A Critical Analysis of The “First Revelation” Narratives
I A Representative Text
حدثنا يحيی بن بكير قال حدثنا الليث عن عقيل عنبن شهاب عن عروة بن الزبير عن عائشة أم المؤمنين أنها قالت أول ما بدئ به رسولالله صلی الله عليه وسلم من الوحي الرؤيا الصالحة في النوم فكان لا يرىرؤيا إلا جاءت مثل فلق الصبح ثم حبب إليه الخلاء وكان يخلو بغار حراء فيتحنث فيهوهو التعبد الليالي ذوات العدد قبل أن ينزع إلي أهله ويتزود لذلك ثم يرجع إلیخديجة فيتزود لمثلها حتی جاءه الحق وهو في غار حراء فجاءه الملك فقال اقرأ قال ماأنا بقارئ قال فأخذني فغطني حتي بلغ مني الجهد ثم أرسلني فقال اقرأ قلت ما أنابقارئ فأخذني فغطني الثانية حتی بلغ مني الجهد ثم أرسلني فقال اقرأ فقلت ما أنابقارئ فأخذني فغطني الثالثة ثم أرسلني فقال اِقۡرَاۡ بِاسۡمِ رَبِّکَ الَّذِیۡ خَلَقَ. خَلَقَالۡاِنۡسَانَ مِنۡ عَلَقٍ. اِقۡرَاۡ وَ رَبُّکَ الۡاَکۡرَمُ.فرجع بها رسول الله صلی الله عليهوسلم يرجف فؤاده فدخل علی خديجة بنت خويلدرضي الله عنها فقال زملوني زملوني فزملوه حتی ذهب عنه الروع فقال لخديجة وأخبرهاالخبر لقد خشيت علی نفسي فقالت خديجة كلا والله ما يخزيك الله أبدا إنك لتصل الرحموتحمل الكل وتكسب المعدوم وتقري الضيف وتعين علی نوائب الحق فانطلقت به خديجة حتیأتت به ورقة بن نوفل بن أسد بن عبد العزى بن عم خديجة وكان امرأ تنصر في الجاهليةوكان يكتب الكتاب العبراني فيكتب من الإنجيل بالعبرانية ما شاء الله أن يكتب وكانشيخا كبيرا قد عمي فقالت له خديجة يا بن عم اسمع من بن أخيك فقال له ورقة يا بنأخي ماذا ترى فأخبره رسول الله صلی اللهعليه وسلم خبر ما رأى فقال له ورقة هذاالناموس الذي نزل الله علی موسی يا ليتني فيها جذع ليتني أكون حيا إذ يخرجك قومكفقال رسول الله صلی الله عليه وسلم أو مخرجي هم قال نعم لم يأت رجلٌ قط بمثل ماجئت به إلا عودي وإن يدركني يومك أنصرك نصرا مؤزرا ثم لم ينشب ورقة أن توفي وفترالوحي
‘Urwah reports from ‘A’ishah that she said: “The commencement of divinerevelation to God’s Messenger (sws) was in the form of good dreams which camelike daylight. Then the fondness for seclusion was endeared to him. He wouldstay in seclusion in the cave of Hira’.There, for many days, he would do tahannuth, which means “worship.”After that, he would return to his family. He would take with him foodprovisions for the stay and then come back to [his wife] Khadijah totake more food again. This continued till the truth descended upon him while hewas in the cave of Hira’. Thereafter,the angel came to him and said: ‘Read.’ He replied: ‘I do not know how toread.’ The Prophet added: ‘The angel caught hold of me and pressed me so hardthat I could not bear it any more. He then released me and again said to me:“Read.” and I replied: “I do not know how to read.” Thereupon he caught hold ofme again and pressed me a second time till I could not bear it any more. Hethen released me and again said: “Read.” So, again I replied: “I do not knowhow to read.” Thereupon, he caught hold of me for the third time and pressedme, and then released me and said: “اقْرَأْ بِاسْمِ رَبِّكَالذي خَلَقَ خَلَقَ الْإِنْسَانَ من عَلَقٍ اقْرَأْ وَرَبُّكَ الْأَكْرَمُ (Read, in the name of Your Lord,who created, created man from a clot. Read! And Your Lord is the mostbountiful. Who taught man by the pen – taught him what he knew not.)”’ Afterhearing this conversation, the messenger of God returned to his house,trembling. He came over to Khadijah bint Khuwaylid and said: ‘Have me covered;have me covered.’ So, she had him covered. When his fear subsided, he conversedwith Khadijah and informed her with what happened and said: ‘I fear for mylife.’ At this, Khadijah replied: ‘Certainly not! I swear by God that He willnever humiliate you. You fulfill the rights of your kindred, carry the burdenof the weak, earn for the deprived, are hospitable to guests and help people incalamities.’ Then Khadijah took him to Waraqah ibn Nawfal ibn Asad ibn ‘Abdal-‘Uzza who was her paternal cousin. In the age of jahiliyyah, Waraqahhad become a Christian. He knew how to write Hebrew. He would write from theGospels whatever God willed he should write. At that time, he was very old andhad gone blind. So, Khadijah said to him: ‘Listen to what your nephew has tosay.’ At this, Waraqah said: ‘O Nephew! What is it that you saw?’ So, God’sMessenger (sws) informed him what he saw. At this, Waraqah replied: ‘This isthe same angel who would come to Moses. Would that I had been a strong youngman; would that I remained alive till that time when your nation will turn youout from your city.’ God’s messenger then asked: ‘Will they turn me out?’Waraqah replied: ‘Yes. Whenever a person has brought what you have brought,people have become his enemies. If I remain alive till that day, I shall fullyhelp you.’ Then not much time elapsed before Waraqah died and divine revelationceased to come to him.”[1]
II Critical Analysis
There are some questions that arise on thechain and text of narration of this narrative. Both are presented below. Firstthe questions that arise on the chain are taken up because it is essential tofind whether the narrative can be correctly ascribed to the Prophet (sws) ornot.
A.Criticism on the Isnad
The following are the points of importantcriticism that arise on the isnad or chain of narration of thisnarrative:
1. This narrative isfrom among the marasil of sahabah as it is reported by ‘A’ishah(rta) (58 AH) who was not even born (or was perhaps just a child) at the timeof the incident reported in the narrative. Whilepointing to the fact that his narrative is from among the marasil of sahabah,Badr al-Din al-‘Ayni (d. 855 AH) says that except for the opinion of Abu Ishaqal-Isfra’ini (d. 406 AH), the opinion of the majority is that such marasilare acceptable.[2] Al-Qastalani (d. 923 AH) is of the opinion that since in this case inall probability ‘Ai’shah (rta) must have been informed by the Prophet (sws)himself if the words of the narrative are kept in mind hence though it cantechnically be regarded among the marasil but in reality it is not.[3] In the opinion ofthis writer, such marasil are acceptable but not in all cases,especially when it entails that the nature of such narratives is that theyshould have been muttasil narrations from the Prophet (sws) himself.[4]
2. Moreover, the only person to narratefrom ‘A’ishah (rta) is ‘Urwah ibn al-Zubayr (d. 94 AH), her nephew and the onlyperson to report it from him is Ibn Shihab al-Zuhri (d. 124 AH). In otherwords, one of the most important events of the Prophet’s life was reported byonly one person in the first three sections of the chain of narration. It isthus also a gharib narrative
3. The madarof this narrative is al-Zuhri’s questionable personality. Though Abu Bakr Muhammad ibn Muslim ibn ‘Abdullah ibn Shihabal-Zuhri (52-124 AH) has been regarded as an outstanding exponent of Hadith anda thoroughly reliable personality by the scholars of ‘ilm al-rijal;however, evidence is found to the contrary as well. For details, see: Appendix A.
4. If we make a list of all variants of this narrative,it can be seen that there are seven students of al-Zuhri who report thisnarrative from him:
i. ‘Uqayl ibn Khalid[5](d. 142 AH)
ii. Yunus ibn Yazid[6](d. 159 AH)
iii. Ma‘mar ibn Rashid[7] (d. 153 AH)
iv. Al-Walid ibn Muhammad[8]
v. Salihibn Abi al-Akhdar[9]
vi. Muhammad ibn‘Abdullah ibn Abi ‘Utayq[10] (Ibn Akhi al-Zuhri)
vii. Al-Nu‘man ibn Rashid[11]
All, these chains have some flaw or other. Fordetails, see Appendix B.
