Zād al-Maʿād - Ibn al-Qayyim - (1/88)

Then he was taken, in body and soul, on the Night Journey to al-Aqsā Mosque, and then raised above the heavens (1) to Allah, Mighty and Majestic, who spoke to him and made the prayers obligatory upon him. This occurred only once. This is the soundest view.

It has been said that this occurred in a dream.

It has also been said that one should simply say that he was taken on the Night Journey, without specifying whether he was awake or dreaming.

It has been said that the Night Journey to Jerusalem occurred while he was awake, whereas the ascent to heaven occurred in a dream.

It has been said that the Night Journey occurred twice: once while he was awake and once in a dream.

It has also been said that he was taken on the Night Journey three times.

There is agreement that this occurred after the beginning of his prophethood. As for the statement in Sharīk’s hadith (2) that this occurred before he received revelation, this has been counted among Sharīk’s eight errors and instances of his poor (3) recollection of the hadith of the Night Journey. It has also been said that this was a Night Journey in a dream before revelation. As for

(1) All printed editions except the Indian edition insert after this: “bi-jasadihi wa-rūhihi” (“in body and soul”). (2) Recorded by al-Bukhārī (3674, 7517). Muslim (162/262) gives its chain of transmission without its wording, stating: “He placed some things earlier and others later, and added and omitted material.” The author will discuss it in the chapters on the Ascension and the Night Journey (3/50). See Fath al-Bārī (7/36 ff.; 13/480). (3) ج، ق (in a later hand): “wa-huwa” (“and he”), a corrupt reading.

ثم أُسْرِي بجسده وروحه إلى المسجد الأقصى، ثم عُرِج به إلى فوق السماوات (١) إلى الله ﷿، فخاطبه، وفرض عليه الصلوات. وكان ذلك مرةً واحدةً. هذا أصحُّ الأقوال. وقيل: كان ذلك منامًا. وقيل: بل يقال: أُسْري به، ولا يقال: يقظةً ولا منامًا. وقيل: كان الإسراء إلى بيت المقدس يقظةً، وإلى السماء منامًا. وقيل: كان الإسراء مرتين مرةً يقظةً ومرةً منامًا. وقيل: بل أسري به ثلاث مرات. وكان ذلك بعد المبعث بالاتفاق. وأما ما وقع في حديث شريك (٢) أنَّ ذلك كان قبل أن يوحى إليه، فهذا مما عُدَّ من أغلاط شريك الثمانية وسوء (٣) حفظه لحديث الإسراء. وقيل: إن هذا كان إسراء المنام قبل الوحي. وأما

(١) زيد بعده في النسخ المطبوعة ما عدا الطبعة الهندية: «بجسده وروحه». (٢) أخرجه البخاري (٣٦٧٤، ٧٥١٧)، وساق مسلم (١٦٢/ ٢٦٢) إسناده دون لفظه وقال: «وقدم فيه شيئًا وأخر، وزاد ونقص». وسيأتي ذكره عند المؤلف في فصول المعراج والإسراء (٣/ ٥٠). وانظر: «فتح الباري» (٧/ ٣٦ وما بعدها، ١٣/ ٤٨٠). (٣) ج، ق (بخط متأخر): «وهو»، تحريف.