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الفتح الربانی
Fath al-Rabbani
كتاب سيرة أول النبيين وخاتم المرسلين نبينا محمد بن عبد الله صلى الله عليه وآله وسلمBook of the Biography of the First of the Prophets and the Last of the Messengers, Our Prophet Muhammad ibn Abdullah, Peace and Blessings Be Upon Him and His Family
بَابٌ فِي بَدا الْوَحْيِ وَكَيْفَ كَانَ يَأْتِيهِ وَرُؤْيَتِهِ ﷺ لِجِبْرِيلُ عَلَيْهِ السَّلامُChapter: On the beginning of revelation, how it came to him, and his ﷺ vision of Jibril, peace be upon him
Hadith 10489
اُردوEn
عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ مِنَ الْوَحْيِ الرُّؤْيَا الصَّادِقَةُ فِي النَّوْمِ وَكَانَ لَا يَرَى رُؤْيَا إِلَّا جَاءَتْ مِثْلَ فَلَقِ الصُّبْحِ ثُمَّ حُبِّبَ إِلَيْهِ الْخَلَاءُ فَكَانَ يَأْتِي غَارَ حِرَاءَ فَيَتَحَنَّثُ فِيهِ وَهُوَ التَّعَبُّدُ اللَّيَالِيَ ذَوَاتِ الْعَدَدِ وَيَتَزَوَّدُ لِذَلِكَ ثُمَّ يَرْجِعُ إِلَى خَدِيجَةَ فَتُزَوِّدُهُ لِمِثْلِهَا حَتَّى فَجِئَهُ الْحَقُّ وَهُوَ فِي غَارِ حِرَاءَ فَجَاءَهُ الْمَلَكُ فِيهِ فَقَالَ اقْرَأْ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فَقُلْتُ مَا أَنَا بِقَارِئٍ فَأَخَذَنِي فَغَطَّنِي حَتَّى بَلَغَ مِنِّي الْجَهْدُ ثُمَّ أَرْسَلَنِي فَقَالَ اقْرَأْ فَقُلْتُ مَا أَنَا بِقَارِئٍ فَأَخَذَنِي فَغَطَّنِي الثَّانِيَةَ حَتَّى بَلَغَ مِنِّي الْجَهْدُ ثُمَّ أَرْسَلَنِي فَقَالَ اقْرَأْ فَقُلْتُ مَا أَنَا بِقَارِئٍ فَأَخَذَنِي فَغَطَّنِي الثَّالِثَةَ حَتَّى بَلَغَ مِنِّي الْجَهْدُ ثُمَّ أَرْسَلَنِي فَقَالَ {اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ} [سورة العلق: 1] حَتَّى بَلَغَ {مَا لَمْ يَعْلَمْ} [سورة العلق: 5] قَالَ فَرَجَعَ بِهَا تَرْجُفُ بَوَادِرُهُ حَتَّى دَخَلَ عَلَى خَدِيجَةَ فَقَالَ زَمِّلُونِي فَزَمَّلُوهُ حَتَّى ذَهَبَ عَنْهُ الرَّوْعُ فَقَالَ يَا خَدِيجَةُ مَا لِي فَأَخْبَرَهَا الْخَبَرَ قَالَ وَقَدْ خَشِيتُ عَلَى نَفْسِي فَقَالَتْ لَهُ كَلَّا أَبْشِرْ فَوَاللَّهِ لَا يُخْزِيكَ اللَّهُ أَبَدًا إِنَّكَ لَتَصِلُ الرَّحِمَ وَتَصْدُقُ الْحَدِيثَ وَتَحْمِلُ الْكَلَّ وَتَقْرِي الضَّيْفَ وَتُعِينُ عَلَى نَوَائِبِ الْحَقِّ ثُمَّ انْطَلَقَتْ بِهِ خَدِيجَةُ حَتَّى أَتَتْ بِهِ وَرَقَةَ بْنَ نَوْفَلِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيٍّ وَهُوَ ابْنُ عَمِّ خَدِيجَةَ أَخِي أَبِيهَا وَكَانَ امْرَأً تَنَصَّرَ فِي الْجَاهِلِيَّةِ وَكَانَ يَكْتُبُ الْكِتَابَ الْعَرَبِيَّ فَكَتَبَ بِالْعَرَبِيَّةِ مِنَ الْإِنْجِيلِ مَا شَاءَ اللَّهُ أَنْ يَكْتُبَ وَكَانَ شَيْخًا كَبِيرًا قَدْ عَمِيَ فَقَالَتْ خَدِيجَةُ يَا ابْنَ عَمِّ اسْمَعْ مِنِ ابْنِ أَخِيكَ فَقَالَ وَرَقَةُ يَا ابْنَ أَخِي مَا تَرَى فَأَخْبَرَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ بِمَا رَأَى فَقَالَ وَرَقَةُ هَذَا النَّامُوسُ الَّذِي أُنْزِلَ عَلَى مُوسَى عَلَيْهِ السَّلَامُ يَا لَيْتَنِي فِيهَا جَذَعًا أَكُونُ حَيًّا حِينَ يُخْرِجُكَ قَوْمُكَ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ أَوَمُخْرِجِيَّ هُمْ فَقَالَ وَرَقَةُ نَعَمْ لَمْ يَأْتِ رَجُلٌ قَطُّ بِمَا جِئْتَ بِهِ إِلَّا عُودِيَ وَإِنْ يُدْرِكْنِي يَوْمُكَ أَنْصُرْكَ نَصْرًا مُؤَزَّرًا ثُمَّ لَمْ يَنْشَبْ وَرَقَةُ أَنْ تُوُفِّيَ وَفَتَرَ الْوَحْيُ فَتْرَةً حَتَّى حَزِنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فِيمَا بَلَغَنَا حُزْنًا غَدَا مِنْهُ مِرَارًا كَيْ يَتَرَدَّى مِنْ رُءُوسِ شَوَاهِقِ الْجِبَالِ فَكُلَّمَا أَوْفَى بِذِرْوَةِ جَبَلٍ لِكَيْ يُلْقِيَ نَفْسَهُ مِنْهُ تَبَدَّى لَهُ جِبْرِيلُ عَلَيْهِ السَّلَامُ فَقَالَ يَا مُحَمَّدُ إِنَّكَ رَسُولُ اللَّهِ حَقًّا فَيُسْكِنُ ذَلِكَ جَأْشَهُ وَتَقَرُّ نَفْسُهُ فَيَرْجِعُ فَإِذَا طَالَتْ عَلَيْهِ وَفَتَرَ الْوَحْيُ غَدَا لِمِثْلِ ذَلِكَ فَإِذَا أَوْفَى بِذِرْوَةِ جَبَلٍ تَبَدَّى لَهُ جِبْرِيلُ فَقَالَ لَهُ مِثْلَ ذَلِكَ
