Surah Najm ayat 11 Tafsir Quran 53:11

﴿مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ﴾
[ النجم: 11]

53:11 The heart did not lie [about] what it saw.

The heart the heart of the Prophet did not deny read khadhaba or kadhdhaba what he saw with his own eyes of the image of Gabriel.

He -Muhammad- never devised a falsity nor could he change what his hearts ears have heard nor what his minds eyes have seen

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.

(53:11) His heart added no untruth to what he saw. *10

The heart did not lie [about] what meaning

*10) That is, " As the Holy Prophet Muhammad ( upon whom be peace ) observed all this in broad daylight in the waking condition, with open eyes, his heart did not deem it was a delusion, or that it was a jinn or a devil, who had appeared before him, or that it was an imaginary figure, or a vision that he was seeing while awake, but his heart fully confirmed what his eyes saw.
He did not for a moment doubt that it was the Angel Gabriel and the Message he was conveying was indeed God's Revelation to him. " Here, the question arises: How is it that the Holy Prophet ( upon whom be peace ) did not entertain any doubt at all concerning such a wonderful and extraordinary observation, and he confirmed with full faith that whatever his eyes saw was an actual fact and not an imaginary figure, nor a jinn or devil ? When we consider this question deeply we are led to five reasons for it:
First, that the external conditions in which this observation was made, testified to its truth and validity.
The Holy Prophet did not observe this in darkness, or in a state of meditation, or in a vision, or in a sleep-like condition, but the day had dawned and he was fully awake, and he was seeing the whole scene in the broad daylight in the open with his own eyes precisely in the way as one sees the other things in the world.
If doubt is cast on this, then whatever we see in the day time, e.g.
rivers, mountains, men, houses, etc., also would become doubtful and illusory.
Second, that the Holy Prophet's own internal condition also testified to its validity.
He was in his full senses.
He had no idea whatever in his mind that he should observe, or that he was going to observe, such a thing.
His mind was absolutely free from such a thought and any longing for it, and in this state he met with this experience suddenly.
There was no room for doubting that the eyes were seeing an actual scene, but that an imaginary thing had appeared before his eyes.

Third, that the being who had appeared before him in that condition was so marvelous and magnificent, so beautiful and bright, that neither had he ever had any concept of such a being before that he could take it for a product of his own imagination, nor could a jinn or a devil have such an appearance that he would have taken him for a being other than an angel.
Hadrat 'Abdullah bin Mas'ud has reported that the Holy Prophet ( upon whom be peace ) said: 'I saw Gabriel in the shape that he had six hundred wings." ( Musnad Ahmad ), In another Tradition Ibn Mas`ud has further explained that each single wing of Gabriel ( on whom be peace ) was so extensive that it seemed to be covering the whole horizon ( Musnad Ahmad ), Allah Himself has described him as shadid al-quwa ( one mighty in power ) and dhu-mirra ( one endowed with great wisdom ).

Fourth, that the teaching that the being was imparting alsa testified to the validity of the observation.
The Holy Prophet had no concept of the knowledge that he received suddenly through him, a knowledge that comprehended the realities and truths of the whole Universe.
About it he could not have the doubt that it consisted of his own ideas which were being set and arranged by his own mind.
Likewise, there was no ground for thinking either that it was Satan who was imparting that knowledge to him and thus deluding him, for it is not for Satan that he should teach, nor can he ever teach, the doctrine of Tauhid to man as against polytheism and idol-worship, that he should warn of the accountability of the Hereafter, that he should create contempt against ignorance and its practices, that he should invite people to moral excellences, and should exhort a person not only to accept that teaching himself but should also rise to ' eradicate polytheism, injustice, wickedness and sin from the world and replace these evils by the virtues of Tauhid, justice, equity and piety.

The fifth and by far the most important reason is that when Allah chooses a certain person for His Prophet hood, He cleanses his heart of doubts and suspicions and evil suggestions and fills it with faith and conviction.
In this state no hesitation or vacillation is caused in his mind about the validity of whatever his eyes see and his ears hear.
He accepts with complete satisfaction of the heart every truth that is revealed to him by his Lord, whether it is in the form of an observation that he is made to witness with the eyes, or in the form of knowledge which he is inspired with, or in the form of a Revelation that is recited to him literally.
In all these cases the Prophet is fully aware that he is absolutely safe and secure against Satanic interference of every kind, and whatever he is receiving in any form is precisely and definitely from his Lord.
Like all God-given feelings this sense and feeling of the Prophet also is a certainty which does not admit of any misunderstanding.
Just as the fish has a God-given sense of being a swimmer, the bird of being a bird, and the man of being a man, and there can be no likelihood of any misunderstanding in this regard, so has the Prophet also a Godgiven sense of his being a Prophet.
He does not even for a moment entertain the doubt that he has perhaps been involved in the misunderstanding of being a Prophet.

 

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.

( The heart ) of Muhammad ( pbuh ) ( lied not (in seeing ) what it saw) when he saw his Lord with his heart; it is also said that he saw his Lord with his eyes. This is why Allah made His oath.

The (Prophet's) heart lied not (in seeing) what he (Muhammad SAW) saw.

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