The Star — Verse 7

when he was on the highest horizon the horizon of the sun that is to say at the place from which it rises in the form in which he Gabriel was created so that the Prophet s saw him; he the Prophet had been at Mount Hirā’ where Gabriel had obscured the entire horizon to the west. The Prophet fell down swooning after he had asked him Gabriel to show himself to him in the form in which he was created. Thus Gabriel had made a tryst with him at Hirā’ where he came down to him in human form.

علَّم محمدًا صلى الله عليه وسلم مَلَك شديد القوة، ذو منظر حسن، وهو جبريل عليه السلام، الذي ظهر واستوى على صورته الحقيقية للرسول صلى الله عليه وسلم في الأفق الأعلى، وهو أفق الشمس عند مطلعها، ثم دنا جبريل من الرسول صلى الله عليه وسلم، فزاد في القرب، فكان دنوُّه مقدار قوسين أو أقرب من ذلك. فأوحى الله سبحانه وتعالى إلى عبده محمد صلى الله عليه وسلم ما أوحى بواسطة جبريل عليه السلام. ما كذب قلب محمد صلى الله عليه وسلم ما رآه بصره.

يعني جبريل استوى في الأفق الأعلى. قاله عكرمة وغير واحد. قال عكرمة: والأفق الأعلى الذي يأتي منه الصبح وقال مجاهد هو مطلع الشمس وقال قتادة هو الذي يأتي منه النهار وكذا قال ابن زيد وغيرهم وقال ابن أبي حاتم حدثنا أبو زرعة حدثنا مصرف بن عمرو اليامي أبو القاسم حدثنا عبدالرحمن بن محمد بن طلحة بن مصرف حدثني أبي عن الوليد هو ابن قيس عن إسحق بن أبي الكهتلة أظنه ذكره عن عبدالله بن مسعود أن رسول الله صلى الله عليه وسلم لم ير جبريل في صورته إلا مرتين أما واحدة فإنه سأله أن يراه في صورته فسد الأفق وأما الثانية فإنه كان معه حيث صعد فذلك قوله "وهو بالأفق الأعلى" وقد قال ابن جرير ههنا قولا لم أره لغيره ولا حكاه هو عن أحد وحاصله: أنه ذهب إلى أن المعنى فاستوى أي هذا الشديد القوى ذو المرة هو ومحمد صلى الله عليه وسلم بالأفق الأعلى أي استويا جميعا بالأفق الأعلى وذلك ليلة الإسراء كذا قال ولم يوافقه أحد على ذلك ثم شرع يوجه ما قاله من حيث العربية فقال وهو كقوله "أئذا كنا ترابا وآباؤنا" فعطف بالآباء على المكنى في كنا من غير إظهار نحن فكذلك قوله فاستوى وهو قال وذكر الفراء عن بعض العرب أنه أنشده: ألم تر أن النبع يصلب عوده ولايستوي والخروع المتقصف وهذا الذي قاله من جهة العربية متجه ولكن لا يساعده المعنى على ذلك فإن هذه الرؤية لجبريل لم تكن ليلة الإسراء بل قبلها ورسول الله صلى الله عليه وسلم في الأرض.

( وَهُوَ بالأفق الأعلى ) أى : وهو - أى جبريل - بالجهة العليا من السماء المقابلة للناظر إليها.

