Journey to Allāh’s Throne

Al-Isrāʾ and al-Miʿrāj – Part 1

About a year before the Hijra (which happened in 622AH), following a year full of personal tragedy in which the Prophet (sall Allāhu ‘alayhi wa sallam) lost his beloved wife, Khadījah and his uncle, Abū Ṭālib, an amazing event happened to Allāh’s Messenger (sall Allāhu ‘alayhi wa sallam). He travelled to Jerusalem, up to the heavens and beyond and back in one night, and was shown some of Allāh’s greatest Signs. Many scholars state that this was quite possibly the greatest miracle he (sall Allāhu ‘alayhi wa sallam) was granted after the miracle of the Qurʾān.

Both the Isrāʾ and the Miʿrāj are talked about in the Qurʾān. The Isrāʾ is mentioned in Sūrah al-Isrāʾ:

سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا ۚ إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ

Glory be to Him who made his servant travel by night from al-Masjid al-Ḥaram to a-Masjid al-Aqṣā whose surroundings We have blessed, to show him some of Our signs. He alone is the All-Hearing, the all-Seeing. [al-Isrāʾ (17): 1]

And the Miʿrāj is referred to in Sūrah al-Najm when Allāh describes the Prophet’s meeting with Jibrīl (‘alayhi al-Salām):

وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ ﴿٧﴾ ثُمَّ دَنَا فَتَدَلَّىٰ ﴿٨﴾ فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ ﴿٩﴾ فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ ﴿١٠﴾ مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ ﴿١١﴾ أَفَتُمَارُونَهُ عَلَىٰ مَا يَرَىٰ ﴿١٢﴾ وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ ﴿١٣﴾ عِندَ سِدْرَةِ الْمُنتَهَىٰ ﴿١٤﴾ عِندَهَا جَنَّةُ الْمَأْوَىٰ ﴿١٥﴾ إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ ﴿١٦﴾ مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ ﴿١٧﴾ لَقَدْ رَأَىٰ مِنْ آيَاتِ رَبِّهِ الْكُبْرَىٰ ﴿١٨﴾
[The angel] was on the highest horizon, and then approached – coming down until he was two bows lengths away or even closer – and revealed to His servant what He revealed. His heart did not distort what he saw. Are you going to dispute with him about what he saw? A second time he saw him, by the Lote Tree beyond which none may pass, near the Garden of Rest, when the tree was covered in nameless splendour. His eye never wavered nor was it too bold, and he saw some of the greatest signs of his Lord. [al-Najm (53): 7-18]

What follows is a description of the journey as recounted by the Messenger of Allāh (sall Allāhu ‘alayhi wa sallam).

Just over a year before the Hijra was to happen,[1] in the vale of Abū Ṭālib, while the Prophet (sall Allāhu ‘alayhi wa sallam) was sleeping in the house of his cousin, Umm Hāniʾ, the roof of the house was opened and an angel descended, taking him to al-Ḥaṭīm or al-Ḥijr of the Kaʿbah.[2] There, lying at rest in a state halfway between wakefulness and sleep,[3] between his uncle, Ḥamza and cousin, Jaʿfar who were already sleeping there,[4] he heard a voice saying, “That one, the one between the other two.” Jibrīl and some other angels came to him, fully waking him up[5] and carried him to the spring of Zamzam. There, Jibrīl cut open his chest from the bottom of the throat to just above the pubic area. He removed his heart and washed it in a gold tray filled with Zamzam water, then he brought a second gold tray full of faith, wisdom and knowledge, emptied it into his chest, and sealed it up.[6]

A long, white and handsome animal, the Burāq, was brought to him, smaller than a mule but larger than a donkey. One of its steps would take it to farthest point on the horizon or the farthest point its eyes could see.[7] It was already saddled and bridled but it bucked when Allāh’s Messenger came to mount him. Jibrīl remarked, “Why are you doing this?! Would you do this to Muḥammad?! By Allāh, never has anyone dearer to Allāh than him ever ridden you!”

Hearing this, the animal broke into a sweat and stood still, allowing the Prophet (sall Allāhu ‘alayhi wa sallam) to mount him,[8] and mount him he did, sitting behind Jibrīl on the beast.[9]

And so began his journey by night.

