Bestowed on him by the Supreme Intellect,
He has been taught by the Extremely Powerful.
taught him by one terrible in power,
something that a very mighty one has imparted to him:
One of mighty powers hath taught it him.
He has been taught (this Quran) by one mighty in power [Jibrael (Gabriel)].
Taught to him by the Extremely Powerful.
something that a very powerful one has imparted to him,
He has been taught by one mighty in power.
Which one of mighty powers hath taught him,
taught him by one of great powers,
taught by One who is Stern in power.
Taught to him by one intense in strength -
and taught to him
The Lord of Mighty Power has taught him,
AAallamahu shadeedu alquw<u>a</u>
He was taught by [an angel] who is mighty in power,
He was taught by one Mighty in Power,
عَلَّمَهُۥ شَدِيدُ ٱلْقُوَىٰ
An angel of great strength, Gabriel (peace be upon him), taught him it.
An angel of great strength, Gabriel (peace be upon him), taught him it.
<p>عَلَّمَهُ شَدِيدُ الْقُوَىٰ	(It is taught to him by one [ angel ] of strong faculties,...53:5) From here upto the eighteenth verse, لَقَدْ رَ‌أَىٰ مِنْ آيَاتِ رَ‌بِّهِ الْكُبْرَ‌ىٰ the subject-matter is the revelation from Allah. It has been established that the Qur'an is a record of verbal revelation vouchsafed to the Holy Prophet Muhammad ﷺ . There is no room for doubt about the fact that it is the very Words of Allah. It was sent down in such a way that no possibility of confusion or error ever existed.</p><p>Divergent Interpretation of the Verses of Najm</p><p>Regarding these verses of Surah Najm, two divergent interpretations of the leading commentators are reported. The summary of one interpretation is that all these verses relate to the incident of Mi` raj (Ascension of the Holy Prophet ﷺ to the heavens). As a result, words and phrases like شَدِيدُ الْقُوَىٰ shadid-ul-quwa (One of strong faculties), dhu mirrah (one of vigour) فَاسْتَوَىٰ fastawa (he stood poised), and ) دَنَا فَتَدَلَّىٰ dana fatadalla (then he drew near, and came down,) are all qualities and actions of Allah. (It means that Allah Ta’ ala has taught the Holy Prophet ﷺ directly without any media, and that he came close to Him. The Qur'an further speaks of Vision [ ru'yah ] and Witnessing [ mushahadah ]. They too have been taken to mean the Vision and Witnessing of Allah. Among the noble Companions, Sayyidna Anas and Ibn ` Abbas ؓ have adopted this interpretation. In Tafsir Mazhari too this interpretation has been given preference. Many noble Companions, tabi` n [ Companions' pupils ] and other leading commentators, however, take these verses to refer to the event when the Holy Prophet ﷺ saw the noble angel Jibra'il (علیہ السلام) in his original shape. According to them, shadid-ul-quwa (one of strong faculties), and other qualities and acts mentioned in these verses are the qualities of Jibra'il (علیہ السلام) . There are many factors in support of this interpretation. Historically, Surah An-Najm is one of the very early Surahs and, according to Sayyidna ` Abdullah Ibn Masud ؓ ، this is the first Surah the Holy Prophet ﷺ recited in public in the Sacred city of Makkah. Obviously, the incident of Mi` raj took place much later. This argument, however, may be debatable. But the stronger proof in favor of the second interpretation is that in a tradition recorded in the Musnad of Ahmad, the Holy Prophet ﷺ himself interprets these verses that they relate to seeing the noble Jibra'il (علیہ السلام) .</p><p>عَنِ الشَّعبِی عَن مَسرُوق قَالَ کُنتُ عِندَ عَایٔشَۃَ ؓ فَقُلتُ اَلَیسَ اللہُ یَقُولُ ( وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ وَلَقَدْ رَ‌آهُ نَزْلَةً أُخْرَ‌ىٰ ) فَقَالَتُ اَنَااَوَّلُ ھٰذِہِ الُامَّٰۃ سَاَلتُ رَسُولَ اللہِ ﷺ عَنھَا فَقَالَ اِنَّمَا ذَاکَ جِبرَیٔلُ لَم یَرَہ ، فِی صُورَتِہِ الَّتِی خُلِقَ عَلَیھَا اِلَّا مَرَّتَینِ رَاٰہُ مُنھَبِطاً مِّنَ السَّمَاءِ اِلَی الاَعرضِ سَادَّا عِظَم خَلقِہٖ مَا بَینَ السَّمَآءِ وَ اَلاَرضِ ، اَخرجاہ فی الصَّحیحین من حدیث الشعبی ۔ (ابن کثیر)</p><p>Masruq reports from Sha` bi (رح) : Masruq ؓ said: "One day I was sitting with Sayyidah ` A'ishah ؓ and I asked her, 'Did not Allah say وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ وَلَقَدْ رَ‌آهُ نَزْلَةً أُخْرَ‌ىٰ ‘And indeed he saw him in the clear horizon' and 'Indeed he saw him another time' she replied: 'I was the first among the Ummah to ask the Holy Prophet ﷺ about it.' He said: 'That was Jibra'il. He only saw him twice in his actual and real figure. He saw Jibra'il descend from heaven to earth, and he was so huge that he covered the entire horizon between the sky and the earth." (Ibn-Kathir)</p><p>The wordings of this narration in Sahih of Muslim are almost the same as recorded above. Hafiz Ibn Hajar, in the chapter of Tafsir of Fath-ul-Bari, has narrated this tradition on the authority of Ibn Marduwaih in the following words:</p><p>اَنَا اَوَّلُ مَن سَاَلَ رَسُول اللہِ ﷺ عَن ھٰذَا، فَقُلتُ : یا رَسُول اللہِ ھل رَاَیتَ رَبَّکَ ؟ فَقَالَ : اِنَّمَا رَاَیتُ جِبرَیِٔلَ مُنھَبِطاً ۔ “ (فتح الباری، ص 393 ج 7)</p><p>Siddiqah ` A'ishah ؓ says: "I asked the Holy Prophet ﷺ about It, and I said, 'Did you see your Lord?' He replied, 'No: I saw Jibra'il descending." (Fath-ul-Bari vol, 8/p, 493)</p><p>Sahih of Bukhari records that Shaibani asked Sayyidna Zirr about the meaning of the verses فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ (so as he was at a distance between two bows (joined together), rather even nearer. Thus He [ Allah ] revealed to His slave what He revealed - 53:9-10 He replied that ` Abdullah Ibn Masud ؓ narrated to us that Muhammad ﷺ saw Jibra'il (علیہ السلام) having six hundred wings. Ibn Jarir, with his own chain of transmitters, reports that Sayyidna ` Abdullh Ibn Masud ؓ interpreting the verse 11: مَا كَذَبَ الْفُؤَادُ مَا رَ‌أَىٰ ("The heart did not err in what he saw" ) says that the Holy Prophet Muhammad ﷺ saw Jibra'il (علیہ السلام) clad in rafraf [ green ] garment filling the entire space between heaven and earth.