Based on Javed Ahmed Ghamidi’s Conversation with Hassan Ilyas
4. THE EVENT OF SHAQ AL-SADR (SPLITTING OF CHEST) AND MI‘RAJ
عن شريك بن عبد الله أنه قال سمعت أنس بن مالك قول: ليلة اسري برسول الله صلى الله عليه وسلم من مسجد الكعبة انه جاءه ثلاثة نفر قبل أن يوحى إليه وهو نائم في المسجد الحرام، فقال أولهم ايهم هو ؟ فقال أوسطهم هو خيرهم، فقال آخرهم خذوا خيرهم، فكانت تلك الليلة.
فلم يرهم حتى اتوه ليلة اخرى فيما يرى قلبه، وتنام عينه – ولا ينام قلبه، وكذلك الانبياء تنام اعينهم ولا تنام قلوبهم، فلم يكلموه حتى احتملوه فوضعوه عند بئر زمزم، فتولاه منهم جبريل، فشق جبريل ما بين نحره إلى لبته حتى فرغ من صدره وجوفه، فغسله من ماء زمزم بيده حتى انقى جوفه، ثم اتي بطست من ذهب فيه تور من ذهب محشوا إيمانًا وحكمة، فحشا به صدره ولغاديده يعني عروق حلقه ثم اطبقه.
ثم عرج به إلى السماء الدنيا، فضرب بابا من ابوابها، فناداه اهل السماء من هذا؟ فقال جبريل: قالوا: ومن معك؟ قال: معي محمد، قال: وقد بعث؟ قال: نعم، قالوا فمرحبا به واهلاً، فيستبشر به اهل السماء لا يعلم اهل السماء بما يريد الله به في الأرض حتى يعلمهم.
فوجد في السماء الدنيا آدم، فقال له جبريل هذا ابوك آدم فسلم عليه، فسلم عليه ورد عليه آدم، وقال: مرحبا واهلاً بابني نعم الابن انت فإذا هو في السماء الدنيا بنهرين يطردان فقال ما هذان النهران يا جبريل؟ قال: هذا النيل والفرات عنصرهما، ثم مضى به في السماء، فإذا هو بنهر آخر عليه قصر من لؤلؤ وزبرجد، فضرب يده، فإذا هو مسك اذفر قال: ما هذا يا جبريل؟ قال: هذا الكوثر الذي خبا لك ربك.
ثم عرج به إلى السماء الثانية، فقالت الملائكة له مثل ما قالت له الأولى من هذا قال جبريل قالوا ومن معك؟، قال محمد صلى الله عليه وسلم، قالوا: وقد بعث إليه؟ قال: نعم، قالوا: مرحبا به واهلا .
ثم عرج به إلى السماء الثالثة، وقالوا له مثل ما قالت الأولى والثانية، ثم عرج به إلى الرابعة، فقالوا له مثل ذلك، ثم عرج به إلى السماء الخامسة، فقالوا مثل ذلك، ثم عرج به إلى السماء السادسة، فقالوا له مثل ذلك، ثم عرج به إلى السماء السابعة، فقالوا له مثل ذلك.
كل سماء فيها انبياء قد سماهم، فاوعيت منهم إدريس في الثانية، وهارون في الرابعة، وآخر في الخامسة، لم احفظ اسمه وإبراهيم في السادسة، وموسى في السابعة – بتفضيل كلام الله – فقال موسى رب لم اظن ان يرفع علي احد ! ثم علا به فوق ذلك بما لا يعلمه إلا الله، حتى جاء سدرة المنتهى ودنا للجبار رب العزة، فتدلى حتى كان منه قاب قوسین او ادنى فأوحى الله فيما أوحى إليه خمسين صلاة على امتك كل يوم وليلة.
ثم هبط حتى بلغ موسى، فاحتبسه موسى فقال يا محمد، ماذا عهد إليك ربك؟ قال: عهد إلى خمسين صلاة كل يوم وليلة قال: إن امتك لا تستطيع ذلك فارجع، فليخفف عنك ربك وعنهم، فالتفت النبي صلى الله عليه وسلم إلى جبريل كانه يستشيره في ذلك، فاشار إليه جبريل ان نعم إن شئت فعلاً به إلى الجبار، فقال وهو مكانه يا رب، خفف عنا فإن امتي لا تستطيع هذا، فوضع عنه عشر صلوات.