B. Criticism on the Text
1. The narrative describes how Muhammad(sws) was assigned as a messenger of God. Surely, it can be regarded as one ofthe most important incidents of his life. Such is its significance that itshould have been reported by Muhammad (sws) himself to his companions. Acentral personality in these narratives is the Prophet’s wife Khadijah (rta).The same question arises about her: why did not she herself report thisall-important event of the Prophet’s life? A similar question arises aboutother close companions of Muhammad (sws) like Abu Bakr (rta), ‘Umar (rta),‘Uthman (rta) and ‘Ali (rta). Such is the importance of this event that thesecompanions should have narrated it from the Prophet (sws).
On the other hand, we find a mursalnarrative reporting this incident, as already indicated.
2. The narrative mentions theword يتحنث (yatahannath) which is explained as التَعَبُّدُ (worship). It can besaid with reasonable certainty that in the extant material there is perhapsonly one other narrative in which this word التَعَبُّدُ appears in this meaning in the earliest texts of Arabic:[12]
حدثناعبد الله بن محمد حدثنا هشام حدثنا معمر عن الزهري عن عروة عن حكيم بن حزام رضيالله عنه قال يا رسول الله أرأيت أشياء كنت أتحنث بها في الجاهلية من صدقة أوعتاقة وصلة رحم فهل فيها من أجر فقال النبي صلب الله عليه وسلم أسلمت علي ماسلف من خير
Hakim ibn Hizamsaid: “O Messenger of God! What is your opinion about things in which I used todo of tahannuth in the times of jahiliyyah as charity,slave-emancipation and fulfilling the rights of the kindred? So, is there anyreward in these?” At this, the Prophet (sws) said: “You have reached Islam byadopting this good [so how can you be deprived of its reward?]”[13]
Even after a lot of search, I could not find this word used in thismeaning in classical Arabic. We do find Ibn al-Athir (d. 630 AH) recording thefollowing words while referring to ‘Abd al-Muttalib: وهو أول من تحنثبحراء فكان إذا دخل شهر رمضان صعد حراء وأطعم المساكين جميع الشهر (he was first person to do tahannuth at Hira’; when the month ofRamadan arrived he would climb to Hira’ and feed the needy throughout themonth).[14] However, this famous historianof the seventh century has not cited any primary source for this.
It is evident from the following excerpthow unknown this word was in this meaning to three of the earliest philologicalauthorities of Arabic: Abu ‘Amr al-Shaybani(d. 206 AH), al-Farra’ (d. 207 AH) and Ibn al-A‘rabi (d. 231 AH). While thelatter expressed his total lack of knowledge about it, it clearly seems thatthe former two wanted to make lexical sense out of it after hearing it for thefirst time in this meaning:
وقالمحمد بن الجهم حدثنا السكوني أبو أحمد قال فسألت ابن الأعرابي عن يتحنث فقال لاأعرفه قال وسألت أبا عمرو الشيباني وكان خيرا فقال لا أعرف يتحنث وانما هو يتحنفمن الحنيفية أي يتبع دين الحنيفية وهو دين ابراهيم عليه السلام قال الله عز وجلمِلَّةَاِبْراهِيْمَ حَنِيْفًا قال فسألت الفراء ما التحنث فقال أفي شعر وجدته أمفي كلام فذكرت الحديث فقال يتجنب الحنثقال الله عز وجل وَكاَنُوْا يُصِرُّوْنَ عَلی الْحِنْثِ العَظِيْمِ أي الشرك ويقالتأثم الرجل في المأثم واذا تجنبه فكذلك تحنث فيحتمل الوجهين قال ابن الأنباريالقول عندنا ما قال الفراء وحكی لنا أبو عمر عن أحمد بن يحيی ثعلب أنه قال فلانيتحنث اذا تعبد بأشياء تخرجه من الحنث قال ومنه قولهم كان يتحنث بحراء أي يتعبدويقال فلان يتحنث أي يحنث كثيرا ويتعمد ذلك فكأنه عنده من الأضداد
Abu Ahmad al-Sakuni said: “I asked Ibn al-A‘rabi about يتحنث. He replied:‘I am not aware of it.’ I then asked Abu ‘Amr al-Shaybani about it and he wasmore informed. He replied: ‘I am not aware of يتحنث. It can only be from يتحنف from the word الحنيفية ie. to followthe religion of hanifiyyah which is the religion of Abraham (sws) [inaccordance with the verse:] مِلَّةَ اِبْراهِيْمَ حَنِيْفًا.’ I then askedal-Farra’: ‘What is التحنث?’ At this, he replied: ‘Did you find it in a couplet or in apassage of prose?’ So, I mentioned the Hadith. At this, he replied: ‘To refrain from الحنث. TheAlmighty has said: وَكاَنُوْا يُصِرُّوْنَ عَلی الْحِنْثِ العَظِيْمِ. Ie., it means polytheism. It is said تأثمالرجل في المأثم when a person restrains himself from sins. Similar isthe case with تحنث.It has both aspects [of meaning].’ Ibn al-Anbari said: ‘What al-Farra’ hasopined is the accepted view to us. Abu ‘Amr has narrated to us from Ahmad ibnYahya Tha‘lab [d. 291 AH] that he said: فلان يتحنث which means heundertook worship rituals that led him out of sin. Of the same meaning aretheir words: كان يتحنث بحراء ie [Muhammad] worshipped in Hira’, and it is said: فلان يتحنث ie ويتعمد ذلك كثيرا يحنث (he woulddeliberately break oaths a lot.) [So, it can be said that] it may be fromthe addad [words having opposite meanings].’”[15]
Later philologists like Ibn Sidah (d.458 AH) and Ibn Manzur (d. 711 AH) follow suit in trying to justify the word.They say that it was actually يتحنفand its ف has been changed by ث.[16]
Years before them, Ibn Hisham (d. 218 AH)had already stated what these philologists had recorded:
قالابن هشام تقول العرب التحنث والتحنف يريدون الحنيفية فيبدلون الفاء من الثاء كماقالوا جدف وجدث يريدون القبر قال رؤبة بن العجاج لو كان أحجاري مع الأجداف يريد الأجداث… وحدثني أبو عبيدة ان العرب تقول فم في موضع ثميبدلون الفاء من الثاء
Ibn Hisham said: “The Arabs say التحنث and التحنف. They replace ف with ث as they do inجدف and جدث implying ‘grave.’ Ru’bah ibn al-‘Ujajsays: لو كان أحجاري مع الأجداف (Would that my stones were withthe grave) ie. He uses the word الأجداف for الأجداث … Abu‘Ubaydah narrated to me that Arabs say فم in place of ثم replacing الفاء with الثاء.”[17]
It may be of interest to note that it is claimed by some that the text of the narrativerecorded by Ibn Hisham[18]actually has the word يَتَحَنَّفُ though extant versions are devoid of it.
It can thus be seen that philologists have been occupied in finding aanalogical basis for the existence of the word التحنث because it has occurred in this Hadith ina meaning not known to them. They do not have any parallel that they can quotefor it in favour of the meaning of worship from classical Arabic literature.
3. The narrativeshows that the Prophet (sws) was struck with immense anxiety and greatconsternation when Gabriel came to him and did not know what was going on. Hefeared for his life and thought that something bad had happened to him. Some variants saythat such was the extent of his disturbance that the Prophet (sws) wanted to throw himselfdown from a mountain peak and commit suicide.[19] Khadijah (rta) hadto assure him through various examples that God would never disgrace him.
On the other hand,the Qur’an has described in detail that when prophethood is given to a person:
i. he is absolutelysure about the event; he does not need any external corroboration from others.
ii. he is neverovercome with any fear even though it happens suddenly and unexpectedly.
iii. this status isnever the result of any meditation or spiritual exercise.