During this journey, he saw Mūsā (‘alayhi al-Salām), standing, praying in his grave[10] at a place of red sandhills.[11]

He arrived at Bait al-Maqdis in Jerusalem and tethered the animal to the ring used by the Prophets. [Another narration: Jibrīl went to the rock and pierced it with his finger, and then tethered al-Burāq to the hole he had hollowed out.[12]]

Entering the Mosque, he saw all the Prophets in various stages of prayer[13] and he himself prayed two cycles of prayer.[14]

Shortly after, people gathered and the call to prayer was made. Everyone stood in rows waiting for someone to lead the prayer and Jibrīl, taking the Prophet (sall Allāhu ‘alayhi wa sallam) by his hand, guided him to the front and he (sall Allāhu ‘alayhi wa sallam) led them.[15]

After the prayer, Jibrīl said, “This is Mālik, the guardian of Hell, come to meet you, give your salām to him.” He (sall Allāhu ‘alayhi wa sallam) turned to do so, but Mālik got there before him and greeted him first.[16]

When he came out, Jibrīl proffered him a vessel of wine, a vessel of honey, and a vessel of milk and he took the milk. Jibrīl remarked, “All praise be to Allāh who guided you. You have chosen well, you have chosen the natural thing (fiṭrah) and your nation will be on the natural state. Had you chosen the wine, your nation would have gone astray.”[17]

He then placed his feet on the area where the Prophets put their feet at Bayt al-Maqdis,[18] and taking hold of his hand, Jibrīl then guided him upwards, ascending to the heavens.[19]

When they arrived at the lowest, celestial heaven, Jibrīl, knocked on one of its gates[20] and asked the guardian of that heaven to open the gate so that they may enter. He asked, “Who is this?” He answered, “Jibrīl.” He asked, “Do you have anyone with you?” He replied, “Yes, Muḥammad.” He asked, “Has he been commissioned?” He replied, “Yes.”[21] The guardian then said, “Welcome! What an excellent visit this is!”[22] and all the inhabitants of the heaven rejoiced.[23]

The gate opened and they ascended, entering therein. There they saw a man; to his right was a group of people and when he looked at them, he laughed. To his left was another group of people and when he looked at them, he wept. He (sall Allāhu ‘alayhi wa sallam) asked Jibrīl, “Who is this?” He replied, “This is your father, Ādam. The groups to his right and left are his progeny, to the right are the inhabitants of Paradise and to the left are the inhabitants of Hell. When he glances to his right, he laughs and when he glances to his left, he weeps. Give him your salām.” The Prophet (sall Allāhu ‘alayhi wa sallam) did so, and Ādam welcomed him saying, “Welcome to the righteous Prophet, my righteous son!” and he prayed for his good.[24]

Then they ascended to the second heaven and the same discussion ensued with its guardian, as it did at each of heavens they ascended to. Upon entering, he saw the two maternal cousins, ʿĪsā b. Maryam and Yaḥyā b. Zakariyyah (‘alayhima al-Salām). ʿĪsā he described as being a young, slender man, light skinned, curly haired, keen eyed and of medium build, looking as if he had just come out of a bath. He resembled ʿUrwah b. Masʿūd.[25] Jibrīl introduced them and asked him (sall Allāhu ‘alayhi wa sallam) to extend his salām to them. They replied and added, “Welcome to the righteous Prophet and our righteous brother!” and prayed for his good.[26]

In the third heaven, he met Yūsuf who had been given half of all worldly beauty. The Prophet (sall Allāhu ‘alayhi wa sallam) asked Jibrīl who he was and he introduced him. He asked him (sall Allāhu ‘alayhi wa sallam) to greet Yūsuf with the salām and he did so and Yūsuf replied, adding his welcome and prayer for well-being.[27]

In the fourth heaven, Jibrīl introduced him to Idrīs (‘alayhi al-Salām). The Prophet (sall Allāhu ‘alayhi wa sallam), upon being prompted, extended his salām to Idrīs who welcomed him saying, “Welcome to the righteous Prophet and my righteous brother!” and prayed for his well-being. About him, Allāh, Most High says,

وَرَفَعْنَاهُ مَكَانًا عَلِيًّا

“We raised him to a high position.” [Maryam (19): 57][28]

He passed by the heavenly host and saw Jibrīl like a worn out saddles cloth from a camel’s back from fear of his Lord.[29] [One narration mentions that this was in the fourth heaven.[30]]

In the fifth heaven he met Hārūn (‘alayhi al-Salām) and after introductions, extended the salām to him. Hārūn welcomed him saying, “Welcome to the righteous Prophet and my righteous brother!” and prayed for his well-being.[31]