</p><p>Ibn Kathir's Findings</p><p>Ibn Kathir has quoted all these narrations in his Tafsir and said that in all the above-quoted verses perception and proximity refer to seeing and being close to Jibra'il (علیہ السلام) . From among the noble Companions ؓ ، this is the view of the Mother of the Faithful Sayyidah ` A'ishah ؓ and of Sayyidna ` Abdullah Ibn Masud, Abu Dharr Ghifari, Abu Hurairah ؓ and others. This is why Ibn Kathir says:</p><p>Vision and proximity in these verses refer to seeing and being close to Jibra'il (علیہ السلام) when the Holy Prophet ﷺ had seen him for the first time in his original shape. Then he saw him for the second time on the night of Mi` raj near Sidrat-ul-Muntaha (Lote-tree of the Uppermost Boundary). He saw him the first time at the very beginning of his Prophethood when Jibra'il (علیہ السلام) descended with the very first installment of revelation, and delivered to him Surah Iqra'. After that, there was an interval which caused terrible grief and [ spiritual ] depression. As a result, time and again, the thought crossed his mind that he should go to the top of the mountain and fall from there and give his life away. Whenever such a situation arose, Jibra'il (علیہ السلام) called out to him invisibly from the air: '0 Muhammad! You are Allah's Messenger; you are true; and I am Jibra'il.' The voice would calm his heart, and recompose it. Whenever such a thought crossed his mind, Jibra'il (علیہ السلام) would comfort him by his voice. But the comforting and consoling were always invisible.</p><p>One day Jibra'il (علیہ السلام) was in an open field at Batha' in his original shape with six hundred wings which had covered the entire horizon. Then Jibra'il (علیہ السلام) came close to Allah's Messenger ﷺ ، and delivered the Divine revelation to him. On that occasion, the reality of the greatness of Jibra'il (علیہ السلام) and his majestic value in the sight of Allah became manifest to Allah's Messenger".</p><p>In short, Imam Ibn Kathir himself, on the basis of the statement of the Holy Prophet ﷺ himself and the views of the blessed Companions ؓ ، preferred this interpretation of the above verses of Surah An-Najm, that is, it refers to seeing Jibra'il (علیہ السلام) and being close to him. This was the Holy Prophet's ﷺ first experience of seeing Jibra'il (علیہ السلام) in this world on the horizon of Makkah. Some of the versions narrate that when the Messenger of Allah ﷺ saw him in his actual and real shape for the first time, he became unconscious. Then Jibra'il	علیہ السلام came very close to him in the shape of a human being [ and he regained consciousness ].</p><p>The second incident of Holy Prophet's ﷺ seeing Jibra'il (علیہ السلام) is mentioned in Verse 13 and 14 of this Surah in the following words: وَلَقَدْ رَ‌آهُ نَزْلَةً أُخْرَ‌ىٰ ﴿13﴾ عِندَ سِدْرَ‌ةِ الْمُنتَهَىٰ (And indeed he saw him another time [ 13] by sidrat-ul-muntaha (the lote-tree in the upper realm), [ 14] ". This verse mentions that the Holy Prophet ﷺ saw Jibra'il (علیہ السلام) for the second time, and this happened on the Night of Ascension (Mi` raj). On the basis of reasons stated above, the commentators generally adopt this interpretation. Ibn Kathir's arguments have just been put forward. Qurtubi, Abu Hayyan, Imam Razi and others normally prefer this interpretation. My mentor Maulana Ashraf Ali (رح) has also preferred this interpretation, the summary of which is that the earlier verses of Surah An-Najm which makes mention of ru'yah (seeing) does not refer to having a Vision of Allah, but of Jibra'il (علیہ السلام) . Nawawi, in his commentary on Muslim, and Hafiz in Fath-ul-Bari also have preferred this interpretation.</p>
عَلَّمَهُ شَدِيدُ الْقُوَىٰ	(It is taught to him by one [ angel ] of strong faculties,...53:5) From here upto the eighteenth verse, لَقَدْ رَ‌أَىٰ مِنْ آيَاتِ رَ‌بِّهِ الْكُبْرَ‌ىٰ the subject-matter is the revelation from Allah. It has been established that the Qur'an is a record of verbal revelation vouchsafed to the Holy Prophet Muhammad ﷺ . There is no room for doubt about the fact that it is the very Words of Allah. It was sent down in such a way that no possibility of confusion or error ever existed.Divergent Interpretation of the Verses of NajmRegarding these verses of Surah Najm, two divergent interpretations of the leading commentators are reported. The summary of one interpretation is that all these verses relate to the incident of Mi` raj (Ascension of the Holy Prophet ﷺ to the heavens). As a result, words and phrases like شَدِيدُ الْقُوَىٰ shadid-ul-quwa (One of strong faculties), dhu mirrah (one of vigour) فَاسْتَوَىٰ fastawa (he stood poised), and ) دَنَا فَتَدَلَّىٰ dana fatadalla (then he drew near, and came down,) are all qualities and actions of Allah. (It means that Allah Ta’ ala has taught the Holy Prophet ﷺ directly without any media, and that he came close to Him. The Qur'an further speaks of Vision [ ru'yah ] and Witnessing [ mushahadah ]. They too have been taken to mean the Vision and Witnessing of Allah. Among the noble Companions, Sayyidna Anas and Ibn ` Abbas ؓ have adopted this interpretation. In Tafsir Mazhari too this interpretation has been given preference. Many noble Companions, tabi` n [ Companions' pupils ] and other leading commentators, however, take these verses to refer to the event when the Holy Prophet ﷺ saw the noble angel Jibra'il (علیہ السلام) in his original shape. According to them, shadid-ul-quwa (one of strong faculties), and other qualities and acts mentioned in these verses are the qualities of Jibra'il (علیہ السلام) . There are many factors in support of this interpretation. Historically, Surah An-Najm is one of the very early Surahs and, according to Sayyidna ` Abdullah Ibn Masud ؓ ، this is the first Surah the Holy Prophet ﷺ recited in public in the Sacred city of Makkah. Obviously, the incident of Mi` raj took place much later. This argument, however, may be debatable. But the stronger proof in favor of the second interpretation is that in a tradition recorded in the Musnad of Ahmad, the Holy Prophet ﷺ himself interprets these verses that they relate to seeing the noble Jibra'il (علیہ السلام) .