Note: The following transcript was generated using AI and may contain inaccuracies.
When I looked at Jibreel, he was like a worn-out rug من خشية الله (fear of Allah subhanahu wa ta'ala). Then the Prophet was taken up, and then he said, "I was taken." The narration mentioned Jibreel said, "I have to stop here, Muhammad sallallahu alayhi wa sallam. This is just you; you have to go by yourself." And the Prophet by himself went up. The Prophet went up and up and up until he could hear.
Sallallahu alayhi wa sallam wa aqoolu qaala allahu jalla jalaluhu wa al muttafa al hadi wa laa ta'awwalu alhamdulillahi rabbil alameen lahu alhamdul hasan wa thanau al jameel wa ashadu an la ilaha illallah wahdahu la sharika lah yaqoolu al haqqa wa huwa yahdi al sabeel wa ashadu anna muhammadan abduhu wa rasuluh sallallahu alayhi wa ala alihi wa ashabihi wa tabi'in lahum bi ihsani ila yawm al deen amma ba'd.
We're in the Isra wal Mi'raj of the Messenger sallallahu alayhi wa sallam. Today we're going to speak about when the Messenger sallallahu alayhi wa sallam entered Jannah. The Prophet sallallahu alayhi wa sallam said in the hadith, "Thumma udkhiltul jannah," I was placed in Jannah. "Fa idha feeha habayilu al lu'lu'i wa idha turabuha al misk." The Messenger sallallahu alayhi wa sallam mentioned that when he entered Jannah, he said, "Thumma udkhiltul jannah," I was placed in Jannah. "Fa idha feeha habayilu." Habayil is a tent; it's a Qubba, as Ibn Athir mentions in his kitab al nihayatu fee ghareeb al hadith. And it was made out of pearls, "wa idha turabuha al misku," the dirt is made out of Misk. I mean, the smell is very pleasant.
We also mentioned last lesson the rivers that flowed in Jannah, "wa anharu min khamri al laddhati al sharibeen," and the food was some of the rivers were "wa anharu min labani lam yataghayyar ta'amu," and milk that its taste did not change. Then the Messenger sallallahu alayhi wa sallam saw the kawthar. He was shown the kawthar. The Prophet said, "Baynama ana aseeru fil jannah," as I was moving in Jannah, "wa idha ana binaharin haafatahu." As I was moving in Jannah, the sides of Jannah were made out of gold, "wa majarahu ala al durri wal yaqoot." The rivers that flowed were made out of pearls and jewels, "turbatu atyabu min al misk," the earth smelled better. And in the dirt of it, the land of it, it smelled better than misk, "wa ma'uhu," and the waters of it "ahla min al asari wa abyadu min al thalji." It tastes better than honey and it was whiter than ice.
Also, the Prophet sallallahu alayhi wa sallam mentioned, "Ataytu ala nahrin haafatahu qibabun lu'lu'i mujawwafa." I came upon a river, the banks of which were made of tents, and it was also made from mujawwaf, meaning hollow pearls. Then the Messenger sallallahu alayhi wa sallam said, when I saw all of this, he said, "Fatharabtu biyadi," I hit my hand "ila mayajri fihi al ma'," I placed my hand inside the flowing water wanting to drink it. "Fa idha miskun adhfar," the smell was, I mean, very pleasant. I said, "Jibreel, what is this?" And it was then said to him, "Hadhal kawthar alladhi a'taakahu allahu." This is the kawthar Allah has given you, O Muhammad.
It was a gift Allah gave to the Messenger Sallallahu alayhi wa sallam, and there's an entire surah that came down regarding this, right? And this surah, Surah al-Kawthar, is the shortest surah in the Quran, right? But the ijaz in the miracle in this surah is so profound. This surah, "Inna a'taynaka," if you go into the balagha that is in it, if you look at the content this surah talks about, it talks about more than 35 things in this small surah. So small, yet it speaks about 35 points. The way Allah speaks by saying to him, "Inna a'taynaka," we have given you. Why does Allah specifically choose to use that "we"? There's a fa'ida lughawiya in there, "Inna a'taynaka al-kawthar." "Fa'asalli," pray to your Lord, "wanhar." Why did He put the prayer before the slaughtering? Because on Eid, which one comes first? The prayer comes before the words. So the tarteeb here is murad, is intended. Are we all together, brothers?