In the sixth heaven, he met Mūsā (‘alayhi al-Salām) who he described as a tall, imposing man with a heavy head of long hair coming down to his ears and a brown complexion. He looked like a person from the tribe of Shanūʾah.[32] The Prophet (sall Allāhu ‘alayhi wa sallam) extended the salām to him and Mūsā welcomed him saying, “Welcome to the righteous Prophet and my righteous brother!” and prayed for his well-being.[33] When the Prophet (sall Allāhu ‘alayhi wa sallam) walked past him, Mūsā wept and a voice called out, “Why are you crying?” He replied, “My Lord, I did not think anyone would be raised above me,[34] the Children of Israel think that I am the most honoured of Allāh’s servants, but here is someone more honoured than me![35] Here is a young man who was sent after me but more of his nation shall enter Paradise than mine![36] If he were by himself, it would be easier to bear, but he has his nation with him which is the most honoured of all nations!”[37]

In the seventh heaven, he saw Ibrāhīm, the Beloved of al-Raḥmān, an old and awe-inspiring man, resembling most the Prophet himself,[38] so much so that every limb he looked at reminded him of himself.[39] He was reclining with his back up against al-Bait al-Maʿmūr. The Prophet (sall Allāhu ‘alayhi wa sallam) asked Jibrīl what house this was and he replied, “This al-Bait al-Maʿmūr, every day seventy thousand Angels enter it to pray, and when they leave they never visit it again.”[40]

He (sall Allāhu ‘alayhi wa sallam) asked who the man was and Jibrīl introduced them saying, “This is your father, Ibrāhīm. Greet him with the salām.”[41] He did so and Ibrāhīm welcomed him saying, “Welcome to the righteous Prophet and my righteous son!”[42] He remarked, “Muḥammad, convey my salām to your nation and tell them that Paradise has pure, wholesome earth and sweet water. It is unplanted land and its seedlings are: subḥānAllāh, alḥamdulillāh, lā ilāha illAllāh, Allāhu Akbar [another narration: and Lā Ḥawla wa lā quwwata illā billāh. Order them to plant many seeds.]”[43]

Points of Benefit

Allāh gifted this miracle to the Prophet (sall Allāhu ‘alayhi wa sallam) to console and strengthen him after a very difficult year. Reminds us of His promise, “Truly, where there is hardship there is also ease; where there is hardship there is also ease” [al-Sharḥ (94): 5-6]
The precise date of the Isrāʾ and Miʿrāj is unknown
The Prophet (sall Allāhu ‘alayhi wa sallam) also had his heart washed while an infant, being fostered by Ḥalīmah al-Saʿdiyyah. That washing was to ensure he had a pure upbringing and to prepare him for revelation. This washing was to prepare him for the journey he was about to undertake.
The Burāq does not have wings as some claim, there is no authentic evidence for this. There arer many weak narration that tell various stories about this animal. What is quoted above is the only authentic evidence this author has found.
Others had ridden the Burāq before, some narrations indicate the Prophets before him, such as Ibrāhīm, had ridden it
The Burāq bucked and shied away out of awe when it realised just who was about to sit on it.
There are lots of weak ḥadīth about what the Prophet (sall Allāhu ‘alayhi wa sallam) saw and did on his way to Jerusalem, the only authentic narration this author has found has been quoted above
He (sall Allāhu ‘alayhi wa sallam) saw Mūsā praying, he would see him again in Bayt al-Maqdis, and again in the sixth heaven. How this is we do not know as the life after death is subject to rules different to the ones we know.
Why is Mūsā praying when there is no need for him to pray anymore? In fact, Allāh’s Messenger (sall Allāhu ‘alayhi wa sallam) said, “All the Prophets are alive in their graves and praying.” [Abū Yaʿlā #3425].

The Prophets and the righteous experience joy, peace and serenity in prayer. They love to pray because it maintains their connection with their Lord Most High.