عَنِ الشَّعبِی عَن مَسرُوق قَالَ کُنتُ عِندَ عَایٔشَۃَ ؓ فَقُلتُ اَلَیسَ اللہُ یَقُولُ ( وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ وَلَقَدْ رَ‌آهُ نَزْلَةً أُخْرَ‌ىٰ ) فَقَالَتُ اَنَااَوَّلُ ھٰذِہِ الُامَّٰۃ سَاَلتُ رَسُولَ اللہِ ﷺ عَنھَا فَقَالَ اِنَّمَا ذَاکَ جِبرَیٔلُ لَم یَرَہ ، فِی صُورَتِہِ الَّتِی خُلِقَ عَلَیھَا اِلَّا مَرَّتَینِ رَاٰہُ مُنھَبِطاً مِّنَ السَّمَاءِ اِلَی الاَعرضِ سَادَّا عِظَم خَلقِہٖ مَا بَینَ السَّمَآءِ وَ اَلاَرضِ ، اَخرجاہ فی الصَّحیحین من حدیث الشعبی ۔ (ابن کثیر)Masruq reports from Sha` bi (رح) : Masruq ؓ said: "One day I was sitting with Sayyidah ` A'ishah ؓ and I asked her, 'Did not Allah say وَلَقَدْ رَ‌آهُ بِالْأُفُقِ الْمُبِينِ وَلَقَدْ رَ‌آهُ نَزْلَةً أُخْرَ‌ىٰ ‘And indeed he saw him in the clear horizon' and 'Indeed he saw him another time' she replied: 'I was the first among the Ummah to ask the Holy Prophet ﷺ about it.' He said: 'That was Jibra'il. He only saw him twice in his actual and real figure. He saw Jibra'il descend from heaven to earth, and he was so huge that he covered the entire horizon between the sky and the earth." (Ibn-Kathir)The wordings of this narration in Sahih of Muslim are almost the same as recorded above. Hafiz Ibn Hajar, in the chapter of Tafsir of Fath-ul-Bari, has narrated this tradition on the authority of Ibn Marduwaih in the following words:اَنَا اَوَّلُ مَن سَاَلَ رَسُول اللہِ ﷺ عَن ھٰذَا، فَقُلتُ : یا رَسُول اللہِ ھل رَاَیتَ رَبَّکَ ؟ فَقَالَ : اِنَّمَا رَاَیتُ جِبرَیِٔلَ مُنھَبِطاً ۔ “ (فتح الباری، ص 393 ج 7)Siddiqah ` A'ishah ؓ says: "I asked the Holy Prophet ﷺ about It, and I said, 'Did you see your Lord?' He replied, 'No: I saw Jibra'il descending." (Fath-ul-Bari vol, 8/p, 493)Sahih of Bukhari records that Shaibani asked Sayyidna Zirr about the meaning of the verses فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ (so as he was at a distance between two bows (joined together), rather even nearer. Thus He [ Allah ] revealed to His slave what He revealed - 53:9-10 He replied that ` Abdullah Ibn Masud ؓ narrated to us that Muhammad ﷺ saw Jibra'il (علیہ السلام) having six hundred wings. Ibn Jarir, with his own chain of transmitters, reports that Sayyidna ` Abdullh Ibn Masud ؓ interpreting the verse 11: مَا كَذَبَ الْفُؤَادُ مَا رَ‌أَىٰ ("The heart did not err in what he saw" ) says that the Holy Prophet Muhammad ﷺ saw Jibra'il (علیہ السلام) clad in rafraf [ green ] garment filling the entire space between heaven and earth.Ibn Kathir's FindingsIbn Kathir has quoted all these narrations in his Tafsir and said that in all the above-quoted verses perception and proximity refer to seeing and being close to Jibra'il (علیہ السلام) . From among the noble Companions ؓ ، this is the view of the Mother of the Faithful Sayyidah ` A'ishah ؓ and of Sayyidna ` Abdullah Ibn Masud, Abu Dharr Ghifari, Abu Hurairah ؓ and others. This is why Ibn Kathir says:Vision and proximity in these verses refer to seeing and being close to Jibra'il (علیہ السلام) when the Holy Prophet ﷺ had seen him for the first time in his original shape. Then he saw him for the second time on the night of Mi` raj near Sidrat-ul-Muntaha (Lote-tree of the Uppermost Boundary). He saw him the first time at the very beginning of his Prophethood when Jibra'il (علیہ السلام) descended with the very first installment of revelation, and delivered to him Surah Iqra'. After that, there was an interval which caused terrible grief and [ spiritual ] depression. As a result, time and again, the thought crossed his mind that he should go to the top of the mountain and fall from there and give his life away. Whenever such a situation arose, Jibra'il (علیہ السلام) called out to him invisibly from the air: '0 Muhammad! You are Allah's Messenger; you are true; and I am Jibra'il.' The voice would calm his heart, and recompose it. Whenever such a thought crossed his mind, Jibra'il (علیہ السلام) would comfort him by his voice. But the comforting and consoling were always invisible.One day Jibra'il (علیہ السلام) was in an open field at Batha' in his original shape with six hundred wings which had covered the entire horizon. Then Jibra'il (علیہ السلام) came close to Allah's Messenger ﷺ ، and delivered the Divine revelation to him. On that occasion, the reality of the greatness of Jibra'il (علیہ السلام) and his majestic value in the sight of Allah became manifest to Allah's Messenger".In short, Imam Ibn Kathir himself, on the basis of the statement of the Holy Prophet ﷺ himself and the views of the blessed Companions ؓ ، preferred this interpretation of the above verses of Surah An-Najm, that is, it refers to seeing Jibra'il (علیہ السلام) and being close to him. This was the Holy Prophet's ﷺ first experience of seeing Jibra'il (علیہ السلام) in this world on the horizon of Makkah. Some of the versions narrate that when the Messenger of Allah ﷺ saw him in his actual and real shape for the first time, he became unconscious. Then Jibra'il	علیہ السلام came very close to him in the shape of a human being [ and he regained consciousness ].The second incident of Holy Prophet's ﷺ seeing Jibra'il (علیہ السلام) is mentioned in Verse 13 and 14 of this Surah in the following words: وَلَقَدْ رَ‌آهُ نَزْلَةً أُخْرَ‌ىٰ ﴿13﴾ عِندَ سِدْرَ‌ةِ الْمُنتَهَىٰ (And indeed he saw him another time [ 13] by sidrat-ul-muntaha (the lote-tree in the upper realm), [ 14] ". This verse mentions that the Holy Prophet ﷺ saw Jibra'il (علیہ السلام) for the second time, and this happened on the Night of Ascension (Mi` raj). On the basis of reasons stated above, the commentators generally adopt this interpretation. Ibn Kathir's arguments have just been put forward. Qurtubi, Abu Hayyan, Imam Razi and others normally prefer this interpretation. My mentor Maulana Ashraf Ali (رح) has also preferred this interpretation, the summary of which is that the earlier verses of Surah An-Najm which makes mention of ru'yah (seeing) does not refer to having a Vision of Allah, but of Jibra'il (علیہ السلام) . Nawawi, in his commentary on Muslim, and Hafiz in Fath-ul-Bari also have preferred this interpretation.