"Fa'asalli li rabbika," why did Allah not just say "fa'asalli ilayna"? Pray towards us. Why did Allah have to bring the word "fa'asalli li rabbika"? Why did He have to bring the word "rabbika"? Because Allah is saying to the Messenger alayhi salatu wa salam, "Pray to your Lord," since He is the one who created you and sustains you and provides for you and takes care of you. Is He not deserving of worship? Alone, in that small "li rabbika," just by itself has that meaning in it. "Fa'asalli li rabbika wanhar." And then at the ending, Allah tells him, "Inna shani'aka huwa al-abtar." You know, it's funny or shocking or amazing from the surah is the first word of the first ayah and the last word of the last ayah are the opposites to each other. "Inna a'taynaka al-kawthar," "Inna shani'aka huwa al-abtar." "Abtar" and "Inna a'taynaka al-kawthar" are the two opposites because the word "al-kawthar" in the Arabic meaning it means "al-a'ta al-kathir." It's vast giving, sahh. That's what Al-kawthar means. "Fa'asalli al-lughar," and "abtar" means what? The opposite of that, sahh. So Allah is saying to the Messenger alayhi salatu wassalam that I will give you a big giving. And as for the people who are harming you, insulting you, belittling you, putting you down, now I'm gonna give them what? "Abtar." I'm gonna disconnect them from every good and everything.
So this surah was a surah which gave the Prophet sallallahu alayhi wasallam a tasliya, and there are a lot of fawaid in this surah, this beautiful surah. It is our belief that the Messenger sallallahu alayhi wasallam is going to receive the kawthar. The Prophet also saw in Jannah certain things. He saw the woman of Zayd ibn Haritha. The Prophet saw Zayd ibn Haritha's jariyah. The Prophet sallallahu alayhi wasallam mentions he saw a beautiful young lady in Jannah. He said, "فسألتها لمن أنت?" I asked her, "Who are you?" He said, "Who are you?" and she, "وقد عجبتني حين رأيتها," when I saw her, I was fascinated with her. She said to me, and she responded, "فقالت لزيد ابن حارثة," I am Zayd ibn Haritha's woman. "فبشر رسول الله صلى الله عليه وسلم زيدا." The Prophet gave Zayd ibn Haritha this good news. He said, "I saw a jariyah of yours in Jannah." Imagine walking on this earth and you know that you're going to be from the inhabitants of Jannah, and the Messenger sallallahu alayhi wasallam is telling you, "I have seen things for you in Jannah."
Also, the Prophet sallallahu alayhi wasallam mentioned the same for Bilal رضي الله تعالى عنه. Ahmad narrated his musnad بسند صحيح on the authority of Ibn Abbas رضي الله تعالى عنهما that the Messenger, the night he was ascended up and he entered Jannah, he heard "فسمع في جانبها وجسن." The Prophet sallallahu alayhi wasallam heard "الصوت الخفي," a very small sound. Some of the scholars say it was someone who was walking, footsteps. قال the Prophet said, "يا جبريل, جبريل ما هذا?" What's this that I hear? What's this noise I can hear? They said, "هذا بلال المؤذن." Bilal, the one who does the adhan. فقال النبي الله, the Messenger sallallahu alayhi wasallam, when he came to Bilal on earth, he told him, he informed him before that the Prophet said, "قد أفلح بلال." Bilal has found success. He has what? He has found success because what does he say in the adhan? Bilal says, "حيّ على الفلاح." "فلاح" come to success, and the success he calls others to, he has received it.