ثم رجع إلى موسى، فاحتبسه فلم يزل يردده موسى إلى ربه حتى صارت إلى خمس صلوات، ثم احتبسه موسى عند الخمس، فقال يا محمد، والله لقد راودت بني إسرائيل قومي على ادنى من هذا، فضعفوا فتركوه، فامتك اضعف اجسادًا وقلوبًا وابدانا وابصارًا واسماعًا، فارجع، فليخفف عنك ربك كل ذلك يلتفت النبي صلى الله عليه وسلم إلى جبريل ليشير عليه ولا يكره ذلك جبريل، فرفعه عند الخامسة
فقال يا رب إن امتي ضعفاء اجسادهم وقلوبهم وأسماعهم وأبصارهم وابدائهم، فخفف عنا، فقال الجبار يا محمد قال: لبيك وسعديك، قال: إنه لا يبدل القول لدي كما فرضته عليك في ام الكتاب، قال: فكل حسنة بعشر أمثالها فهي خمسون في ام الكتاب وهي خمس عليك.
فرجع إلى موسى، فقال: كيف فعلت؟، فقال: خفف عنا اعطانا بكل حسنة عشر امثالها، قال موسى قد والله راودت بني إسرائيل على ادنى من ذلك، فتركوه ارجع إلى ربك فليخفف عنك ايضا.
قال رسول الله صلى الله عليه وسلم يا موسى، قد والله استحييت من ربي مما اختلفت إليه، قال: فاهبط باسم الله. قال واستيقظ وهو في مسجد الحرام.
It is narrated from Shareek bin Abdullah. He says that he heard Anas bin Malik (RA) describe the night when the Prophet Muhammad (PBUH) was taken from the Masjid al-Ka‘bah. He narrates: Before the revelation began, the Prophet Muhammad (PBUH) was sleeping in the Sacred Mosque when three individuals (angels) came to him. One of them asked: ‘Who among these (people) is he?’ The one in the middle answered: ‘He is the best among these (people).’ The last one said: ‘Take the best among them.’ (Then the three returned). That was all that happened that night.
After that, the Prophet Muhammad (PBUH) did not see them until they came again on another night. At that time, his condition was such that his heart was seeing, but his eyes were sleeping, And his heart never slept. This is the case with all prophets; their eyes may sleep, but their hearts never sleep. They did not speak to him, but lifted him and laid him beside the well of Zamzam. Then, among them, Gabriel (AS) took him into his custody. Gabriel (AS) split open the part of his body from his throat to the lower part of his chest and took out whatever was inside his chest and abdomen. Then they washed him with Zamzam water using their hands until he was completely purified. Afterwards, a golden tray containing a golden bowl filled with faith and wisdom was brought. Gabriel (AS) filled his chest and the veins of his neck with it and then sealed the chest back as it was.
Then Gabriel (AS) took him on a flight towards the lowest heaven. Upon reaching, they knocked on one of its doors. From heaven, a voice asked: ‘Who is it?’ He replied: ‘Gabriel.’ The question came: ‘Who is with you?’ The answer was: ‘Muhammad’ Asked: ‘Has he been invited?’ Gabriel (AS) said: ‘Yes.’ They said: ‘Welcome, he is very welcome. The inhabitants of the heavens are pleased with his arrival.’ (However,) the inhabitants of the heavens do not know what Allah intends from them concerning the earth until they are informed about it.
Then, on this lowest heaven, he (Prophet Muhammad) saw Prophet Adam (PBUH). Gabriel (AS) said to the Prophet (PBUH): He is your father, greet him. Prophet Muhammad (PBUH) greeted Prophet Adam (PBUH), and he responded to the greeting. Then Adam (PBUH) said: ‘Welcome, a good son and a good prophet.’ Meanwhile, he saw two rivers flowing in the lowest heaven. He asked: ‘Gabriel, what are these rivers?’ Gabriel (AS) explained: ‘These are the real forms of the Nile and the Euphrates.’ Then Gabriel escorted him forward, and the Prophet (PBUH) saw another river at the banks of which there was a palace made of pearls and emeralds. When he put his hand into the river, he found its soil as fragrant as musk. He asked: ‘Gabriel,
what is this?’ He said: ‘This is Al-Kawthar, which your Lord has reserved especially for you.’
