Tarikh (al-Tabari) 794
The Night Journey and the Ascension
وَلْنَذْكُرْ مُلَخَّصَ كَلَامِ ابْنِ إِسْحَاقَ رَحِمَهُ اللَّهُ، فَإِنَّهُ قَالَ بَعْدَ ذِكْرِ مَا تَقَدَّمَ مِنَ الْفُصُولِ: ثُمَّ أُسْرِيَ بِرَسُولِ اللَّهِ ﷺ مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى وَهُوَ بَيْتُ الْمَقْدِسِ مِنْ إِيلِيَاءَ، وَقَدْ فَشَا الْإِسْلَامُ بِمَكَّةَ، فِي قُرَيْشٍ وَفِي الْقَبَائِلِ كُلِّهَا، قَالَ: وَكَانَ مِنَ الْحَدِيثِ فِيمَا بَلَغَنِي عَنْ مَسْرَاهُ ﷺ عَنِ ابْنِ مَسْعُودٍ وَأَبِي سَعِيدٍ وَعَائِشَةَ، وَمُعَاوِيَةَ وَأُمِّ هَانِئٍ بِنْتِ أَبِي طَالِبٍ ؓ وَالْحَسَنِ بْنِ أَبِي الْحَسَنِ وَابْنِ شِهَابٍ الزُّهْرِيِّ وَقَتَادَةَ وَغَيْرِهِمْ مِنْ أَهْلِ الْعِلْمِ مَا اجْتَمَعَ فِي هَذَا الْحَدِيثِ، كُلٌّ يُحَدِّثُ عَنْهُ بَعْضَ مَا ذُكِرَ لِي مِنْ أَمْرِهِ وَكَانَ فِي مَسْرَاهُ ﷺ وَمَا ذُكِرَ لِي مِنْهُ بَلَاءٌ وَتَمْحِيصٌ، وَأَمْرٌ مِنْ أَمْرِ اللَّهِ، فِي قُدْرَتِهِ وَسُلْطَانِهِ، فِيهِ عِبْرَةٌ لِأُولِي الْأَلْبَابِ، وَهُدًى وَرَحْمَةٌ وَثَبَاتٌ لِمَنْ آمَنَ وَصَدَّقَ، وَكَانَ مِنْ أَمْرِ اللَّهِ عَلَى يَقِينٍ، فَأُسْرِيَ بِهِ كَيْفَ شَاءَ، وَكَمَا شَاءَ، لِيُرِيَهُ مِنْ آيَاتِهِ مَا أَرَادَ، حَتَّى عَايَنَ مَا عَايَنَ مِنْ أَمْرِهِ، وَسُلْطَانِهِ الْعَظِيمِ، وَقُدْرَتِهِ الَّتِي يَصْنَعُ بِهَا مَا يُرِيدُ، فَكَانَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ فِيمَا بَلَغَنِي، يَقُولُ: أُتِيَ رَسُولُ اللَّهِ ﷺ بِالْبُرَاقِ، وَهِيَ الدَّابَّةُ الَّتِي كَانَتْ تُحْمَلُ عَلَيْهَا الْأَنْبِيَاءُ قَبْلَهُ، تَضَعُ حَافِرَهَا فِي مُنْتَهَى طَرْفِهَا، فَحُمِلَ عَلَيْهَا، ثُمَّ خَرَجَ بِهِ صَاحِبُهُ، يَرَى الْآيَاتِ فِيمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، حَتَّى انْتَهَى إِلَى بَيْتِ الْمَقْدِسِ، فَوَجَدَ فِيهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى، فِي نَفَرٍ مِنَ الْأَنْبِيَاءِ، قَدْ جُمِعُوا لَهُ، فَصَلَّى بِهِمْ، ثُمَّ أُتِيَ بِثَلَاثَةِ آنِيَةٍ ; مِنْ لَبَنٍ، وَخَمْرٍ، وَمَاءٍ. فَذَكَرَ أَنَّهُ شَرِبَ إِنَاءَ اللَّبَنِ، " فَقَالَ لِي جِبْرِيلُ: هُدِيتَ وَهُدِيَتْ أُمَّتُكَ ". وَذَكَرَ ابْنُ إِسْحَاقَ فِي سِيَاقِ الْحَسَنِ الْبَصْرِيِّ مُرْسَلًا.