مختصر صحيح البخاري | الحلقة (111) | كتاب بدء الخلق - 1

0:00 In the name of Allah, the Entirely Merciful, the Especially Merciful.

0:03 The Ifadah Center

0:06 for Humanities Research and Studies

0:09 presents:

0:10 An Abridgment of Sahih al-Bukhari.

0:16 The Book of the Beginning of Creation.

0:20 Chapter: What has been narrated concerning the statement of Allah Almighty...

0:25 “He it is Who produceth creation, then reproduceth it, and it is easier for Him. His is the Sublime Similitude in the heavens and the earth. He is the Mighty, the Wise.” (30:27)

0:32 On the authority of 'Imran ibn Husayn (may Allah be pleased with him and his father), who said:

0:36 "I entered upon the Prophet (peace and blessings of Allah be upon him),

0:40 having hobbled my she-camel at the door.

0:43 Then some people from the tribe of Banu Tamim came to him,

0:46 and he said:

0:47 'Accept the glad tidings, O Banu Tamim!'

0:50 They replied:

0:51 'You have given us glad tidings, so give us wealth,' repeating it twice.

0:55 In another narration:

0:57 The countenance of the Messenger of Allah (peace be upon him) changed.

1:01 Then some people from the folk of Yemen entered upon him,

1:05 and he said:

1:06 'Accept the glad tidings, O folk of Yemen,

1:09 since Banu Tamim did not accept them.'

1:12 They replied:

1:13 'We have accepted, O Messenger of Allah.'

1:16 They continued:

1:17 'We have come to ask you about the beginning of this creation.'

1:20 He said:

1:21 'Allah existed, and there was nothing other than Him,

1:25 “And He it is Who created the heavens and the earth in six Days - and His Throne was upon the water - that He might try you, which of you is best in conduct. Yet if thou (O Muhammad) sayest: Lo! ye will be raised again after death! those who disbelieve will surely say: This is naught but mere magic.” (11:7)

1:28 and He wrote everything in the Reminder,

1:31 and He created the heavens and the earth.'

1:34 Then a caller cried out:

1:35 'Your she-camel has fled, O Ibn al-Husayn!'

1:38 So I set off,

1:40 only to find that the mirage was already cutting her off from view;

1:43 and by Allah, I truly wished that I had left her!"

1:47 Commentary on the Hadith:

1:51 Chapter: What has been narrated concerning the statement of Allah Almighty...

1:54 “He it is Who produceth creation, then reproduceth it, and it is easier for Him. His is the Sublime Similitude in the heavens and the earth. He is the Mighty, the Wise.” (30:27)

2:00 If He is capable of initiating creation—which you yourselves affirm—

2:04 then His power to restore it, which is even easier, is all the more self-evident.

2:09 "I hobbled my she-camel"

2:11 means: I tied its foreleg with a rope so it would not stray away.

2:16 "Accept the glad tidings"

2:17 refers to giving them the glad tidings of what brings about entry into Paradise,

2:20 as he taught them the fundamentals of the faith,

2:23 namely the origin of creation, the Resurrection, and what lies between them.

2:27 "They said: 'You have given us glad tidings'":

2:30 among those who said this was al-Aqra' ibn Habis,

2:33 as he retained some of the coarse nature of the desert Bedouins.

2:36 "'So give us,' meaning: grant us wealth."

2:40 "From the folk of Yemen": they were the Ash'arites.

2:43 "In the Reminder," meaning: in the Preserved Tablet (al-Lawh al-Mahfuz).

2:47 "The mirage was already cutting her off from view":

2:49 the mirage is what is seen at midday resembling water,

2:54 and the meaning is that she had reached beyond where the mirage ended,

2:58 meaning that she had wandered very far away.

3:00 "I truly wished that I had left her"

3:03 means: I would have much preferred to have simply let her go;

3:06 he said this out of regret for missing the words of the Messenger of Allah (peace be upon him).

3:13 Lessons Derived from the Hadith:

3:17 Among the benefits derived from the hadith are:

3:19 Adopting worldly means does not contradict reliance on Allah.

3:23 It shows that asking questions is the key to knowledge.

3:26 The hadith indicates that the Throne existed before the creation of the heavens and the earth.

3:32 It directs one to prioritize the Hereafter over this worldly life.

