus): Ibn al-Malik said in Sharh al-Mashariq: The prophets’ souls were embodied in their forms, except Eesa (Jesus), who was present bodily. Al-Turbishti preceded, saying: Seeing the prophets in the heavens and Bayt al-Maqdis ambiguously refers to seeing their spiritual forms in their earthly shapes, except Eesa (Jesus), whose sighting could be either or both. I say: It was previously stated that prophets do not die like others but transition from the perishable world to the eternal one, as narrations confirm they are alive in their graves, superior to martyrs who are alive with their Lord, and each has a known station like the angels. (As stated in Al-Mirqat)

¹⁴ His statement: Welcome to the righteous brother: Qadi Iyad said: This contradicts historians who say Idris was among his ancestors. It is possible Idris said this out of courtesy and etiquette, as he is also a brother, even if a father, since prophets are brothers. (As stated in Sharh Muslim, cited in Al-Mirqat)

¹⁵ His statement: So it was opened: This implies that the heaven’s gate opens only for those preceded by the quality of loftiness and loyalty, while enemies find no gate opened until a camel passes through a needle’s eye. (As stated in Al-Mirqat)

¹⁶ His statement: he wept: Scholars said: Musa’s weeping was not envy, God forbid, as envy is removed from believers’ hearts in that world, let alone those chosen by Allah. Rather, it was regret for the reward he missed, which raises ranks due to the multitude of followers. Ibn Abi Hamzah said: Allah placed greater mercy in prophets’ hearts than others, so he wept out of mercy for his nation. (Summarized from Al-Tawshih)

¹⁷ His statement: a youth: Al-Kirmani said: Mentioning 'youth' is not for belittlement but to magnify Allah’s favor upon His Messenger, granting him in that age what was not given to those older before him. 'Youth' can mean a strong, vibrant young man, as the people of Madinah called him a youth when he migrated, while calling Abu Bakr, though younger, an elder. (Summarized from Al-Mirqat)

¹⁸ His statement: how excellent is the coming: Their unanimous praise in identical words indicates that the tongues of creation are the pens of truth. The word 'opened' is absent in the sources, as if omitted by the narrator or sufficed by prior mention and indicated by 'When I passed through, there was Ibrahim,' etc. (As stated in Al-Mirqat)

¹⁹ His statement: so greet him: It is as if our Prophet (ﷺ) was in complete absorption, witnessing the ultimate aim, unaware of people, as Allah indicated: His sight did not waver, nor did it transgress (Al-Najm: 17). Thus, he needed Jibril’s guidance at each station. Al-Suyuti said: It is problematic that the prophets’ bodies are in their graves, yet they were seen in the heavens. It is answered that their souls took their bodily forms, or their bodies were brought to meet him that night to honor him. The wisdom in assigning specific prophets to each heaven varies by their ranks. I say: Other prophets were likely present in the heavens at stations befitting them, but only the prominent were mentioned, sufficing for the rest. (As stated in Al-Mirqat)

²⁰ His statement: Then I was raised to Sidrat al-Muntaha: Meaning he was raised to it, ascended, and it was shown to him. Raising to something means approaching it. Al-Nawawi said: It is called Sidrat al-Muntaha because the angels’ knowledge ends there, and none passed it except Allah’s Messenger (ﷺ). Abdullah ibn Mas’ud said: It is so named because what descends from above it and ascends from below it, of Allah’s command, ends there. Al-Suyuti said: It is attributed to al-Muntaha because it is where the deeds and knowledge of creation end, and none but the Prophet (ﷺ) pass it among angels and messengers. It is in the seventh heaven, with its trunk’s base in the sixth. His statement: like the jars of Hajar: Qilal (jars) is plural of qullah, a jar, and Hajar is a place where jars are made abundantly. 'Elephants' is plural of fil. This is a simile for people’s understanding, not literal. (Summarized from Al-Mirqat and Al-Lama’at)

