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The stopovers in the journey of Al-Isra

by Minhaj

Hadrat Jibril(AS) departed from Mecca with the Holy Prophet ﷺ . He placed himself on his right while Mīkā’īl(AS) was on his left. (In Ibn Sa‘d’s version:) The one holding his stirrup was Hadrat Jibril(AS) and the one holding the reins of the Burāq was Mīkā‘īl(AS). They travelled until they reached a land filled with date palms.Hadrat Jibril(AS) said to the Prophet ﷺ: “Alight and pray here.”
He did so and remounted, then Hadrat Jibrīl(AS) said: “Do you know where you prayed?”
He said no. Hadrat Jibril(AS) said: “You prayed in Tayba or land of pastures, and the Migration will take place there.”

The Burāq continued his lightning flight, placing his hooves wherever his gaze could reach. Hadrat Jibril(AS) then said again: “Alight and pray here.” He ﷺ did so and remounted, then Hadrat Jibril(AS) said: “Do you know where you prayed?” He ﷺ said no. Hadrat Jibril said: “You prayed in Madyan at the tree of Mūsā.”Note:-Madyan is a city on the shore of the Red Sea bordering Tabūk near the valley of Shu‘ayb.
The Burāq continued his lightning flight, then Hadrat Jibril(AS) said again:“Alight and pray here.”
He ﷺ did so and remounted, then Hadrat Jibril(AS) said:“Do you know where you prayed?”He ﷺ said no. Hadrat Jibril(AS) said: “You prayed at the mountain of Sīnā’ where Allāh addressed Mūsā.”

Then he reached a land where the palaces of al-Shām became visible to him. Hadrat Jibril(AS) said to him: “Alight and pray.”
He ﷺ did so and remounted, then the Burāq continued his lightning flight and Hadrat Jibril(AS) said: “Do you know where you prayed?” He ﷺ said:“No.”Hadrat Jibril(AS) said: “You prayed in Bayt Lahm, where ‘Īsā ibn Maryam was born.”

They travelled until they reached a people who sowed in a day and reaped in a day. Every time they reaped, their harvest would be replenished as before. The Prophet said: “O Jibril! What is this?” 

He replied:“These are al-mujāhidūn, those who strive in the path of Allāh the Exalted. Every good deed of theirs is multiplied for them seven hundred times, and whatever they spend returns multiplied.”

The Prophet ﷺ then noticed a fragrant wind and said: “O Jibril, what is this sweet scent?”He replied: This is the scent of the lady who combed the hair of Fir‘awn’s daughter and that of her children. As she combed the hair of Fir‘awn’s daughter the comb fell and she said: “Bismillāh ta‘isa Fir‘awn – In the name of Allāh, perish Fir‘awn!”
whereupon Fir‘awn’s daughter said: “Do you have a Lord other than my father?”
She said yes. Fir‘awn’s daughter said: “Shall I tell my father?”
She said yes. She told him and he summoned her and said: “Do you have a Lord other than me?”
She replied: “Yes, my Lord and your Lord is Allāh.”
This woman had two sons and a husband. Fir‘awn summoned them and he began to entice the woman and her husband to give up their religion, but they refused. He said: “Then I shall have you killed.” She said: “Please bury us all together in a single grave if you kill us.” He replied: “Granted, and it is your right to ask us.”
He then ordered that a huge cow made of copper be filled with boiling liquid and that she and her children be thrown into it. The children were taken and thrown in one after the other. The second and youngest was still an infant at the breast. When they took him he said: “Mother! fall and do not tarry for verily you are on the right.” Then she was thrown in with her children.
Ibn ‘Abbās (RA) said: “Four spoke from the cradle as they were still infants: this child, Yūsuf (AS)’s witness, Jurayj’s companion and ‘Īsā ibn Maryam(AS).”

Narrated by al-Bukhārī and Muslim. Ibn Hajar mentions that the account of the lady who combed the hair of Pharaoh’s daughter is narrated from Ibn ‘Abbās by Ahmad, al-Hākim, Ibn Hibbān, and al-Bazzār. Muslim in his Sahih, Book of al-zuhd wal-raqā‘iq (3005) mentions the part of the infant speaking to his mother before they are both thrown into the fire. The mention of Yūsuf’s witness in the verse And a witness,one of her own folk, testified (12:26) as being an infant is narrated from Ibn ‘Abbās by Ibn Abī Hātim with a weak chain, but is retained by al-Hasan al-Basrī and Sa‘īd ibn Jubayr. It is also the explanation retained by al-Suyūtī and others in their commentaries of the Qur’ān. 

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