Chapter 19: How the Divine Revelation started to be revealed to

Allaah’s Messenger ﷺ and mentioning the first thing that was revealed to him from the Glorious Qur’aan The Revelation first began when he ﷺ was forty years old. 121 Imaam al-Bukhaaree reported from `Aaishah رضي اهلل عنها that she said: The commencement of the Divine Inspiration to Allaah’s Messenger صلى اهلل عليه وسلم was in the form of good dreams (in another narration it is: true dreams) which came true like bright daylight, and then the love of seclusion was bestowed upon him. So, he used to go to the cave of Hiraa’ and devote himself to worship there for a number of nights, before his desire to see his family. He would bring with him the provisions for (his stay in the cave). Then he would return to Khadeejah and replenish his provisions for a similar number of nights, till suddenly the Truth descended upon him while he was in the cave of Hiraa’. The Angel came to him and asked him to read. The Prophet صلى اهلل عليه وسلم replied: ❝I do not know how to read.❞ The Prophet صلى اهلل عليه وسلم added: ❝The angel caught me (forcefully) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied: ‘I do not know how to read.’ Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read but again I replied: ‘I do not know how to read (or what shall I read)?’ Thereupon he caught me for the third time and pressed me, and then released me and said: ﴿ اقـ ر أ ب اس م ر بِّك الَّذ ي خ ل ق * خ ل ق اْل نس ان م ن ع ل ق * اقـ ر أ و ر بُّك اِّل ك ر م * الَّذ ي ع لَّم ب ال ق ل م * ع لَّم اْل نس ان م ا ل يـ ع ل م﴾ 121 I (al-Albaanee) say: This is what those who have recorded the (Prophet’s) biography and those who have knowledge of the narrations have affirmed to be the most correct, as al-Suhailee had said. It is also the statement of Ibn `Abbaas رضي اهلل عنهما, as al-Bukhaaree had recorded in his sahih (3902): ❝Allaah’s Messenger ﷺ started receiving the Divine Inspiration at the age of forty. Then he stayed in Makkah for thirteen years, receiving the Divine Revelation. Then he was ordered to migrate and he lived as an Emigrant for ten years and then died at the age of sixty-three (years).❞Muslim also reported the same in his sahih (2351-117). And whatever opposes this is “Shaadh” (i.e. when an acceptable narrator reports in contradiction to someone who is more reliable than him)). See also Taareekh al-Tabaree (2/290).

{Read in the name of your Lord, who has created (all that exists), has created man from a clot. Read! And your Lord is the Most Generous. Who has taught (the writing) by the pen. Has taught man that which he knew not.} [Surah al-`Alaq (96):1-5]❞ Then Allaah’s Messenger صلى اهلل عليه وسلم returned with the Inspiration and with his heart beating severely. Then he went to Khadeejah bint Khuwailid and said: ❝Cover me! Cover me!❞ They covered him till his fear was over and after that he told her everything that had happened and said: ❝I fear that something may happen to me.❞ Khadeejah replied: “Never! By Allaah, Allaah will never disgrace you. You keep good relations with your kith and kin, you speak the truth, you bear people’s burden, help the destitute, serve your guests generously and assist those who are stricken with calamities.” Khadeejah then accompanied him to her cousin Waraqah Ibn Naufal Ibn Asad Ibn `Abdul `Uzza, who, during the Jaahiliyyah (Pre-Islaamic Period of ignorance) became a Christian and used to write the writing in Hebrew. He would write from the Injeel in Hebrew as much as Allaah wished him to write. He was an old man and had lost his eyesight. Khadeejah said to Waraqah: “Listen to the story of your nephew, O my cousin!” Waraqah asked: “O my nephew! What have you seen?” Allaah’s Messenger described whatever he had seen. Waraqah said: “This is the same one who keeps the secrets (Angel Jibreel) whom Allaah had sent to Moosaa (عليه السالم). I wish I were young and could live up to the time when your people would turn you out.” Allaah’s Messenger صلى اهلل عليه وسلم asked: ❝Will they drive me out?❞ Waraqah replied in the affirmative and said: “Anyone (man) who came with something similar to what you have brought was treated with hostility, and if I should remain alive till the day when you will be turned out then I would support you strongly.” But after a few days Waraqah died and the Divine Inspiration was also paused for a while and the Prophet ﷺ became so sad - as we have heard 122 - that he intended several times to throw himself from the tops of high 122 I (al-Albaanee) say: the one who said the statement: “as we have heard”, is Ibn Shihaab al-Zuhree, one of the sub-narrators, who reported on the authority of `Urwah from `Aaishah. This statement of his is an indication that this paragraph is not according to the conditions of “sahih”, because this is from the statements of al-Zuhree and they are not connected (i.e. he did not mention from whom he had heard this), as Ibn Hajar had mentioned in “alFath”, so be aware. It is because of this reason that (Imaam) Muslim did not mention this passage in his “sahih”. [TN: The addition is not from the statements of `Aaishah رضي اهلل عنها but it is from the statements of al-Zuhree, and he was a Taabi`ee and he did not witness that incident, nor did he mention which of the Companions had informed him about it. See “Fath al-Baaree” (12/359) of Ibn Hajar. Abu Shaamah al-Maqdasee also said the same in “شرح احلديث املقتفى ف مبعث النِب املصطفى” 1/177.