Narrated from Sayyida Aisha (may Allah be pleased with her), she says: The beginning of revelation to the Messenger of Allah (peace and blessings be upon him) was in the form of true dreams during sleep. Whatever dream he (peace and blessings be upon him) saw, it would come true like the break of dawn. Then he (peace and blessings be upon him) began to prefer seclusion and would go to the Cave of Hira and worship there for several nights, taking provisions for those days. Then he (peace and blessings be upon him) would return to Sayyida Khadijah (may Allah be pleased with her) and take provisions again for as many days, until one day suddenly the Truth came to him (peace and blessings be upon him) while he was in the Cave of Hira. The angel came to him (peace and blessings be upon him) and said: Read. He (peace and blessings be upon him) said: I am not one who reads. So he took hold of me and pressed me so hard that I felt great difficulty, then he released me and said: Read. I said: I am not one who reads. He again took hold of me and pressed me until I felt great difficulty, then he released me and said again: Read. I said: I am not one who reads. He took hold of me a third time and pressed me, and I felt great difficulty, then he said: {اقْرَأْ بِاسْمِ رَبِّکَ الَّذِیْ خَلَقَ … … مَا لَمْ یَعْلَمْ} Then he (peace and blessings be upon him) returned home, while the flesh of his shoulders was trembling. He (peace and blessings be upon him) reached Sayyida Khadijah (may Allah be pleased with her) and said: Cover me! So they covered him until his fear subsided. Then he (peace and blessings be upon him) said: Khadijah! What has happened to me? Then he (peace and blessings be upon him) narrated the whole incident to her and said: I fear for myself. But she said: Never! Be happy, by Allah! Allah will never disgrace you, for you maintain ties of kinship, speak the truth, bear the burdens of others, host guests, and help in matters of truth. Then Sayyida Khadijah (may Allah be pleased with her) took him (peace and blessings be upon him) to Waraqah bin Nawfal, who was her cousin. In the time of ignorance, he had adopted Christianity, and since he could write in Arabic, he used to write the Gospel in Arabic. He was an old man and had become blind. Sayyida Khadijah (may Allah be pleased with her) said to him: O son of my uncle! Listen to your nephew. Waraqah said: Nephew! What do you see? The Messenger of Allah (peace and blessings be upon him) narrated everything in detail. Waraqah said: This is the same Namus (angel) who was sent down to Musa (peace be upon him). Would that I were strong when your people will drive you out. The Messenger of Allah (peace and blessings be upon him) said: Will they drive me out? Waraqah said: Yes, no man has ever brought anything like what you have brought except that he was opposed, and if I live to see that