²¹ His statement: As for the hidden ones: Ibn al-Malik said: One is called Al-Kawthar, the other the River of Mercy, as in a narration. They are hidden because their nature is unclear, beyond minds’ description, or unseen until they flow into Paradise. His statement: the apparent ones are the Nile and the Euphrates: Qadi Iyad said: The hadith indicates Sidrat al-Muntaha’s root is on earth, as the Nile and Euphrates emerge from it. Ibn al-Malik said: It may mean what is known among people, their water coming from its root, though its manner is unknown, or it is metaphorical, likening them to Paradise’s rivers in purity and sweetness, or a coincidence of names. In Sharh Muslim, Muqatil said: The hidden are Al-Salsabil and Al-Kawthar, and the apparent, the Nile and Euphrates, emerge from its root, flow where Allah wills, then emerge on earth. This is not contradicted by reason or Shariah, and as it is the apparent meaning, it must be followed. (As stated in Al-Mirqat)

²² His statement: Then the Bayt al-Ma'mur was raised for me: Meaning it was brought near and shown for my sake. It is a house in the seventh heaven aligned with the Ka’bah, its sanctity in the heavens like the Ka’bah’s on earth. (As stated in Al-Mirqat)

²³ His statement: I took the milk: Ibn al-Malik said: Milk, being the first nourishment for a newborn, represents in the sacred realm guidance and the natural disposition (Fitrah) that perfects spiritual strength, beginning with submission to Shariah and ending with reaching Allah. His statement: This is the Fitrah: The pronoun is feminine, referring to the milk’s implication, though milk is masculine, for the sake of the context. (As stated in Al-Mirqat)

²⁴ His statement: Musa said: It may be that Musa spoke in this station due to his distinction of speaking with Allah in this world among prophets, showing utmost sincerity and compassion for this nation, unlike other prophets. (As stated in Al-Lama’at)

²⁵ His statement: So return to your Lord: Al-Khattabi said: Consulting Allah about prayer was permissible for our Messenger Muhammad (ﷺ) and Musa because they knew the initial command was not absolutely binding, as their consultation indicates. An absolutely binding command does not allow reduction. I say: What is not binding needs no reduction request. The correct view is that Allah initially prescribed fifty, then out of mercy abrogated it to five, like the breastfeeding verse or the waiting period for widows, per some. This proves abrogation before implementation is permissible, as held by the majority, and it is correct. The Mu’tazilah and some scholars said it is not permissible, per Al-Nawawi. (As stated in Al-Mirqat)

²⁶ His statement: He reduced it by ten: This implies the reduction was by ten, then five, but another narration suggests it was by five each time. A third vessel, honey, is mentioned here, so perhaps two reductions were combined, and omission does not negate existence. The five was expressed as ten for brevity. (Summarized from Al-Mirqat and others)

²⁷ His statement: dealt with the Children of Israel: Meaning tested them and faced difficulty in their obedience. (As stated in At-Tibi) In Al-Qamus: Dealt with means increased effort and care. (As stated in Al-Mirqat)

²⁸ His statement: I am content: Meaning with what my Lord decreed and apportioned. And I submit: Meaning I surrender my affair and theirs to Allah and comply with His judgment. At-Tibi said: If you say 'but' implies contrasting statements, what is its role here? I say: The implication is: I asked until I was ashamed, so I will not return, for if I did, I would not be content or submissive, but I am content and submissive. (As stated in Al-Mirqat)

²⁹ His statement: I have established My obligation: The hadith of the Mi'raj is used as evidence for the prescription of five prayers and their establishment without change by those who say the Witr is not obligatory. The response: The intended is the definitive prescription in practice and belief, and the obligation of Witr is not like that; it is established by the Sunnah with evidence that has ambiguity. Therefore, our greatest Imam said it is obligatory in this sense, without its prescription in that sense. Moreover, it is possible that the meaning of establishing the prescription of the five and its non-change is the abrogation of its prescription entirely or partially, not the prevention of addition to it, so it is permissible that another prayer be revealed after the prescription of the five. (As stated in Al-Lama’at)

¹ His statement: that the prophets tie to: With a fatha in most copies, interpreting the group, and with a kasra in some. "To it" with a feminine pronoun refers to the ring that the prophets tie their mounts to, so it does not necessitate that this mount was ridden by the prophets. (As stated in Al-Lama’at)

² His statement: two rak'ahs: Meaning the greeting of the mosque, and it appears this is the prayer in which the prophets followed him, and he became the imam of the chosen ones. (As stated in Al-Mirqat)

³ His statement: a vessel of milk: Perhaps omitting honey is due to the narrator's abbreviation. (As stated in Al-Mirqat)