All this can be seenfrom instances in which the Qur’an refers in detail[20] to the incident when Moses(sws) was given prophethood. A comparison between the two brings out starkdifferences and incongruities. The Qur’an clearly brings out the fact thatprophethood was neither given to Moses (sws) on his desire nor any meditationor any spiritual exercise. It was purely God’s choice. After tending to theherds of this father in law in Madyan for many years, when Moses (sws) wasgoing to Egyptwith his family, he was suddenly made a prophet. In the chill of the dark nightwhen they had lost their way in the wilderness, he saw flames of fire from faroff and thought that he would go there to find the way and also bring back someembers for the family to protect them from the cold. It was then that God,suddenly, called him to prophethoood and gave him the miracle of the staff.Also, when at that instant, he expressed fear on seeing the staff turn into asnake, he was immediately assured by the Almighty that he had nothing to fearin God’s presence. He did not need to go to his wife and family to seekassurance:
اِذۡ قَالَ مُوۡسٰی لِاَہۡلِہٖۤ اِنِّیۡۤ اٰنَسۡتُ نَارًا ؕ سَاٰتِیۡکُمۡ مِّنۡہَا بِخَبَرٍ اَوۡ اٰتِیۡکُمۡبِشِہَابٍ قَبَسٍ لَّعَلَّکُمۡ تَصۡطَلُوۡنَ فَلَمَّا جَآءَہَا نُوۡدِیَ اَنۡۢبُوۡرِکَ مَنۡ فِی النَّارِ وَ مَنۡ حَوۡلَہَا ؕ وَ سُبۡحٰنَ اللّٰہِ رَبِّ الۡعٰلَمِیۡنَ یٰمُوۡسٰۤی اِنَّہٗۤ اَنَا اللّٰہُالۡعَزِیۡزُ الۡحَکِیۡمُ ۙ وَ اَلۡقِ عَصَاکَ ؕفَلَمَّا رَاٰہَا تَہۡتَزُّ کَاَنَّہَاجَآنٌّ وَّلّٰی مُدۡبِرًا وَّ لَمۡ یُعَقِّبۡ ؕ یٰمُوۡسٰی لَا تَخَفۡ ۟ اِنِّیۡ لَا یَخَافُ لَدَیَّ الۡمُرۡسَلُوۡنَ
Bear in mind whenMoses said to his family: “I have seen some fire. I will bring either some newsfrom there or some embers of fire so that you can be warm.” So, when he camethere, he heard a voice: “Blessed is He Who is in this Fire and around it. Andexalted is God, Lord of the worlds. Moses! It is Me, the powerful and wise God.Throw down your staff.” So when he saw it moving as if it was a snake, he turnedback and did not even look behind. God said: “There is nothing to fear formessengers in My presence.” (27:7-10)
If we compare thesedetails of the first contact of Moses (sws) with the divine with those of thefirst alleged contact of Muhammad (sws) with the divine as found in thenarrative under discussion, it can clearly be seen from the former that Godmakes sure that His envoys are not in any fear or in any doubt about who hascontacted them. Similarly, prophethood is never the result of meditation orspiritual exercises. It is purely God’s selection. On the other hand, thisnarrative gives a completely opposite picture.
Furthermore, the Qur’anrefers to two instances in which Gabriel came to meet the Prophet (sws) inperson to deliver divine revelation. On both occasions, the meeting between thetwo was clear and distinct – and the Prophet (sws) knew what was happening.Gabriel was instructing him and delivering divine revelation to him in a veryprofound manner. The Prophet (sws) was not overcome by fright and panic nor washe unsure that he was being communicated divine revelations. Regarding thefirst meeting, the Qur’an states:
عَلَّمَہٗ شَدِیۡدُ الۡقُوٰی ذُوۡمِرَّۃٍ ؕ فَاسۡتَوٰی وَ ہُوَ بِالۡاُفُقِ الۡاَعۡلٰی ثُمَّ دَنَا فَتَدَلّٰی ۙ فَکَانَ قَابَ قَوۡسَیۡنِ اَوۡ اَدۡنٰی ۚفَاَوۡحٰۤی اِلٰی عَبۡدِہٖ مَاۤ اَوۡحٰی مَا کَذَبَالۡفُؤَادُ مَا رَاٰی اَفَتُمٰرُوۡنَہٗ عَلٰی مَا یَرٰی (53: 5۔11)
Hehas been taught by an angel mighty in power, towering in character and enduedwith wisdom. Thus, he appeared such that he was on the higher horizon. Then hedrew near and bent down within two bows’ length or even closer [to theProphet]. The Almighty then revealed to His servant that which He revealed.Whatever he saw was not his heart’s delusion. So, will you then quarrel withhim over what he is seeing? (53:5-11)
Whileexplaining the above verses, Amin Ahsan Islahi writes:
Gabriel instructed the Prophet (sws) in a very painstaking way and with great affectionand attention taught him the divine revelation which was revealed to him byGod. The ف in the word فَاسْتَوَى is for description: initially, he appearedin his original form and stood straight. The place of his appearance was on thehigher horizon of the heavens. Higher horizon refers to the one found right ontop of one’s head. If something appears from this horizon, it will look asclear, sharp and unambiguous as the full moon or the midday sun. On the otherhand, if something appears from the eastern, western, northern or southernhorizon it will be vague and indistinct just like the new moon on the firstday. The purpose of this explanation is that Gabriel appeared before theProphet (sws) from the higher horizon, and the Prophet (sws) was able to fullyobserve him with his eyes.
The word تَدَلَّي means “to bend” or “to hang.” This describes the fact thatGabriel in order to teach the Prophet (sws) came near him and just as anaffectionate and elderly teacher bends over his dear student with greatfondness, he too bent over the Prophet (sws). In other words, it was not thathe taught the Prophet (sws) from a distance without caring whether he had fullyheard him or not and if he did, was able to understand it or not; on thecontrary, with full attention and focus, he delivered the words in a mannerthat he be able to fully hear and understand them.[21]
The last verse مَا کَذَبَ الۡفُؤَادُ مَا رَاٰی (53: 11)(his heart did not deny his vision, (53:11)),is an attestation by God regarding the Prophet’s distinct contact with thedivine. It clearly dispels any notion that this observation was his flight offancy or a delusion.
The above quoted verses are immediately followed byverses which depict the second meeting:
وَلَقَدۡ رَاٰہُ نَزۡلَۃً اُخۡرٰی عِنۡدَ سِدۡرَۃِ الۡمُنۡتَہٰی عِنۡدَہَا جَنَّۃُ الۡمَاۡوٰی اِذۡ یَغۡشَی السِّدۡرَۃَ مَا یَغۡشٰی مَا زَاغَ الۡبَصَرُ وَ مَا طَغٰی
And he beheld him a second time again descendingnear the farthest lote-tree, close to which is the Paradise of Repose, when thelote-tree was being covered with that which was covering it. His sight did notfalter nor lost its poise. (53:13-17)
While explaining thelast of the above verses, AminAhsan Islahi writes:
Just as earlier on, the words were: مَا کَذَبَ الۡفُؤَادُ مَا رَاٰی. (53: 11) (hisheart did not deny his vision, (53:11)), it is stated that at the instance ofthis second observation his sight did not falter nor lose its poise; whateverhe observed was observed with full concentration and attention.
The word زَيْغْ means “to bend or to distort” something.The implication is that the Prophet’s sight did not bend from its correct anglein the observation of a divine manifestation; on the contrary, he observedeverything from a correct angle. The word طَغَى means “to lose poise and balance.” Theimplication of the word is that though so numerous were the divine manifestationsthat words are unable to express them, yet his sight did not lose control theslightest. In fact, he deeply and fully observed everything.[22]
It can thus be seen from the way the Qur’an has described both theseincidents[23] how sure and certain a prophetof God is when he is in touch with the divine. It is neither a matter of fearfrom him nor of any doubt.
4. A deeper look at the initial verses of Surah al-Najm including the onescited earlier shows that the whole incident of Gabriel’s meeting with theProphet (sws) has been cited by the Qur’an as an argument in favour of hispropethood. The initial verses read:
وَ النَّجۡمِ اِذَا ہَوٰی ۙمَا ضَلَّ صَاحِبُکُمۡ وَ مَا غَوٰی ۚ وَ مَا یَنۡطِقُعَنِ الۡہَوٰی ؕاِنۡ ہُوَ اِلَّا وَحۡیٌ یُّوۡحٰی (53: 1-4)
Thestars, when they fall, bear witness that your companion is neither lost nor hashe gone astray. He does not speak out of his fancy. It is but a revelation sentdown to him. (53:1-4)
In order to undertand the nature ofthis reasoning, some background is in order: it is mentioned in Surah Mulk thatthe stars have been made a bombardment for the devils, (67:6) (رُجُوۡمًا لِّلشَّیٰطِیۡنِ). In Surah Saffat, it is stated that thesestars are pelted on any jinn or evil spirit which tries to eavesdrop on divinerevelation when it is sent down to God’s messenger. This phenomenon appears tous in the form of falling or shooting stars. These verses read:
اِنَّا زَیَّنَّاالسَّمَآءَ الدُّنۡیَا بِزِیۡنَۃِۣالۡکَوَاکِبِ ۙ وَ حِفۡظًا مِّنۡ کُلِّ شَیۡطٰنٍ مَّارِدٍ ۚ لَا یَسَّمَّعُوۡنَ اِلَی الۡمَلَاِ الۡاَعۡلٰی وَ یُقۡذَفُوۡنَمِنۡ کُلِّ جَانِبٍ ٭ۖ دُحُوۡرًا وَّ لَہُمۡ عَذَابٌ وَّاصِبٌ ۙ اِلَّا مَنۡ خَطِفَالۡخَطۡفَۃَ فَاَتۡبَعَہٗ شِہَابٌ ثَاقِبٌ ) 37: 6-10)
Indeed, We have decked the lower heaven with theadornment of stars and have fully protected it from the incursion of allrebellious devils. And they are not able to overhear from the High Realm andthey are pushed from all sides, to drive them away and for them is an eternaltorment except that if someone suddenly eavesdrops on something a dazzlingflame pursues him. (37:6-10)
Now, comingto the nature of reasoning: the premise on which this witness is presented inthe opening verse of Surah al-Najm is that Muhammad (sws) is a messenger ofGod. In other words, this phenomenon of falling stars in which they areshowered on eveasdroppers bears witness that neither has God’s messenger goneastray nor does he speak of his own fancy. What he says in matters of religionis nothing but divine inspiration.