3:37 It encourages winning hearts over, even through financial gifts.

3:43 On the authority of Abu Hurayrah (may Allah be pleased with him),

3:45 from the Prophet (peace and blessings of Allah be upon him), who said:

3:49 "Allah said:

3:51 'The son of Adam has denied Me,

3:52 and he had no right to do so;

3:55 and he has reviled Me,

3:56 and he had no right to do so.'

3:59 In another narration:

4:00 'The son of Adam reviles Me,

4:02 though it does not befit him to revile Me;

4:05 and he denies Me, though it does not befit him to do so.

4:09 As for his denying Me,

4:12 it is his saying: "He will never resurrect me as He originated me,"

4:15 yet originating the creation is not easier for Me than restoring it.

4:20 And as for his reviling Me,

4:22 it is his saying: "Allah has taken a son,"

4:25 while I am the One, the Eternal Refuge;

4:27 I neither beget nor was I begotten,

4:29 and there is none co-equal or comparable to Me.'"

4:34 Commentary on the Hadith:

4:37 "He has denied Me" means: he rejected and disbelieved in the resurrection of creation.

4:42 "He has reviled Me": what is meant is that he attributed deficiency to Me.

4:46 "Easier" means: more effortless and readily accomplished.

4:49 "The One (al-Ahad)" means: the One uniquely possessed of absolute perfection,

4:53 to Whom belong the Most Beautiful Names,

4:55 the supreme and perfect attributes,

4:57 and the sanctified actions;

4:59 the One Who has no counterpart, equal, or likeness.

5:03 "The Eternal Refuge (as-Samad)" means: the One sought for the fulfillment of all needs.

5:07 "And there is none co-equal or comparable to Me"

5:10 means: neither in His names, nor in His attributes, nor in His actions,

5:14 Blessed and Exalted is He.

5:17 Lessons Derived from the Hadith:

5:21 Among the benefits derived from the hadith are:

5:23 Whoever denies the Resurrection has indeed fabricated an immense lie against Allah, the Mighty and Majestic.

5:28 It affirms the absolute transcendence of Allah Almighty above all attributes of deficiency.

5:32 It shows that all created worlds stand in utter need of Allah, the Glorified and Exalted,

5:36 with the utmost degree of dependency,

5:38 beseeching Him for their needs

5:41 and turning to Him in their critical matters.

5:46 On the authority of Abu Hurayrah,

5:47 from the Prophet (peace and blessings of Allah be upon him), who said:

5:52 "When Allah created the creation—

5:54 in another narration: 'decreed the creation'—

5:57 He wrote in His Book,

5:59 and in another narration:

6:01 'Indeed, Allah wrote an inscription before He created the creation,

6:05 binding it upon Himself,

6:08 and it is placed with Him above the Throne:

6:11 "Verily, My mercy prevails over My wrath."'

6:14 In another narration: 'precedes My wrath.'"

6:18 Commentary on the Hadith:

6:22 "His Book" refers to the Preserved Tablet (al-Lawh al-Mahfuz).

6:25 "Prevails" means: precedes.

6:28 Lessons Derived from the Hadith:

6:32 Among the benefits derived from the hadith are:

6:34 Affirmation of the attributes of Mercy and Wrath for Allah, the Mighty and Majestic.

6:38 It contains an exhortation to show mercy to creation,

6:42 as well as affirmation of the Throne and the Preserved Tablet.

6:47 Chapter: The Description of the Sun and the Moon.

6:50 On the authority of Abu Dharr (may Allah be pleased with him), who said:

6:54 "The Prophet (peace and blessings of Allah be upon him) said

6:56 to Abu Dharr when the sun set:

7:00 'Do you know where it goes?'

7:02 In another narration: '...where the sun sets?'

7:06 I said: 'Allah and His Messenger know best.'

7:10 He said: 'It travels until it prostrates beneath the Throne,

7:15 whereupon it asks for permission to rise, and permission is granted to it.

7:18 But the time approaches when it will prostrate and it will not be accepted from it,

7:22 and it will ask for permission and permission will not be granted to it.

7:25 It will be told:

7:26 "Return whence you came,"

7:29 and so it will rise from its place of setting.