day, I will support you strongly. But soon after, Waraqah passed away and the revelation stopped. Now the Messenger of Allah (peace and blessings be upon him) was grieved, and indeed it reached us that his grief increased so much that he (peace and blessings be upon him) wished several times to throw himself from the tops of mountains. Whenever he (peace and blessings be upon him) climbed to the top of a mountain to throw himself down, Jibreel (peace be upon him) would appear before him and say: O Muhammad! Indeed, you are truly the Messenger of Allah. This would lessen the anxiety in his (peace and blessings be upon him) heart and his soul would be at ease, so he (peace and blessings be upon him) would return. When the period would become prolonged and the revelation would remain suspended, he (peace and blessings be upon him) would do the same again, and when he reached the top of the mountain, Jibreel (peace be upon him) would appear to him and repeat the same words as before.
Brief Explanation
Benefits: … By “the break of dawn” is meant that the dream would become manifest to the Prophet sallallahu alayhi wa sallam in wakefulness, clearly coming true. The sequence of dreams is a prelude for the angels and for revelation (wahy); due to this sequence, human faculties become prepared to bear the burden of revelation.
Sayyidah Khadijah radi Allahu anha, by mentioning the noble character and qualities of the Prophet sallallahu alayhi wa sallam, comforted him. From this, it is understood that noble morals and virtuous qualities are a means of safety from a bad end.
The descent of revelation was to grant the Prophet sallallahu alayhi wa sallam the greatest rank among humanity. However, the trembling of the flesh on his shoulders, Sayyidah Khadijah radi Allahu anha covering him with a cloth at his request, then his saying, “Khadijah! What has happened to me? I fear for myself,” and then, when revelation paused for a period, his experiencing the state described in the latter part of the hadith—all these matters contain nothing that could be objected to regarding the blessed hadiths or their trustworthy narrators.
To alleviate such states, the Prophet sallallahu alayhi wa sallam was granted the ability to go to the Cave of Hira, and the sequence of dreams was initiated for him. In reality, at the beginning, bearing the burden of prophethood is a particularly difficult stage for human faculties. Later, the Prophet sallallahu alayhi wa sallam would become distressed due to the delay of Jibril alayhis salam, though this is our estimation; in reality, only the Prophets and Messengers know best what it is like to receive the burden of prophethood. During the descent of revelation in severe cold, sweat would drip from the blessed forehead of the Prophet sallallahu alayhi wa sallam. He himself said that when revelation would come like the sound of a bell, he would face great hardship and severity at that time. The noble Companions did not ask him about the nature of this severity. Consider: when Musa alayhis salam saw the mountain shattered due to the manifestation (tajalli) of Allah, he fell unconscious, even though moments before he was insisting on seeing Allah.