Nawawī stated that in tethering the Burāq (even though it was not going to bolt) lies an example of taking the required precautions, the necessary steps before one puts his tawakkul in Allāh
Bayt al-Maqdis is one of three Masjids a person can make a journey to visit. It is not a ḥaram. The other two are Mecca and Medīnah and both of these are ḥarams
In Bayt al-Maqdis, he (sall Allāhu ‘alayhi wa sallam) sees all the Prophets praying, and he himself prays two cycles on entering. This before taḥiyyatu’l-masjid was even legislated
He (sall Allāhu ‘alayhi wa sallam) led all the Prophets in prayer, he is their Imām and leader
He is the master of the Children of Ādam
His is not something new, he is a continuation of the line Prophets. His message is a continuation of their message.
Mālik, the guardian of Hell is brought to him rather than him going to see Mālik. This again shows the status of Allāh’s Messenger (sall Allāhu ‘alayhi wa sallam) and also indicates that he and his message are far far removed from Hellfire.
His choosing milk shows that he is upon the natural way.
Islām is al-fiṭra, everything about it conforms to human nature and is best for mankind
His choosing milk shows Islām is a balanced path between hedonism and extreme asceticism
The heavens (samāwāt) are not the same as the gardens of paradise (jannāt)
There are seven heavens, at the top of the seventh, the jannāt start.
All the inhabitants rejoice at his (sall Allāhu ‘alayhi wa sallam) visit. This again shows his great status.
It is recommended to ask permission before entering, as Jibrīl did at each heaven
When a person is asked ‘Who is it,’ he should give his name as Jibrīl did so the person knows who it is. He should not just say, ‘It is me.’
The words that Ādam and the Prophets used to greet Muḥammad (sall Allāhu ‘alayhi wa sallam) show us that it recommended for the host to welcome the guest with good, friendly words.
The words that Ādam (‘alayhi al-Salām) uses to welcome Allāh’s Messenger (sall Allāhu ‘alayhi wa sallam) shows us that it is permissible to say good things about a person to his face, provided there is no fear of the person falling prey to conceit or arrogance.
All of mankind are there to the right and left of Ādam (‘alayhi al-Salām). This is a case in example of Allāh’s divine decree.
Ādam’s reaction to both groups shows his genuine concern for his progeny. He is happy at those who have succeeded, but he feels pain and grief at those who have not.
All the Prophets were sincerely concerned for their people, the Muslims and non-Muslims. So too should we be.
The Prophet (sall Allāhu ‘alayhi wa sallam) did not know who Ādam (‘alayhi al-Salām) was, or any of the other Prophets, until Jibrīl told him. This shows us that he does not know everything, he does not know the unseen. He knows only what Allāh has taught him, and although that knowledge is vast, it does not encompass everything
All the Prophets welcome him, and pray for him. The Prophets all love him and are solicitous of him. They are one brotherhood, “The Prophets are paternal brothers; their mothers are different, but their religion is one” [Bukhārī]
The Prophet (sall Allāhu ‘alayhi wa sallam) said that Yūsuf (‘alayhi al-Salām) had been given half of all worldly beauty. ʿĀʾishah said, ‘Had the Companions of Zulaykah seen the face of Allāh’s Messenger, they would have cut their hearts instead of their hands.’ [Shamāʾil Tirmidhī]
Beauty is two types. One that strikes you immediately and one that grows on you after reflection and association. The first is exemplified by Yūsuf (‘alayhi al-Salām), the second by Muḥammad (sall Allāhu ‘alayhi wa sallam). This is why ʿAlī said, “Whoever saw him of a sudden would be awestruck. Whoever accompanied him and got to know him, would love him.” [Shamāʾil Tirmidhī]
Bukhārī records on the authority of al-Barāʾa that ‘The Messenger of Allāh (sall Allāhu ‘alayhi wa sallam) was the most handsome of people, with the best of builds, and he was neither very tall nor was he short.’
In the fourth heaven he sees Jibrīl in the heavenly company, even though Jibrīl is also accompanying him. This is another proof that the laws of time and space as we know do not apply to this journey.
Jibrīl’s condition is a result of his extreme humility and taqwā and fear of Allāh, Most High.
In one narration in Bazzār, Allāh’s Messenger (sall Allāhu ‘alayhi wa sallam) remarked, “I then realised the superiority of his knowledge of Allāh,” because true knowledge is knowledge that takes root in the heart, is acted on and increased a person is love, awe and fear of Allāh.
In the sixth heaven he met Mūsā (‘alayhi al-Salām). Mūsā is not jealous of Muḥammad, he does not dislike the blessings and status that he (sall Allāhu ‘alayhi wa sallam) has been given. Rather he admires him and wishes that he were given the same.
Mūsā weeps out of concern and distress for his nation. When he compares the reaction of the nation of Muḥammad (generally speaking) and compares it to the denial, arrogance and disobedience of his own people, he feels distress.
The superiority of the ummah of Muḥammad is highlighted.
This highlights to us the great responsibility we have to live up to the standards expected of us.
Ibrāhīm (‘alayhi al-Salām) is the Khalīl of Allāh, so too is Muḥammad (sall Allāhu ‘alayhi wa sallam).
Bayt al-Maʿmūr is the Kaʿbah of the heavens, it is a copy of what is on earth. Were it to fall, it would fall directly on the Kaʿbah on earth [Ṭabarānī, al-Kabīr #12185]
The huge number of Angels, beyond our ability to count, “No one your Lord’s forces except him” [al-Muddaththir (74): 31]
Nawawī and others state that in Ibrahīm reclining against the Bayt al-Maʿmūr shows the permissibility of reclining against the wall of the Kaʿbah and turning ones back to the Qiblah
Ibrāhīm sending his salām to this nation especially again shows its high status
The great reward of the statements of dhikr mentioned and we should say them frequently.
The Prophet (sall Allāhu ‘alayhi wa sallam) said to Abū Mūsā al-Ashʿarī, “Should I guide you to a word which is one of the treasures of Paradise?” He replied in the affirmative. The Prophet (sall Allāhu ‘alayhi wa sallam) said, “Lā ḥawla wa lā quwwata illa billāh.“ [Bukhāri and Muslim]
Muslim records on the authority of Samurah b. Jundub that the Messenger of Allāh (sall Allāhu ‘alayhi wa sallam) said, “The most beloved statements to Allāh are four: SubḥānAllāh, al-Ḥamdulillāh, Lā ilāha illAllāh, Allāhu Akbar…”
Some scholars discuss why he (sall Allāhu ‘alayhi wa sallam) met these particular Prophets. They stated that when we look at their lives there are clear parallels to the life of Allāh’s Messenger (sall Allāhu ‘alayhi wa sallam) and what is to come:

Ādam: The first Prophet, left the holiest of places, Jannah, but he shall return. Likewise, Prophet (sall Allāhu ‘alayhi wa sallam) will be expelled from holiest place on earth, Mecca, but will return.

ʿĪsā, and Yaḥyā: Chronologically closest to Prophet. Their own people tried to kill ʿĪsā and killed Yaḥya, so too will his (sall Allāhu ‘alayhi wa sallam) people try to kill him

Yūsuf: his own blood brothers tried to harm him, but at the end he rose victorious, his brothers repented and accepted his faith. So too will the Quraysh reject the Prophet (sall Allāhu ‘alayhi wa sallam), but he will rise victorious and they will accept his faith.

Idrīs: He has been given an exalted place, likewise the Prophet (sall Allāhu ‘alayhi wa sallam) has the highest place, and is given the Maqām Maḥmūd

Hārūn: he was despised then accepted.

Mūsā: Has most experiences similar to the Prophet (sall Allāhu ‘alayhi wa sallam) and has the largest nation after his (sall Allāhu ‘alayhi wa sallam).

Ibrāhīm: Is a Khalīl, just as Muḥammad (sall Allāhu ‘alayhi wa sallam) is a Khalīl [Muslim]

Source: www.islam21c.com

Notes:

[1] Bayhaqī, al-Dalāʾil 2:354-355

[2] Bukhārī #349-3207 from Anas. Ṭabarānī, al-Kabīr, Bayhaqī 2:405, Wāqidī, ibn Saʿd 1:214

Ibn Ḥajr, al-Fatḥ 7:204 argued that the meaning of al-Ḥaṭīm in this ḥadīth was actually al-Ḥijr (the semi-circular space under the waterspout of the Kaʿbah) and stated that those who said that he was between al-Rukn and al-Maqām or between Zamzam and al-Ḥijr were incorrect. He also explained the various aḥādīth concerning the beginning of the journey as described above.

[3] Bukhārī #349, Muslim #164 from Anas b. Mālik

[4] Muslim #164, cf. Ibn Ḥajr 7:528

Some scholars said that Ḥamza and Jaʿfar were actually in the house, not at the Kaʿbah. cf. Ibn Ādam, al-Baḥr al-Muḥīṭ Sharḥ Ṣaḥīḥ Muslim 4:519

[5] Ibn Ḥajr, Fatḥ

[6] Bukhārī 349-1636-3342-7517, Muslim #163-164, Nasāʾī #452, Abū ʿAwānah #337 from Anas. Bukhārī #3207-3887, Muslim #264-265 from Mālik b. Ṣaʿṣaʿah

Ibn Ādam 4:519 where he explains it was two separate trays brought, one containing Zamzam and the other containing faith, wisdom and knowledge