Bilal, Shaykhani narrated Bukhari and Muslim both narrating hadith Abu Huraira that the Messenger sallallahu alayhi wasallam said, "يا بلال حديثني بأرجع عمل عملته في الإسلام." The Prophet sallallahu alayhi wasallam said to Bilal, "Bilal, tell me the best action that you have done in Islam, your best action that you believe is the greatest action that you know that you feel that you have done in this religion. What is it, Bilal?" And Bilal, he said, when the Prophet asked him this question, he said, "ما عملت عملا في الإسلام أرجع عندي منفعة." I haven't done an action that I believe is the most beneficial for me in the eyes of Allah. The day of judgment is "من أني لا أتطهر طهورا," that I do not do any Tahara, a complete Tahara, "في ساعة من ليل ولا نهار," day or night, morning or evening. I do not do a Tahara "إلا صليت بذلك الطهور," except that I pray two raka'a sunnah for it. "ما كتب الله لي أن أصلي," and I pray whatever Allah has written for me to pray. "Wallahi," brothers, it's just that small action that you do wudu and that you pray two raka'a sunnah with it. This is what Bilal mentioned that is the best action that he did. The Messenger sallallahu alayhi wa sallam said, "This is it. This is it."
There you go. If you look at Islam, my brothers and sisters, Allah Azza wa Jalla loves actions that are done with consistency, even if they are little. "Ahabu al-amali illa Allahi adwamuha wa inqalla." Allah loves actions that are consistent, even if they are little. It's not about quantity; it's about quality. It's how long are you going to carry on this deed? He's saying, look at what he said. He's saying, "Bilal Radhi allahu ta'ala anhu, I did not do any tahoor tahara. I've never come with it day or night. It doesn't matter, Sa'atan min laylin or nahar, except that I pray two raka'a sunnah for it," meaning I was consistent upon this.
I was what? Consistent. Carried on doing it, and this is where he earned his station where the Messenger sallallahu alayhi wasallam. Some of the riwayat mentions that the Prophet heard the sound of Bilal's no sound in front of him. The direction it was coming from was in front of the Messenger alayhi salatu wasalam. So this is a manqaba azeemah for Bilal. This shows us that Bilal is from what? From the people of Jannah. And now we also learn that there are people from the people of Jannah who are not mentioned in the ten, yani the asharah, the ten that were promised Jannah. There are more than that. The reason why these were called the ten promised Jannah, we keep mentioning them together, is they all came in one narration. That's why that's it. That's the reason why we say the ten promised Jannah doesn't mean there's only ten promised Jannah. But these ten were all mentioned in one narration where the Messenger said, "Abu Bakr fil jannah, Umar fil jannah, Uthman fil jannah, Ali," and the Prophet mentioned all the ten that they are all going to be in Jannah.
Another benefit that we take from this, and Hafidh Muhajir is mentioning this, is istihbabu idamat al tahara, to always renew your tahara, and then even if you have it, just to renew it and pray for it. And that you can pray for whatever Allah has written for you. Bilal, he's mentioned here, "Ma kattab allahu li an usallia," I pray whatever Allah has willed for me to pray. This is from the nawafil which are Mutlaqa, and you can pray them whenever time you want, even the times that are prohibited to pray. You're allowed to pray this one because they are called salawat and masalat, which are called dawatul asbab. The prayers that have purpose, you can pray them at whatever time.
Are we all together, brothers? There are times we were prohibited from praying. What times are those times that we're prohibited from praying? After Fajr, when the Sun is rising, that time we're not allowed to pray, sah? And we also are not allowed to pray when and after Asr, right? But if you done wudhu after Fajr or you did wudhu after Asr, you can do your... You can pray this salah just the same way you can pray the tahiyyatul masjid because why? They have a sabab; they have a purpose. Any prayer that has a purpose, you can pray whichever time you want. The prayers that don't have a purpose are like which ones? The ones that you just want to do nawafil mutlaqa. You just want to pray sunnah. That one, you have to not do it at these particular times.
Also, the benefit we take from this hadith is that if you see a person who you believe is very righteous, you're allowed to ask him, "What is it that you do, my brother?" If you see a righteous individual, you have the right to say to him, "Why are you different? Give me something I can take from you." Are we all together, brothers? Also, the benefit that we take from this is Jannah is right now, as we speak, present. Jannah is not going to be created; it's already created. The Prophet already went in Jannah and he saw Jannah, and he even saw creations that were created in Jannah, alayhi salatu wa sallam.
