53:8 An-Najm (The Star)

{ ثُمَّ دَنَا } جبريل من النبي صلى الله عليه وسلم، لإيصال الوحي إليه. { فَتَدَلَّى } عليه من الأفق الأعلى

هبط عليه جبريل عليه السلام وتدلى إليه فاقترب منه وهو على الصورة التي خلقه الله عليها له ستمائة جناح ثم رآه بعد ذلك نزلة أخرى عند سدرة المنتهى يعني ليلة الإسراء وكانت هذه الرؤية الأولى في أوائل البعثة بعدما جاءه جبريل عليه السلام أول مرة فأوحى الله إليه صدر سورة اقرأ ثم فتر الوحي فترة ذهب النبي صلى الله عليه وسلم فيها مرارا ليتردى من رؤوس الجبال فكلما هم بذلك ناداه جبريل من الهواء يا محمد أنت رسول الله حقا وأنا جبريل فيسكن لذلك جأشه وتقر عينه وكلما طال عليه الأمر عاد لمثلها حتى تبدى له جبريل ورسول الله صلى الله عليه وسلم بالأبطح في صورته التي خلقه الله عليها له ستمائة جناح قد سد عظم خلقه الأفق فاقترب منه وأوحى إليه عن الله عز وجل ما أمره به فعرف عند ذلك عظمة الملك الذي جاءه بالرسالة وجلالة قدره وعلو مكانته عند خالقه الذي بعثه إليه فأما الحديث الذي رواه الحافظ أبو بكر البزاز في مسنده حيث قال حدثنا سلمة بن شبيب حدثنا سعيد بن منصور حدثنا الحارث بن عبيد عن أبي عمران الجوني عن أنس بن مالك قال: قال رسول الله صلى الله عليه وسلم "بينا أنا قاعد إذ جاء جبريل عليه السلام فوكز بين كتفي فقمت إلى شجرة فيها كوكري الطير فقعد في أحدهما وقعدت في الآخر فسمت وارتفعت حتى سدت الخافقين وأنا أقلب طرفي ولو شئت أن أمس السماء لمسست فالتفت إلى جبريل كأنه جلس لاطىء فعرفت فضل علمه بالله علي وفتح لي باب من أبواب السماء ورأيت النور الأعظم وإذا دون الحجاب رفزفة الدر والياقوت وأوحي إلي ما شاء الله أن يوحي" ثم قال البزار لا يرويه إلا الحارث بن عبيد وكان رجلا مشهورا من أهل البصر " قلت " الحارث بن عبيد هذا هو أبو قدامة الأيادي أخرج له مسلم في صحيحه إلا أن ابن معين ضعفه وقال ليس هو بشيء وقال الإمام أحمد مضطرب الحديث وقال أبو حاتم الرازي يكتب حديثه ولا يحتج به وقال ابن حبان كثر وهمه فلا يجوز الاحتجاج به إذا انفرد فهذا الحديث من غرائب رواياته فإن فيه نكارة وغرابة ألفاظ وسياقا عجيبا ولعله منام والله أعلم وقال الإمام أحمد حدثنا حجاج حدثنا شريك عن عاصم عن أبي وائل عن عبدالله أنه قال: رأى رسول الله صلى الله عليه وسلم جبريل في صورته وله ستمائة جناح كل جناح منها قد سد الأفق يسقط من جناحه من التهاويل والدر والياقوت ما الله به عليم. انفرد به أحمد وقال أحمد حدثنا يحيى بن آدم حدثنا أبو بكر بن عياش عن إدريس بن منبه عن وهب بن منبه عن ابن عباس قال: سأل النبي صلى الله عليه وسلم جبريل أن يراه في صورته فقال ادع ربك فدعا ربه عز وجل فطلع عليه سواد من قبل المشرق فجعل يرتفع وينتشر فلما رآه النبي صلى الله عليه وسلم صعق فأتاه فنعشه ومسح البزاق عن شدقه. تفرد به أحمد وقد رواه ابن عساكر في ترجمة عتبة بن أبي لهب من طريق محمد بن إسحاق عن عثمان بن عروة بن الزبير عن أبيه عن هناد بن الأسود قال: كان أبو لهب وابنه عتبة قد تجهزا إلى الشام فتجهزت معهما فقال ابنه عتبة والله لأنطلقن إلى محمد ولآذينه في ربه سبحانه وتعالى فانطلق حتى أتى النبي صلى الله عليه وسلم فقال يا محمد هو يكفر بالذي دنى فتدلى فكان قاب قوسين أو أدنى فقال النبي صلى الله عليه وسلم "اللهم سلط عليه كلبا من كلابك" ثم انصرف عنه فرجع إلى أبيه فقال يا بني ما قلت له؟ فذكر له ما قاله فقال فما قال لك قال: قال "اللهم سلط عليه كلبا من كلابك" قال يا بني والله ما آمن عليك دعاءه فسرنا حتى نزلنا أبراه وهي في سدة ونزلنا إلى صومعة راهب فقال الراهب يا معشر العرب ما أنزلكم هذه البلاد فإنها يسرح الأسد فيها كما تسرح الغنم فقال لنا أبو لهب: إنكم قد عرفتم كبر سني وحقي وإن هذا الرجل قد دعا على ابني دعوة والله ما آمنها عليه فاجمعوا متاعكم إلى هذه الصومعة وافرشوا لابني عليها ثم افرشوا حولها ففعلنا فجاء الأسد فشم وجوهنا فلما لم يجد ما يريد تقبض فوثب وثبة فإذا هو فوق المتاع فشم وجهه ثم هزمه هزمة ففسخ رأسه فقال أبو لهب قد عرفت أنه لا ينفلت عن دعوة محمد وذكر الحافظ ابن عساكر بسنده إلى هبار بن الأسود رضي الله عنه أن عتبة بن أبي لهب لما خرج في تجارة إلى الشام قال لأهل مكة اعلموا أني كافر بالذي دنا فتدلى فبلغ قوله رسول الله صلى الله عليه وسلم فقال "سيرسل الله عليه كلبا من كلابه" قال هبار فكنت معهم فنزلنا بأرض كثيرة الأسد قال فلقد رأيت الأسد جاء فجعل يشم رؤوس القوم واحدا واحدا حتى تخطى إلى عتبة فاقتطع رأسه من بينهم. وذكر ابن إسحاق وغيره في السيرة أن ذلك كان بأرض الزرقاء وقيل بالسراة وأنه خاف ليلتئذ وأنهم جعلوه بينهم وناموا من حوله فجاء الأسد فجعل يزأر ثم تخطاهم إليه فضغم رأسه لعنه الله.

