(Makki [except for verses 26, 32, 33, and 57, and from verse 73 to the end of verse 80, which are Madani] and its verses are 111 [revealed after Al-Qasas]) 'In the name of Allah, the Most Gracious, the Most Merciful'

Glorified is [UNTRANSLATED-LATIN: tasbih] as a term for glorification, like 'Uthman for the man. Its establishment is by an implied action left unexpressed, its estimation being:

I glorify Allah, glorified is He. Then 'glorified' was placed in the position of the action, fulfilling its role, and it indicates the profound purification from all the vile things that the enemies of Allah attribute to Him. [[The saying 'the vile things that the enemies of Allah attribute to Him' refers to the people of the Sunnah who say that He, glorified and exalted is He, is the Creator of all events, whether the actions of the servants or others, whether good or evil, contrary to the Mu'tazilah who say that the servant is the creator of his own action so that it can be within his power, making it valid for him to be commanded about it. However, the people of the Sunnah relied on the words of Allah, 'Allah is the Creator of all things, and Allah created you and what you do.' This does not contradict the choice of the servants in their actions, as they affirmed for them the acquisition in it, as established in the science of monotheism. (A)]] And 'asra' and 'sara' are two forms. And 'laylan' is in the accusative as an adverb.

If you say: The Isra' can only be at night, what is the meaning of mentioning the night? [[Mahamud said: 'If you say: The Isra' can only be at night, what is the meaning of mentioning the night... etc.?' Ahmad said, and he linked the Isra' with the night in a context that does not suit answering this, like His saying: 'So travel with your family in a portion of the night' and His saying: 'So travel with My servants by night.' The apparent meaning - and Allah knows best - is that the purpose of mentioning the night, even though the Isra' implies it, is to depict the journey in its form in the mind of the listener. It is as if the Isra' indicated two matters: one being the journey and the other being that it was at night. One of them is intended to be singled out for mention to affirm it in the mind of the addressee, and to alert him that it is intended for mention. An example of this in singling out one of the meanings indicated by the preceding word combined with another is His saying: 'And Allah said: Do not take two gods; there is only one God.' The name carrying the dual indicates it and also indicates the genus, just as the singular does. Thus, it is intended to alert because one of the meanings, which is the duality, is intended, and likewise, it is intended to awaken because the oneness is the intended meaning in His saying: 'There is only one God.' If He had only said: 'There is only one God,' it would imply that the important thing is to affirm divinity for Him, while the purpose of the speech is only to affirm oneness, and Allah knows best.]] I say: He intended by saying 'laylan' in the form of indefiniteness: to minimize the duration of the Isra', and that he was taken in part of the night from Mecca to Ash-Sham, a journey of forty nights. This is because the indefiniteness in it indicates a meaning of part. And the reading of Abdullah and Hudhayfah supports this: 'from the night,' meaning: part of the night, as in His saying: 'And from the night, stand in prayer with it as a supererogatory.' This means the command to stand in part of the night. There is a difference regarding the place from which he was taken; it is said: It is the Sacred Mosque itself, which is the apparent meaning.

It was narrated from the Prophet, blessings and peace be upon him, "While I was in the Sacred Mosque in the Hijr near the House, between sleeping and being awake, Gabriel, peace be upon him, came to me with Al-Buraq." [[Agreed upon from the narration of Malik ibn Sa'sa'a at length.]] It is said that he was taken on the Night Journey from the house of Umm Hani, the daughter of Abu Talib. The intended meaning of the Sacred Mosque is the sanctuary, due to its encompassing the mosque and being intertwined with it. Ibn Abbas said: The entire sanctuary is a mosque. It was narrated that he was sleeping in the house of Umm Hani after the 'Isha prayer, and he was taken on the Night Journey. [[Al-Thalabi mentioned this from Ibn Abbas without a chain of narration. It seems to be from the narration of Al-Kalbi from Abu Salih about him. I then saw it from the narration of Juwaybir from Al-Duhak from Ibn Abbas. Al-Hakim and Al-Bayhaqi narrated it from him. However, the wording was not preceded, and Al-Nasa'i narrated it briefly from this via 'Awf from Zurara ibn Awfa from Ibn Abbas. Ibn Sa'd and Abu Ya'la and Al-Tabarani mentioned it at length from the narration of Umm Hani.]] He returned that night and recounted the story to Umm Hani, saying: The Prophets were shown to me, and I prayed with them. He stood to go out to the mosque, and Umm Hani clung to his garment, saying: What is it? She said: I fear that your people will deny you if you tell them. He said: Even if they deny me. He went out and sat with Abu Jahl, and the Messenger of Allah, blessings and peace be upon him, informed him of the story of the Night Journey. Abu Jahl said: O assembly of Banu Kab ibn Lu'ay, come and tell them. Some were clapping, and some had their hands on their heads in astonishment and denial. Some who had believed in him turned back, and some men went to Abu Bakr, may Allah be pleased with him, saying: If he said that, he has certainly spoken the truth. They said: Do you believe him on that? He said: I believe him on something even further than that, so he was named Al-Siddiq. Among them were those who traveled there and asked him to describe the mosque, so he described to them Al-Aqsa Mosque. He began to look at it and describe it to them. They said: As for the description, he has certainly gotten it right. They said: Inform us about our caravan. He informed them of the number of their camels and their conditions, saying: They will arrive on such and such day with the rising of the sun, led by a grey camel. They rushed that day towards the pass. One of them said: By Allah, the sun has indeed risen. Another said: By Allah, here indeed comes the caravan led by a grey camel, just as Muhammad said. Yet they did not believe and said: This is nothing but clear magic. He was taken up to the heavens that night, and he informed Quraysh also of what he saw in the heavens of wonders, that he met the Prophets, reached Al-Bayt Al-Ma'mur, and the Sidrat Al-Muntaha. They differed regarding the time of the Night Journey; it was said to be a year before the Hijrah. Anas and Al-Hasan said it was before the Prophethood. They also differed on whether it was in wakefulness or in a dream. Aisha, may Allah be pleased with her, said: "By Allah, the body of the Messenger of Allah, blessings and peace be upon him, was not lost, but his soul was taken up." [[Ibn Ishaq said in Al-Maghazi: Some of Abu Bakr's family narrated to me from Aisha this: "But he was taken on the Night Journey" instead of "was taken up." Ibn Ishaq said: And I was informed by Ya'qub ibn 'Atabah from Ibn Muawiyah that it was a vision from Allah that was true.]] And from Muawiyah: He was taken up by his soul. And from Al-Hasan: It was a dream he saw. Most of the sayings are contrary to that. Al-Masjid Al-Aqsa is Al-Bayt Al-Maqdis, for there was at that time no mosque behind it. We have blessed what is around it, referring to the blessings of religion and the world, for it has been a place of worship for the Prophets since the time of Musa and a place of revelation. It is surrounded by flowing rivers and fruitful trees. Al-Hasan read: "to show him" with a 'ya', and the speech has shifted between the third person and the first person. "It was said: He was taken on the Night Journey, then We blessed, then to show him," according to the reading of Al-Hasan, "then of Our signs, then indeed He is," and this is a method of shifting that is one of the ways of eloquence. Indeed, He is the All-Hearing of the words of Muhammad, the All-Seeing of his actions, the All-Knowing of their refinement and purity, so He honors him and brings him near accordingly.