The Prophet sallallahu alayhi wa sallam, the cup was given to him. Two cups were presented to the Prophet sallallahu alayhi wa sallam. He said, "Thumma rufi alayhi al bayt al ma'mur." I went to Bayt al-Ma'mur, and we spoke about this before. "Thumma uji'tu bi ina'in," I was given a cup, a utensil, "Min khamrin wa ina'in min labanin." I was given one made of one of alcohol and one milk. Then the Prophet sallallahu alayhi wa sallam, one min labanin, one from what? Milk and one from asal. We spoke about the one khamar. "Fa akhattu allathee feehi laban." I took the one that was lemon and I drank it, and Jibreel said to me, "He al fitra allathee anta alayha wa ummatuk." This is the fitrah that you and your ummah are upon.
Then the Prophet said, "Jibreel took me and he took me to the saba' al sabi'a," the seventh heaven, "Hatta anta bihi ila sidrat al muntaha." The Prophet said, "Now we came to a place called what? Sidrat al muntaha." The Messenger sallallahu alayhi wa sallam, Sidrat al muntaha, by the way, the sidrat al muntaha, the reason why it's given that name, Hafidh Muhaddir mentions it, rahimahu allahu ta'ala, in Fatuh al Bari, he said the reason that is given that name when it has that title is because, or the reason why sidrat al muntaha was specifically chosen for the Prophet sallallahu alayhi wa sallam is because sidrat al muntaha has three qualities: It has dhillum mamdood, a shade that's very far, "wa ta'a min ladheed," and it has a very tasty food, "wa ra'i hatun zakiya," and a nice smell. This is equal to the person's iman. Sidrat al muntaha is a representation of the person's iman. How so? He says the person is al qawlu wal amalu wal niya. The person is what? Speech, action, and intention. The dhill, the shade, is be manzilat al amal. It is equal to your action.
"Wa ta'amu be manzilat al niya," and the food is equal to the person's intention. "Wal ra'i hatun," and the smell is be manzilat al qawlu, the speech of the person. The Prophet was brought here, and then when he came here, he said, "Thumma rufi'tu," I was raised ila sidrat al muntaha, "fa idha nabquha ka annahu qilabu hajar." The thumma ra of sidrat al muntaha was like qilal, a qilal is a jaw of the people of hajar, "wa waraquha ka annahu aadhanu al filati." And the trees, the leaves of the trees in sidrat al muntaha were like the ears of the elephant, "wa ghashiyaha alwanun." Those leaves were shrouded by different colors, "alwan mukhtalifa la adni ma hiya," I could not really tell what I was looking at. My mind was blown. The Prophet said, "Fama ahadun," listen to this, none of the people from the creation of Allah, "fama ahadun min khalqillahi," no one from the creation of Allah, "yastati'u an yasifaha min husniha," can describe the beauty of what I saw that day.
No human being can describe this. Jibreel then said to me, "Hadhi sidrat al muntaha," this place that you are at, Muhammad, is called sidrat al muntaha. The Prophet said, "I saw four rivers." Two were out in the open and two were inside inverted. The Prophet said, "Naharani," two rivers, "Wa ba'tinani," I mean, some of the narrations were what? Someone, one was up, two were up, and one was very down. I said, "Jibreel, what is this?" The Prophet said to me, "The two that you see that are hidden are in Jannah, and the two that you see that are out in the open, it's the River Nile and the Euphrates." The Euphrates, is that how you say Euphrates? Euphrates Al-Furat, Allahu a'lam, does it start from there? How does it connect to the Allahu a'lam? We all together, brothers? The messenger, this is for the first time.
He saw Jibreel in the form Allah created him in, sidrat al muntaha. Now the messenger sees Jibreel in what? In the actual form Jibreel really is. The Prophet mentioned here that he saw Jibreel, and Jibreel had how many wings? 600 wings. Every wing, it blocks the horizon from the wings of Jibreel. What drops from it is pearls and jewels. The messenger, before that, he never saw Jibreel in his form. Before that, Jibreel used to come in the form of the companion Dihya tul Kalbi. That's the form that the Prophet Jibreel used to come in, where? In the form of that noble companion Dihya's form. And that's what the ayah means, "wa laqad ra'ahu nazlatan ukhra." That's what it means, "wa laqad ra'ahu nazlatan ukhra." That's what the ayah means, "inda sidrat al muntaha indaha jannatul ma'wa id yaghsha sidrata ma yaghsha ma zaghal basaru wa ma tagha." That's what it means, "laqad ra'ahu min ayati laqad ra'a min ayati rabbihi al kubara." That's what it means. He saw what? He saw Jibreel in his form.
