Al-Najm (The Star): (13) And verily, he saw him [a second time] in descent...

This is because when the Prophet (peace be upon him) saw the Angel on the flat earth, it was possible—though extremely remote—to suggest he was a Jinn. This is because, as we have explained, the Prophet (PBUH) attained necessary knowledge that he was a sent Angel. A remote possibility does not invalidate certainty and conviction. Do you not see that when we sleep at night and wake up in the daytime, we are certain that the seas did not dry up or sink while we slept, and the mountains did not cease to exist or move, even though such things are possible? God is capable of doing that during our sleep and returning everything to its previous state by our day.

However, when he saw him near the Lote Tree of the Utmost Boundary (Sidrat al-Muntaha), which is above the sixth heaven, the possibility of it being a Jinn or a human being was eliminated. Thus, God negated that possibility as well, saying: {Do you then dispute with him concerning what he saw?} (i.e., with his own eyes). How can you dispute with him when he saw him in the heavens? What do you estimate him to be?

There are several issues concerning this:

Issue 1: The Conjunction 'Waw' (و)

The conjunction waw (و) here may be connective (linking to the previous vision) or circumstantial (waw al-hal), meaning "while he saw him." If it is circumstantial, the meaning is: How do you argue with him concerning what he saw in a manner beyond doubt? Yet, it is not impossible for doubts to arise concerning what one believes. Many people doubt what they believe and cannot answer the doubts, yet there is no blame in our previous analogy. We do not doubt that the seas did not turn to gold or the mountains to dust, even if someone raises the doubt that God might have transformed them during our sleep and then returned them to normal—we still cannot answer that, yet we remain certain of their continuity.

It cannot be argued that the lam (ل) in al-mimarūnuhu (أفتمارونه) contradicts the waw being circumstantial. This is because the usage allows for aftamārūnuhu (Do you dispute with him?) even when the vision is mentioned without the lam. We say that the circumstantial waw precedes a clause (jumla), and a clause is composed of a subject and predicate, or a verb and a subject, both of which can accommodate the lam.

Issue 2: The Word Nazlah (نزلة)

The word {nazlah} is derived from the verbal noun of nuzūl (descent), similar to jalsah (sitting) from julus (sitting). Therefore, a descent must have occurred. To whom does this descent refer?

There are several interpretations, depending on who the pronoun in ra'āhu (he saw him) refers to:

First Opinion: The pronoun refers to God Almighty. This means the Prophet (PBUH) saw God descending again. This follows the view of those who hold that what the Prophet's heart did not deny in {The heart did not deny what it saw} (53:11) was God Himself. It is also reported that the Prophet (PBUH) saw his Lord with his heart twice.

Under this view, nazlah has two possibilities:

1. The descent is for God: This leads to two sub-possibilities: a. The view that movement and transition are permissible for God, which is false. b. The descent refers to a metaphorical closeness, not a physical one. God may draw near to His servant through mercy and favor, even if the servant does not see Him. This is why Moses (peace be upon him) said, {My Lord, show me} (2:260), meaning: Remove some veils of majesty and glory, and I will draw near to the servant with mercy and bounty so that I may show you.

2. The Prophet (PBUH) saw God descending again: This also has two possibilities: a. The Prophet (PBUH) descended upon the path of desire (matn al-hawā) and the vehicle of the soul. This is why it is said of one who rides his desires that he has become arrogant on earth, as God says: {He became arrogant upon the earth} (28:4). b. Nazlah is used here to mean its opposite, ʿurjah (ascent/climbing). It is as if he said, "He saw Him ascending again." The word nazlah was chosen because the ascent in the Hereafter has no corresponding descent, so nazlah is used to indicate that this event relates to what happened in the world.

Second Opinion: The pronoun refers to the Angel Gabriel (peace be upon him). Thus, Gabriel descended again. The descent (nazlah) could be for Muhammad (PBUH), as mentioned above. It is reported in some narrations of the Night Journey that the Prophet (PBUH) passed beyond Gabriel, and Gabriel said to him, "If I were to draw near even a finger's breadth, I would be burned." Then the Prophet (PBUH) returned to him; this is the descent (nazlah).

