Tafsir al-BaghawiAl-Baghawi

or perhaps he said, “in al-Hijr (1), the area adjoining the Ka'bah, between sleep and wakefulness.” He also mentioned being between two men (2). “Then a basin of gold, filled with wisdom and faith, was brought to me. I was split open from my throat to the lower part of my abdomen (3), my heart was taken out and washed, then filled, and restored (4).”

Sa'id and Hisham said: “Then my abdomen was washed with the water of Zamzam, and I was filled with faith and wisdom. Then I was brought al-Buraq, a long, white riding beast, larger than a donkey but smaller than a mule. It would set its hoof at the furthest point its sight could reach. I mounted it and set out with Gabriel until I came to Jerusalem. I tied it to the ring to which the prophets tied their mounts. Then I entered the mosque and performed two units of prayer there, after which I came out. Gabriel then brought me a vessel of wine and a vessel of milk. I chose the milk, and Gabriel said, ‘You have chosen the natural disposition.’

“Gabriel then took me up to the lowest heaven and sought entry. It was asked, ‘Who is this?’ He replied, ‘Gabriel.’ It was asked, ‘Who is with you?’ He replied, ‘Muhammad.’ It was asked, ‘Has he been sent as a messenger?’ He replied, ‘Yes.’ It was said, ‘Welcome to him; what an excellent arrival he has made!’ Then it was opened. When I had passed through, I found Adam there. Gabriel said to me, ‘This is your father Adam, so greet him.’ I greeted him, and he returned the greeting. Then he said, ‘Welcome to the righteous Prophet and the righteous son.’”

In Abu Dharr’s hadith: “We ascended to the lowest heaven, where there was a man sitting, with dark figures to his right and dark figures to his left. Whenever he looked to his right, he smiled; and whenever he looked to his left, he wept. He said, ‘Welcome to the righteous Prophet and the righteous son.’ I said to Gabriel, ‘Who is this?’ He replied, ‘This is Adam, and these dark figures on his right and left are the souls of his children. Those on his right are the people of Paradise, while the dark figures on his left are the people of the Fire. Thus, whenever he looks to his right, he smiles, and whenever he looks to his left, he weeps.’

“Then he ascended until he came to the second heaven and sought entry. It was asked, ‘Who is this?’ He replied, ‘Gabriel.’ It was asked, ‘Who is with you?’ He replied, ‘Muhammad.’ It was asked, ‘Has he been sent as a messenger?’ He replied, ‘Yes.’ It was said, ‘Welcome to him; what an excellent arrival he has made!’ Then it was opened, and when I had passed through, there was