The anxiety of the Prophet sallallahu alayhi wa sallam described at the end has also been explained as follows: when the sequence of revelation paused for a while, he began to fear that perhaps he had committed some act or cause for which he was being punished, or this state was due to the grief that befell him because of the delay in revelation, while he had not yet been informed that he was Allah’s Messenger and had been sent to the people.
Reflect on the status of Waraqah ibn Nawfal compared to the Prophet sallallahu alayhi wa sallam, yet he was the one consoling him, because he knew that such things happen with the Prophets.
It is best that the feelings of the Prophet sallallahu alayhi wa sallam described in this blessed hadith be understood as natural human responses. When he sallallahu alayhi wa sallam had taken up the burden of prophethood and attained full access to his station, then he became capable of receiving the entire Qur’an in various sessions of revelation, and of receiving Allah’s messages through other types of revelation besides the Qur’an, of witnessing the scenes of Paradise and Hell, of journeying through the heavens in the event of Isra and Mi’raj, of hearing the sound of stones falling in Hell and the opening of the gates of the heavens, of witnessing the state of punishment of those being tormented in their graves, of perceiving his physical nourishment even in the abundance of worship, and so on. And Allah knows best what is correct.
Sayyidah Khadijah radi Allahu anha, by mentioning the noble character and qualities of the Prophet sallallahu alayhi wa sallam, comforted him. From this, it is understood that noble morals and virtuous qualities are a means of safety from a bad end.
The descent of revelation was to grant the Prophet sallallahu alayhi wa sallam the greatest rank among humanity. However, the trembling of the flesh on his shoulders, Sayyidah Khadijah radi Allahu anha covering him with a cloth at his request, then his saying, “Khadijah! What has happened to me? I fear for myself,” and then, when revelation paused for a period, his experiencing the state described in the latter part of the hadith—all these matters contain nothing that could be objected to regarding the blessed hadiths or their trustworthy narrators.
To alleviate such states, the Prophet sallallahu alayhi wa sallam was granted the ability to go to the Cave of Hira, and the sequence of dreams was initiated for him. In reality, at the beginning, bearing the burden of prophethood is a particularly difficult stage for human faculties. Later, the Prophet sallallahu alayhi wa sallam would become distressed due to the delay of Jibril alayhis salam, though this is our estimation; in reality, only the Prophets and Messengers know best what it is like to receive the burden of prophethood. During the descent of revelation in severe cold, sweat would drip from the blessed forehead of the Prophet sallallahu alayhi wa sallam. He himself said that when revelation would come like the sound of a bell, he would face great hardship and severity at that time. The noble Companions did not ask him about the nature of this severity. Consider: when Musa alayhis salam saw the mountain shattered due to the manifestation (tajalli) of Allah, he fell unconscious, even though moments before he was insisting on seeing Allah.
The anxiety of the Prophet sallallahu alayhi wa sallam described at the end has also been explained as follows: when the sequence of revelation paused for a while, he began to fear that perhaps he had committed some act or cause for which he was being punished, or this state was due to the grief that befell him because of the delay in revelation, while he had not yet been informed that he was Allah’s Messenger and had been sent to the people.
Reflect on the status of Waraqah ibn Nawfal compared to the Prophet sallallahu alayhi wa sallam, yet he was the one consoling him, because he knew that such things happen with the Prophets.
It is best that the feelings of the Prophet sallallahu alayhi wa sallam described in this blessed hadith be understood as natural human responses. When he sallallahu alayhi wa sallam had taken up the burden of prophethood and attained full access to his station, then he became capable of receiving the entire Qur’an in various sessions of revelation, and of receiving Allah’s messages through other types of revelation besides the Qur’an, of witnessing the scenes of Paradise and Hell, of journeying through the heavens in the event of Isra and Mi’raj, of hearing the sound of stones falling in Hell and the opening of the gates of the heavens, of witnessing the state of punishment of those being tormented in their graves, of perceiving his physical nourishment even in the abundance of worship, and so on. And Allah knows best what is correct.