It may further be noted that Muhammad(sws) is addressed by the word صَاحِبُکُمۡ (your companion). This word actuallyproffers an argument. Amin Ahsan Islahi writes:
The word صَاحِب here is used for Muhammad (sws) and theaddressed pronoun is for the Quraysh. They are told that he is their very closecompanion and not a stranger to them. They very well know his past and presentas well as his character and conduct and his tastes and inclinations. Have theyever seen any urge in him that could raise the doubt in their mind that he hasa proclivity for astrology and soothsaying? If a person has such a proclivity,it does not remain hidden from close companions for the whole of his life.However, it is very strange that what they have never witnessed in him for sucha long time, they now blame him for once he has expressed his claim to be aprophet of God. The fact of the matter is that his whole life and his wordsbear witness to the fact that he has never been besmeared by any error that isthe result of forgetfulness, base desires, intentional or unintentionalplanning.[24]
Now, if these verses present an argument in favour of theprophethood of Muhammad (sws), then, as argued by Javed Ahmad Ghamidi,[25] the subsequent verses ofSurah Najm (5-11), already cited earlier, in fact portray the first meeting ofGabriel with Muhammad (sws) or to be precise they present the first instance ofdivine revelation being received by him. Otherwise it would have to be believedthat the meeting in the narrative under discussion took place earlier and therewould have been some time in which Muhammad (sws) remained in a state ofuncertainty and doubt. This is against what these verses of Surah Najm say:they say that Muhammad (sws) was fully poised and sure upon receiving divinerevelation. Never for a moment was he alarmed or in any doubt about what wasgoing on. In other words, the nature ofcontact between an angel and a messenger is very explicit, definite andunambiguous. On other hand, the narrative under discussion gives an oppositepicture and also shows that Muhammad (sws) hardly an idea that he was meetingGabriel.
5. Most variants[26] of the narrative mention thatthe first five verses of Surah al-‘Alaq were revealed at this instance. Now, itcan be seen that all the verses of Surah al-‘Alaq are so closely knitthat the first five verses cannot be separated from the rest. The tone of this surahis so harsh and stern that it cannot be regarded as the first revelation. TheQuraysh are severely rebuked for their attitude. However, if it is acceptedthat only the first five verses were revealed first, then though this objectionmay not arise but the sixth verse is so closely knit with the previous onesthat it cannot be regarded as the beginning of a new episode of revelation. Itbegins with the particle: كَلاَّ (kalla) which means“certainly not.” It is very unlikely that a set of verses that begin with thisword be revealed since this word requires something pre-posed to it, which itnegates. In other words, a sentence which begins with “certainly not,” isextremely unlikely to form the beginning of a new revelation.
Moreover,a narrative says that the first revelation was that of Surah Muddaththir andnot these initial verses of Surah ‘Alaq:
حدثناإسحاق بن منصورٍ حدثنا عبد الصمد حدثنا حرب حدثنا يحيي قال سألت أبا سلمة أيالقرآن أنزل أول فقال يا أَيُّهَا الْمُدَّثِّرُ فقلت أنبئت أنه اِقۡرَاۡ بِاسۡمِرَبِّکَ الَّذِیۡ خَلَقَ فقال أبو سلمة سألت جابر بن عبد الله أي القرآن أنزل أولفقال يا أَيُّهَا الْمُدَّثِّرُ فقلت أنبئت أنه اقْرَأْ بِاسْمِ رَبِّكَ فقال لا أخبركإلا بما قال رسول الله صلی الله عليهوسلم قال رسول الله صلی الله عليه وسلم جاورت في حراء فلما قضيت جواري هبطت فاستبطنتالوادي فنوديت فنظرت أمامي وخلفي وعن يميني وعن شمالي فإذا هو جالس علی عرش بينالسماء والأرض فأتيت خديجة فقلت دثروني وصبوا علي ماء باردا وأنزل علي يا أَيُّهَاالْمُدَّثِّرُ قُمْ فَأَنْذِرْ وَرَبَّكَ فَكَبِّرْ
Yahya ibn Abi Kathir said: “I asked Abu Salamah: ‘Which part of the Qur’anwas revealed the foremost?’ He replied: ‘يا أَيُّهَا الْمُدَّثِّر.’ At this, I replied: ‘I have been informedthat it was: “اقْرَأْ بِاسْمِ رَبِّكَ الذي خَلَقَ.” Abu Salamah thensaid: ‘I asked Jabir ibn ‘Abdullah: “Which part of the Qur’an was revealed theforemost?” He replied: “يا أَيُّهَا الْمُدَّثِّر.” At this, I said: “I have been informedthat it was: “اقْرَأْ بِاسْمِ رَبِّكَ الذي خَلَقَ.” Jabir then said: “Should I not informyou what God’s Messenger said? He said: ‘I went to stay at Hira’. When I endedmy stay, I came down and reached the valley. I was then called upon. So, Ilooked in front of me and behind me and to my right and to my left whensuddenly he was sitting on a throne between the heavens and the earth. I thencame to Khadijah and asked her: “Have me covered and pour cold water on mebecause it has been revealed to me: يا أَيُّهَا الْمُدَّثِّرُقُمْ فَأَنْذِرْ وَرَبَّكَ فَكَبِّر.”’”[27]
6. The narrativesays that Gabriel asked the Prophet (sws) to read (إِقْرَأ). In the absence of any written thing[28]being brought, this can only mean that he asked the Prophet (sws) to repeat thewords he was about to utter. Now, if this is so, then why did the Prophet replythat he cannot read? After all, he was capable of repeating words recited tohim.
7. If verses of theQur’an were revealed at this instance, why did not the Prophet (sws) reportthem to Khadijah (rta)? He only mentioned his extreme fear and anxiety.[29] Was not reporting the content ofthe divine revelation of any significance to him? Should it not have foundmention by the Prophet (sws)?
8. What was the need to go to Waraqah ibnNawfal?[30]If the verses of the Qur’an were revealed, was this not sign enough for Prophet(sws) that he had started to receive divine revelations?[31]Does a prophet of God need the help of a human being to be identified as anenvoy of God? Examples of divine revelation to prophets of God show that theyare absolutely sure about the source of their divine contact and are fullyaware that they are in touch with God. (See point 3 above)
9. Perhaps the most appropriate place forthe Prophet (sws) to remain in seclusion and devotion was the House of God. Whydid he choose to go to a far off place leaving aside the most accessible andplausible place for the purpose he had in mind?
10. It may be noted that some mursalnarratives reported by Ibn Ishaq’s students[32] statethat the whole incident of the first revelation took place in a dream of theProphet (sws) and hence contradict this narrative in which the incident of thefirst revelation took place in real life.[33]
III Conclusion
It is evident from thisanalysis that the questions which arise on the text and chain of narration ofthis report do not leave it with much credibility.
It may also be noted that the earliest source IbnIshaq (d. 151 AH)) in this regard only mentions the natureof the Prophet’s (sws) dreams, and his inclination towardsseclusion. There is no mention of any tahannuth. The text is also devoid of other detailsthat are found in al-Bukhari. Here is the text:
نا أحمد نا يونس عنابن اسحاق قال حدثني محمد ابن مسلم بن شهاب الزهري عن عروة عن عائشة أنها قالت أولما ابتديء به رسول الله صلي الله عليهوسلم من النبوة حين أراد الله عز وجل كرامتهورحمة العباد به ألا يرى شيئا الا جاءت كفلق الصبح فمكث علي ذلك ما شاء الله عزوجل أن يمكث وحبب الله عز وجل اليه الخلوة فلم يكن شيء أحب اليه من أن يخلو وحده
‘Urwah reports from ‘A’ishahthat she said: “The commencement of prophethood of God’s messenger when theAlmighty intended to bless His servants and show mercy on them was that hisdreams would be like daylight. He continued receiving these as long as theAlmighty wanted. Then God endeared to him the fondness for seclusion. Nothingbecame dearer to him than to remain alone in seclusion.”[34]
If this much was the actual content of thisreport, then perhaps no objection can be raised against it.