mountains and every time he went up the top of a mountain in order to throw himself down, Jibreel would appear before him and say: “O Muhammad! You are indeed Allaah’s Messenger ﷺ in truth”, whereupon his heart would become quiet and he would calm down and would return home. And whenever there was a long gap between the periods of the coming of the inspiration, he would do as before, but when he used to reach the top of a mountain, Jibreel would appear before him and say to him what he had said before. 123 This is how al-Bukhaaree reported the long hadith under the Chapter: “Interpretation of dreams” in his sahih. Jaabir bin `Abdullaah Al-Ansari رضي اهلل عنهما narrated while talking about the period of pause in Revelation reporting the speech of the Prophet صلى اهلل عليه وسلم: ❝While I was walking, all of a sudden I heard a voice from the sky. I looked up and saw the same angel who had visited me at the cave of Hiraa’ sitting on a chair between the sky and the earth. I got afraid of him and came back home and said: ‘Wrap me (in blankets).’ And then Allaah revealed the following Aayaat (of Qur’aan): ﴿ي ا أ يـُّه ا ال م دَّثـِّر * ق م ف أ نذ ر﴾ إىل﴿ و الرُّج ز ف اه ج ر﴾ {O you (i.e. Muhammad)! Wrapped up in garments! Arise and warn (the people against Allaah’s Punishment)...} up to {and desert the idols.} [Surah al-Muddaththir (74):1-5] After this the Revelation started coming strongly, frequently and regularly.❞ Imaam al-Bukhaaree رمحه اهلل reported (the hadith of `Aaishah) in a few different places in his book and we (Ibn Katheer) have spoken about it in detail in (our book) “Sharh alThe statements of al-Zuhree and others are not accepted (on their own) as they are “Maqtoo`” (disconnected, stopping till the Taabi`ee). These are like the “Mu`allaqaat” of al-Bukhaaree (narrations which Imaam al-Bukhaaree reported in his sahih without a chain (Isnaad)). Just because such narrations/statements are found in sahih of Imaam al-Bukhaaree does not qualify them to be sahih, nor is it correct to say: “reported by al-Bukhaaree”, because this is only said to the narrations which he reported with connected chain. This narration has other chains as well, but which are either Weak or outright Fabricated. See al-Dha`eefah (1052 & 4858) of Shaikh al-Albaanee for more discussion on this] 123 sahih al-Bukhaaree (3, 4953, 6982) and the wording are his; and sahih Muslim (160-252) 124 sahih al-Bukhaaree (4, 3238, 4922, 4924, 4925, 4926, 4954, 6214) and sahih Muslim (161-255, 256, 257)