The Trustworthy Angel brought Allah's Revelation to the Trustworthy Messenger

Allah the Exalted states that the Message His servant and Messenger Muhammad ﷺ 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 less

Allah's statement,

فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى

(And was at a distance of two bows` length or less.) means, Jibril came closer to Muhammad ﷺ 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 ﷺ 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 ﷺ 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 ﷺ whatever he conveyed. Or, the meaning here could be: Allah revealed to His servant Muhammad ﷺ 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 Isra

Allah 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 ﷺ 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 ﷺ 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 ﷺ, `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 ﷺ 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 ﷺ 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 ﷺ 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 ﷺ 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 ﷺ 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 ﷺ 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 ﷺ 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 ﷺ 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 ﷺ 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-Muntaha

Allah 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 ﷺ 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 ﷺ 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.

Then he drew near he came close to him and drew closer still

ثُمَّ دَنَا فَتَدَلَّىٰ (Then he drew near, and came down,... 53:8). The word dana means to draw near and tadalla means to hang or to come down. The verse means that Jibra'il علیہ السلام drew nearby coming down.

Then He drew close, so He came down until he was two-bows' length away, or closer. Among all the creatures in the World of the Realities, none was greater than MuḤammad MuṣṬafā. The root desire of the divine decree in accordance with the beginningless knowledge was to bring about the state of that paragon and make manifest his majesty. The first substance that received a robe from the command Be! and upon which shone the sun of the Real's gentleness was his pure spirit. There was still no Throne or Carpet, no nighttime intrusion or daytime mercy, when God's artisanry brought his spirit from the repository of begin- ningless knowledge to the lodging place of endless splendor. He put it on display in the meadow of approval and the station of contemplation. Whatever came into existence afterwards rode on the coattails of his spirit's existence. Whatever people imagine of familiarity, nearness, clemency, mercy, leadership, and felicity, He sprinkled over his spirit's essence and attributes. Then He placed it inside the frame of Adam the Chosen and made it pass over the degrees of variegation and the trails of stability. Then He sat it down in the seat of messengerhood, commanding it to call the people to the presence of the religion, to bring the lost back to the road, and to invite the travelers to the Threshold. You might say that this paragon was a falcon trained on the hand of bounty, nurtured on the carpet of proximity and nearness, and brought forth from the togetherness of contemplation to the dispersion of invitation so that he could hunt a world and place everyone before the gentleness and severity of the Real. Today he makes everyone his prey with the Shariah, and tomorrow, in the station of intercession, he will entrust them all to the Real. When that paragon stepped into the playing field of invitation and when the exalted ones of the Presence responded, the vanguard of trial showed its face from every corner. From the heaven of creativity the rain of tribulation began to fall. The Eternal Qur'an reports the story of their grief as follows: “We will indeed try you with something of fear and hunger” [2:155]. “You will surely be tried in your possessions and your selves and you will hear much hurt from those who were given the Book before you and from the associaters” [3:186].