وقوله ( فَاسْتَوَى وَهُوَ بِالأفُقِ الأعْلَى ) يقول: فاستوى هذا الشديد القويّ وصاحبكم محمد بالأفق الأعلى, وذلك لما أسري برسول الله صلى الله عليه وسلم استوى هو وجبريل عليهما السلام بمطلع الشمس الأعلى, وهو الأفق الأعلى, وعطف بقوله: " وَهُوَ" على ما في قوله: " فاسْتَوَى " من ذكر محمد صلى الله عليه وسلم , والأكثر من كلام العرب إذا أرادوا العطف في مثل هذا الموضع أن يظهروا كناية المعطوف عليه, فيقولوا: استوى هو وفلان, وقلَّما يقولون استوى وفلان، وذكر الفرّاء عن بعض العرب أنه أنشده:ألَــمْ تَـرَ أنَّ النَّبْـعَ يَصْلُـبُ عـودُهُوَلا يَسْــتَوي والخِـرْوَعُ المُتَقَصِّـفُ (3)فرد الخروع على " ما " في يستوي من ذكر النبع, ومنه قوله الله أَئِذَا كُنَّا تُرَابًا وَآبَاؤُنَا فعطف بالآباء على المكنّى في كُنَّا من غير إظهار نحن, فكذلك قوله ( فَاسْتَوَى وَهُوَ ) , وقد قيل: إن المستوي: هو جبريل, فإن كان ذلك كذلك, فلا مُؤْنة في ذلك, لأن قوله ( وَهُوَ ) من ذكر اسم جبريل, وكأن قائل ذلك وجَّه معنى قوله ( فَاسْتَوَى ) : أي ارتفع واعتدل.* ذكر من قال ذلك:حدثنا ابن حُميد, قال: ثنا حكام, عن أبي جعفر, عن الربيع ( ذُو مِرَّةٍ فَاسْتَوَى ) جبريل عليه السلام وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:-------------------الهوامش :(3) هذا البيت من شواهد الفراء في معاني القرآن ( الورقة 314 ) وفي روايته " يخلق " في مكان " يصلب " . والخروع : شجرة لينة الأغصان ، تتقصف أفنانها للينها ، ومن ثمرها يستخرج زيت الخروع الذي يستعمل في أغراض طبية وصناعية . والنبع شجر صلب ينبت في أعالي الجبال ، تتخذ من خشبه القسي والسهام . وبينه وبين الخروع بون بعيد في صلابة العود . واستشهد الفراء بالبيت عند قوله تعالى " فاستوى وهو بالأفق الأعلى " أي استوى ( هو ) أي جبريل ، وهو أي محمد صلى الله عليه وسلم بالأفق الأعلى ، وعطف هو البارز على هو المستتر ، فأضمر الاسم في استوى ، ورد عليه هو ، قال : وأكثر كلام العرب أن يقولوا : استوى هو وأبوه ؛ ولا يكادون يقولون : استوى وأبوه ، وهو جائز لأن في الفعل مضمرا ؛ أنشدني بعضهم : " ألم تر أن النبع ... البيت " . وقال الله وهو أصدق قيلا : (أئذا كنا ترابا وآباؤنا ) فرد الآباء على المضمر في كنا ، إلا أنه حسن لما حيل بينهما بالتراب ، والكلام : أئذا كنا ترابا نحن وآباؤنا أ . هـ .

( وهو ) يعني محمدا - صلى الله عليه وسلم - ، وأكثر كلام العرب إذا أرادوا العطف في مثل هذا أن يظهروا كناية المعطوف عليه ، فيقولون استوى هو وفلان ، وقلما يقولون : استوى وفلان نظير هذا قوله : " أئذا كنا ترابا وآباؤنا " ( النمل - 67 ) عطف الآباء على المكنى في " كنا " من غير إظهار نحن ، ومعنى الآية : استوى جبريل ومحمد عليهما السلام ليلة المعراج ( بالأفق الأعلى ) وهو أقصى الدنيا عند مطلع الشمس ، وقيل : " فاستوى " يعني جبريل ، وهو كناية عن جبريل أيضا أي : قام في صورته التي خلقه الله ، وهو بالأفق الأعلى ، وذلك أن جبريل كان يأتي رسول الله - صلى الله عليه وسلم - في صورة الآدميين كما كان يأتي النبيين ، فسأله رسول الله - صلى الله عليه وسلم - أن يريه نفسه على الصورة التي جبل عليها فأراه نفسه مرتين : مرة في الأرض ومرة في السماء ، فأما في الأرض ففي الأفق الأعلى ، والمراد بالأعلى جانب المشرق ، وذلك أن محمدا - صلى الله عليه وسلم - كان بحراء فطلع له جبريل من المشرق فسد الأفق إلى المغرب ، فخر رسول الله - صلى الله عليه وسلم - مغشيا عليه ، فنزل جبريل في صورة الآدميين فضمه إلى نفسه ، وجعل يمسح الغبار عن وجهه ، وهو قوله : " ثم دنا فتدلى " وأما في السماء فعند سدرة المنتهى ، ولم يره أحد من الأنبياء على تلك الصورة إلا نبينا محمد - صلى الله عليه وسلم - .