7:32 That is the meaning of the statement of Allah Almighty:

7:35 And in another narration:

7:36 Then he recited:

7:38 "That is a resting place for it"—

7:40 according to the recitation of 'Abdullah—

7:43 “And the sun runneth on unto a resting-place for him. That is the measuring of the Mighty, the Wise.” (36:38)

7:46 "That is the determination of the Exalted in Might, the Knowing."'

7:50 In another narration:

7:51 'I asked the Prophet (peace be upon him) about the verse:

7:55 “And the sun runneth on unto a resting-place for him. That is the measuring of the Mighty, the Wise.” (36:38)

7:59 He said: "Its resting place is beneath the Throne."'

8:04 Commentary on the Hadith:

8:07 "Do you know where it goes?":

8:09 what is meant is: do you know where it sets?

8:13 "And it will ask for permission and permission will not be granted to it":

8:16 meaning: it will ask for permission to proceed to its place of rising, but permission will not be granted.

8:21 “And the sun runneth on unto a resting-place for him. That is the measuring of the Mighty, the Wise.” (36:38)

8:24 That is: Allah has decreed its course for it; it neither exceeds it nor falls short of it,

8:29 possessing no independent agency of its own,

8:31 nor any ability to resist the power of Allah Almighty.

8:35 "The Exalted in Might (al-'Aziz)" is the One Who has governed these magnificent creations

8:39 with the most flawless ordering and finest system.

8:42 "The All-Knowing (al-'Alim)" is the One Who, by His knowledge, made them sources of benefit for His servants

8:47 and a means of welfare in both their religious and worldly affairs.

8:51 Lessons Derived from the Hadith:

8:54 Among the benefits derived from the hadith are:

8:56 Affirmation that the sun prostrates to Allah, the Mighty and Majestic.

8:59 It affirms belief in the Last Day,

9:02 and that among the signs of the Hour is the rising of the sun from the west.

9:09 On the authority of Abu Hurayrah (may Allah be pleased with him),

9:12 from the Prophet (peace and blessings of Allah be upon him), who said:

9:16 "The sun and the moon will be folded up on the Day of Resurrection."

9:21 Commentary on the Hadith:

9:24 "Folded up (mukawwaran)" means: rolled up and stripped of their light;

9:29 it is also said to mean: wrapped up and cast together.

9:33 Lessons Derived from the Hadith:

9:37 Among the benefits derived from the hadith are:

9:39 An indication of the futility of worshipping the sun and the moon,

9:43 for they will both be cast into the Fire.

9:44 This serves as a rebuke to those who used to worship them in this world,

9:49 that they may realize their worship of them was utterly baseless.

9:53 It also highlights that Allah, the Mighty and Majestic,

9:55 subjected the sun and the moon to the service of mankind,

9:58 so it is impermissible to worship them.

10:02 Chapter: What has been narrated concerning His words:

10:05 "And it is He who sends the winds as good tidings before His mercy."

10:11 On the authority of 'A'ishah (may Allah be pleased with her), wife of the Prophet (peace and blessings of Allah be upon him), who said:

10:17 "I never saw the Messenger of Allah (peace be upon him) laughing so heartily

10:21 that I could see his uvula;

10:24 rather, he would only smile."

10:27 She said:

10:28 "Whenever he saw heavy clouds or wind, apprehension could be recognized in his face."

10:33 In another narration:

10:34 "Whenever he saw an ominous raincloud in the sky,

10:37 he would pace back and forth,

10:38 go in and out,

10:40 and his expression would change;

10:42 then, when the sky rained,

10:44 that state was relieved."

10:46 She said:

10:47 "O Messenger of Allah,

10:49 when people see clouds, they rejoice,

10:52 hoping that there will be rain in them,

10:55 yet when you see them, I notice apprehension and dislike in your face."

11:00 He said:

11:01 "O 'A'ishah,

11:03 what could make me feel secure that it does not contain a punishment?

11:06 A people was once punished by the wind,

11:09 and another people saw the punishment coming and said:

11:12 ◁This is a cloud bringing us rain!▷"

11:16 Commentary on the hadith:

11:20 Chapter: Regarding His saying:

11:22 ◁And it is He who sends the winds as good tidings before His mercy▷.

11:26 "Nushuran" (as heralds of good tidings)

11:28 is the recitation of Nafi' and others;

11:30 and "al-nushur" refers to

11:32 a pleasant, gently blowing wind

11:35 that generates clouds.