[7] Muslim #162-164 from Anas b. Mālik

[8] Tirmidhī #3131, Aḥmad #12673, Ibn Ḥibbān #46 from Anas

[9] Tirmidhī #3147, Ibn Ḥibbān #45, Aḥmad #23285, Bayhaqī 2:364 from Hudhayfah. Ḥākim #8793 from ibn Masʿūd with a ḍaʿīf isnād. cf. Ibn Ḥajr, Fatḥ and Ibn Ādam 4:523

Some scholars state that it was only the Prophet (sall Allāhu ‘alayhi wa sallam) who sat on the Burāq, with Jibrīl accompanying him, but the narration referenced above clearly state that both did. Allāh knows best. cf. Albānī, al-Isrāʾ wa’l-Miʿrāj pg. 62

[10] Muslim #2375, Aḥmad 3:120 from Anas

[11] Nasāʾī #1631-1632, Aḥmad #13618 from Anas

[12] Tirmidhī #3132, Ḥākim #3370

[13] Bayhaqī 2:358 from Abū Hurayrah. Abū Nuʿaym and ibn ʿAsākir from ibn Masʿūd as per Suyūṭī, al-Khaṣāʾiṣ al-Kubrā 1:269. cf. Shāmī, Subul al-Hudā 12:361

[14] Muslim #162 from Anas. Bayhaqī 2:391-396 from Abū Saʿīd with a ḍaʿīf isnād also has Jibrīl praying two cycles of prayer.

[15] Ibn Abī Ḥātim from Anas. Nasāʾī #450 from Anas with a ḍaʿīf isnād. Aḥmad #2324 from ibn ʿAbbās. cf. Muslim #172 from Abū Hurayrah, ibn Kathīr, al-Bidāyah 3:13, Sharḥ Ibn Ādam 4:526

[16] Muslim #172 from Abū Hurayrah. Aḥmad 1:374 from ibn ʿAbbās

[17] Bukhārī #3394-3437-4709-5576-5603, Muslim #168 from Abū Hurayrah. Bukhārī #3887, Muslim #162-164 from Anas.

Some aḥādīth mention that these drinks were offered him (sall Allāhu ‘alayhi wa sallam) after he had arrived at the Lote Tree, and some scholars postulate that they were offered twice, at this point and in the seventh heaven. cf. Sharh Ibn Ādam 4:536

Some narrations also state that he took a small amount of the honey as well.

[18] Aḥmad #10830 from Abū Hurayrah – ḥasan

[19] Muslim #163 from Abū Dharr

[20] Bukhārī #7517 from Anas

[21] Bukhārī #349, Muslim #162-163

[22] Muslim #164

[23] Bukhārī #5917 from Anas

[24] Bukhārī #349-3342, Muslim #163, Aḥmad 4:207, Abū ʿAwānah #337

Ibn Ḥajr 1:461 was of the view that the Prophet (sall Allāhu ‘alayhi wa sallam) asked who he was before Ādam greeted him as proven explicitly by the narration of Mālik b. Ṣaʿṣaʿah. In each of the heavens, he (sall Allāhu ‘alayhi wa sallam) found out who they were by asking Jibrīl.

[25] Bukhārī #3394-3437, Muslim #165. Muslim #167 from Jābir mentions that he resembled ʿUrwah b. Masʿūd. Aḥmad 1:347 from ibn ʿAbbās

[26] Muslim #162-163, Aḥmad 4:207, Abū ʿAwānah #337

[27] Muslim #162-163, Aḥmad 4:207, Abū ʿAwānah #337

[28] Muslim #162-163, Aḥmad 4:207, Abū ʿAwānah #337

[29] Ibn Abī ʿĀṣim #621, cf. Albānī, al-Ṣaḥīḥah #2289

[30] Ibn Mardawayh as per Suyūṭī, al-Durr 4:152, cf. Albānī, Aḥādīth al-Isrāʾ pg. 61

[31] Muslim #162-163, Aḥmad 4:207, Abū ʿAwānah #337

[32] Bukhārī #3394, Muslim #165 from Abū Hurayrah. Aḥmad 1:257-347 from ibn ʿAbbās

[33] Muslim #163

[34] Bukhārī #7517 from Anas

[35] Bazzār #9518, from Anas. Abū Yaʿlā and Bazzār from Abū Hurayrah as per Suyūṭī, al-Khaṣāʾiṣ 1:287. Cf. Sharḥ ibn Ādam 4:530

[36] Muslim #164