There are people who thought that "laqad ra'a," he saw Allah azza wa jalla, but that's not true. Masroor one day said, I was with our mother Aisha radiallahu ta'ala, and Aisha said, "laqad a'zama alallahi ma laqad a'zama alallahi alfiria." He has made a big lie about Allah. The person who says, the person who says what? That Jibreel saw the messenger, he saw Allah azza wa jalla. Aisha said he is a big liar. The person who says that the messenger saw Allah azza wa jalla, he has made a big lie. So Masroor, he said, "My mother Aisha, please excuse me if I ask this question, but what does the ayah mean, 'wa laqad ra'ahu wa laqad ra'ahu wa laqad ra'ahu bil ufiqul mubeen'?" What does that ayah mean? And also the ayah here, one is in surah Takweer and the other one is in surah An-Najm, "wa laqad ra'ahu nazalatan ukhra." How do you interpret those two verses? Aisha, she said, "Ana awwalu hadhihi al-umma." I am the first person in this ummah who asked the messenger this question. I beat you to this question. I asked the Prophet. I was the first to ask him, Sallallahu alayhi wa sallam. And the Prophet told me, and he said to me, "Innama dhaka Jibreel." That's Jibreel which I saw. I never saw him before in any other form. In his actual form, this is the first time I saw him in his form.
And there is a second time the Prophet saw him in his form, alayhi salatu wa salam. He saw him "ra'ahu munhabatan." Jibreel came down from the sama, and he was so big that he closed between the sama, the earth, and the sama. The earth and the sama, Jibreel locked it off. And his wing, one wing from his 600 wings, he can lock off the whole horizon, sah? That's from the creation of who? Allahu subhanahu wa ta'ala. Then Jibreel looked at the Prophet sallallahu alayhi wa sallam. The Prophet said, "When I looked at Jibreel, fawajadahu, I found him." He was like Jibreel. It's a big creation of Allah. He was like a hasir, a hasir, the thing that they knit, a lion, it's like a carpet. He saw him. The Prophet said, "He's like he was worn out." The fear that was on the face of Jibreel when I looked at Jibreel, he was like a worn-out rug من خشية الله (fear of Allah subhanahu wa ta'ala). Then the Prophet was taken up, and then he said, "I was taken." The narration mentioned Jibreel said, "I have to stop here, Muhammad Sallallahu alayhi wa sallam. This is just you; you have to go by yourself." And the Prophet by himself went up. The Prophet went up and up and up until he could hear.
Sallallahu alayhi wa sallam. He said, "I heard and I could hear Sareef al aqlami," the scribblings of the pens, the angels that were writing down the deeds. I could hear them, Sallallahu alayhi wa sallam. Brothers, the knowledge Nabi Allah Muhammad has, none of us will ever have. So while we live on this earth, I told you guys before, the world that we live in today is about data and knowledge. What's it called? SpaceX. It's trying to go to where? It's trying to go up. Elon Musk is trying to go up. And if he does, what's he going to get? A name. He's going to be in the history books. In primary school, kids are going to learn about him. This is what he wants. Nabi Allah Muhammad reached a level that none, no non-Muslim, the doors of Samad, the first one wouldn't be open for him. He went past all of that. He carried on going up at a point where Jibreel had to stop. And the Prophet could hear Sareef al aqlam. Who is the one that we should follow with no ifs or buts? I ask you, brothers, whose words should mean everything to us and his actions? The one who possesses that knowledge.
The Prophet then mentioned Allah sent revelation on me. He didn't speak to him. Some of the narrations mention, and he didn't see Allah. And we all together? Revelation came down to him. There's different discussions and different wordings. And he says, "50 prayers were made obligatory on me." Brothers, where is the Prophet at right now? He can hear the scribbles of what? That's where the Salah was made obligatory. This is a big deed. Salah is a big deed. It was not made obligatory in any of the... The Prophet was taken up to that level, and now he's been told about the prayer. The Prophet said, "I took the 50 prayers that the people had to pray day and night." Again, the Prophet went down to the... And he came to which level? To meet Musa. Who remembers? Yeah? Musa alayhi salam is on the 6th sabah. When he gets to that, Musa says to him, "Hey, what did you get? What happened to you? What did Allah make obligatory on you?" He said, "He made 50 prayers obligatory on me." He said, "Go back to your root. Go back to where you came from and say to Allah to take it lesser on you." So the Prophet went back because Musa said, "Your people will not be able to what? They will not be able to do this. It's too much; it's very heavy on them." And Musa even went on to say, "I tried this with my people, Bani Israel, and they found it very hard. So go back to your Lord and ask Him to lessen it for you."