Bukhaaree”, under “the chapter: How the Divine Revelation started”. We have discussed in detail about its Isnaad (different chains) and Matn (Text), and all praise is for Allaah alone. Imaam Muslim also reported this narration (of `Aaishah) in his “sahih”, but it ended at the statement of Waraqah: “If I live to that day of yours, I will support you wholeheartedly.” As for the statement of Umm al-Mu’mineen, `Aaishah رضي اهلل عنها: “The commencement (of the Divine Inspiration) to Allaah's Messenger (ﷺ) was in the form of true dreams in his sleep, for he never had a dream but it turned out to be true and clear as the bright daylight.” This statement of hers strengthens what Muhammad Ibn Is-haaq had reported from `Ubaid Ibn `Umair al-Laythee that the Prophet ﷺ said: ❝While I was sleeping, Jibreel came to me with a rug made of silk in which there was a Book. He said: “Read!” I said: ‘‘I do not know how to read.” Thereupon he caught me and pressed me till I thought I was going to die. He then released me.❞ 125 He then mentioned the remaining of the hadith same like that of `Aaishah. Abu Shaamah said: Before his Prophethood, the Prophet ﷺ used to witness strange things. Among them was what Imaam Muslim mentioned in his “sahih”, on the authority of Jaabir Ibn Samurah رضي اهلل عنه that the Prophet ﷺ said: ❝I recognize the stone in Makkah which used to greet me Salaam before my advent as a Prophet and I recognize that even now.❞ 126 End of quote from Abu Shaamah. 125 “Al-Seerah” (1/252), the chain of this narration is “sahih Mursal” (i.e. the chain till `Ubaid Ibn `Umair is sahih but the link between him and the Prophet is missing). Something similar was also reported by al-Haakim in “alMustadrak” (3955), from the narrations of `Amr Ibn Deenaar from Jaabir Ibn `Abdullaah that the Prophet ﷺ had said. Al-Haakim then mentioned that the correct is that this chain is “Mursal” and the mention of Jaabir is not there. [TN: Apart from being “Mursal”, the text of this narration also opposes the authentic narration. In this narration it mentioned that the Prophet ﷺ saw Jibreel in the state of sleep and not while he ﷺ was awake. This is baseless, as the meeting between the two Messengers took place in the state of wakefulness. See “al-Dha`eefah” (10/455-457).] 126 sahih Muslim (2277-2)

The Prophet ﷺ used to love to the empty lands (far from the population) and isolating himself away from his people, because of the manifest error he saw them doing - worshiping idols and images and prostrating to them. His love for seclusion grew stronger as the time for receiving Inspirations (Revelation) from Allaah got closer – may peace and blessings of Allaah be upon him. Explanation of some of the words from the hadith of `Aaishah: The statement: that he ﷺ used to do “al-Tahannath”, here means as: “worship”; whereas the real meaning of the word is “structure”, as al-Suhailee said: “Entering the structure” or “exiting the structure”. 127 “Tahajjad” means: abandoning the sleep (or waking up from it) for establishing the (night) prayers. The statement: “till suddenly the Truth descended upon him while he was in the cave of Hiraa’”, meaning: it came to him all of a sudden, without any indication (nor was he expecting it), as Allaah تعاىل said: ﴿ و م ا ك نت تـ ر ج و أ ن يـ ل ق ىى إ ل ي ك ال ك ت اب َّإ ّل ًر مح ة مِّن رَّبِّك﴾ {And you were not expecting that the Book (this Qur’aan) would be sent down to you, but it is a mercy from your Lord.} [Surah al-Qasas (28): 86] And it was during this period that the following Aayaat were revealed: ﴿ اقـ ر أ ب اس م ر بِّك الَّذ ي خ ل ق * خ ل ق اْل نس ان م ن ع ل ق * اقـ ر أ و ر بُّك اِّل ك ر م * الَّذ ي ع لَّم ب ال ق ل م * ع لَّم اْل نس ان م ا ل يـ ع ل م﴾ 127 [TN: Imaam al-Nawawee said: The word “al-Tahannath” (التحنث) means: worship, as was clarified in the hadith. And in another narration, it is explained as: “doing righteous deeds and acts of obedience”. The Arab linguists have said: “al-Tahannath” means: “doing actions which take one away from sins”. Similarly, the words: “Ta’aththam” (تأث), “Taharraj” (حترج), and “Tahajjad” (هتجد) mean the same, i.e. doing actions which take one away from sins. [Sharh sahih Muslim of al-Nawawee (2/140)]]