⁴ His statement: had been given half of beauty: Al-Mazhar said: Meaning half of beauty. I say: It could mean half of beauty in general or half the beauty of all people of his time, which is more apparent. Some later hadith preservers, among our reliable teachers, said: He was more beautiful than Yusuf, as it is not narrated that his form cast light on walls making them like mirrors reflecting opposites, while this is narrated about our Prophet's (ﷺ) form, but Allah concealed much of that overwhelming state from his companions; if it appeared, they could not bear looking at him, as some verifiers said. As for Yusuf's beauty, nothing was concealed. This supports what we mentioned that Yusuf had additional physical beauty, while our Prophet had additional spiritual beauty, with shared basic beauty. It may be said: The meaning is he was given half of my beauty. (As stated in Al-Mirqat)

⁵ His statement: it changed: Meaning the Sidrah from its initial state to its original rank, and this is the response to "when." (As stated in Al-Mirqat)

⁶ His statement: and revealed to me what He revealed: Scholars discussed explaining what was revealed, and the safest and closest to correctness is to leave it ambiguous and exalted, known only to Allah and His Messenger. Some scholars explained it via narration or deduction, and among what is authentic are three things: the prescription of the five prayers, the endings of Surah al-Baqarah, and that the sins of Muhammad's (ﷺ) nation except polytheism are forgiven. (As stated in Al-Lama’at)

⁷ His statement: they are five prayers: At-Tibi said: The pronoun is ambiguous, explained by the predicate. (As stated in Al-Mirqat)

⁸ His statement: for each prayer is ten: Meaning the reward of ten prayers. (As stated in Al-Mirqat)

⁹ His statement: whoever intends a good deed, etc.: Then he resumed explaining another matter and another gift encompassing this detail included in the general rule, as he said: whoever intends a good deed, etc. His statement: ten are written for him: This is the minimum multiplication outside the sacred sanctuary. (As stated in Al-Mirqat)

¹⁰ His statement: but does not do it: Meaning he abandons it without motive or for a permissible reason, unlike if he abandons it for Allah. "Nothing is written": Meaning that described evil deed is not written against him at all. If he abandons it after intending to do it, if for Allah, it is undoubtedly written as a good deed for him; if for a corrupt purpose, an evil deed is written against him, as explained by Hujjat al-Islam in Al-Ihya' and stated by many scholars. (As stated in Al-Mirqat)

¹ His statement: The roof of my house was opened: Narrations differ on the location of the Isra'. Some say: While I was in the Hatim. Some: In the Hijr. Some: While I was at the House. Some: The roof of my house was opened while I was in Makkah. Some: He was taken from the valley of Abu Talib. Some: In the house of Hani', which is the most famous. Reconciling these, as in Fath al-Bari: He spent the night in Umm Hani's house in the valley of Abu Talib, the roof of his house was opened, he attributed the house to himself as he stayed there, the angel descended, took him out of the house to the mosque while lying down with traces of sleep, then out of the Hatim to the mosque's door, mounted him on the Buraq. His statement: while I was in Makkah: A circumstantial phrase indicating it was Makkan, not Madinan. (Summarized from Al-Lama’at and Al-Mirqat)

² His statement: black figures: Plural of sawad like azminah plural of zaman, meaning persons, as they appear black from afar, meaning his children's persons. His statement: I said to Jibril: Who is this? It appears the Prophet asked him after he said welcome, while Malik ibn Sa'sa'ah's narration is the opposite and relied upon, so this is interpreted accordingly, as it lacks a simile particle. I say: More apparent is that "this" in the question refers to the black figures, and Adam is repeated in the answer to conjoin the intended address, so the narrator's speech is correct. His statement: and the black figures on his left are the people of the Fire: Qadi said: It is narrated that disbelievers' souls are confined in Sijjin, and the righteous' souls are blessed in Illiyyin, so how are they gathered in the heaven? Answered: Perhaps they are presented to Adam at times, coinciding with the Prophet's passage. Or Paradise was on Adam's right, the Fire on his left, revealed to him. Or the visible souls are those not yet in bodies, created before bodies, stationed on his right and left, informed of their fate. His statement: souls of his children: General but specific. Allah knows best. (Summarized from Al-Mirqat)

³ His statement: found Adam in the lowest heaven: No dispute on this. His statement: and Ibrahim in the sixth heaven: This matches Sharik's narration from Anas, but other narrations place him in the seventh. If multiple Mi'rajs, no issue; otherwise, the majority's narration is preferred, as it says he saw him leaning against the Bayt al-Ma'mur in the seventh undisputedly, and he said here: he did not specify their stations, so the specifying narration is stronger. (As stated in Al-Mirqat)