And the Prophet kept going back to Allah azawajal until he reached what? Five. Then Musa alayhi salam, he said, "Go back still; five is too much." I remember when I was reading this hadith one time, one brother was like in the crowd. He was listening to the class. He was looking, he was like... So I realized he thought the salats were going to be reduced. I said, "It's going to stick to five." He wanted it to be less than five. It's too heavy for him. So when it reached five, the Prophet sallallahu alayhi wa sallam said, "Keep going to Nabila Musa and Allah until I said I will stick with these five." Musa, "I am too shy to go back to Allah azawajal after this." And Allah subhanahu wa ta'ala always knew there was going to be five. But the fifty that Allah prescribed was always the reward. It was the fifty reward Allah wanted to do, subhanahu wa ta'ala. And Allah mentions that nothing is changed with me. So you get five prayers, but the reward is fifty. Imagine that. So we pray less, but we get what? And this brother shows you going to people who are experienced. The poet, he said, "If you see a matter where the youths are running it, they are not going back to the elder and senior people, you are going to see some deficiency in the way that the thing is done." The people who are young, they tend to have hastiness in things. The people who are senior in age and older in age, they take things very slowly. They look at it. What is this going to lead to? What are the consequences going to be? When the person is young, he sees it. That's how he sees it. Musa is more experienced than Nabi Allah in this matter.
And the best thing to ever do in your life is... The wise person is the one who listens to people because you won't have to fall into those mistakes and shortcomings, and you might even save 10, 15, 20 years of your life of hitting your head against these issues. You save so much time. Are we all together, brothers? That's the benefit. And Nabi Muhammad took it from Musa. Another thing that we take from this here, brothers, is that the concept of Musa was saying to Nabi Muhammad, "My people couldn't do it." The Prophet could have said, "But my people will do it." No, the feature and the physical ability of the people of Musa is stronger than we. And if they couldn't do it, then for me, we're not going to be able to do it. Are we all together? If they were struggling, then we're going to definitely struggle. And that's a benefit that we take from this issue.
The other benefit that we take from it, brothers and sisters, is the benefit that I'll mention some later. I can't remember it all now. So the Prophet, he came with five prayers that night. No other nation was given this much. And with the reward, we're unique in this issue. And the Prophet was also given Surah Al-Baqarah, the ending of Surah Al-Baqarah, which is unique to him. And the Prophet was also given anyone who falls and comes with major sins. This Ummah also is a unique thing this Ummah has. This issue now, did the Prophet see Allah? Did the Prophet see Allah that night, the night of... There is a long discussion. She said no. The other companion said yes. And the scholars reconciled between those two opinions, and they said that Ibn Abbas and Aisha, there is no contradiction. Aisha is negating with his eyes he never saw it, and Ibn Abbas is affirming in his heart. And that's the view that Shaykh Al-Islam Ibn Taymiyyah mentioned and Abu Bakr Al-Bayhaqi in his Ibn Kathir and many other scholars. Hatta Al-Imam Al-Zahabi, he mentions that view. So it's a long issue, and maybe it would be worth talking about it, but we will talk about it in other books of Aqidah.