After that, Gabriel (AS) took him to the second heaven. There, the angels said the same thing as the angels of the first heaven had said. Hence, they asked who was with him. The answer was: ‘Muhammad (PBUH) is with me.’ They asked: ‘Has he been invited?’ Gabriel (PBUH) said: ‘Yes.’ They said: ‘Welcome, he is very welcome.’
Then Gabriel (AS) took him to the third heaven, where the angels said the same thing as those before them had said. Then Gabriel (AS) took him to the fourth heaven, where the angels said the same thing as those before them had said. Then Gabriel (AS) took him to the fifth heaven, where the angels said the same thing as those before them had said. Then Gabriel (AS) took him to the sixth heaven, where the angels said the same thing as those before them had said. Then Gabriel (AS) took him to the seventh heaven, where the angels said the same thing as those before them had said.
On each heaven, prophets were present (with whom the Prophet Muhammad met). The names of these prophets were also mentioned. (The narrator mentions that) he remembered these names: Idris (PBUH) on the second heaven, Harun (PBUH) on the fourth heaven, another prophet on the fifth heaven – whose name he could not recall – Abraham (PBUH) on the sixth heaven, and Moses (PBUH) on the seventh heaven – because he had the honor of speaking directly with Allah. – Moses (PBUH), seeing the Prophet Muhammad (PBUH) accompanied by Gabriel (AS) and learning that he was being taken above the seventh heaven, exclaimed in astonishment: ‘My Lord, I did not imagine that anyone would be raised above me!’
Then Gabriel (AS) took him above this (seventh heaven) to those heights known only to Allah until he reached Sidrat al-Muntaha. Then Allah descended and came close to him until there was only the distance of two bow lengths or even lesser between the two. Then Allah imparted His revelation to him and commanded him to pray fifty times in a day, which became obligatory for his Ummah.
Afterwards, he descended and reached Moses (PBUH). Moses (PBUH) stopped him. He asked: ‘O Muhammad, what responsibility has Allah placed upon you?’ He said: ‘I have been commanded to pray fifty times in day and night.’ Moses (PBUH) said: ‘Your Ummah does not have the strength for this, (so my advice is) go back and ask for a reduction on behalf of yourself and your Ummah.’ The Prophet Muhammad (PBUH) turned towards Gabriel (AS), as if seeking his advice. Gabriel (AS) indicated it was okay if he wished to return. Consequently, he returned to the same place in the presence of Allah (where he had met God earlier). Prophet Muhammad requested: ‘O Lord, grant us concession in this matter, for my Ummah does not have the strength (to pray fifty times).’ (Accepting the request) Allah reduced it by ten prayers (to make it forty prayers a day).
Upon return, when Prophet Muhammad (PBUH) reached Moses (PBUH), he stopped him again. (And gave the same advice, upon which Muhammad (PBUH) returned to the presence of Allah). The process of being sent back by Moses (PBUH) for a reduction continued (and Allah kept reducing it) until the number of obligatory prayers was reduced to five. Moses (PBUH) then stopped him again and (as usual) said: ‘O Muhammad, by Allah, I tried to convince my people, Israelites, to accept even less than this, but they showed weakness and abandoned (the obligation). Your Ummah is even weaker in heart, body, and vision. So, go back once more so that Allah may further reduce it.’ The Prophet Muhammad (PBUH) looked towards Gabriel (AS) to seek his opinion. Gabriel (AS) did not dislike this. Hence, he took him to the almighty Allah for the fifth time.
Prophet Muhammad (PBUH) requested: ‘O Lord, the people of my Ummah are weak in heart, body,
hearing, and vision, so I request further reduction.’ Allah said, “O Muhammad!” The Messenger of Allah said, “Labbaik wa Sa’daik (I am at Your service, O Allah, I am at Your service).” Allah said, “My decree does not change. (Thus, the command will remain) as I have decreed upon you in the Mother of the Book (i.e., the Lauh Mahfuz -Preserved Tablet). (However, the form of reduction for your nation will be that) one virtuous deed will be equal to ten virtuous deeds. Hence, in the Mother of the Book, these prayers remain fifty, but for you, their number will be five. (As if the reward of one prayer will be equal to ten prayers).”