IV Appendices
A: The Questionable Personality of IbnShihab al-Zuhri:
Here are some details regarding the questionable personality of Ibn Shihab al-Zuhri:
Al-Ka‘bi records:[35] Al-Karabisi says thatal-Zuhri has reported from Salim and ‘Ubaydullah ibn ‘Abdullah what no one hasever reported. When Yahya ibn Ma‘in was asked about al-Zuhri, he replied: laysabi shay’. Yahya is also reported to have said that the narratives of Yahyaibn Abi Kathir are better than those of al-Zuhri.
Al-Dhahabi records:[36] Shu‘bah said that Yahya ibn Abi Kathir isbetter than al-Zuhri as far as Hadith is concerned; Ahmad ibn Hanbal said thatif there was a difference in the narrations between al-Zuhri and Yahya, the latterwas to be preferred.
Theslackness in al-Zuhri’s transmission is evident from what one of his students‘Ubaydullah ibn ‘Umar once said about him:
أخبرناأنس بن عياض عن عبيد الله بن عمر قال رأيت ابن شهاب يؤتي بالكتاب من كتبه فيقال لهيا أبا بكر هذا كتابك وحديثك نرويه عنك فيقول نعم ما قرأه ولا قريء عليه
“I saw Ibn Shihab when one of his books was brought tohim. So he was asked: ‘O Abu Bakr! This is your book and contains narrativesrecorded by you; can we narrate it on your authority.’ He replied: ‘Yes,’ whileneither did he read it nor was it read out to him.”[37]
Inanother variant, this sloppy nature of transmission is mentioned thus:
أخبرناأبو محمد بن الأكفاني أنبأنا أبو الحسن بن أبي الحديد أنبأنا جدي أنبأنا عبدالغافر بن سلامة بن أزهر الحمصي أنبأنا أبو سعيد الأشج فيما كتب إلينا أنبأنا أبوضمرة أنس بن عياض ثنا عبيد الله بن عمر قال أتيت الزهري بكتاب مدرجفقلت أروي هذا عنك قال نعم
‘Ubaydullahibn ‘Umar said: “I brought a folded book toal-Zuhri and said to him: ‘Can I narrate this from you.’ He replied: ‘Yes.’”[38]
Another student of al-Zuhri, Ma‘mar ibn Rashid recordshis carelessness in the following way:
أخبرناعبد الله بن يحيي بن عبد الجبار السكري قال أنا إسماعيل بن محمد الصفار قال ثناأحمد بن منصور الرمادي قال ثنا عبد الرزاق قال أنا معمر قال رأيت رجلا من بني أميةيقال له إبراهيم بن الوليد جاء الی الزهري بكتاب فعرضه عليه ثم قال أحدث بهذا عنكيا أبا بكر قال إي لعمري فمن يحدثكموه غيري
Ma‘mar said: “I saw a person from theUmayyad clan called Ibrahim ibn al-Walid; he came over to al-Zuhri with a bookand presented it to him and then said: ‘Should I narrate it from you O AbuBakr!’ He replied: ‘I swear who else but myself could have narrated it toyou.’”[39]
At another instance, Ma‘mar records asimilar indifference of his teacher:
أخبرناأبو القاسم إسماعيل بن أحمد أنبأنا محمد بن هبة الله أنبأنا محمد بن الحسين أنبأناعبد الله بن جعفر ثنا يعقوب ثنا العباس بن عبد العظيم حدثنا عبد الرزاق قال قالمعمر كان الزهري في أصحابه مثل الحكم بن عتيبة في أصحابه ينقل حديث بعضهم إلی بعض
Ma‘mar said: “Al-Zuhri would be the same inthe matters of his companions as al-Hakam ibn ‘Utaybah would be regarding hiscompanions: both would attribute the narrative of one teacher to another.”[40]
Right after the above narrative, it isstated:
أخبرناأبو محمد بن طاووس أنبأنا أبو الغنائم بن أبي عثمان أنبأنا أبو عمر بن مهدي أنبأنامحمد بن أحمد بن يعقوب ثنا جدي حدثني أحمد بن حنبل سمع عبد الرزاق قال قال معمركان الزهري في أصحابه مثل الحكم في أصحابه يروي عن عروة وسالم الشيء كذلك
Ma‘mar said: “Al-Zuhri in the matters ofhis companions would be the same as al-Hakam ibn ‘Utaybah would be regardinghis companions. He would report from ‘Urwah and Salim narratives in a similarway.[41]
This is a veryimportant piece of information since in the narrative under discussion, al-Zuhriis allegedly reporting from ‘Urwah. In the light of this information, we do noteven know if al-Zuhri is actually reporting this narrative from ‘Urwah or not.
Another significantfact to note in the context of ‘Urwah reporting this narrative is the statementof his son Hisham ibn ‘Urwah regarding al-Zuhri’s reports from ‘Urwah. Al-Raba‘i(d. 329 AH) records:
حدثنامحمد بن روح، قال: سمعت الأصمعي يقول: سمعت ابن أبي الزناد يحدث عن هشام بن عروةقال: ما حدث ابن شهاب عن أبي بحديث فيه طول إلا زاد فيه ونقص.
Hisham ibn ‘Urwah said: “Whatever detailedreports Ibn Shihab narrated from my father he either added to them or shortenedthem.”[42]
This sheds light on al-Zuhri’s tendency tocarve out narratives in the manner he wanted to present them. Thus, who knowswhat he has added or subtracted in the narrative under discussion.
One of the charges against al-Zuhri was his questionablelinks with the ruling Umayyads in his times. Makhul (112 AH), a contemporaryauthority of his times, is reported to have said:
أي رجل هو لولا أنه أفسد نفسه بصحبةالملوك
What a person he could have been had he not corruptedhimself by the company of rulers.[43]
It is recorded by Ibn al-Junayd (d. 270 AH):
سمعت يحيي بن معين يقول: «منصور عن إبراهيم عن الأسود عنعائشة، أحب إلي من هشام بن عروة عن أبيه عن عائشة»، قيل له: فالزهري عن عروة عن عائشة؟ قال: «هماسواء، ومنصور أحب إلي، لأن الزهري كان سلطانيا
“I heard Yahya ibn Ma‘in say: ‘Mansur reporting from Ibrahimfrom al-Aswad from ‘A’ishah is preferred by me over Hisham ibn ‘Urwah reportingfrom his father who reports from ‘A’ishah.’ It was said to him: ‘Then whatabout al-Zuhri reporting from ‘Urwah from ‘A’ishah?’ He replied: ‘Both of themare equal. Mansur’s report is preferred by me because al-Zuhri belonged to theruling party.’”[44]
Here again the words “what about al-Zuhri reporting from‘Urwah from ‘A’ishah,” should be noted since the narrative under discussion hasprecisely this chain of narration.