11:37 "His uvula" (lahawatuhu),

11:38 the plural of "lahah",

11:39 is the small flesh suspended above the throat at the very back of the mouth.

11:44 "What could make me feel secure"

11:45 means: I cannot feel safe from it.

11:47 "This is a cloud bringing us rain"

11:50 means: this cloud will pour rain upon us.

11:53 "Mukhilah"

11:54 refers to a cloud that appears likely to bring rain.

11:57 "His anxiety was dispelled" (surriya 'anhu)

11:58 means the fear that had overcome him was removed.

12:03 Among the benefits derived from the hadith:

12:06 It is learned from this hadith

12:08 to reflect and take admonition from what befell earlier nations,

12:13 to maintain constant preparedness through mindfulness of Allah, the Mighty and Majestic,

12:16 to turn to Him for refuge when circumstances change

12:20 and alarming events take place,

12:23 and that the winds are one of the forces of Allah the Exalted,

12:27 bearing both mercy and punishment.

12:32 Chapter: Mention of the Angels.

12:35 On the authority of Anas ibn Malik,

12:37 from Malik ibn Sa'sa'ah (may Allah be pleased with them both),

12:40 that the Prophet of Allah (peace and blessings of Allah be upon him)

12:43 narrated to them about the Night Journey,

12:46 saying:

12:48 "While I was lying down in the Hatim,"

12:50 — and he may have said, "in the Hijr," —

12:53 "lying on my side," and in another narration:

12:56 "while I was at the House, between sleeping and waking,

13:01 someone came to me and cut open..."

13:04 The narrator said:

13:05 "And I heard him say:

13:07 '...so he cut open what lies between here and here'

13:10 — meaning from the hollow of his throat down to his pubic hair —

13:14 and I also heard him say:

13:16 '...from his sternum down to his pubic hair.'"

13:19 "Then he took out my heart.

13:21 A gold basin filled with faith was then brought to me,

13:26 and my heart was washed,

13:28 then filled [with wisdom and faith], and restored to its place."

13:30 In another narration:

13:32 "He cut open from the throat down to the lower abdomen,

13:36 then washed the abdomen with Zamzam water,

13:38 and filled it with wisdom and faith.

13:42 Then an animal was brought to me, smaller than a mule

13:45 and larger than a donkey;

13:47 it was al-Buraq,

13:49 placing each stride at the farthest point of its sight.

13:52 I was mounted upon it,

13:54 and Gabriel set out with me until he reached the lowest heaven

13:58 and asked for the gate to be opened.

14:00 It was asked, 'Who is this?'

14:02 He replied, 'Gabriel.'

14:03 It was asked, 'And who is with you?'

14:05 He replied, 'Muhammad.'

14:07 It was asked, 'Has he been summoned?'

14:10 He replied, 'Yes.'

14:12 It was said, 'Welcome to him!

14:14 What an excellent arrival!'

14:17 The gate was opened,

14:18 and when I entered, Adam was there.

14:21 Gabriel said,

14:23 'This is your father, Adam,

14:25 so greet him with peace.'

14:26 I greeted him with peace,

14:28 and he returned the greeting,

14:30 then said,

14:31 'Welcome, O righteous son

14:34 and righteous Prophet!'

14:36 Then he ascended with me until he reached the second heaven

14:40 and asked for the gate to be opened.

14:41 It was asked, 'Who is this?'

14:43 He replied, 'Gabriel.'

14:45 It was asked, 'And who is with you?'

14:47 He replied, 'Muhammad.'

14:49 It was asked, 'Has he been summoned?'

14:51 He replied, 'Yes.'

14:53 It was said, 'Welcome to him!

14:55 What an excellent arrival!'

14:58 The gate was opened,

14:59 and when I entered,

15:01 Yahya and 'Isa were there,

15:03 and they are maternal cousins.

15:05 Gabriel said,

15:06 'These are Yahya and 'Isa,

15:08 so greet them with peace.'

15:10 I greeted them, and they returned the greeting,

15:12 then said,

15:14 'Welcome, O righteous brother and righteous Prophet!'

15:18 Then he ascended with me to the third heaven

15:21 and asked for the gate to be opened.