If it is asked: Why is the word {other/again} (ukhrā) used? We reply that the Prophet (PBUH) hesitated repeatedly regarding the prayer obligation, perhaps passing beyond Gabriel each time and then returning down to him.

Alternatively, the descent could be for Gabriel himself. Both interpretations are narrated. In this case, {another descent} (nazlah ukhrā) is clear, because Gabriel had previous descents, and he had two descents upon the Prophet (PBUH) while in his form.

Regarding {near the Lote Tree of the Utmost Boundary} (ʿinda Sidrat al-Muntahā): The famous view is that the Sidrah is a tree in the seventh heaven, upon which are fruits resembling nabq (jujube). Some say it is in the sixth heaven. A narration states that the Prophet (PBUH) said: "Its fruit is like the large water jars of Hajar, and its leaves are like the ears of elephants."

Another view is that Sidrat al-Muntahā is the furthest point of bewilderment (al-ḥīrah al-quṣwā) from the Sidrah (tree). The Sidrah is like the knee of a rider when the intellect becomes utterly bewildered, beyond which there is no further bewilderment. The Prophet (PBUH) was not bewildered, nor did his senses fail; he saw what he saw.

The word {ʿinda} (near/at) here is either a preposition of place or a preposition of time. The famous view is that it is a preposition of place, meaning he saw Gabriel or whomever near the Lote Tree of the Utmost Boundary. Some say it is a preposition of time, like saying, "I prayed at the time of dawn." This would mean he saw him at the point of utmost bewilderment—the time when the minds of the wise become confused. Yet, the Prophet (PBUH) was granted vision at a time when the rational person would normally be confused. And God knows best.

Issue 3: Understanding {near the Lote Tree of the Utmost Boundary} if the Vision was of God

If we maintain that the meaning is that he saw God, how do we understand {near the Lote Tree of the Utmost Boundary}? There are opinions:

1. The view that places God in a location, which is false, and we have elaborated on its falsehood in Surat As-Sajdah.
2. Muhammad (PBUH) saw Him while he (Muhammad) was {near the Lote Tree of the Utmost Boundary}. The prepositional phrase can describe the seer, as in the example: "I saw the crescent moon," and when asked where, one might reply, "On the roof," or "Near such-and-such a tree."

If the meaning is Gabriel (peace be upon him), then both interpretations (place or time) are clear, and the Prophet's being with Gabriel near the Lote Tree of the Utmost Boundary is more apparent.

Issue 4: The Idāfa (Possessive Construction) of Sidrat al-Muntahā

What type of idāfa (addition) is the addition of Sidrah to al-Muntahā (the Utmost Boundary)? There are several possibilities:

1. Addition of the thing to its place: Like saying, "The trees of such-and-such a town," implying they are located there. In this case, al-Muntahā is a location that no Angel or spirit may pass beyond.
2. Addition of the container to its content/state: Like saying, "The book of Fiqh" or "The place of blackness." Here, al-Muntahā is near the Sidrah, meaning: a Sidrah at the limit of knowledge.
3. Addition of the possession to the possessor: Like saying, "The house of Zayd" or "The trees of Zayd." In this case, the thing to which the limit is reached (al-Muntahā ilayhi) is omitted, implying: The Sidrah of the limit to which [all things reach]. God says: {To your Lord is the final limit} (53:42). The final limit is God. The addition of the Sidrah to Him is for honor and glorification, similar to how the House (Kaaba) is attributed to Him. In glorification, one says: "O the goal of desires, and O the limit of aspirations."

! 7 < {Near it is the Garden of Repose (Jannat al-Ma'wā)} . > 7 !

Then the Almighty says: {Near it is the Garden of Repose} (ʿindahā Jannat al-Ma'wā).