Here is how ‘Amr ibn ‘Ubayd (d. 144 AH) condemned himwith regard to his links with the ruling party:
أخبرناأبو البركات الأنماطي أنبأنا ثابت بن بندار أنبأنا محمد بن علي بن يعقوب القاضيأنبأنا محمد بن أحمد البابسيري ثنا الأحوص بن المفضل بن غسان ثنا أبي قال وحدثنيمحمد بن عبد الله الغلابي عن عمر بن رديح قال كنت مع ابن شهاب الزهري نمشي فرآني عمروبن عبيد فلقيني بعد فقال ما لك ولمنديل الأمراء يعني ابن شهاب
‘Umar ibn Radih said: “I was with Ibn Shihab al-Zuhri. We werewalking when ‘Amr ibn ‘Ubayd saw me. So when he later met me, he said: ‘What isyour relation with the napkin of the rulers ie., Ibn Shihab?’”[45]
When Abu Hazim Salamah ibn Dinar (d.133/135/ 140/144 AH) counseled the caliph Sulayman ibn ‘Abd al-Malik (99 AH)that the best rulers are ones who love scholars and the worst of scholars areones who love rulers, it is reported that he replied: والذي لاإله إلا هو ولأزهدن في الزهري من بعد اليوم (I swearby the Being besides who there is no god that I shall definitely forsakeal-Zuhri from this day).[46] Abu Hazim also wrote a detailed letter to al-Zuhri inwhich he chided him by saying: جعلوك قطبا تدور رحي باطلهموجسرا يعبرون بك إلي بلائهم وسلما إلي ضلالتهم وداعيا إلي غيهم سالكا سبيلهميدخلون بك الشك علي العلماء ويقتادون بك قلوب الجهال إليهم(These rulers will make you the axle which will rotate the wheel of their eviland will make you a bridge through whichthey will take you to their falsehood and make you a ladder that will lead totheir misguidance and make you someone who calls towards their rebelliousnessand someone who treads their path through which they will enter doubt amongscholars and through you make the hearts of the ignorant follow them.)[47]
It is evident from the following narrative that al-Zuhriwas rebuked by Imam Malik (d. 179 AH) for using his knowledge to acquire worldly benefits:
أبوأسامة، عن جرير بن حازم ، عن الزبير بن سعيد الهاشمي ، عن نافع بن مالك ، أبي سهلعن مالك بن أنس، قال: دخلت علي الزهري أنا ورهط معي، فسألناه الحديث فكأنه لم يبسطإلينا. وجاءه حصي لبني مروان، ومعه كتاب فسأله عنه فحدثه قال: فقلت له: يا أبا بكرأتاك نفر من إخوانك فسألوك الحديث فلم تبسط إليهم، وجاءك هذا فانبسطت إليه وحدثتهلمكانه من أصحابه ، ألا أحدثك حديثا بلغني عن رسول الله - صلي الله عليه وسلمفقال: ما هو قلت: بلغني أن رسول الله - صلي الله عليه وسلم - قال: من طلب شيئا منهذا العلم الذي يراد به وجه الله ليصيب به عرضا من الدنيا دخل النار فقال: ما سمعتهذا. قال: قلت أو كل حديث رسول الله - صلي الله عليه وسلم - سمعت قال: لا. قلت:فنصفه . قال: لعلي قلت: فهذا في النصف الذي لم تسمع.
Malik ibn Anas stated: “I came to al-Zuhriwith a group of people. We asked him to narrate Hadith to us but it seemed thathe was not willing to do so. Then a eunuch of the Banu Marwan came to him witha book and he asked al-Zuhri to narrate to him. So he did so.” I said to him:“O Abu Bakr! A group of your brothers came to you and asked you to narrate Hadithto them but you were not willing to do so. This person came to you and younarrated to him and narrated to him because of his status among his associates.Should I not relate to you a Hadith which has reached me from God’s Messenger (sws)?”At this, he replied: ‘What is it?’ I said to al-Zuhri: ‘Has it not reached youthat God’s Messenger said that he who sought this knowledge through which thepleasure of God is sought to gain some worldly benefit will enter Hell.’ Atthis, al-Zuhri said: ‘No, this has not reached me from God’s Messenger.’ I saidto him: ‘Have you heard all the narratives of God’s Messenger?’ He replied:‘No.’ I said: ‘Half?’ He replied: ‘Perhaps.’ I said: ‘Well this was in theother half that you have not heard.’”[48]
Itmay also be pointed out that various authorities of ‘ilm al-rijal saythat Ibn Shihab al-Zuhri is guilty of the following:
i. Tadlis
ii. Irsal
iii. Idraj
As far as tadlis isconcerned, it is recorded:
وصفه الشافعي و الدارقطني و غير واحد بالتدليس
Imam al-Shaf‘i, al-Daraqutni and others have attributed tadlis toIbn Shihab al-Zuhri.[49]
The following words of Abu Hatimrecorded by al-Ka‘bi show that Abu Hatim also regarded him to be guilty of tadlis:
قالأبو حاتم الرازى: الزهرى أحب إلي من الأعمش، وكلاهما يحتج بحديثه فيما لم يدلسا
Abu Hatim al-Razi said: “Al-Zuhri ispreferred by me over al-A‘mash and the narratives of both can be adduced fromin what both of them are not guilty of tadlis.”[50]
Nafi‘ (d. 117 AH) records this weakness onthe part of al-Zuhri in the following words:
وكان نافع يقول: إنالزهري سمع أحاديث ابن عمر مني فلقي سالما فقال: هذه أحاديث أبيك؟ قال: نعم، فرواها عنسالم وتركني.
Nafi‘ used to say: “Indeed, al-Zuhri heardfrom me the narratives of ‘Abdullah ibn ‘Umar. So, when he met Salim [ibn‘Abdullah ibn ‘Umar], he said to him: ‘Are these narratives from your father?’He said: ‘Yes.’ Thereafter, he narrated them from him and stopped narratingfrom me.”[51]
As far as al-Zuhri’s irsal isconcerned, ImamAbu Da’ud cites the following information:
حديثه الفان و مائتان،النصف منها مسند
He hasreported twenty two hundred Ahadith. Out of them, only half are musnad[the rest are mursal].[52]
Ibn Hajar records:
كان يحي بن سعيد لايرى إرسال الزهري و قتادة شيئا ويقول هو بمنزلةالريح
Yahya ibn Sa‘id al-Qattan is of the opinion that the irsal of Ibn Shihab al-Zuhri and al-Qatadah is baseless and said: “It is like a wind.”[53]
Al-Dhahabihas reported the following words of Yahya ibn Sa‘id al-Qattan from Abu Qudamah al-Sarakhsi:
مرسل الزهري شر من مرسل غيره لأنه حافظ وكلما قدر أن يسمیسمي وإنما يترك من لا يستجيز أن يسميه
The mursal of Ibn Shihabal-Zuhri is the worst of all since he is a hafiz. Whenever he wants, hediscloses the name of a narrator, and whenever he wants, he conceals his name.[54]
To this information can also beadded the following comment of Imam al-Shafi‘i:
إرسال الزهري ليس بشيءلأنا نجده يروي عن سليمان بن أرقم
The irsalof Ibn Shihab al-Zuhri has no value because we have found him narrating from [a person as unreliable as] Sulayman ibn Arqam.[55]
It maynoted that Ibn Hajar[56] while referring to various authorities has alluded totwelve people from whom al-Zuhri would do irsal. They are:
i. ‘Abdal-Rahman ibn Azhar (d. 63 AH)
ii. ‘Abdal-Rahman ibn Ka‘b ibn Malik[57]
iii. Abanibn ‘Uthman ibn ‘Affan (d. 105 AH)
iv. Mas‘udibn al-Hakam ibn al-Rabi‘[58]
v. Husaynibn Muhammad al-Salimi[59]
vi.‘Abdullah ibn ‘Umar al-Khattab (d. 73 AH)
vii.‘Abdullah ibn Ja‘far al-Tayyar (d. 80 AH)
viii. ‘Ubadahibn al-Samit (d. 34 AH)
ix. Rafi‘ibn Khudayj (d. 74 AH)
x. Umm ‘Abdullahal-Dawsiyyah[60]
xi. AbuHurayrah (d. 59 AH)
xii. AbuRuhm Ahzab ibn Usayd[61]
Accordingto Yahya ibn Ma‘in,[62] al-Zuhri has also not heard from ‘Umar ibn Sa‘d (d. 65AH).
Abu Hatim[63] has specified that al-Zuhri has not heard from Miswaribn Makhramah (d. 64 AH) and ‘Asim ibn ‘Umar ibn al-Khattab (d. 70 AH).