15:23 It was asked, 'Who is this?'

15:25 He replied, 'Gabriel.'

15:27 It was asked, 'And who is with you?'

15:28 He replied, 'Muhammad.'

15:30 It was asked, 'Has he been summoned?'

15:33 He replied, 'Yes.'

15:35 It was said, 'Welcome to him!

15:37 What an excellent arrival!'

15:40 The gate was opened,

15:41 and when I entered,

15:43 it was said, 'Welcome, O righteous brother and righteous Prophet!'

15:48 Then he ascended with me until he reached the fourth heaven

15:52 and asked for the gate to be opened.

15:53 It was asked, 'Who is this?'

15:55 He replied, 'Gabriel.'

15:57 It was asked, 'And who is with you?'

15:59 He replied, 'Muhammad.'

16:01 It was asked, 'Has he been summoned?'

16:04 It was said, 'Welcome to him!'

16:06 He had asked for the gate to be opened,

16:07 and it was said, 'Welcome, O righteous brother and righteous Prophet!'

16:12 Gabriel answered, 'Yes.'

16:14 It was said, 'Welcome to him!

16:16 What an excellent arrival!'

16:19 The gate was opened,

16:20 and when I passed through to Idris,

16:23 Gabriel said, 'This is Idris,

16:25 so greet him with peace.'

16:27 I greeted him, and he returned the greeting,

16:30 then said,

16:31 'Welcome, O righteous brother and righteous Prophet!'

16:35 Then he ascended with me until he reached the fifth heaven

16:39 and asked for the gate to be opened.

16:41 It was asked, 'Who is this?'

16:43 He replied, 'Gabriel.'

16:45 It was asked, 'And who is with you?'

16:46 He replied, 'Muhammad.'

16:48 It was asked, 'Has he been summoned?'

16:51 He replied, 'Yes.'

16:52 It was said, 'Welcome to him!

16:55 What an excellent arrival!'

16:57 And when I entered,

16:59 there was Harun.

17:01 Gabriel said, 'This is Harun,

17:04 so greet him with peace.'

17:05 I greeted him, and he returned the greeting,

17:08 then said,

17:10 'Welcome, O righteous brother and righteous Prophet!'

17:15 Then he ascended with me until he reached the sixth heaven

17:19 and asked for the gate to be opened.

17:20 It was asked, 'Who is this?'

17:22 He replied, 'Gabriel.'

17:24 It was asked, 'Who is with you?'

17:26 He replied, 'Muhammad.'

17:28 It was asked, 'Has he been summoned?'

17:30 He replied, 'Yes.'

17:32 It was said, 'Welcome to him!

17:34 What an excellent arrival!'

17:37 And when I entered,

17:38 there was Musa.

17:40 Gabriel said,

17:41 'This is Musa,

17:43 so greet him with peace.'

17:45 I greeted him, and he returned the greeting,

17:47 then said,

17:49 'Welcome, O righteous brother and righteous Prophet!'

17:53 But as I passed beyond him,

17:55 he wept.

17:56 It was said to him, 'What makes you weep?'

17:59 He said,

18:00 'I weep because a young man was sent after me

18:03 whose followers who will enter Paradise from his Ummah

18:05 outnumber those who will enter it from my Ummah.'

18:09 Then he ascended with me to the seventh heaven,

18:12 and Gabriel asked for the gate to be opened.

18:14 It was asked, 'Who is this?'

18:16 He replied, 'Gabriel.'

18:18 It was asked, 'And who is with you?'

18:20 He replied, 'Muhammad.'

18:22 It was asked, 'Has he been summoned?'

18:24 He replied, 'Yes.'

18:26 It was said, 'Welcome to him!

18:28 What an excellent arrival!'

18:31 And when I entered,

18:32 there was Ibrahim.

18:35 Gabriel said, 'This is your father,

18:37 so greet him with peace.'

18:39 The Prophet said:

18:40 "So I greeted him with peace,

18:42 and he returned the greeting,

18:43 saying,

18:45 'Welcome, O righteous son and righteous Prophet!'

18:49 Then Sidrat al-Muntaha (the Lote Tree of the Utmost Boundary) was raised before me,

18:53 Its fruit was like the clay jugs of Hajar,

18:56 and its leaves were like the ears of elephants.