<h2 class="title">The Trustworthy Angel brought Allah's Revelation to the Trustworthy Messenger</h2><p>Allah the Exalted states that the Message His servant and Messenger Muhammad brought to people was taught to him by,</p><div class="text_uthmani arabic">شَدِيدُ الْقُوَى</div><p>(mighty in power), he is Jibril, peace be upon him,</p><div class="text_uthmani arabic">إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ ذِى قُوَّةٍ عِندَ ذِى الْعَرْشِ مَكِينٍ مُّطَـعٍ ثَمَّ أَمِينٍ </div><p>(Verily, this is the Word a most honorable messenger, owner of power, with (Allah) the Lord of the Throne, obeyed (by the angels) and trustworthy.)(81:19-21) Allah said here,</p><div class="text_uthmani arabic">ذُو مِرَّةٍ</div><p>(Dhu Mirrah), meaning, he is mighty in power, according to Mujahid, Al-Hasan and Ibn Zayd. In an authentic Hadith from `Abdullah bin `Umar and Abu Hurayrah, the Prophet said,</p><div class="text_uthmani arabic">«لَا تَحِلُّ الصَّدَقَةُ لِغَنِيَ وَلَا لِذِي مِرَّةٍ سَوِي»</div><p>(Charity is not allowed for a rich person nor Dhu Mirrah (a strong person) of sound mind and body.) Allah said;</p><div class="text_uthmani arabic">فَاسْتَوَى</div><p>(then he Istawa (rose).) this refers to the angel Jibril, according to Al-Hasan, Mujahid, Qatadah and Ar-Rabi` bin Anas,</p><div class="text_uthmani arabic">وَهُوَ بِالاٍّفُقِ الاٌّعْلَى </div><p>(While he was in the highest part of the horizon.) meaning, Jibril rose to the highest part of the horizon, according to `Ikrimah and several others; `Ikrimah said, "The highest horizon where the morning comes from." Mujahid said, "It is (the place of) sunrise." Qatadah said, "That from which the day comes." Ibn Zayd and several others said similarly. Imam Ahmad recorded that Abdullah bin Mas`ud said, "The Messenger of Allah saw Jibril in his original shape having six hundred wings, each wing filling the side of the horizon, with a colorful array, and pearls and rubies falling from each wing as much as only Allah knows." Only Imam Ahmad collected this Hadith. Imam Ahmad recorded that `Abdullah bin `Abbas said, "The Prophet asked Jibril to appear himself to him in his original shape and Jibril said to him, `Invoke your Lord.' The Prophet invoked his Lord the Exalted and Most Honored, and a great huge figure appeared to him from the east and kept rising and spreading. When the Prophet saw Jibril in his original shape, he was knocked unconscious. Jibril came down and revived the Prophet and wiped the saliva off of his cheeks."' Only Ahmad collected this Hadith.</p><h2 class="title">Meaning of "at a distance of two bows' length or less</h2><p>Allah's statement,</p><div class="text_uthmani arabic">فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى </div><p>(And was at a distance of two bows` length or less.) means, Jibril came closer to Muhammad when Jibril was descending to him on earth. At that time, the distance between them became only two bow lengths, when the bows are extended to full length, according to Mujahid and Qatadah. It was said that the meaning here is the distance between the bow's string and its wood center. Allah's statement,</p><div class="text_uthmani arabic">أَوْ أَدْنَى</div><p>(or less) indicates that the distance was as only as far described, not more. This type of usage is found in several instances in the Qur'an, such as,</p><div class="text_uthmani arabic">ثُمَّ قَسَتْ قُلُوبُكُمْ مِّن بَعْدِ ذلِكَ فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً</div><p>(Then, after that, your hearts were hardened and became as stones or even worse in hardness.)(2:74) The Ayah says that their hearts became not softer than rocks, but as hard and difficult as rocks, and more. There is a similar Ayah,</p><div class="text_uthmani arabic">يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً</div><p>(fear men as they fear Allah or even more.)(4:77), and Allah's statement,</p><div class="text_uthmani arabic">وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ </div><p>(And We sent him to hundred thousand (people) or even more.)(37:147), indicating that they were not less than a hundred thousand, but that amount or more. Therefore, this verifies the facts mentioned, leaving no doubt or means of refute. Similarly, Allah said,</p><div class="text_uthmani arabic">فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى </div><p>(And was at a distance of two bow lengths or less.) We stated before that it was Jibril who came down near the Prophet , according to `A'ishah, the Mother of the faithful, `Abdullah bin Mas`ud, Abu Dharr and Abu Hurayrah. We will mention their statements about this soon afterwards, Allah willing. Ibn Jarir recorded that `Abdullah bin Mas`ud said about this Ayah,</p><div class="text_uthmani arabic">فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى </div><p>(And was at a distance of two bow lengths or less.) "Allah's Messenger said,</p><div class="text_uthmani