(1) This is an uncertainty on the part of Qatadah. What is meant by al-Hatim here is the Hijr. See Fath al-Bari, 7:204. (2) Ibn Hajar said in the passage cited above: “In the Book of the Beginning of Creation in Sahih al-Bukhari, it appears in the wording, ‘and he mentioned between the two men,’ which is abbreviated. The narration of Muslim, through Said from Qatadah, clarifies it: ‘When I heard a speaker saying, “One of the three between the two men,” I came, and he took me away...’” The two men meant are Hamzah and Jafar, and the Prophet, peace and blessings be upon him, was sleeping between them. (3) “Maraq al-batn”: with an open mim, a light ra, and a doubled qaf. It refers to the lower part of the abdomen, where the skin is thin. Its original form is maraqiq, and it is so called because it is an area of thin skin. See Fath al-Bari, 6:308. (4) Al-Hafiz Ibn Hajar said in Fath al-Bari, 7:304-305: “Some have objected to the occurrence of the opening of the chest on the night of the Isra, claiming that it occurred only when he was a child among Banu Sad. There is no basis for such an objection, for the reports concerning it are recurrent. The opening of the chest at the time of his prophetic mission is also established, as Abu Nuaym related in al-Dalail. Each occurrence had its wisdom: during the first, as Muslim narrates in the hadith of Anas, there was the addition: ‘He removed a blood clot and said: “This is Satan’s share of you.”’ This took place during childhood, so that he would grow up in the most complete state of protection from Satan. Then the opening of the chest occurred at the beginning of his prophetic mission as a further honour for him, so that he might receive revelation with a strong heart, in the most complete state of purification. The opening of the chest then occurred when he was about to ascend to heaven, so that he would be prepared for intimate communion with his Lord. It is also possible that the wisdom behind this washing was to emphasize its thoroughness by its occurring for the third time, as is established in his law, peace and blessings be upon him.” Compare al-Shifa by Qadi Iyad, 1:254-255.
وَرُبَّمَا قَالَ فِي الْحِجْرِ (١) بَيْنَ النَّائِمِ وَالْيَقْظَانِ"، وَذَكَرَ بين رجلين (٢) "فأتيت بِطَسْتٍ مِنْ ذَهَبٍ مَمْلُوءٍ حِكْمَةً وَإِيمَانًا فَشُقَّ مِنَ النَّحْرِ إِلَى مَرَاقِّ الْبَطْنِ (٣) وَاسْتُخْرِجَ قَلْبِي فَغُسِلَ ثُمَّ حُشِيَ ثُمَّ أُعِيدَ" (٤) . وَقَالَ سَعِيدٌ وَهِشَامٌ: ثُمَّ غُسِلَ الْبَطْنُ بِمَاءِ زَمْزَمَ ثُمَّ مُلِئَ إِيمَانًا وَحِكْمَةً، ثُمَّ أُوتِيتُ بِالْبُرَاقِ، وَهُوَ دَابَّةٌ أَبْيَضُ طَوِيلٌ فَوْقَ الْحِمَارِ وَدُونَ الْبَغْلِ، يَضَعُ حَافِرَهُ عِنْدَ مُنْتَهَى طَرَفِهِ، فَرَكِبْتُهُ فَانْطَلَقْتُ مَعَ جِبْرِيلَ حَتَّى أَتَيْتُ بَيْتَ الْمَقْدِسِ، قَالَ: فَرَبَطْتُهُ بِالْحَلْقَةِ الَّتِي تَرْبِطُ بِهَا الْأَنْبِيَاءُ، قَالَ: ثُمَّ دَخَلْتُ الْمَسْجِدَ فَصَلَّيْتُ فِيهِ رَكْعَتَيْنِ ثُمَّ خَرَجْتُ، فَجَاءَنِي جِبْرِيلُ بِإِنَاءٍ مِنْ خَمْرٍ وَإِنَاءٍ مِنْ لَبَنٍ، فَاخْتَرْتُ اللَّبَنَ، فَقَالَ جِبْرِيلُ: اخْتَرْتَ الْفِطْرَةَ، فَانْطَلَقَ بِي جِبْرِيلُ حَتَّى أَتَى السَّمَاءَ الدُّنْيَا فَاسْتَفْتَحَ، قِيلَ مَنْ هَذَا؟ قَالَ: جِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ قَالَ: نَعَمْ. قِيلَ: مَرْحَبًا بِهِ، فَنِعْمَ الْمَجِيءُ جَاءَ، فَفُتِحَ، فَلَمَّا خَلَصْتُ، فَإِذَا فِيهَا آدَمُ، فَقَالَ لِي: هَذَا أَبُوكَ آدَمُ، فَسَلِّمْ عَلَيْهِ، فَسَلَّمْتُ عَلَيْهِ، فَرَدَّ السَّلَامَ، ثُمَّ قَالَ: مَرْحَبًا بِالنَّبِيِّ الصَّالِحِ وَالِابْنِ الصَّالِحِ. وَفِي حَدِيثِ أَبِي ذَرٍّ: عَلَوْنَا السَّمَاءَ الدُّنْيَا، فَإِذَا رَجُلٌ قَاعِدٌ عَنْ يَمِينِهِ أَسْوِدَةٌ وَعَنْ يَسَارِهِ أَسْوِدَةٌ، إِذَا نَظَرَ قِبَلَ يَمِينِهِ ضَحِكَ، وَإِذَا نَظَرَ قِبَلَ شِمَالِهِ بَكَى، فَقَالَ: مَرْحَبًا بِالنَّبِيِّ الصَّالِحِ وَالِابْنِ الصَّالِحِ. قُلْتُ لِجِبْرِيلَ: مَنْ هَذَا؟ قَالَ: هَذَا آدَمُ، وَهَذِهِ الْأَسْوِدَةُ الَّتِي عَنْ يَمِينِهِ وَشِمَالِهِ نَسَمُ بَنِيهِ، فَأَهْلُ الْيَمِينِ مِنْهُمْ أَهْلُ الْجَنَّةِ، وَالْأَسْوِدَةُ الَّتِي عَنْ شِمَالِهِ أَهْلُ النَّارِ، فَإِذَا نَظَرَ عَنْ يَمِينِهِ ضَحِكَ، وَإِذَا نَظَرَ قِبَلَ شِمَالِهِ بَكَى. ثُمَّ صَعِدَ حَتَّى أَتَى السَّمَاءَ الثَّانِيَةَ فَاسْتَفْتَحَ، قِيلَ: مَنْ هَذَا؟ قَالَ: جِبْرِيلُ، قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ، قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ قَالَ: نَعَمْ، قِيلَ: مَرْحَبًا بِهِ فَنِعْمَ الْمَجِيءُ جَاءَ، فَفُتِحَ، فَلَمَّا خَلَصْتُ إِذَا
(١) هو شك من قتادة. والمراد بالحطيم هنا: الحجر. انظر: فتح الباري: ٧ / ٢٠٤. (٢) قال ابن حجر في الموضع السابق: ووقع في بدء الخلق من صحيح البخاري بلفظ "وذكر بين الرجلين" وهو مختصر، وقد أوضحته رواية مسلم من طريق سعيد عن قتادة بلفظ: "إذ سمعت قائلا يقول: أحد الثلاثة بين الرجلين فأتيت، فانطلق بي".. والمراد بالرجلين حمزة وجعفر، وكان النبي ﷺ نائما بينهما. (٣) "مراق البطن": بفتح الميم وتخفيف الراء وتشديد القاف، هو: ما أسفل من البطن ورق من جلده، وأصله مراقق، وسميت بذلك لأنها موضع رقة الجلد. انظر: فتح الباري: ٦ / ٣٠٨. (٤) قال الحافظ ابن حجر في الفتح: (٧ / ٣٠٤-٣٠٥) : "وقد استنكر بعضهم وقوع شق الصدر ليلة الإسراء وقال: إنما كان ذلك وهو صغير في بني سعد. ولا إنكار في ذلك، فقد تواردت الروايات به، وثبت شق الصدر أيضا عند البعثة، كما أخرجه أبو نعيم في "الدلائل"، ولكل منهما حكمة؛ فالأول وقع فيه من الزيادة -كما عند مسلم من حديث أنس- "فأخرج علقة فقال: هذا حظ الشيطان منك"، وكان هذا في زمن الطفولية، فنشأ على أكمل الأحوال من العصمة من الشيطان. ثم وقع شق الصدر عند البعث زيادة في إكرامه ليتلقى ما يوحي إليه بقلب قوي في أكمل الأحوال من التطهير ثم وقع شق الصدر عند إرادة العروج إلى السماء ليتأهب للمناجاة. ويحتمل أن تكون الحكمة في هذا الغسل لتقع المبالغة في الإسباغ بحصول المرة الثالثة كما تقرر في شرعه ﷺ". قارن بـ: الشفا للقاضي عياض: ١ / ٢٥٤-٢٥٥.

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