The Messenger returned to Mecca after that journey, that whole entire night journey. The Prophet returned. It all happened in one night, Fajr. The Prophet was in the Ka'bah like he used to normally do. He returned to the Ka'bah. He is praying his Salatul Fajr in the Ka'bah now, or he is praying his Salat in the Ka'bah. And when the Messenger of Allah comes to the Ka'bah, Abu Jahl sees him. Abu Jahl says to the Prophet, "Is there anything new, Muhammad? Is there anything new with you? Anything up? Do you have anything to share with us?" He doesn't know anything, but he is very nosy. He just wants to know. The Prophet said, "Yes." The narration actually mentioned that the Prophet was very scared. How is he going to tell the people this? How can you break this news to them that in one night all of this happened? So when Abu Jahl asked him, "What's new?" and the Prophet said, "Yes, there is something new." He said, "Hey, what is it?" He said, "I was taken last night." Abu Jahl said, "To where?" He said, "To Baitul Maqdis." I was taken to Baitul Maqdis. And this morning you are with us here. The Prophet said, "Yes." Abu Jahl tried to not say, "Come on." He didn't. He tried to keep his face straight. He just said, "I'm going to call the people. And when I call them, are you going to be able to say what you just told me right now?" The Prophet said, "Yes, I will." Because Abu Jahl was scared that the Prophet might say, "No, no, I didn't say this, what are you talking about?" and he looks as a liar, Abu Jahl. Because the Prophet is the trustworthy one, so he didn't want that to happen to him.
The Prophet said, "Yes, if they come, I will tell them what I just told you." Abu Jahl called the whole tribe. He said, "Come, the people of Ka'ab ibn Lu'ayy, all of you please come here, gather." They all came running, charged at Abu Jahl. When they came, Abu Jahl said, "Can you tell them what you just told me? Can you just repeat it to them?" The Prophet said, "I was taken up last night." They said, "Where?" He said, "Baitul Maqdis." And they said the same thing, "And this morning, right now you're with us? All of this happened last night?" The Prophet said, "Yeah." The people became two groups: a group that started clapping and laughing and said he lost it, and a group that just put their hands on their heads and said, "This level of lying." They became that, and this was a fitna. A large number of people left Islam. A large number of people left Islam and fought against the Prophet in the Battle of Badr.
That's what Allah mentioned in the Quran, "وَمَا جَعَلْنَا الرُّؤْيَ الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ." It was a fitna for some people. Abu Bakr, they came to him. "Abu Bakr, did you hear what your friend said?" Some of the narrations mentioned Abu Bakr was there, and he said to them, "They asked him, 'Please say something, you're quiet, you're not talking. Do you hear what your friend is saying here right now?'" The Prophet said, "Yes, I can hear him." And "Wallahi, I believe him. Everything he said, it goes into my heart. It settles in my heart because I have believed him for something bigger than that. He told me and I believed him. Revelation comes to him day and night. What's this? One night journey? I have believed this."
Quraysh said, "Okay," they sat down, they scratched their head. "There can't be a bigger lie than this." Jubayr ibn Mut'im said, "If you look at Kufar of Quraysh, he was the least harmful to the Prophet. Least from the ones that harmed the Prophet. He said, 'Muhammad, I had reservations of you, but I can promise you today I'll say this to you. I will never ever believe you wherever you come with after this today? Never, I'm telling you that now. But I, from the people who are sitting here, I am the one person who knows Baitul Maqdis very well. His description, I've been there. I've traveled many times. Give me his descriptions. If you're telling the truth, I will tell you that you're telling the truth. If you're lying, I will tell you that you're lying.'"
The Prophet, he said, "I started to try to describe it, and then it got mixed up in my head. I got confused with some things. And then Allah placed it right in front of me. The entirety of Baitul Maqdis was put in front of me. He said, 'I could see it so clearly. Each point they asked me, I was looking at it. There was nothing they asked me except I answered it for them.' When the Prophet described it, they said, 'As for the description, Wallahi, he's right. His description is on point.' The Prophet said, 'I know something else I can add on there.' They said, 'What is it?' He said, 'Remember the caravan that left Mecca? He said, I saw them on the way. Your caravan, it's going to return this day. The first horse, the first of the caravan that's going to enter Mecca is going to be of this description. My buraq that I was on caused one of its camels to get lost. So they left one camel less. They also, while I was coming on my return, they covered one of their utensils, and I went, he said, I uncovered it and I drank from it and I came.' Some narrations, Ibn Ishaq and Ibn Hisham mention, which is weak, they said we... And the Prophet said this weak narration says that the Prophet gave them salams and they heard it but they couldn't see him. But that's not authentic. So they said, "Okay, let's wait for the day he said that it's going to come and let's wait for the description of the caravans." And everything that day, the caravan came at the time that the Prophet said, in the form that the Prophet said. They asked them, "Did you guys lose a camel?" They said, "Yes, we did." Instead of saying to the Prophet, "We now believe you," they were gone.