19:00 He said,

19:01 'This is the Lote Tree of the Utmost Boundary (Sidrat al-Muntaha).'

19:04 And behold, there were four rivers:

19:06 two hidden rivers

19:08 and two manifest rivers.

19:11 I asked,

19:12 'What are these two, O Jibril?'

19:15 He replied,

19:16 'As for the two hidden ones,

19:17 they are two rivers in Paradise,

19:19 and as for the two manifest ones,

19:21 they are the Nile and the Euphrates.'

19:24 Then the Much-Frequented House (al-Bayt al-Ma'mur) was raised up before me.

19:27 In another narration:

19:28 So I asked Jibril,

19:30 and he said,

19:31 'This is the Much-Frequented House,

19:34 wherein seventy thousand angels pray every day;

19:38 once they leave it, they never return to it again.'

19:43 Then I was brought a vessel of wine,

19:45 a vessel of milk,

19:47 and a vessel of honey.

19:50 I took the milk,

19:51 whereupon he said,

19:53 'It is the innate disposition (fitrah) upon which you and your Ummah are established.'

19:57 Then the prayers were prescribed upon me:

19:59 fifty prayers each day.

20:02 So I returned,

20:03 and passed by Musa,

20:06 who asked,

20:07 'What have you been commanded?'

20:08 He said:

20:10 'I was commanded to perform fifty prayers each day.'

20:13 He said,

20:14 'Your Ummah will not be able to bear fifty prayers each day.

20:19 By Allah, I have tested people before you,

20:23 and I labored strenuously with the Children of Israel.

20:27 Return to your Lord and ask Him to lighten the burden for your Ummah.'

20:32 So I returned,

20:33 and He relieved me of ten.

20:35 I returned to Musa,

20:38 and he said the same again.

20:39 So I returned,

20:41 and He relieved me of ten.

20:43 I returned to Musa,

20:45 and he said the same again.

20:47 So I returned,

20:48 and He relieved me of ten.

20:51 I returned to Musa,

20:53 and he said the same again.

20:55 So I returned,

20:56 and I was commanded with ten prayers each day.

21:00 I returned,

21:01 and he said the same again.

21:03 So I returned, and I was commanded with five prayers each day.

21:08 I returned to Musa, and he asked,

21:11 'What have you been commanded?'

21:13 I replied, 'I was commanded with five prayers each day.'

21:17 He said, 'Your Ummah will not be able to bear five prayers each day.

21:23 Indeed, I have tested people before you,

21:26 and I labored strenuously with the Children of Israel.

21:30 Return to your Lord and ask Him to lighten the burden for your Ummah.'

21:35 He said, 'I have asked my Lord until I feel ashamed before Him,

21:39 but I am pleased and I submit.'

21:42 He said: When I moved on,

21:45 a crier called out: 'I have enacted My obligation

21:49 and lightened the burden for My servants.'

21:52 In another narration: 'And I reward each good deed tenfold.'

21:57 Commentary on the hadith:

22:00 'Al-Hatim':

22:02 What is meant by al-Hatim here is the Hijr.

22:05 'Lying down' means reclining on one's side.

22:09 'A comer' refers to Jibril, peace be upon him.

22:12 'He slit,' meaning he opened it lengthwise.

22:16 'The hollow of his throat' is the depression between the collarbones.

22:20 'His pubic area,' meaning the pubic hair.

22:23 'His breastbone' is the top of the chest.

22:26 'With a basin':

22:27 A basin (tast) is like a cauldron,

22:30 made of brass, stone, or other materials.

22:34 'It was stuffed,' meaning it was filled.

22:36 'Al-Buraq':

22:38 It is said to be named so because of its speed (bariq/lightning),

22:41 and it is also said due to its extreme purity and sparkling color.

22:45 'It places its hoof at the farthest reach of its sight,'

22:48 which is a metaphor for its immense speed;

22:50 for it places its step at the farthest point its eye can see.

22:54 'I was mounted upon it,' meaning upon al-Buraq.

22:58 'He asked for opening,' meaning he requested that the gate be opened.

23:01 'Has he been sent for?' meaning: Has he been summoned and sent for?

23:06 'It was said':

23:07 The ones speaking were the angels.

23:10 'Welcome to him':

23:11 The meaning is:

23:12 May he meet with ease and ample welcome.