A very clear instance of al-Zuhri’s irsalis also found in some variants of the narrative under discussion. They mentionat the end that a delay in revelation grieved the Prophet so much that he wantedto kill himself and would climb the mountains to commit suicide by throwinghimself down:
وفترالوحي فترة حتی حزن النبي صلی الله عليه وسلم فيما بلغنا حزنا غدا منه مرارا كييتردى من رؤوس شواهق الجبال فكلما أوفی بذروة جبل لكي يلقي منه نفسه تبدى له جبريلفقال يا محمد إنك رسول الله حقا فيسكن لذلك جأشه وتقر نفسه فيرجع فإذا طالت عليهفترة الوحي غدا لمثل ذلك فإذا أوفی بذروة جبل تبدى له جبريل فقال له مثل ذلك
According to what hasreached us: “A lot of delay occurred in revelation which ultimately grievedGod’s Prophet a lot. He repeatedly went to throw himself down from mountainpeaks. Every time he climbed towards the peak of a mountain in order to throwhimself down from it, Gabriel appeared before him and said: ‘O Muhammad! Yousurely are God’s Messenger.’ At this, he calmed downed and felt comforted.Gabriel would then go away. When again in future there would be a delay inrevelation, he would again go towards a mountain peak to throw down himself. Assoon as he would climb the peak of the mountain, Gabriel would appear to himand repeat what he said earlier.”[64]
Moreover, the following narrative makes it very clear that this additionis from al-Zuhri:
حدثنامحمد بن عبدالأعلی قال حدثنا ابن ثور عن معمر عن الزهري قال فتر الوحي عن رسولالله فترة فحزن حزنا شديدا جعل يغدو إلی رؤوس شواهق الجبال ليتردى منها فكلما أوفیبذروة جبل تبدى له جبرئيل فيقول إنك نبي الله فيسكن لذلك جأشه وترجع إليه نفسهفكان النبي يحدث عن ذلك قال فبينما أنا أمشي يوما إذ رأيت الملك الذي كان يأتينيبحراء علی كرسي بين السماء والأرض فجئثت منه رعبا فرجعت إلی خديجة فقلت زملونيفزملناه أي دثرناه فأنزل الله عز وجل يَاَ أَيُّهَا المُدَّثِّر قُمْ فَأَنْذِرْوَرَبَّكَ فَكَبِّر وَثَيَابَكَ فَطَهِّرْ قال الزهري فكان أول شيء أنزل عليهاِقْرَأ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ حتی بلغ مَا لَم يَعْلَمْ
Al-Zuhri said: “When divine revelation did not come to God’s Messenger (sws) for a while, hebecame very sad. He would go to the peaks of mountains so that he could throwdown himself from there. So whenever he reached the mountain peak, Gabrielwould appear to him and say: ‘You are God’s Prophet.’ This would assure him andhe would return to normal. Once, while narrating this incident, the Prophetsaid: ‘I suddenly saw the angel who came to me in the Hira cave. He was sittingon a chair between the sky and the earth. At this, I halted because of fear andreturned to Khadijah. So, I said to her: “Have me covered.” So she had mecovered with a sheet. At this, God revealed the words: يَاَ أَيُّهَا المُدَّثِّر قُمْ فَأَنْذِرْوَرَبَّكَ فَكَبِّر وَثَيَابَكَ فَطَهِّرْ.’” al-Zuhrisaid: “The first thing that was revealed to him was اِقْرَأ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ till مَالَم يَعْلَم.”[65]
This has already been noted by manyscholars as an anomaly and is from the balaghat of al-Zuhri.[66]
All such balaghat by him are regarded to beworthless by authorities since they are all mursal. Earlier citations testify to this.
As for the idrajof Ibn Shihab al-Zuhri it is recorded in al-Mu‘tasar min al-mukhtasar:
كان يخلط كلامه بالحديث و لذالك قالموسی بن عقبة: افصل كلام النبي صلي الله عليه وسلم من كلامك
Ibn Shihabal-Zuhri used to mix his own words with the Hadith and that is why Musa ibn‘Uqbah said: “Separate the words of the Prophet from yours.”[67]
Ibn Rajabal-Hanbali records:
فإن الزهريكان كثيرا يروي الحديث، ثم يدرج فيه أشياء، بعضها مراسيل، وبعضها من رأيه وكلامه
For Ibn Shihab al-Zuhri wouldnarrate Ahadith and on most occasions would insert sentences from his own self.Some of these would be mursal and some of them would be his own opinionsand words.[68]
Rabi‘ah [ibn Abi ‘abd al-Rahman] would say to Ibn Shihab:
ان حالتیليس تشبه حالك، انا اقول برأى من شاء اخذه و أنت تحدث عن النبی صلی الله عليهوسلم، فتحفظ، لا ينبغی لأحد ان يعلم ان عنده شیء من العلم يضيع نفسه.
“My situation is totally different from you. I state my own opinion.One is free to accept it [or reject it] and you say it on the authority of theProphet (sws) and so you must be careful, and it is not befitting for a personwho is knowledgeable to waste himself [like this].”[69]
Al-Sakhawi (d. 902 AH) records:
كان الزهري يفسر الأحاديث كثيراوربما أسقط أداة التفسير ، فكان بعض أقرانه دائمأيقول له: افصل كلامك من كلامالنبي صلي الله عليه وسلم
Al-Zuhriused to explain various Ahadith alot and many a time he would not mention the particle of explanation [fromwhich would be known whether the words were from the Prophet or from al-Ẓuhri.]So, some of his contemporaries would always ask him: “Separate your words fromthose of the Prophet.”[70]
In thenarrative under discussion, an instance of idraj can easily be detected. The word التحنث is explained asالتعبد (worship).As recorded by Ibn Hajar, in the opinion of al-Tibi (d. 743 AH), this is doneby al-Zuhri.[71]It is specified by Ibn Hajar that al-Tibi hasnot cited any reason for this inference. However, to this writer itseems very likely that al-Zuhri is the author of this insertion.
Thisinformation cited about Ibn Shihab al-Zuhri places a question mark over hisoverall reliability. Moreover, the followingletter written by the celebrated authority Imam Layth ibn Sa‘d (d. 175 AH) toImam Malik (d. 179 AH) casts further doubts on him:
وكان يكونمن ابن شهاب اختلاف كثير إذا لقيناه ، و إذا كاتبه بعضنا فربما كتب فی الشئ الواحدعلی فضل رأيه وعلمه بثلاثة أنواع ينقض بعضها بعضا، ولا يشعر بالذى مضی من رأيه فیذلك الأمر، فهو الذى يدعونی إلیترك ما أنكرت تركی إياه.
Andwhenever we met Ibn Shihab, there would arise a difference of opinion. And when any one of us would askhim in writing about some issue, he, in spite of being so learned, would givethree very different answers, each of which would negate the other and he wouldnot even be aware of what he had already said. So, it is because of this that Ihave left him – something which you did not like.[72]
Itis also recorded about him:
ربمااحتج له في الحديث جماعة فحدث به مرة عنهم ومرة عن أحدهم بقدر نشاطه حين تحديثهوربما أدخل حديث بعضهم في بعض كما صنع في حديث الإفك وغيره وربما كسل فأرسل وربماانشرح فوصل فلذا اختلف أصحابه عليه اختلافا كثيرا
Sometimes, a group of people would present a Hadith tohim to corroborate something. So, at times, he would narrate from the wholegroup and sometimes from one person of that group. This would be according tothe way he felt during the narration. Sometimes, he would insert the Hadithnarrated by one into that narrated by someone else as he has done so in the Hadithof ifk besides others. When he would feel lazy, he would narrate mursalAhadith, and when he would be feeling fresh, he would narrate muttasilones. It is because of this that his companions differ a lot about him.[73]
In conclusion, the above cited jarhon al-Zuhri makes him an extremely suspect narrator.
Appendix B: Critical Evaluation of the Chains of Narration
Here is a detailed evaluation of all thechains of narration of the seven students who report this narrative from fromIbn Shihab al-Zuhri:
1. ‘Uqayl ibn Khalid
The followingillustration depicts the sub-variants of ‘Uqayl ibn Khalid’s variants:
‘A’ishah
‘Urwah ibn al-Zubayr
al-Zuhri
‘Uqayl ibn Khalid
Layth ibn Sa‘d
Shu‘ayb ibn Layth Yahya ibn Bukayr Hajjaj ibn
Muhammad
al-Bukhari
‘Abdal-Malik ibn
Shu‘ayb ibn Layth
Yusuf ibn Ahmad ibn
Muslim Muslim Hanbal
Yahya ibn Ayyub Abu ‘Awanah ‘Abdullah ibn
Ahmad ibn
‘Abdullah ibn Ja‘far Hanbal
Ibn Mandah
Yahya ibn Sa‘id regards ‘Uqayl ibn Khalidto be weak.[74]
Ahmad ibn Hanbal says that though Layth ibnSa‘d is trustworthy yet he is not very careful in matters of hearing from histeachers (thiqatuṇ wa lakinna fi akhdhihi suhulah).[75] Ibn ‘Asakir and al-Suyuti mention thatthere are some discrepancies in what he narrates from al-Zuhri (fi hadithihi‘an al-Zuhri ba‘d al-idtarab).[76] In the above sub-variants, it can be seenthat he narrates from al-Zuhri through ‘Uqayl ibn Khalid.