وَهُوَ بِالْأُفُقِ الْأَعْلَى (7(ووصفه ب { الأعلى } في هذه الآية يفيد أنه ناحية من جو السماء . وذكر هذا ليرتب عليه قوله : { ثم دنا فتدلى } .و { ثم } عاطفة على جملة { فاستوى } ، والتراخي الذي تقيده { ثم } تراخخٍ رتبيّ لأن الدنوّ إلى حيث يبلِّغ الوحيَ هو الأَهم في هذا المقام .والدنوّ : القرب ، وإذ قد كان فعل الدنوّ قد عطف ب { ثم } على { فاستوى وهو بالأفق الأعلى } علم أنه دنا إلى العالم الأرضي ، أي أخذ في الدنو بعد أن تلقى ما يبلغه إلى الرسول صلى الله عليه وسلم

{ وَهُوَ بِالْأُفُقِ الْأَعْلَى } أي: أفق السماء الذي هو أعلى من الأرض، فهو من الأرواح العلوية، التي لا تنالها الشياطين ولا يتمكنون من الوصول إليها.

قوله تعالى : وهو بالأفق الأعلى جملة في موضع الحال ، والمعنى فاستوى عاليا ، أي : استوى جبريل عاليا على صورته ولم يكن النبي صلى الله عليه وسلم قبل ذلك يراه عليها حتى سأله إياها على ما ذكرنا . والأفق ناحية السماء وجمعه آفاق . وقال قتادة : هو الموضع الذي تأتي منه الشمس . وكذا قال سفيان : هو الموضع الذي تطلع منه الشمس . ونحوه عن مجاهد . ويقال : أفق وأفق مثل عسر وعسر . وقد مضى في " حم السجدة " . وفرس أفق بالضم أي رائع وكذلك الأنثى ; قال الشاعر [ عمرو بن قنعاس المرادي ] :أرجل لمتي وأجر ذيلي وتحمل شكتي أفق كميتوقيل : وهو أي : النبي صلى الله عليه وسلم بالأفق الأعلى يعني ليلة الإسراء وهذا ضعيف ; لأنه يقال : استوى هو وفلان ، ولا يقال استوى وفلان إلا في ضرورة الشعر . والصحيح استوى جبريل عليه السلام وجبريل بالأفق الأعلى على صورته الأصلية ; لأنه كان يتمثل للنبي صلى الله عليه وسلم إذا نزل بالوحي في صورة رجل ، فأحب النبي صلى الله عليه وسلم أن يراه على صورته الحقيقية ، فاستوى في أفق المشرق فملأ الأفق .

The experience of the Prophet with the angels and his being taught the revelation have been explained in the above verses. For corroborating the reality of these events the statement of the Quran is enough. The Quran’s miraculous discourse proves that it is the Book of God. And every statement of that book which is established as God’s Book shall have to be accepted as authentic.

ذُو مِرَّ‌ةٍ فَاسْتَوَىٰ وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ (one of vigour. So he stood poised, while he was on the upper horizon...53:6-7] The word mirrah means 'strength' or 'vigour'. This is another quality of Jibra'il (علیہ السلام) in that he is no weakling, but strong, mighty in power and firm, so that it may not be suspected that the devil may intercept the angel carrying the Divine revelation and snatch it away from him. Jibra'il (علیہ السلام) is so mighty in power and strength that the devil dare not come anywhere near him. The word اِسْتَوَىٰ istawa means to be or become straight or to level. The verse means that when he saw Jibra'il (علیہ السلام) the first time, the latter was descending from the heaven. Having descended, he sat or settled straight on the highest part of the horizon. Ufuq [ horizon ] is qualified by a'la [ the highest part or uppermost ] and it signifies that Jibra'il (علیہ السلام) was shown on the uppermost horizon, [ so that he could be seen clearly ] because the lower part of the horizon which seems to be adjacent to the earth is normally hidden from the sight [ as a result he would not have been visible to the Holy Prophet ﷺ .

(When he was on the uppermost horizon) at the setting place of the sun; and it is said: at the seventh heaven.

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.