23:15 'What an excellent arrival his is!'

23:17 What is intended is:

23:18 He has come,

23:19 and how excellent is his arrival at the best of times to the best of nations!

23:24 'I arrived'

23:25 means: I reached and attained.

23:28 'The throat'

23:29 means the upper chest.

23:30 'The lower abdomen'

23:32 refers to the lower belly where the skin is thin.

23:36 Behold, Yahya and 'Isa,

23:38 and they are maternal cousins.

23:40 'Isa

23:41 is the son of Maryam, daughter of 'Imran,

23:43 while Yahya

23:44 is the son of Isha' (Elizabeth), daughter of 'Imran, peace be upon them.

23:49 'He returned,'

23:50 meaning the greeting of peace.

23:52 'The righteous'

23:53 is the one who fulfills his obligations regarding the rights of Allah and the rights of servants.

23:58 'Then he ascended with me,'

24:00 meaning he took me upward toward the heights.

24:03 'He asked for opening,'

24:04 meaning he requested that the gate be opened

24:06 and asked permission to enter.

24:08 'It was said':

24:09 The ones speaking were the angels.

24:12 'Has he been sent for?'

24:14 meaning: Has he been summoned?

24:15 And the intended meaning is:

24:17 Has he been sent for to make the heavenly ascension?

24:19 It is also said to mean: Has revelation come to him and has he been commissioned as a prophet?

24:24 'Welcome to him':

24:25 The meaning is:

24:26 May he meet with ease and ample welcome.

24:29 'What an excellent arrival his is!'

24:31 It is said that the meaning is: He has arrived,

24:33 and how excellent is his arrival,

24:35 at the best of times to the best of nations!

24:38 'I reached Idris,'

24:40 meaning: I arrived where he was.

24:42 This was Idris,

24:43 in the fourth heaven,

24:45 which is the middle and balanced point among the seven.

24:48 It is said that Allah raised him alive to the fourth heaven,

24:53 and then took his soul,

24:55 which is what is meant by His words, Exalted is He:

24:58 'And We raised him to a high station.'

25:01 Behold, Harun,

25:03 who was in the heaven adjacent to the one where his brother Musa, peace be upon him, was.

25:09 'I passed by,'

25:10 meaning I moved past Musa, peace be upon him.

25:13 'Because a young man':

25:15 What is meant is

25:16 the Prophet Muhammad, peace and blessings of Allah be upon him.

25:20 'After':

25:21 What is meant is:

25:22 He was sent at a later time,

25:24 not that he was sent immediately after Musa, peace be upon him.

25:28 'His Ummah'

25:30 means his followers.

25:31 'My Ummah'

25:33 means my followers.

25:34 'It was raised up before me,'

25:36 meaning it was brought near to me

25:38 and positioned so that I could look upon it and behold it.

25:42 'The Lote Tree of the Utmost Boundary' (Sidrat al-Muntaha):

25:44 It is a magnificent tree above the seventh heaven.

25:48 It was named the Lote Tree of the Utmost Boundary

25:51 because whatever ascends from the earth terminates at it,

25:54 and whatever descends from above, such as revelation and other matters, reaches it,

25:58 though other explanations have also been given.

26:00 'Its fruit':

26:02 The nabq is the fruit of the lote tree.

26:04 'Like the clay jugs of Hajar,'

26:07 meaning its size is like that of the clay jugs of Hajar.

26:09 And 'qilal'

26:11 are large clay jars,

26:13 manufactured in a place named Hajar,

26:16 which is the name of a town near Medina,

26:18 and is distinct from Hajar of Bahrain.

26:21 'Two hidden rivers':

26:23 It is said they are Salsabil and al-Kawthar.

26:26 'It was raised up before me,'

26:27 meaning it was unveiled for me and brought near to me.

26:31 'The Much-Frequented House' (al-Bayt al-Ma'mur):

26:32 It is a house in the heaven

26:34 directly aligned with the Ka'bah.

26:36 'Al-Fitrah':

26:37 It is that which Allah has placed in the hearts of all creation,

26:41 consisting of an inclination toward the apparent and hidden rulings of the divine law,

26:45 and a love and preference for the truth.

26:48 'I passed by Musa,'

26:50 meaning I went past him.