⁴ His statement: I reached: Meaning ascended. His statement: a level: With fatha on waw and nunation, meaning the concealed or place of elevation. The lam is for reason, meaning ascended for elevating a level. It could mean "to" or "upon." His statement: creaking of the pens: Meaning their sound when writing, referring to what angels write of Allah's decrees, revelations, and what they copy from the Preserved Tablet, or whatever Allah wills to be written. Qadi Iyad said: This is proof for Ahl al-Sunnah's belief in the truth of writing revelations and decrees in Allah's books from the Preserved Tablet with pens whose nature He knows, as verses indicate. But their manner and form are known only to Allah. Whoever interprets this away from its apparent meaning has weak insight and faith, as Shariah brought it, and rational evidences do not negate it. His statement: Ibn Hazm and Anas said: Conjoined to "Ibn Shihab informed me," so it is from Ibn Shihab al-Zuhri's speech. (Summarized from Al-Mirqat)

⁵ His statement: He reduced half of it: Meaning some of the fifty, which is five being ten, or ten being five, per previous difference. His statement: He said: Meaning at the end of consultations: It is five, meaning five prayers in performance, and it is fifty: Meaning in reward and recompense. (As stated in Al-Mirqat)

⁶ His statement: the word is not changed with Me: At-Tibi said: His statement: I am ashamed of my Lord does not suit this meaning. I say: It does not contradict but suits if interpreted as before knowing the non-change. His statement: Then he proceeded with me until he reached with me: In passive form, meaning: Then he went with me until he arrived with me. (As stated in Al-Mirqat)

⁷ His statement: domes of pearl: Domes plural of dome, with damma on jim, sukun on nun, and ba' majmu'ah and dotted, meaning what rises and rounds like a dome. The common say with fatha on ba'. Persian "gunbad." (As stated in Al-Lama’at and Al-Mirqat)

¹ His statement: which is in the sixth heaven: Commentator said: Some narrators erred in sixth, the correct is seventh as famous among most narrators. Qadi said: In the seventh is sounder. Al-Nawawi said: Possible to reconcile: Its base in the sixth, most in the seventh. (Summarized from Al-Mirqat)

² His statement: to it ends what ascends from the earth: Meaning what rises of deeds and souls from the lower realm. His statement: and to it ends what descends from above it: Meaning revelations and rulings descending from the upper realm.

³ His statement: He said: Meaning Ibn Mas'ud in interpreting what covered it: Butterflies of gold. At-Tibi said: If you ask: How to reconcile this with his statement elsewhere: It was covered with colors I do not know what they are? I say: His statement: covered with colors I do not know what they are corresponds to When there covered the Lote Tree what covered it (Al-Najm: 16) for ambiguity and awe, even if known, like And covered them from the sea what covered them (Taha: 78) for Pharaoh. Then here "butterflies of gold" explains it. I say: More apparent, Allah knows best, that what covers it are many innumerable things, impossible to encompass or exhaust; as the Sidrah is the end, how to encompass knowledge of what covers it above? This does not contradict mentioning some of what he saw, reconciling all narrations and views. (As stated in Al-Mirqat)

⁴ His statement: and given the endings of Surah al-Baqarah: If you say: This apparently contradicts what is established in Sahih Muslim and others from Ibn Abbas: While Jibril was seated with the Prophet (ﷺ), he heard a sound from above, raised his head, and said: "This is an angel descending to earth who never descended except today," greeted, and said: "Rejoice with two lights given to you, not given to any prophet before: the opener of the Book and endings of Surah al-Baqarah. You will not read a letter of them without being given it." I say: No contradiction, as the giving was in the heaven among what was revealed to His servant, evidenced by giving the five prayers at the highest station, and the great angel descended to exalt what was given and glad-tidings of what he was distinguished with among prophets. Yes, problematic as Surah al-Baqarah is Madinan, Mi'raj Makkan unanimously. Answered by excepting the endings from the surah; it is Madinan considering most. Ibn al-Malik transmitted from Al-Hasan, Ibn Sirin, and Mujahid that Allah revealed them without Jibril's mediation on Mi'raj night, so Makkan per them. As for the majority saying the whole surah Madinan, Al-Turbishti said: "Given" does not mean revealed, but that He responded to him in the two verses from His statement: Your forgiveness, our Lord (Al-Baqarah: 285) to You are our Protector, so give us victory over the disbelieving people (Al-Baqarah: 286), and for those who fulfill its right among the askers. (As stated in Al-Mirqat) The Shaykh said in Al-Lama’at: The meaning of giving is giving its content and indication. At-Tibi said: The result is revelation repeated for exaltation and emphasis. Revealed to him that night without mediation, then in Madinah via Jibril, completing that all Qur'an descended via Jibril, as indicated: The Trustworthy Spirit has brought it down upon your heart that you may be of the warners (Al-Shu'ara: 193-194). Also, our Prophet had two stations with Allah envied by the first and last: one in this world on Mi'raj night, the second in the Hereafter, the praised station, and in both he cared only for this merciful nation's affair.

