3. The Incident of Sidrat al-Muntaha (The sighting of Gabriel)
وَلَقَدْ رَاٰهُ نَزْلَةً اُخْرٰي. عِنْدَ سِدْرَةِ الْمُنْتَهٰي. عِنْدَهَا جَنَّةُ الْمَاْوٰي. اِذْ يَغْشَي السِّدْرَةَ مَا يَغْشٰي. مَا زَاغَ الْبَصَرُ وَمَا طَغٰي. لَقَدْ رَاٰي مِنْ اٰيٰتِ رَبِّهِ الْكُبْرٰي.
And he has seen him once again descending near the farthest lote-tree, close to which is the Paradise of Repose, when the lote-tree was being covered with that which was covering it. His sight did not falter nor lost its poise. He has seen his Lord’s great signs. (53:13-18)
This incident is also recounted in Surah Al-Najm and is mentioned within the same context as the previously described incident, serving as a counterargument to the allegations of sorcery hurled by the Quraish chieftains against the Messenger of Allah (PBUH).
After seeing Gabriel on the high horizon and at the distance of two bows (Qāba Qawsayn), the Messenger of Allah (PBUH), saw him again. The style of the conversation indicates that this second incident of sighting of Gabriel happened on a different occasion from the first; no additional encounters occurred in between.
The purpose of recounting this second sighting is to dispel any notion that the Prophet’s earlier vision of Gabriel was an illusion or misconception—God forbid—since such clarity of sight also transpired on a subsequent occasion. Hence, there is no ground for doubt or uncertainty. Javed Ahmed Ghamidi writes in his Al-Bayan:
This is a mention of the second meeting. It seems that after this, these meetings started to happen with great frequency and without any break. The implication is that this observation made by the Prophet (PBUH) did not take place just once so that people may regard it a flight of fancy or some misunderstanding. He also saw Gabriel again and at this instance too Gabriel was in his real form. (5/65-66)
The Prophet (PBUH) observed Gabriel for the first time as he emerged from the higher horizon. When he saw him for the second time, he was close to Sidrat al-Muntaha (The Lote Tree at the Farthest Limit) .
After the mention of Jannat al-Ma’wa (the Garden of Refuge), there is a reference to something overshadowing the Sidrat al-Muntaha (Lote Tree) without specifying any name or detail. This indicates that the Prophet (PBUH) witnessed a manifestation of divine light and glory in a form beyond the limits of language and expression, and beyond the comprehension of ordinary human understanding. The author of Al-Bayan writes:
This style shows that at that time such was the extent of divine disclosures and manifestations on the lote-tree that words are unable to portray them. (5/66)
The state in which the Prophet’s vision neither dazed nor crossed the limits has been described in the words Mā Zāgha Al-Basaru Wa Mā Ṭaghā (His sight did not falter nor lost its poise). This affirms that the Prophet saw it in state of wakefulness.. He saw with his very own eyes, in full wakefulness, what the Lord intended to show him. The glowing illuminations, bright lights, and visions of brilliance that were bestowed upon his sight were met with intense focus and deep immersion. On this very occasion, in spite of the boundless splendor and the blinding brightness, his vision remained steady and unflinching, fully engaged with the scenes before him. Al-Bayan notes:
...In spite of the great extent of divine disclosures, the sight of the Prophet (PBUH) was neither dazed nor crossed the limits; in fact, he saw them with full concentration, attention and assurance. (5/66-67)
On this profound occasion, the Prophet (PBUH) witnessed the sublime signs of his Lord. The phrase Laqad ra’ā min āyāti rabbihi al-kubrā (He has seen his Lord’s great signs) signifies this event. Though no particular sign is individualized herein, the term kubrā (great) intimates that the signs he beheld were of such a magnitude that they surpass human knowledge and grasp. Al-Bayan elucidates:
No details are provided of these signs; hence neither is it possible for words to describe them nor can they be understood by our intellect and imagination. However, it is evident from the words of this verse that these signs were beyond the ones which we observe in the world within us and that around us. (5/67)
The conclusions that can be drawn from the above descriptions regarding the event at Sidrat al-Muntaha are:
The details not specified in the narrative include:
The essential elements for interpretation and understanding of the verses are as follows:
Firstly, what is the nature of Sidrat al-Muntaha? Evidence from the Qur’an and Hadith indicate it is a point that represents the ultimate frontier of the tangible universe or the domain of existence, traversing the seven heavens. Beyond that lie the Jannat al-Ma’wa, and it is from there that the unseen realm commences, where the sovereign throne of the Lord of both worlds is situated. These two spheres are also referred to in our tradition as ‘the realm of humanity’ (‘alam-e-nasoot) and ‘the realm of divinity’ (‘alam-e-lahoot). Imam Amin Ahsan Islahi writes:
The place of the farthest lote-tree is the one where this world of ours ends. It seems that this lote-tree divides our world from the divine realm which is beyond our observation. Neither are we aware of the boundaries of these two worlds nor of the reality of this sign called the lote-tree which bifurcates the two. These things belong to the category of the mutashābihāt. Hence as per the directive of the Qur’an, it is essential to profess faith in them and one should not try to determine their real form and shape. Only God knows their real form. The knowledge of those who have sound knowledge increases through such things. People who make efforts to try to find out their real form and shape, falter and go astray. (Tadabbur-e-Qur’an 8/56)
Secondly, the allusion to Jannat al-Ma’wa serves to elucidate the eminent status of Sidrat al-Muntaha and to designate its surroundings. It is evident from Surah As-Sajdah of the Qur’an that it is not the Paradise which individuals are promised as a reward for their faith and deeds. It denotes the gardens which serve as a preliminary sanctuary for the righteous ones prior to their entrance into the actual Paradise. The text articulates:
اَمَّا الَّذِيْنَ اٰمَنُوْا وَعَمِلُوا الصّٰلِحٰتِ فَلَهُمْ جَنّٰتُ الْمَاْوٰي نُزُلًاۣ بِمَا كَانُوْا يَعْمَلُوْنَ.
Those who accepted faith and have done righteous deeds, for them are orchards of bliss as an initial hospitality in reward of their deeds[20]. (19:32)
Thirdly, concerning the site of Jannat al-Ma’wa, it apparently is located at the outset of the realm of divinity. Imam Amin Ahsan Islahi remarks:
It seems that just as the Sidrat al-Muntaha stands at the terminal edge of the domain of humanity, ‘Jannat al-Ma’wa likewise situates at the threshold of the domain of divinty. This recognition clarifies that the Prophet Muhammad (PBUH) encountered Gabriel (AS) the second time at the intersection where both domains converge. (Tadabbur-e-Qur’an 8/57)
Fourthly, the incident at Sidrat al-Muntaha, namely the vision of Gabriel (AS) by the Prophet Muhammad (PBUH) with unshielded eyes and utter serenity at the locus of Sidrat al-Muntaha, is limited to as described in these verses. The verses Wa laqad raahu nazlatan ukhra (and he saw him another time by the Sidrat al-Muntaha) distinctly differentiate this occurrence from the event of Qāba Qawsayn. Additionally, the Qur’an does not furnish any further or supplemental details regarding this event. Consequently, it is essential to recognize it as a discrete, independent, and complete occurrence without amalgamating it with any other Qur’anic or Hadith depiction.