arabic">«رَأَيْتُ جِبْرِيلَ لَهُ سِتُّمِائَةِ جَنَاح»</div><p>(I saw Jibril; he had six hundred wings.)" Al-Bukhari recorded that Talq bin Ghannam said that Za'idah said that Ash-Shaybani said, "I asked Zirr about the Ayah,</p><div class="text_uthmani arabic">فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى - فَأَوْحَى إِلَى عَبْدِهِ مَآ أَوْحَى </div><p>(And was at a distance of two bow lengths or less. So (Allah) revealed to His servant whatever He revealed.) Zirr said, "Abdullah narrated to us that Muhammad saw Jibril having six hundred wings." Allah's statement,</p><div class="text_uthmani arabic">فَأَوْحَى إِلَى عَبْدِهِ مَآ أَوْحَى </div><p>(So he revealed to His servant whatever He revealed.) means, Jibril conveyed to Allah's servant Muhammad whatever he conveyed. Or, the meaning here could be: Allah revealed to His servant Muhammad whatever He revealed through Jibril. Both meanings are correct. Sa`id bin Jubayr said about Allah's statement,</p><div class="text_uthmani arabic">فَأَوْحَى إِلَى عَبْدِهِ مَآ أَوْحَى </div><p>(So He revealed to His servant whatever He revealed.) "Allah revealed to him,</p><div class="text_uthmani arabic">أَلَمْ يَجِدْكَ يَتِيماً</div><p>(Did He not find you an orphan.)(93:6), and,</p><div class="text_uthmani arabic">وَرَفَعْنَا لَكَ ذِكْرَكَ </div><p>(And have We not raised high your fame)(94:4)" Someone else said, "Allah revealed to the Prophet that the Prophets will not enter Paradise until he enters it first, and the nations will not enter it until his Ummah enters it first."</p><h2 class="title">Did the Prophet see His Lord during the Night of Isra</h2><p>Allah said next,</p><div class="text_uthmani arabic">مَا كَذَبَ الْفُؤَادُ مَا رَأَى - أَفَتُمَـرُونَهُ عَلَى مَا يَرَى </div><p>(The heart lied not in what he saw. Will you then dispute with him about what he saw) Muslim recorded from Ibn `Abbas about:</p><div class="text_uthmani arabic">مَا كَذَبَ الْفُؤَادُ مَا رَأَى </div><p>(The heart lied not in what he saw), and,</p><div class="text_uthmani arabic">وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَى </div><p>(And indeed he saw him at a second descent.) "He saw Allah twice in his heart." Simak reported a similar from `Ikrimah from Ibn `Abbas. Abu Salih, As-Suddi and several others said similarly that the Prophet saw Allah twice in his heart.Masruq said, "I went to `A'ishah and asked her, `Did Muhammad see his Lord' She said, `You said something that caused my hair to rise!' I said, `Behold!' and recited this Ayah,</p><div class="text_uthmani arabic">لَقَدْ رَأَى مِنْ ءَايَـتِ رَبِّهِ الْكُبْرَى </div><p>(Indeed he saw of the greatest signs of his Lord.) She said, `Where did your mind wander It was Jibril. Whoever says to you that Muhammad saw his Lord, or hid any part of what he was commanded (i.e., Allah's Message), or knew any of the five things which only Allah knows,</p><div class="text_uthmani arabic">إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ</div><p>(Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain...)(31:34), Then he invents a great lie against Allah! The Prophet only saw Jibril twice, in his original shape, once near Sidrat Al-Muntaha and another time in Ajyad (in Makkah) while Jibril had six hundred wings that covered the horizon."' Muslim recorded that Abu Dharr said, "I asked the Messenger of Allah , `Have you seen your Lord' He said,</p><div class="text_uthmani arabic">«نُورٌ أَنَّى أَرَاه»</div><p>(How can I see Him since there was a light)" In another narration, the Prophet said,</p><div class="text_uthmani arabic">«رَأَيْتُ نُورًا»</div><p>(I only saw a light.) Allah's statement,</p><div class="text_uthmani arabic">وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَى - عِندَ سِدْرَةِ الْمُنتَهَى - عِندَهَا جَنَّةُ الْمَأْوَى </div><p>(And indeed he saw him at a second descent. Near Sidrat Al-Muntaha.) "The Messenger of Allah said,</p><div class="text_uthmani arabic">«رَأَيْتُ جِبْرِيلَ وَلَهُ سِتُّمِائَةِ جَنَاحٍ يَنْتَثِرُ مِنْ رِيشِهِ التَّهَاوِيلُ مِنَ الدُّرِّ وَالْيَاقُوت»</div><p>(I saw Jibril while he had six hundred wings and a colorful array of pearls and rubies falling from the feathers of his wings.)" This Hadith has a good, strong chain of narration. Ahmad also recorded that `Abdullah Ibn Mas`ud said, "The Messenger of Allah saw Jibril in his original shape while Jibril had six hundred wings, each wing covering the side of the horizon. From his wings, precious stones were dropping of which only Allah has knowledge." This Hadith has a good chain of narration. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah said,</p><div class="text_uthmani arabic">«رَأَيْتُ جِبْرِيلَ عَلَى سِدْرَةِ الْمُنْتَهَى وَلَهُ سِتُّمِائَةِ جَنَاح»</div><p>(I saw Jibril over Sidrat Al-Muntaha while he had six hundred wings.)" One of the subnarrators of the Hadith asked `Asim about Jibril's wings and `Asim refused to elaborate. So some of his companions were asked and one of them said, "Each wing was covering what is between the east and the west." This Hadith has a good chain of narration. Imam Ahmad recorded that Ibn Mas`ud said that Allah's Messenger said:</p><div class="text_uthmani arabic">«أَتَانِي جِبْرِيلُ فِي خُضْرٍ مُعَلَّقٍ بِهِ الدُّر»</div><p>(Jibril came to me wearing green with pearls hanging down.) This Hadith has a good chain of narration. Imam Ahmad recorded that `Amir said that Masruq asked `A'ishah, "O Mother of the faithful, has Muhammad seen his Lord, the Exalted and Most Honored" She said, "Glorious is Allah! My hair is standing on end because of what you said. Three matters, if one tells you about any of them, will have lied. Whoever tells you that Muhammad has seen his Lord, will have lied." She then recited these two Ayat,</p><div class="text_uthmani arabic">لاَّ تُدْرِكُهُ الاٌّبْصَـرُ وَهُوَ يُدْرِكُ الاٌّبْصَـرَ</div><p>(No vision can grasp Him, but He grasps all vision.)