Brothers, I'll tell you something. If this story did not happen like this, no one would ever take Nabi Allah Muhammad's religion. That would have been the biggest embarrassment for him. Are we all together, brothers? His followers, of course, some people doubted him because this religion, by the way, brothers, I want to explain something to you guys. Islam does mention things that might confuse the mind, but it's not impossible. Are we all together? These things are not impossible, but the mind is not always made to fathom certain things. Are we all together? That's why Sheikh of Islam Taimiyah, he says the deen, Quran, or sunnah might tell us things which are "Maharat al aqool," "Maharat yuhayir al aql." It confuses the mind, but it doesn't come with "mahalat al aqool," the impossibles. Are we all together? They will never mention a circle and triangle, which are two opposites that can't come together, but it will mention a buraq that flew. It could happen; we just haven't seen it.
So the Prophet, that was the... And what he saw, let's mention some of the benefits that we take from this. The first thing we take from the journey is that every has a door. The benefits that we take from it is the importance of taking permission. They were asking permission, and when you take permission, Hafidh mentions that you take permission by mentioning your name. Don't say when you knock the door and they say to you, "Who are you?" and you say, "Me." The Prophet got upset with the sahabi who came to his house and knocked. The Prophet's door, and he said, "Me," and the Prophet said, "Ana, ana, ana." He didn't like it, sah? Because the scholars mentioned the word "ana" is the word that shaytan used to leave Jannah when he was told to prostrate to Adam. He said, "I am better than him." So avoid that word "ana," first of all. And secondly, it doesn't meet the objective because when you say "me," who is "me"? It could be anybody. So give your name. That's the benefit that we take.
Another benefit that we take is that the person who is sitting and the person who is walking, who should give the salams? The one who is walking by gives the salams. The one who comes onto the people sitting somewhere, he says, "Salamu alaikum." Not the people who are sitting don't say salamu alaikum to you. Another benefit that we take from here is when somebody comes to you, to your house or to your place or where you are, say, "Welcome, welcome, my brother," like the angels. In every level, what were they saying to the Prophet ﷺ? They were saying pleasant words to him.
So when people come to your house, say words of welcoming. Also, the benefit that we take from this is, and this is a qaida usooliya, that an abrogation can happen before the action is even acted upon. Something can be abrogated before it is even done, sah? The 50 prayers were abrogated before we even acted upon it, sah? Does that make sense? We didn't act upon praying 50 prayers, but it got abrogated. Does that make sense, brothers? Also, the benefit that we take from this is it's actually better to travel at night, sah? It's better than day, right? Because the Prophet ﷺ said in the hadith, "عليكم بالدلجة," upon you is the night, "فَإِنَّ الْأَرْضَ تُطْوَى بِاللَّيْلِ," because the land is folded at night. Meaning, I don't know if you guys actually seen it, but night travel tends to be faster than daytime because you can go to sleep if you are on a flight, sah?
And I do encourage people, honestly, when it comes to flights, this issue of praying the salah on the flight and combining the prayer, try your best to leave after Isha and try to reach your destination before Fajr. It's always a good chance, or get in there for Fajr. It's not a must or obligatory or anything like that, but it's just to keep these things in mind. It's very good; it's what? It's very good.
Also, we took a benefit from taking benefits from those who are older and wiser than you. Also, the benefit that we take from this hadith is the issue of being shy of Allah subhanahu wa ta'ala. The Prophet was shy; he couldn't go to Allah subhanahu wa ta'ala. He said, "I am shy of Allah to go and say less than five prayers from me." Another thing that we take from this is how good it is to give advice to people even if they haven't asked you for it. Musa wasn't asked for advice by Nabi Muhammad, but he realized that he could help his brother Nabi Muhammad, so he went to him and he told him what he told him and he informed him of the importance of reducing the prayers into five or reducing it as much as he can.
So all these are the benefits that we take from the Isra and Mi'raj. Insha'Allah