(With this command) Prophet Muhammad (PBUH) returned to Moses (PBUH). He asked what happened. Prophet Muhammad replied that Allah had reduced the prayers in such a way that the reward for one (prayer) has been made equal to ten (prayers). In response , Prophet Moses (PBUH) repeated (the same advice) and said, “By Allah, I had demanded even less from my people, the Israelites, but they showed weakness and abandoned (the obligation). Go back once more so that Allah may reduce it further.”
The Messenger of Allah (PBUH) said, “Moses, by Allah, I now feel ashamed to go back to my Lord for the same purpose.” Moses (PBUH) then said, “Well, then, descend in the name of Allah.”
Anas ibn Malik (RA)narrates that after this, when (Prophet Muhammad) woke up, he was in the Masjid al-Haram. (Sahih Bukhari, Kitab al-Tawhid, No. 7517)
Background
This incident is the fourth and the last of the series. It is narrated by Anas bin Malik (RA) and documented by Imam Bukhari in his Sahih. The incident comprises two parts. The first part details the opening of the chest (Shaq al-Sadr), in which Gabriel (AS) split the noble chest of Prophet Muhammad (PBUH), cleansed it with Zamzam water, and filled it with faith and wisdom before closing it . The second part relates to the ascension (Mi‘raj ), whereby the Messenger of Allah (PBUH), escorted by Gabriel (AS) the trustworthy, ascended toward the heavens, traveled through the seven heavens and the Sidrat al-Muntaha, got ushered into the Divine Presence of Allah, and returned with the gift of prayers.
This event is far from a common human experience. It is associated with prophethood. When Allah Almighty selects a person for this position, He endows him with the honor of His direct conversation and communication. This communication can manifest in diverse manners, as ordained by the divine wisdom and will of Allah. This process has been explained in Meezan in the following words:
Prophethood denotes the choosing of an individual for divine communication. It implies that when Allah Almighty selects a person for this office, He engages in direct communication with him. The Quran has apprised us that humans have traditionally received this privilege in two forms:
One is through a direct conversation which transpires behind a veil. The individual hears a voice yet the originator remains unseen. This is what Moses (PBUH) experienced. He abruptly heard a voice emanating from a tree at the base of Mount Sinai, but the speaker remained concealed from his sight.
The second method is the revelation. Through revelation, Allah instills something into a person’s heart. It can happen in two ways: First, Allah places His words directly into the heart of a prophet. Second, He sends an angel to impart His message into the prophet’s heart on His behalf. This can occur in both states of consciousness—while asleep and while awake. The message received sometimes takes a symbolic form in dreams. The circumstances under which the Prophet Muhammad (PBUH) received revelation are reported in hadith reports, indicating that the revelation could start with a sound similar to a bell ringing. It would
be so intense that even in cold weather, the Prophet (PBUH) would perspire profusely. What is the essence of this reality? The Quran indicates that it is something beyond human comprehension. Hence, it is stated:
ِوَیَسْـَٔلُوْنَكَ عَنِ الرُّوْح شحم ًقُلِ الرُّوْحُ مِنْ اَمْرِ رَبِِّيْ وَمَا٘ اُوْتِیْتُمْ مِِّنَ الْعِلْمِ اِْلَّا قَلِیْال
They ask you about the ruh [that is being revealed to you]. Tell them: This ruh is a directive of my Lord and you have been given very little knowledge of such facts. (Quran 17:85) (Mizan 130-131)
Some of the most significant methods Allah used to communicate with the prophets, as detailed above, are as follows:
1. Direct communication while remaining unseen.
2. Imparting God’s words into the prophet’s heart
3. Sending His message through an angel to the prophet during his wakefulness
4. Presenting realities in symbolic form to the prophet when he is awake
5. Sending His message through an angel in the prophet’s dreams
6. Presenting realities in symbolic form in dreams
The narrative about the event of Mi‘raj (Ascension) confirms that the last two methods were used.
[To be continued….]