{Read in the name of your Lord, who has created (all that exists), has created man from a clot. Read! And your Lord is the Most Generous. Who has taught (the writing) by the pen. Has taught man that which he knew not.} [Surah al-`Alaq (96):1-5] And these are the very first Aayaat of the Qur’aan to be revealed, as we have established in our “Tafseer”, and which we will again mention here (in the next chapter). The day was Monday, as has been confirmed from the narration in sahih Muslim, from Abu Qataadah رضي اهلل عنه that the Prophet ﷺ was asked about Fasting on Mondays, so he ﷺ replied: ❝That is the day on which I was born and the day on which I received Revelation.❞ 128 Ibn `Abbaas رضي اهلل عنهما said: ❝Your Prophet ﷺ was born on a Monday, and his mission began on a Monday…❞ 129 And there is no disagreement regarding this. And what is well known is that it was the month of Ramadhaan in which the Revelation was first sent to the Prophet ﷺ, as has been established from the narration of `Ubaid Ibn `Umair (al-Laythee) and Muhammad Ibn Is-haaq and others (some of which were already mentioned earlier). Ibn Is-haaq, as evidence, also presented the saying of Allaah تعاىل: ﴿ ش ه ر ر م ض ان ي الَّذ أ نز ل ف يه ال ق ر آن ه دًى لِّلنَّاس﴾ {The month of Ramadhaan in which was revealed the Qur’aan, a guidance for mankind…} [Surah al-Baqarah (2): 185] Imaam Ahmad reported from Waathilah Ibn al-Asqa` رضي اهلل عنه that the Prophet ﷺ said: ❝The Suhuf (Scriptures) of Ibraaheem عليه السالم were revealed on the first night of Ramadhaan, the Taurah was revealed on the sixth of Ramadhaan, the Injeel was 128 sahih Muslim (1162-197) 129 [TN: Musnad Ahmad (2506) and al-Tabaraanee in “al-Kabeer” (2676, 11124, 12984), the complete narration is as follows: Ibn `Abbaas said: ❝The Prophet ﷺ was born on a Monday, his mission began on a Monday, he died on a Monday, he left Makkah, migrating to Madeenah, on a Monday, he came to Madeenah on a Monday, and he lifted up the Black Stone on a Monday.❞ The chain of this narration is “Da`eef” (Weak) because of Ibn Lahee`ah who had poor memory.]

revealed on the thirteenth of Ramadhaan, and the Qur’aan was revealed on the twenty-fourth of Ramadhaan.❞ 130 Ibn Mardawaih also reported the same in his Tafseer from Jaabir Ibn `Abdullaah رضي اهلل عنهما attributing it to the Prophet ﷺ. This is why a group of Companions and Taabi`een were of the opinion that Laylatul-Qadr is on the twenty-fourth of Ramadhaan. As for the statement of Jibreel: ❝Read❞, and his ﷺ reply: ❝I do not know how to read.❞ is a negation, i.e. I am not of those who can read properly; this was the opinion of al-Nawawee 131 and before him Shaikh Abu Shaamah (also said the same). As for those who say that he ﷺ was just inquiring (meaning: should I read this?), are further away (from the truth) because the letter “ب” (in the word: بقارئ) is not added to a word when affirming something. As for his ﷺ saying: ❝till I could not bear it any more❞, the Angel pressed him thrice. Al-Khattaabee said: “The Angel did that to test his ﷺ endurance and to teach him self-control and discipline so that he becomes accustomed to carrying the responsibility and burden of Prophethood that is going to be placed on him. When he was receiving Revelation, he ﷺ would be afflicted like the one who has a high temperature and would start sweating.” Other said: “Jibreel did that for a number of reasons. One of them is: To awaken him to the grand message that he ﷺ would be receiving after this, which is hard and stressful on a soul, as Allaah تعاىل said: ﴿إ نَّا س نـ ل ق ي ع ل ي ك ًقـ و ّل ًث ق يال﴾ {Verily, We shall send down to you a weighty Word} [Surah al-Muzzammil (73): 5] 130 Musnad Ahmad (16984). I (al-Albaanee) say: The chain of this narration is “Hasan” as I have clarified in alSaheehah (1575). 131 [TN: Sharh sahih Muslim of al-Nawawee (2/199)]