(6:103), and,</p><div class="text_uthmani arabic">وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ اللَّهُ إِلاَّ وَحْياً أَوْ مِن وَرَآءِ حِجَابٍ</div><p>(It is not given to any human being that Allah should speak to him unless (it be) by revelation, or from behind a veil.)(42:51) She went one, "And whoever tells you that Muhammad knew what the morrow will bring, will have uttered a lie." She then recited,</p><div class="text_uthmani arabic">إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِى الاٌّرْحَامِ</div><p>(Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs.)(31:34) `A'ishah said, "And whoever tells you that Muhammad has hidden any part of the Message will have lied," and she then recited this Ayah,</p><div class="text_uthmani arabic">يَـأَيُّهَا الرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ</div><p>(O Messenger proclaim which has been sent down to you from your Lord.)(5:67).She went one, "However, he saw Jibril twice in his original shape." Imam Ahmad also recorded that Masruq said, "I asked `A'ishah, `Did not Allah say,</p><div class="text_uthmani arabic">وَلَقَدْ رَءَاهُ بِالاٍّفُقِ الْمُبِينِ </div><p>(And indeed he saw him in the clear horizon.)(81:23), and,</p><div class="text_uthmani arabic">وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَى </div><p>(And indeed he saw him at a second descent)' She said, `I was the first among this Ummah to ask Allah's Messenger about it. He said,</p><div class="text_uthmani arabic">«إِنَّمَا ذَاكَ جِبْرِيل»</div><p>(That was Jibril.) He only saw him twice in his actual and real figure. He saw Jibril descend from heaven to earth and was so huge that he covered the whole horizon between the sky and earth.)"' This Hadith is recorded in the Two Sahihs via Ash-Sha`bi.</p><h2 class="title">Angels, Light and colors covered Sidrat Al-Muntaha</h2><p>Allah said,</p><div class="text_uthmani arabic">إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى </div><p>(When that covered the lote tree which did cover it!) We mentioned before, in the Hadiths about Al-Isra' that the angels, Allah's Light, and spectacular colors covered the Sidrah. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "When the Messenger of Allah was taken on the Isra' journey, he ascended to Sidrat Al-Muntaha, which is in the seventh heaven. There everything terminates that ascends from the earth and is held there, and terminates everything that descends from above it is held there,</p><div class="text_uthmani arabic">إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى </div><p>(When that covered the lote tree which did cover it!) He said, "Golden butterflies. The Messenger of Allah was given three things: He was given the five prayers, he was given the concluding verses of Surat Al-Baqarah (2:284-286), and remission of serious sins for those among his Ummah who do not associate anything with Allah." Muslim collected this Hadith. Allah's statement,</p><div class="text_uthmani arabic">مَا زَاغَ الْبَصَرُ وَمَا طَغَى </div><p>(The sight turned not aside, nor it transgressed beyond the limit.) indicates that the Prophet's sight did not turn right or left, according to `Ibn `Abbas,</p><div class="text_uthmani arabic">وَمَا طَغَى</div><p>(nor it transgressed beyond the limit.) not exceeding what has been ordained for it. This is a tremendous quality that demonstrates the Prophet's firm obedience to Allah, because he only did what was commanded and did ask beyond what he was given. Allah's statement,</p><div class="text_uthmani arabic">لَقَدْ رَأَى مِنْ ءَايَـتِ رَبِّهِ الْكُبْرَى </div><p>(Indeed he saw of the greatest signs of his Lord.) is similar to another Ayah,</p><div class="text_uthmani arabic">لِنُرِيَهُ مِنْ ءْايَـتِنَآ</div><p>(In order that We might show him of Our Ayat.)(17:1), meaning, signs that testify to Allah's might and greatness. Relying on these two Ayat, some scholars of Ahl us-Sunnah said that the Prophet did not see Allah during the Isra' journey, because Allah said,</p><div class="text_uthmani arabic">لَقَدْ رَأَى مِنْ ءَايَـتِ رَبِّهِ الْكُبْرَى </div><p>(Indeed he saw of the greatest signs of his Lord.) They said that, had the Prophet seen his Lord, Allah would have conveyed this news and the Prophet would have narrated it to the people.</p>
The Trustworthy Angel brought Allah's Revelation to the Trustworthy MessengerAllah the Exalted states that the Message His servant and Messenger Muhammad brought to people was taught to him by,شَدِيدُ الْقُوَى(mighty in power), he is Jibril, peace be upon him,إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ ذِى قُوَّةٍ عِندَ ذِى الْعَرْشِ مَكِينٍ مُّطَـعٍ ثَمَّ أَمِينٍ (Verily, this is the Word a most honorable messenger, owner of power, with (Allah) the Lord of the Throne, obeyed (by the angels) and trustworthy.)