، أَنَّ جِبْرِيلَ أَيْقَظَهُ، ثُمَّ خَرَجَ بِهِ إِلَى بَابِ الْمَسْجِدِ الْحَرَامِ، فَأَرْكَبَهُ الْبُرَاقَ ، وَهُوَ " دَابَّةٌ أَبْيَضُ، بَيْنَ الْبَغْلِ وَالْحِمَارِ، وَفِي فَخِذَيْهِ جَنَاحَانِ يَحْفِزُ بِهِمَا رِجْلَيْهِ، يَضَعُ حَافِرَهُ فِي مُنْتَهَى طَرْفِهِ، ثُمَّ حَمَلَنِي عَلَيْهِ، ثُمَّ خَرَجَ مَعِي لَا يَفُوتُنِي وَلَا أَفُوتُهُ ". قُلْتُ: وَفِي الْحَدِيثِ، وَهُوَ عَنْ قَتَادَةَ فِيمَا ذَكَرَهُ ابْنُ إِسْحَاقَ، أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا أَرَادَ رُكُوبَ الْبُرَاقِ، شَمَسَ بِهِ، فَوَضَعَ جِبْرِيلُ يَدَهُ عَلَى مَعْرِفَتِهِ، ثُمَّ قَالَ: أَلَا تَسْتَحِيَ يَا بُرَاقُ مِمَّا تَصْنَعُ ! فَوَاللَّهِ مَا رَكِبَكَ عَبْدٌ لِلَّهِ قَبِلَ مُحَمَّدٍ أَكْرَمُ عَلَيْهِ مِنْهُ. قَالَ: فَاسْتَحَى حَتَّى ارْفَضَّ عَرَقًا، ثُمَّ قَرَّ حَتَّى رَكِبْتُهُ. قَالَ الْحَسَنُ فِي حَدِيثِهِ: فَمَضَى رَسُولُ اللَّهِ ﷺ وَمَضَى مَعَهُ جِبْرِيلُ حَتَّى انْتَهَى بِهِ إِلَى بَيْتِ الْمَقْدِسِ، فَوَجَدَ فِيهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى، فِي نَفَرٍ مِنَ الْأَنْبِيَاءِ، فَأَمَّهُمْ رَسُولُ اللَّهِ ﷺ فَصَلَّى بِهِمْ. ثُمَّ ذَكَرَ اخْتِيَارَهُ إِنَاءَ ال?َّبَنِ عَلَى إِنَاءِ الْخَمْرِ ، وَقَوْلَ جِبْرِيلَ لَهُ: هُدِيتَ وَهُدِيَتْ أُمَّتُكَ، وَحُرِّمَتْ عَلَيْكُمُ الْخَمْرُ. أَنْكَرَ حُذَيْفَةُ بْنُ الْيَمَانِ ؓ صَلَاةَ النَّبِيِّ ﷺ بِبَيْتِ الْمَقْدِسِ تِلْكَ اللَّيْلَةَ، وَاحْتَجَّ بِأَنَّهُ لَوْ صَلَّى فِيهِ لَكُتِبَ عَلَيْكُمُ الصَّلَاةُ فِيهِ. قَالَ الْبَيْهَقِيُّ وَابْنُ كَثِيرٍ: وَالْمُثْبِتُ مُقَدَّمٌ عَلَى النَّافِي، يَعْنِي مَنْ أَثْبَتَ الصَّلَاةَ فِي بَيْتِ الْمَقْدِسِ، وَهُمُ الْجُمْهُورُ مِنَ الصَّحَابَةِ مَعَهُ زِيَادَةُ عِلْمٍ عَلَى مَنْ نَفَى ذَلِكَ، فَهُوَ أَوْلَى بِالْقَبُولِ. وَالْجَوَابُ عَمَّا اسْتَنَدَ إِلَيْهِ حُذَيْفَةُ ؓ مَنْعُ التَّلَازُمِ فِي الصَّلَاةِ إِنْ كَانَ أَرَادَ بِقَوْلِهِ كُتِبَ عَلَيْكُمُ الْفَرْضَ، وَإِنْ أُرِيدَ التَّشْرِيعُ فَيَلْتَزِمُهُ، وَقَدْ شَرَعَ النَّبِيُّ ﷺ فِي بَيْتِ الْمَقْدِسِ، فَقَرَنَهُ بِالْمَسْجِدِ الْحَرَام وَمَسْجِدِهِ فِي شَدِّ الرَّاحِلَةِ وَذَكَرَ فَضِيلَةَ الصَّلَاةِ فِيهِ فِي غَيْرِ مَا حَدِيثٍ. تَظَافَرَتِ الرِّوَايَاتُ عَلَى أَنَّهُ ﷺ صَلَّى بِالْأَنْبِيَاءِ قَبْلَ الْعُرُوجِ وَهُوَ أَحَدُ الِاحْتِمَالَيْنِ لِلْقَاضِي، وَقَالَ الْحَافِظُ: «إِنَّهُ الْأَظْهَرُ»، وَالِاحْتِمَالُ الثَّانِي «أَنَّهُ ﷺ صَلَّى بِهِمْ بَعْدَ أَنْ هَبَطَ مِنَ السَّمَاءِ أَيْضًا فَهَبَطُوا. وَصَحَّحَهُ الْحَافِظُ ابْنُ كَثِيرٍ، وَقَالَ صَاحِبُ السِّرَاجِ: «وَمَا الْمَانِعُ مِنْ أَنَّهُ ﷺ صَلَّى بِهِمْ مَرَّتَيْنِ، فَإِنَّ فِي بَعْضِ الْأَحَادِيثِ ذِكْرَ الصَّلَاةِ بِهِمْ بَعْدَ ذِكْرِهِ الْمِعْرَاجَ».