This is why, when he ﷺ would receive Revelation, his face would turn red, and he would be breathing heavily, 132 and his forehead would be dripping with sweat even on an intensely cold day. 133 The statement: ❝I fear that something may happen to me❞, this was because he witnessed an event which he had never seen before and something which he never imagined. On this, Khadeejah رضي اهلل عنها said to him: “Never! By Allaah, Allaah will never disgrace you.” It was said: it meant: (Allaah will protect you) from grief (and harm). This was because of her knowledge (and understanding) that Allaah تعاىل handsomely rewards his creation (for their good deeds). Whoever possesses the characteristics of righteousness, will never be disgraced in this world or the Hereafter. She then reminded him ﷺ of his virtuous characteristics and excellent traits, saying: “You keep good relations with your kith and kin, you speak the truth”, he ﷺ was well known for these traits with those who accepted (his message) and those who rejected it. She also said: “You bear people’s burden”, meaning: he would provide for those who had families which they could not support. She also said: “you help the destitute”, meaning: he would be the foremost in spending on the destitute, and outdo others in doing good to them. She also said: “you serve your guests generously”, meaning: you give precedence to your guest over yourself while serving, and provide shelter for them. She also said: “and you assist those who are stricken with calamities”, meaning: if anyone was afflicted with a calamity, he ﷺ would be in support of him and provide for him till there is stability in his livelihood. 132 [TN: Ya`la رضي اهلل عنه saw the Prophet ﷺ when he was receiving the Revelation, and he saw that the face of Allaah’s Messenger ﷺ was red and he breathing heavily (like someone snoring). [sahih al-Bukhaaree (1536, 4329, 4985) and sahih Muslim (1180-8)]] 133 [TN: `Aaishah رضي اهلل عنها said: ❝Verily I saw the Prophet ﷺ being Inspired Divinely on a very cold day and noticed the sweat dripping from his forehead (when the Inspiration was over).❞ [sahih al-Bukhaaree (2)]]

And the statement of Waraqah: “I wish I were young”, meaning: how much I wish I were young today, deep-rooted in Imaan, filled with beneficial knowledge and righteous deeds. And his statement: “I wish I could live up to the time when your people would turn you out”, meaning: so that I too could go out with you and support you. And his statement: “I would support you strongly”, meaning: I will support you with full strength and might. And the statement: “But after a few days Waraqah died”, meaning: he passed away after a few days of this incident, Allaah have mercy on him and be pleased with him, for he had expressed his Faith in what he found, and believed in what had happened, and he had a good intention for the future. 134 Imaam Ahmad reported from the route of Ibn Lahee`ah from Abu al-Aswad, from `Urwah, from `Aaishah رضي اهلل عنها that Khadeejah رضي اهلل عنها asked the Messenger of Allaah ﷺ about Waraqah Ibn Naufal. She said to him: “He believed in you, but he died before your advent.” He ﷺ said: ❝I saw him in my sleep, and upon him were white clothes. Had he been from the people of the Fire, he would have been wearing something else.❞ I (Ibn Katheer) say: The chain of this narration is “Hasan”, but Al-Zuhree and al-Hishaam have reported from `Urwah in “Mursal” form, and Allaah knows best. 135 Al-Haafidh Abu Ya`la reported from the route of Mujaalid, from al-Sha`bee, from Jaabir Ibn `Abdullaah رضي اهلل عنهما: The Messenger of Allaah ﷺ was asked about Waraqah Ibn Naufal. He ﷺ replied: ❝I saw him in the middle part of the Jannah and upon him were garments of fine silk.❞ He ﷺ was asked about Zaid Ibn `Amr Ibn Nufail. He 134 [TN: Question: Is it allowable to pray for Waraqah bin Naufal, and can one ask for Allaah’s Mercy upon him? Shaikh Ibn Baaz رمحه اهلل replied: “Yes, Allaah be pleased with him and have Mercy upon him.” [احللل اْلبريزية]] 135 Musnad Ahmad (24367), [TN: but the wording are from Sunan al-Tirmidhee. The chain of this narration from Musnad Ahmad is “Da`eef” (Weak) because of Ibn Lahee`ah who had poor memory.] I (al-Albaanee) say: al-Tirmidhee also reported it in his Sunan (2288) and al-Haakim in his al-Mustadrak (8187), from the route of `Uthmaan Ibn `Abdul Rahmaan, from al-Zuhree, from `Urwah, from `Aaishah, and al-Haakim said: “Its chain is “sahih”.” But al-Dhahabee refuted saying: “`Uthmaan, and he is al-Waqqaasee is “Matrook” (abandoned).” This is why al-Tirmidhee said that this hadith is “Ghareeb”. Shaikh al-Albaanee graded it as “Dha`eef” in Sunan al-Tirmidhee (2288).