26:51 'I treated/dealt with,'

26:53 meaning I engaged with them and came to know them thoroughly through experience;

26:55 and I faced severe hardship from them regarding the obedience I sought from them.

27:00 'So ask,'

27:01 meaning: Request from Him.

27:03 'He relieved me of ten,'

27:05 meaning He reduced ten prayers from my obligation.

27:08 And he said the like of it.

27:10 That is, Moses (peace be upon him) repeated his initial statement,

27:15 regarding their inability, having tested people before him.

27:19 "Until I felt ashamed,

27:21 but I am well pleased and submit."

27:23 What is meant is:

27:24 "I will not go back;

27:26 for were I to return, it would signify a lack of contentment and submission."

27:31 "When I had passed through..."

27:32 meaning: when I proceeded onward,

27:35 "I have confirmed My obligation..."

27:37 meaning: I have established and decreed it,

27:40 "and I reward each good deed tenfold,"

27:42 meaning that the servant receives the reward of fifty prayers.

27:46 Among the lessons derived from the hadith:

27:50 It is deduced from the hadith

27:52 that among the greatest miracles of the Prophet (peace and blessings of Allah be upon him)

27:56 was the incident of the Night Journey and Heavenly Ascension (al-Isra' and al-Mi'raj).

27:59 It also shows that the Night Journey occurred in both body and soul,

28:03 and while awake.

28:04 The hadith also indicates the permissibility of having a pillion rider on a mount,

28:08 provided the beast is capable of bearing it.

28:11 The hadith demonstrates that the heavens possess gates,

28:15 with guardian angels appointed over them.

28:17 It indicates the strict guarding of heaven

28:20 and the abundance of its guards,

28:22 and that no one can pass through or enter it

28:27 except by permission of the one entrusted with it.

28:30 The hadith points to the obligation of seeking permission to enter.

28:34 It demonstrates the prescribed nature of greeting people or a gathering upon arriving.

28:39 It shows the permissibility of welcoming a newcomer before his greeting and speech.

28:44 It indicates that whoever approaches a group of people,

28:47 it is recommended for him to introduce himself.

28:50 It establishes the propriety of making introductions in gatherings,

28:53 such that it is said: "This is so-and-so,

28:56 and his status is such-and-such."

28:58 It shows the desirability of seeking prior permission before visiting persons of dignified standing.

29:03 The hadith indicates that the angels do not know the unseen,

29:08 and that they are mere servants acting under command.

29:11 It shows that the call of the Prophets (peace be upon them) is founded upon righteousness,

29:16 which is fulfilling what is obligatory regarding the rights of Allah and the rights of His servants.

29:21 The hadith indicates that the core religion of the Prophets is one,

29:26 even though their detailed laws differed,

29:29 for the Prophets are brothers from different mothers.

29:32 It shows that the vision of the Prophet (peace be upon him)

29:36 of the Prophets (peace be upon them) in the heavens

29:39 was a reality, just as mentioned in the hadith.

29:42 The hadith indicates that the passing rider should greet the one who is seated.

29:47 It demonstrates the legitimacy of weeping over missed opportunities of good.

29:51 It reflects the desire for good and competing in it,

29:55 as well as wishing to attain what another has without envy.

29:59 It shows that every prophet receives the reward of whoever follows him and is guided by him.

30:05 It indicates the obligation of the five daily prayers and their immense status in Islam.

30:10 It indicates that the Nile and the Euphrates are among the rivers of Paradise.

30:15 It illustrates the vastness of Allah's bounty and His mercy.

30:18 It shows that among the distinct characteristics of this Ummah

30:21 is that they receive immense reward for little work.

30:26 It establishes the permissibility of abrogation before implementation.

30:29 It affirms the transcendence and loftiness ('Uluww) of Allah, Glorious and Exalted.

30:33 It indicates that the caller to Allah must exercise patience with people.

30:37 It demonstrates the propriety of the Prophet (peace be upon him)

30:41 before Allah, Glorious and Exalted, and his shyness before Him.

30:45 It shows that the commands of the religion are founded upon ease and the removal of hardship.

30:50 It illustrates the virtue of being content with Allah regarding His decree,

30:53 and submitting wholly to His command.

مختصر صحيح البخاري | الحلقة (111) | كتاب بدء الخلق - 1

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