Translation
✧ Let us mention the summary of the words of Ibn Isḥāq, may Allah have mercy on him, for he said after mentioning what preceded from the sections: Then the Messenger of Allah ﷺ was taken on the Night Journey from al-Masjid al-Ḥarām to al-Masjid al-Aqṣā, which is Bayt al-Maqdis in Aelia, and Islam had spread in Makkah, among Quraysh and among all the tribes. He said: And concerning the report about his Night Journey ﷺ, as it has reached me from Ibn Masʿūd, Abū Saʿīd, ʿĀʾishah, Muʿāwiyah, Umm Hāniʾ bt. Abī Ṭālib ؓ, al-Ḥasan b. Abī al-Ḥasan, Ibn Shihāb al-Zuhrī, Qatādah, and others of the people of knowledge, what was gathered in this report—each one relating about it some of what was mentioned to me of its affair—and in his Night Journey ﷺ, and what was mentioned to me of it, there was trial and testing, and a matter from the matter of Allah, in His power and His authority, in it a lesson for those of understanding, and guidance and mercy and steadfastness for whoever believed and affirmed, and was about the matter of Allah upon certainty. So He took him by night however He willed, and as He willed, to show him of His signs what He intended, until he witnessed what he witnessed of His affair, and His great authority, and His power with which He does what He wills. And ʿAbd Allāh b. Masʿūd, as it has reached me, used to say: The Messenger of Allah ﷺ was brought al-Burāq, which is the mount upon which the prophets before him were carried, placing its hoof at the limit of its gaze. So he was mounted upon it, then his companion departed with him, seeing the signs between the sky and the earth, until he ended at Bayt al-Maqdis, and found in it Ibrāhīm, Mūsā, and ʿĪsā, among a group of prophets, who had been gathered for him, so he led them in prayer. Then he was brought three vessels: of milk, wine, and water. He mentioned that he drank the vessel of milk, and Jibrīl said to me: "You have been guided, and your community has been guided." And Ibn Isḥāq mentioned in the transmission of al-Ḥasan al-Baṣrī, as a mursal report, that Jibrīl woke him, then went out with him to the gate of al-Masjid al-Ḥarām, and mounted him on al-Burāq, which is "a white animal, between a mule and a donkey, and in its thighs two wings with which it urged its legs, placing its hoof at the limit of its gaze. Then he mounted me upon it, then he went out with me, not outrunning me, nor I outrunning him." I say: And in the report, and it is from Qatādah as Ibn Isḥāq mentioned it, that when the Messenger of Allah ﷺ wanted to ride al-Burāq, it shied from him, so Jibrīl placed his hand on its withers, then said: "Are you not ashamed, O Burāq, of what you do! By Allah, no servant of Allah has ridden you before Muḥammad who is more honored by Him than he." He said: It became ashamed until it broke out in sweat, then it settled until I rode it. Al-Ḥasan said in his report: The Messenger of Allah ﷺ went on, and Jibrīl went on with him until he brought him to Bayt al-Maqdis, and he found in it Ibrāhīm, Mūsā, and ʿĪsā, among a group of prophets, and the Messenger of Allah ﷺ led them in prayer. Then he mentioned his choosing the vessel of milk over the vessel of wine, and Jibrīl's saying to him: "You have been guided, and your community has been guided, and wine has been forbidden to you." Ḥudhayfah b. al-Yamān ؓ denied the prayer of the Prophet ﷺ at Bayt al-Maqdis that night, and argued that if he had prayed in it, prayer would have been prescribed for you in it. Al-Bayhaqī and Ibn Kathīr said: The one who affirms is given precedence over the one who denies, meaning whoever affirmed the prayer in Bayt al-Maqdis, and they are the majority of the Companions, and with him is additional knowledge over the one who denied that, so he is more deserving of acceptance. The answer to what Ḥudhayfah ؓ relied upon is the denial of the necessary implication in prayer, if he meant by his saying 'it would be prescribed for you' the obligation, and if legislation is intended, then it necessitates it, and the Prophet ﷺ did legislate in Bayt al-Maqdis, for he linked it with al-Masjid al-Ḥarām and his mosque in the matter of saddling a mount and mentioned the virtue of prayer in it in more than one hadith. The narrations have been numerous that he ﷺ prayed with the prophets before the Ascension, and it is one of the two possibilities for al-Qāḍī, and al-Ḥāfiẓ said: "It is the more apparent," and the second possibility is that he ﷺ prayed with them after he descended from the sky as well, so they descended, and al-Ḥāfiẓ Ibn Kathīr deemed it authentic, and the author of al-Sirāj said: "What prevents that he ﷺ prayed with them twice, for in some hadiths the prayer with them is mentioned after the mention of the Ascension."
Grades by grader
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