ﷺ said: ❝He will be raised on the Day of Judgment as a nation by himself.❞ He ﷺ was asked about Abu Taalib. He ﷺ said: ❝(By the permission of Allaah) I brought him from the lowest part of the Fire to the shallow part.❞ He ﷺ was asked about Khadeejah, as she had passed away before the obligations (like the 5 daily prayers and fasting) and (other) rulings of the Qur’aan (were revealed). He ﷺ was said: ❝I saw her by the river in Paradise, in a palace made of jewels, where there will be neither any noise nor any fatigue.❞ (Ibn Katheer said): The chain of this narration is “Hasan”, and for some statements, there is supporting evidence in the “sahih”. And Allaah knows best. 136 Al-Bazzaar and Ibn `Asaakir reported that `Aaishah رضي اهلل عنها said that the Prophet ﷺ said: ❝Do not abuse Waraqah, for verily I saw that there are one or two gardens for him (in Paradise).❞ (Ibn Katheer said): The chain of this narration is “Jayyid”. 137 Al-Baihaqee narrated from `Alee Ibn Abee Taalib رضي اهلل عنه: ❝I was with the Prophet ﷺ in Makkah. We departed to one of its suburbs, and no mountain or tree was before him, except that it said: ‘Peace be upon you O Messenger of Allaah!’❞ 138 136 Musnad Abu Ya`la (2047), and the correction was made from it. (Shaikh al-Albaanee) said: Mujaalid, and he is Ibn Sa`eed al-Hamdaanee, and he is not strong, as has been mentioned in “al-Taqreeb”. [TN: Mujaalid has been declared as “Weak” by many, like Yahya Ibn Sa`eed, Ibn Ma`een, al-Daaraqutnee and others.] [TN: As for the statement of Ibn Katheer regarding the supporting evidence, they are as follows: 1) The narrations regarding Zaid Ibn `Amr Ibn Nufail رضي اهلل عنه have already been mentioned under Chapter No. 8 of this book. 2) Regarding Abu Taalib, it is mentioned in sahih al-Bukhaaree (3883, 3885, 6208, 6564) and sahih Muslim (209-357, 358, 360). 3) Regarding the glad tidings given to Khadeejah رضي اهلل عنها, it is mentioned in sahih al-Bukhaaree (1792, 3819, 3820, 7497) and sahih Muslim (2432-71, 2433-72, 2434-73, 2435-74).] 137 Also reported by al-Haakim in his al-Mustadrak (4211) and he said: “it is “sahih”, as per the condition of alBukhaaree and Muslim”, and al-Dhahabee agreed with him. Shaikh al-Albaanee said: “It is as they have said.” See al-Saheehah (405). 138 (Shaikh al-Albaanee said): Also reported in Sunan al-Tirmidhee (3626), and al-Mustadrak of al-Haakim (4238) and he said: “It is “sahih””, and al-Dhahabee agreed with him, but it only reaches to the level of “Hasan”.

And we have already mentioned that the Prophet ﷺ said: ❝I recognize the stone in Makkah which used to greet me Salaam before my advent as a Prophet and I recognize that even now.❞ 139 [TN: The chain of al-Tirmidhee is “Dha`eef” in itself, but there is a similar narration reported by al-Tabaraanee in “al-Awsat” (5431) which is “sahih”, see “al-Saheehah” (2670)] 139 sahih Muslim (2277-2)