(81:19-21) Allah said here,ذُو مِرَّةٍ(Dhu Mirrah), meaning, he is mighty in power, according to Mujahid, Al-Hasan and Ibn Zayd. In an authentic Hadith from `Abdullah bin `Umar and Abu Hurayrah, the Prophet said,«لَا تَحِلُّ الصَّدَقَةُ لِغَنِيَ وَلَا لِذِي مِرَّةٍ سَوِي»(Charity is not allowed for a rich person nor Dhu Mirrah (a strong person) of sound mind and body.) Allah said;فَاسْتَوَى(then he Istawa (rose).) this refers to the angel Jibril, according to Al-Hasan, Mujahid, Qatadah and Ar-Rabi` bin Anas,وَهُوَ بِالاٍّفُقِ الاٌّعْلَى (While he was in the highest part of the horizon.) meaning, Jibril rose to the highest part of the horizon, according to `Ikrimah and several others; `Ikrimah said, "The highest horizon where the morning comes from." Mujahid said, "It is (the place of) sunrise." Qatadah said, "That from which the day comes." Ibn Zayd and several others said similarly. Imam Ahmad recorded that Abdullah bin Mas`ud said, "The Messenger of Allah saw Jibril in his original shape having six hundred wings, each wing filling the side of the horizon, with a colorful array, and pearls and rubies falling from each wing as much as only Allah knows." Only Imam Ahmad collected this Hadith. Imam Ahmad recorded that `Abdullah bin `Abbas said, "The Prophet asked Jibril to appear himself to him in his original shape and Jibril said to him, `Invoke your Lord.' The Prophet invoked his Lord the Exalted and Most Honored, and a great huge figure appeared to him from the east and kept rising and spreading. When the Prophet saw Jibril in his original shape, he was knocked unconscious. Jibril came down and revived the Prophet and wiped the saliva off of his cheeks."' Only Ahmad collected this Hadith.Meaning of "at a distance of two bows' length or lessAllah's statement,فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (And was at a distance of two bows` length or less.) means, Jibril came closer to Muhammad when Jibril was descending to him on earth. At that time, the distance between them became only two bow lengths, when the bows are extended to full length, according to Mujahid and Qatadah. It was said that the meaning here is the distance between the bow's string and its wood center. Allah's statement,أَوْ أَدْنَى(or less) indicates that the distance was as only as far described, not more. This type of usage is found in several instances in the Qur'an, such as,ثُمَّ قَسَتْ قُلُوبُكُمْ مِّن بَعْدِ ذلِكَ فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً(Then, after that, your hearts were hardened and became as stones or even worse in hardness.)(2:74) The Ayah says that their hearts became not softer than rocks, but as hard and difficult as rocks, and more. There is a similar Ayah,يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً(fear men as they fear Allah or even more.)(4:77), and Allah's statement,وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ (And We sent him to hundred thousand (people) or even more.)(37:147), indicating that they were not less than a hundred thousand, but that amount or more. Therefore, this verifies the facts mentioned, leaving no doubt or means of refute. Similarly, Allah said,فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (And was at a distance of two bow lengths or less.) We stated before that it was Jibril who came down near the Prophet , according to `A'ishah, the Mother of the faithful, `Abdullah bin Mas`ud, Abu Dharr and Abu Hurayrah. We will mention their statements about this soon afterwards, Allah willing. Ibn Jarir recorded that `Abdullah bin Mas`ud said about this Ayah,فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (And was at a distance of two bow lengths or less.) "Allah's Messenger said,«رَأَيْتُ جِبْرِيلَ لَهُ سِتُّمِائَةِ جَنَاح»(I saw Jibril; he had six hundred wings.)" Al-Bukhari recorded that Talq bin Ghannam said that Za'idah said that Ash-Shaybani said, "I asked Zirr about the Ayah,فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى - فَأَوْحَى إِلَى عَبْدِهِ مَآ أَوْحَى (And was at a distance of two bow lengths or less. So (Allah) revealed to His servant whatever He revealed.) Zirr said, "Abdullah narrated to us that Muhammad saw Jibril having six hundred wings." Allah's statement,فَأَوْحَى إِلَى عَبْدِهِ مَآ أَوْحَى (So he revealed to His servant whatever He revealed.) means, Jibril conveyed to Allah's servant Muhammad whatever he conveyed. Or, the meaning here could be: Allah revealed to His servant Muhammad whatever He revealed through Jibril. Both meanings are correct. Sa`id bin Jubayr said about Allah's statement,فَأَوْحَى إِلَى عَبْدِهِ مَآ أَوْحَى (So He revealed to His servant whatever He revealed.) "Allah revealed to him,أَلَمْ يَجِدْكَ يَتِيماً(Did He not find you an orphan.)(93:6), and,وَرَفَعْنَا لَكَ ذِكْرَكَ (And have We not raised high your fame)(94:4)" Someone else said, "Allah revealed to the Prophet that the Prophets will not enter Paradise until he enters it first, and the nations will not enter it until his Ummah enters it first."Did the Prophet see His Lord during the Night of IsraAllah said next,مَا كَذَبَ الْفُؤَادُ مَا رَأَى - أَفَتُمَـرُونَهُ عَلَى مَا يَرَى (The heart lied not in what he saw. Will you then dispute with him about what he saw) Muslim recorded from Ibn `Abbas about:مَا كَذَبَ الْفُؤَادُ مَا رَأَى (The heart lied not in what he saw), and,وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَى (And indeed he saw him at a second descent.) "He saw Allah twice in his heart." Simak reported a similar from `Ikrimah from Ibn `Abbas. Abu Salih, As-Suddi and several others said similarly that the Prophet saw Allah twice in his heart.Masruq said, "I went to `A'ishah and asked her, `Did Muhammad see his Lord' She said, `You said something that caused my hair to rise!' I said, `Behold!' and recited this Ayah,لَقَدْ رَأَى مِنْ ءَايَـتِ رَبِّهِ الْكُبْرَى (Indeed he saw of the greatest signs of his Lord.) She said, `Where did your mind wander It was Jibril. Whoever says to you that Muhammad saw his Lord, or hid any part of what he was commanded (i.e., Allah's Message), or knew any of the five things which only Allah knows,إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ(Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain...)