وقوله ( فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى ) اختلف أهل التأويل في تأويل ذلك, فقال بعضهم: معناه: فأوحى الله إلى عبده محمد وحيه, وجعلوا قوله: ( مَا أَوْحَى ) بمعنى المصدر.* ذكر من قال ذلك:حدثنا ابن بشار, قال: ثنا معاذ بن هشام, قال: ثنا أبي, عن قتادة, عن عكرمة, عن ابن عباس, في قوله ( فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى ) قال: عبده محمد صلى الله عليه وسلم ما أوحى إليه ربه.وقد يتوجه على هذا التأويل " مَا " للوجهين: أحدهما: أن تكون بمعنى " الذي"، فيكون معنى الكلام فأوحى إلى عبده الذي أوحاه إليه ربه. والآخر: أن يكون بمعنى المصدر.* ذكر من قال ذلك:حدثنا ابن بشار, قال: ثنا معاذ بن هشام قال: ثني أبي, عن قتادة ( فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى ) , قال الحسن: جبريل.حدثنا ابن حُميد, قال: ثنا مهران, عن أبي جعفر, عن الربيع ( فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى ) قال: على لسان جبريل.حدثنا ابن حُميد, قال: ثنا حكام, عن أبى جعفر, عن الربيع, مثله.حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله ( فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى ) قال: أوحى جبريل إلى رسول الله صلى الله عليه وسلم ما أوحى الله إليه.وأولى القولين في ذلك عندنا بالصواب قول من قال: معنى ذلك: فأوحى جبريل إلى عبده محمد صلى الله عليه وسلم ما أوحى إليه ربه, لأن افتتاح الكلام جرى في أوّل السورة بالخبر عن رسول الله صلى الله عليه وسلم , وعن جبريل عليه السلام , وقوله ( فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى ) في سياق ذلك ولم يأت ما يدلّ على انصراف الخبر عنهما, فيوجه ذلك إلى ما صرف إليه.
مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ (The heart did not err in what he saw....53:11) Fu'ad means heart, and the verse means whatever the eyes saw, the heart did not err in its grasping. This erring in the verse is described as kidhb [ lying ]. In other words, the heart did not lie in connection with the perceived objects. It did not err or slip up. In the phrase mara'a 'what he saw', the Qur'an does not specify what it saw. The blessed Companions ؓ and their followers, and the leading authorities on Tafsir hold two divergent views as was discussed in detail earlier: [ 1] The phrase means it [ the Holy Prophet's ﷺ heart ] saw Allah (and this is the view of Ibn ` Abbas ؓ ; and [ 2] others (like Sayyidah ` A'ishah, Ibn Masud, Abu Hurairah and Abu Dharr Ghifari ؓ express the view that the Holy Prophet ﷺ saw Jibra'il (علیہ السلام) in his original shape. The Arabic verb ra'a originally means to see with physical eyes, and after having seen with physical eyes the heart grasps and comprehends. Thus the Holy Prophet ﷺ first saw Jibra'il (علیہ السلام) with his physical eyes, and then grasped and comprehended him with his heart. Therefore, there is no need to take the word ru'yah in the figurative or metaphorical sense of ru'yah qalbiyah [ to see with the heart ] as did Al-Qurtubi.
One more question remains: In this verse idrak [ grasping, comprehending, discerning, cognizing and perceiving ] has been attributed to the heart, whereas according to most famous philosophers, it is related to ` aql [ the intellect ] or the soul endowed with the faculty of speech. Answer to this question is that many verses of the Qur'an show that the real centre of idrak is the heart. Therefore, sometimes the word 'qalb (heart) is used for ` aql (intellect), as for example the word qalb (plural: qulub) in the following verses bear ample testimony to this fact: لِمَن كَانَ لَهُ قَلْبٌ (for him who has a heart - 50:37) and لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا 'they have hearts with which they do not comprehend' - (7:179). Qalb (heart) here refers to ` aql (intellect) because heart is the centre of intellectual activities.
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.