⁵ His statement: and forgiveness: In passive. For whoever does not associate with Allah from his nation anything, the destructive sins: In nominative as subject deputy, with kasra on ha', meaning deadly major sins that plunge their owner into Fire if not overlooked by the Forgiving King. Meaning: He promised that perfect night this comprehensive forgiveness, even if His statement Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills (Al-Nisa': 48) descended after, as it is from Surah al-Nisa', Madinan. Perhaps omitting the will in the hadith for apparent decisiveness in the ancient and this hadith. Ibn Hajar said: Meaning no eternal Fire unlike polytheists, not that his nation is not punished at all, as Shariah texts and Ahl al-Sunnah consensus affirm punishing monotheist sinners. Therein: Then no specialty for his nation or merit for his religion, unless said: Meaning most of this nation, as it is merciful. Allah knows best. (As stated in Al-Mirqat)

¹ His statement: my journey: With fatha on mim, infinitive, meaning about my travel. His statement: that I had not retained: From retention, meaning I did not memorize or fix, due to preoccupation with more important matters. His statement: like it: The pronoun refers to the meaning of distress, grief or worry. His statement: Allah raised it, etc.: Meaning removed the veil between me and it to see it and inform people of what I was shown. (As stated in Al-Mirqat)

² His statement: And I saw myself among a group of prophets: Meaning with a gathering on the Isra' night, as context indicates. This vision differs from the heavenly one unanimously, and apparently his prayer with them in Bayt al-Maqdis was before ascent. I say: It was previously that they are alive with their Lord, and Allah forbade the earth from eating their flesh, their bodies like their souls subtle not dense, no barrier to appearing in the angelic and dominion realms perfectly. (Summarized from Al-Mirqat)

³ His statement: standing praying, etc.: No issue with their prayer in the Hereafter, as they are alive; what ceased is obligation, not the act itself. (As stated in Al-Lama’at)

⁴ His statement: a sturdy man: Meaning a moderate type or lean, per Al-Nihayah. His statement: curly-haired: With fatha sukun, two meanings: body compactness, or hair curliness. The first is sounder here, as Abu Hurairah's narration says straight-haired, per Tahrir's author. Al-Nawawi said: Possible to mean the second too, as said for not severely curly hair. (As stated in Al-Mirqat) ⁵ His statement: When the time for prayer came: Meaning its time entered. Perhaps meaning the greeting prayer or Mi'raj prayer specifically. If asked: How did he see Musa not praying yet Allah made him lead prophets in Bayt al-Maqdis, finding them in heavens at stations? Answer: He saw prophets praying in graves, when Isra' to heaven became clear, they welcomed him, gathered in Bayt al-Maqdis, he prayed leading them, then ascended to heavens, they preceded in escort and following etiquette to heavens, each stopping at Allah-given stations, he passed them. All extraordinary matters beyond rational manner. (Summarized from Al-Mirqat)

¹ His statement: and Allah revealed Bayt al-Maqdis for me: With tashdid or takhfif on lam, meaning uncovered the veil between until I saw it. Possible carried to him then returned, as in Ibn Abbas's hadith: The mosque was brought until placed at Aqil's house, while I looked at it. This is stronger for the purpose, no impossibility, as Bilqis's throne was brought to Sulayman, so uprooting, carrying, presenting Bayt al-Maqdis for the Beloved of the Merciful. (As stated in Al-Lama’at)

² His statement: about its signs: Meaning marks of Bayt al-Maqdis. (As stated in Al-Mirqat)