IMAM ABU AL-FIDA' ISMA4L IBN KATHiR 65He then recounted the remainder of the hadirh and it is very lengthy. We gave
it in full with all its lines of transmission in our Tafsir (Exegesrs), and discussed
it there. It is one of the swangest of hadiths, and there is some weakness in its line
of transmission.
The same is true of the text of the hadith of Umm Himini'. What is well
established in the ~ahihayn is the account of Shurayk b. Abii Nimr, from Anas,
that the "night journey" took place from the mosque (the ka'ba), at the hijr, the
sacred enclosure.
There are also several peculiarities in that text which we have discussed
there. One such is his statement, "And this occurred before he received
revelation." The fact is that their (the angels) coming on the first occasion
was before he received revelation, but on that night nothing occurred. Then,
on another night, the angels did come to him. So, he was not referring to the
latter occasion when he said, "And that was before revelation came to him."
In fact, he (Gabriel) came to him after he had received revelation.
The "night journey" certainiy occurred after revelation (began), either shortly
thereafter, as one group maintains, or much later, perhaps by as much as ten
years, as others claim. And the latter is more likely.
The cleansing of his chest (by the angel) before the night journey was the
second, or some say the third cleansing, and it was a prerequisite for the assembly
on high and the Divine Presence.
He then rode upon al-Bur~g, this being in veneration and honour of him.
When he came to Jerusalem, he (Gabriel) inducted him into that circle by which
the prophets were joined. He then entered Jerusalem and prayed at its prayer
niche in salutation to that mosque.
Hudhayfa, God be pleased with him, denied his entry into Jerusalem, his
tying up his mount, and his praying there. And this is strange. And a text that is
affirmative is preferable to one that is negative.
There is also disagreement over his meeting the prophets and leading
them in prayer, as to whether it was prior to his ascent to heaven, as the
preceding account shows, or after his descent from there, as some accounts
indicated. We will state that this latter view is to be preferred. But God knows
best.
It is also said that his prayer with the prophets took place in heaven. Also
there is disagreement over whether his making a choice between the vessels of
milk, wine and water occurred in Jerusalem, as given above, or in heaven, as
established in authentic traditions.
What is implied is that when the Messenger of God (SAAS) finished in
Jerusalem the mz'raj, the ladder, was set up for him; this was the ladder he used
to ascend to heaven. The ascent was not upon al-BurEg, as some people imagine.
AdBurzg was tethered at the door of the mosque in Jerusalem to take him back
to Mecca.