(31:34), Then he invents a great lie against Allah! The Prophet only saw Jibril twice, in his original shape, once near Sidrat Al-Muntaha and another time in Ajyad (in Makkah) while Jibril had six hundred wings that covered the horizon."' Muslim recorded that Abu Dharr said, "I asked the Messenger of Allah , `Have you seen your Lord' He said,«نُورٌ أَنَّى أَرَاه»(How can I see Him since there was a light)" In another narration, the Prophet said,«رَأَيْتُ نُورًا»(I only saw a light.) Allah's statement,وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَى - عِندَ سِدْرَةِ الْمُنتَهَى - عِندَهَا جَنَّةُ الْمَأْوَى (And indeed he saw him at a second descent. Near Sidrat Al-Muntaha.) "The Messenger of Allah said,«رَأَيْتُ جِبْرِيلَ وَلَهُ سِتُّمِائَةِ جَنَاحٍ يَنْتَثِرُ مِنْ رِيشِهِ التَّهَاوِيلُ مِنَ الدُّرِّ وَالْيَاقُوت»(I saw Jibril while he had six hundred wings and a colorful array of pearls and rubies falling from the feathers of his wings.)" This Hadith has a good, strong chain of narration. Ahmad also recorded that `Abdullah Ibn Mas`ud said, "The Messenger of Allah saw Jibril in his original shape while Jibril had six hundred wings, each wing covering the side of the horizon. From his wings, precious stones were dropping of which only Allah has knowledge." This Hadith has a good chain of narration. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah said,«رَأَيْتُ جِبْرِيلَ عَلَى سِدْرَةِ الْمُنْتَهَى وَلَهُ سِتُّمِائَةِ جَنَاح»(I saw Jibril over Sidrat Al-Muntaha while he had six hundred wings.)" One of the subnarrators of the Hadith asked `Asim about Jibril's wings and `Asim refused to elaborate. So some of his companions were asked and one of them said, "Each wing was covering what is between the east and the west." This Hadith has a good chain of narration. Imam Ahmad recorded that Ibn Mas`ud said that Allah's Messenger said:«أَتَانِي جِبْرِيلُ فِي خُضْرٍ مُعَلَّقٍ بِهِ الدُّر»(Jibril came to me wearing green with pearls hanging down.) This Hadith has a good chain of narration. Imam Ahmad recorded that `Amir said that Masruq asked `A'ishah, "O Mother of the faithful, has Muhammad seen his Lord, the Exalted and Most Honored" She said, "Glorious is Allah! My hair is standing on end because of what you said. Three matters, if one tells you about any of them, will have lied. Whoever tells you that Muhammad has seen his Lord, will have lied." She then recited these two Ayat,لاَّ تُدْرِكُهُ الاٌّبْصَـرُ وَهُوَ يُدْرِكُ الاٌّبْصَـرَ(No vision can grasp Him, but He grasps all vision.)(6:103), and,وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ اللَّهُ إِلاَّ وَحْياً أَوْ مِن وَرَآءِ حِجَابٍ(It is not given to any human being that Allah should speak to him unless (it be) by revelation, or from behind a veil.)(42:51) She went one, "And whoever tells you that Muhammad knew what the morrow will bring, will have uttered a lie." She then recited,إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِى الاٌّرْحَامِ(Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs.)(31:34) `A'ishah said, "And whoever tells you that Muhammad has hidden any part of the Message will have lied," and she then recited this Ayah,يَـأَيُّهَا الرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ(O Messenger proclaim which has been sent down to you from your Lord.)(5:67).She went one, "However, he saw Jibril twice in his original shape." Imam Ahmad also recorded that Masruq said, "I asked `A'ishah, `Did not Allah say,وَلَقَدْ رَءَاهُ بِالاٍّفُقِ الْمُبِينِ (And indeed he saw him in the clear horizon.)(81:23), and,وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَى (And indeed he saw him at a second descent)' She said, `I was the first among this Ummah to ask Allah's Messenger about it. He said,«إِنَّمَا ذَاكَ جِبْرِيل»(That was Jibril.) He only saw him twice in his actual and real figure. He saw Jibril descend from heaven to earth and was so huge that he covered the whole horizon between the sky and earth.)"' This Hadith is recorded in the Two Sahihs via Ash-Sha`bi.Angels, Light and colors covered Sidrat Al-MuntahaAllah said,إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى (When that covered the lote tree which did cover it!) We mentioned before, in the Hadiths about Al-Isra' that the angels, Allah's Light, and spectacular colors covered the Sidrah. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "When the Messenger of Allah was taken on the Isra' journey, he ascended to Sidrat Al-Muntaha, which is in the seventh heaven. There everything terminates that ascends from the earth and is held there, and terminates everything that descends from above it is held there,إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى (When that covered the lote tree which did cover it!) He said, "Golden butterflies. The Messenger of Allah was given three things: He was given the five prayers, he was given the concluding verses of Surat Al-Baqarah (2:284-286), and remission of serious sins for those among his Ummah who do not associate anything with Allah." Muslim collected this Hadith. Allah's statement,مَا زَاغَ الْبَصَرُ وَمَا طَغَى (The sight turned not aside, nor it transgressed beyond the limit.) indicates that the Prophet's sight did not turn right or left, according to `Ibn `Abbas,وَمَا طَغَى(nor it transgressed beyond the limit.) not exceeding what has been ordained for it. This is a tremendous quality that demonstrates the Prophet's firm obedience to Allah, because he only did what was commanded and did ask beyond what he was given. Allah's statement,لَقَدْ رَأَى مِنْ ءَايَـتِ رَبِّهِ الْكُبْرَى (Indeed he saw of the greatest signs of his Lord.) is similar to another Ayah,لِنُرِيَهُ مِنْ ءْايَـتِنَآ(In order that We might show him of Our Ayat.)(17:1), meaning, signs that testify to Allah's might and greatness. Relying on these two Ayat, some scholars of Ahl us-Sunnah said that the Prophet did not see Allah during the Isra' journey, because Allah said,لَقَدْ رَأَى مِنْ ءَايَـتِ رَبِّهِ الْكُبْرَى (Indeed he saw of the greatest signs of his Lord.) They said that, had the Prophet seen his Lord, Allah would have conveyed this news and the Prophet would have narrated it to the people.