Though many authorities regard Yahya ibn‘Abdullah ibn Bukayr to be trustworthy, Abu Hatim and al-Nasa’i have adifferent opinion about him. The former says: yuktabu hadithuhu wa la yuhtajjubihi and the latter says: da‘if at one place and laysa bi thiqahat another.[77]
2. Yunus ibn Yazid
The following illustration depicts the sub-variants of Yunus ibn Yazid’s variants:
‘A’ishah
Urwah ibn al-Zubayr
al-Zuhri
Yunus ibn Yazid
‘Abdullah ibn Wahb
Yunus ibn ‘Abd al-A‘la Abu al-Tahir Ahmad ibn ‘Amr
Abu ‘Awanah al-Tabari Muslim
al-Hasanibn Sufyan Ibn Mandah
Abu‘Amr
Abu ‘Abdullah
al-Bayhaqi
Althoughmost authorities regard Yunus ibn Yazid to be trustworthy, we find thefollowing information about him as well:
قال أبوزرعة الدمشقي سمعت أبا عبد الله احمد بن حنبل يقول في حديث يونس عن الزهريمنكرات وقال الميموني سئل أحمد من أثبت فيالزهري قال معمر قيل فيونس قال روى أحاديث منكرة وقال بن سعد … وليس بحجة ربماجاء بالشيء المنكر
AbuZur‘ah al-Dimashqi said: “I heard Ahmad ibn Hanbal say that the narratives of Yunusfrom Ibn Shihab al-Zuhri contain munkarat.” And Maymuni said: “Ahmad wasasked about the most trustworthy student of Ibn Shihab al-Zuhri; he repliedthat it is Ma‘mar; when someone asked about Yunus, he said that he narrates munkarnarratives.” Ibn Sa‘d said: “ … he is laysa bi hujjah and would at timesnarrate what is munkar.”[78]
نا عبد الرحمن نا محمد بن عوف الحمصي قال قال احمد بن حنبلقال وكيع رأيت يونس الأيلي وكان سيء الحفظ قال احمد سمع منه وكيع ثلاثة أحاديث ناعبد الرحمن نا أبی قال سمعت مقاتل بن محمد قال سمعت وكيعا يقول لقيت يونس بن يزيدالأيلي وذاكرته بأحاديث الزهرى المعروفة وجهدت ان يقيم لي حديثا فما أقامه
‘Abd al-Rahman reported from Muhammad ibn‘Awf who reported from Ahmad ibn Hanbal that Waki‘ said: “I have seen Yunusal-Ayli and he had a bad memory.” Ahmad said: “Waki‘ has heard three narrativesfrom Yunus.” ‘Abd al-Rahman narrated from his father [Abu Hatim al-Razi] whosaid: “I heard Muqatil ibn Muhammad say: ‘I heard Waqi‘ saying: “I met Yunusibn Yazid al-Ayli and discussed with him well known narratives of Ibn Shihabal-Zuhri and I tried that he should at least report one narrative correctly tome but he was not able to.”’”[79]
قال أبوبكر الأثرم أنكر أبو عبد الله علی يونس وقال كان يجيء عن سعيد بأشياء ليس من حديثسعيد وضعف أمر يونس وقال لم يكن يعرف الحديث وكان يكتب أرى أول الكتاب فينقطعالكلام فيكون أوله عن سعيد وبعضة عن الزهري فيشتبه عليه قال أبو عبد الله ويونسيروي أحاديث من رأي الزهري يجعلها عن سعيد قال أبو عبد الله يونس كثير الخطأ عنالزهري وعقيل أقل خطأ منه وقال أبو زرعة الدمشقي سمعت أبا عبد الله أحمد بن حنبليقول في حديث يونس بن يزيد منكرات عن الزهري
Abu Bakr al-Athram said: “Abu‘Abdullah Ahmad ibn Hanbal objected to Yunus and said: ‘He wrongly attributesthings to Sa‘id ibn Musayyab.’ And Ahmad ibn Hanbal did not regard him asreliable and said: ‘He does not know hadith and he would write the firstpart of the book from Sa‘id and then end the discourse and write other partsfrom al-Zuhri and later would not be able to tell between which is which.’ AndAhmad ibn Hanbal [further said]: ‘Yunus would report narratives which wouldcontain the view of Ibn Shihab al-Zuhri and would attribute this view to Sa‘idibn al-Musayyab and said that Yunus makes many errors in what he narrates fromIbn Shihab al-Zuhri and ‘Uqayl would make lesser errors than him.’”
And Abu Zur‘ah al-Dimashqi said: “Iheard Abu ‘Abdullah Ahmad ibn Hanbal say: ‘Yunus’s narratives from Ibn Shihabal-Zuhri have munkarat in them.’”[80]
3. Ma‘mar ibn Rashid
The followingillustration depicts the sub-variants of Ma‘mar ibn Rashid’s variants:
_____________
<!--[if gte vml 1]> <![endif]-->
Al-Ka‘bi records that in the opinion of Sulayman ibn Harbmost of Ma‘mar’s narratives have errors (inna ma‘maraṇ ‘ammatu hadithihikhata’). He also records that Abu Nu‘aym had forsaken him and has said thathe would make many errors (kana kathir al-khata’).[81]
Al-Dhahabirecords that ‘Abd al-Razzaq heard Ibn al-Mubarak say that he only writes thenarratives of Ma‘mar if he has heard them from someone else as well. At this,when ‘Abd al-Razzaq asked Ibn al-Mubarak of thereason, he replied that he has recognized the good people after comparing them withthe bad ones.[82]
Three of Ma‘mar’sstudents report these narratives from him:
a. ‘Abd al-Razzaq ibnHammam
b. ‘Abdullah ibn Mu‘adhal-San‘ani
c. Muhammad ibn ‘Umaral-Waqidi
Regarding‘Abd al-Razzaq ibn Hammam, ‘Uqayli records that Sufyan ibn ‘Uyaynah said thathe feared that ‘Abd al-Razzaq would be among those who wasted all his effortsin this world; al-‘Abbas ibn ‘Abd al-Azim al-Anbari swore by God that ‘Abdal-Razzaq was a big liar and that Muhammad ibn ‘Umar al-Waqidi was moretruthful than him.[83]
Al-Dhahabirecords:[84] according to al-Nasa’inarratives reported from him have manakir; in the opinion of al-Bukhari,what is narrated from ‘Abd al-Razzaq’s book is more correct; Ibn ‘Adi says thatnarratives which he reports regarding fada’il are not corroborated byanyone
Al-Daraqutni says that though heis reliable yet he makes errors in the case of Ma‘mar in narratives not found in his book.[85]
AbuHatim says: yuktabu hadithuhu wa la yuhtajju bihi.[86]
Al-Bardha‘irecords that he saw Abu Zur‘ah was not happy with his matter and ascribed avery grave thing to him (ra’aytu Aba Zur‘ah la yahmidu amrahu wa yansubuhuila amriṇ ghaliziṇ).[87]
About ‘Abdullah ibn Mu‘adhal-San‘ani, ‘Uqayli records:[88]‘Abd al-Razzaq would regard him to be liar (yukadhdhibuhu); ‘Abdullahibn Ahmad ibn Hanbal says that he heard his father Ahmad ibn Hanbal say that hesaw ‘Abdullah ibn Mu‘adh in Makkah but did not write anything from him. It maybe noted that other authorities have regarded him to be trustworthy.
Followingis the jarh on Muhammad ibn ‘Umar al-Waqidi.
Al-Bukhari[89]opines that he is sakatu ‘anhu and that Ahmad and Ibn Numayr have abandonedhim (tarakahu). At another place, al-Bukhari[90] regards him to be matruk al-hadith. Al-Nasa’i[91]also regards him to be matruk al-hadith. Ibn Hibban[92]records that Ahmad has declared him to be a liar and that Yahya ibn Ma‘inregards him to be laysa bi shay’ and that ‘Ali ibn al-Madini says thathe would forge narratives (yada‘u al-hadith). Al-Dhahabi[93]records that in the opinion of al-Daraqutni fihi al-du‘f and that Ibn‘Adi says that his narratives are not safe. Al-Mizzi[94]records that in the opinion of Muslim he is matruk al-hadith and Abu Ahmadal-Hakim regards him to be dhahib al-hadith. Ishaq ibn Rahawayh[95]also regards him to a forger of hadith (‘indi min man yada‘u al-hadith).Ibn Hajar[96] saysthat he is matruk.
4. Al-Walid ibn Muhammad al-Muqari
Thefollowing illustration depicts the variant of al-Walid ibn Muhammad:
‘A’ishah
‘Urwah ibn al-Zubayr
al-Zuhri
al-Walid ibn Muhammad
Suwayd ibn Sa‘id
‘Umar ibn Shabbah
al-Jawhari
Abu Ahmad al-‘Askari
Al-Walid ibn Muhammad is suspect. Al-Dhahabi writes:[97]
According to Abu Hatimhe is da‘if al-hadith; Ibn al-Madini says: la yuktabu hadithuhu;Ibn Khuzaymah writes: la yuhtajju bihi. Yahya ibn Ma‘in regards him tobe a liar; in the opinion of al-Nasa’i he is matruk al-hadith.
Ibn Hajar also regardshim to be matruk.[98]
AboutSuwayd ibn Sa‘id, al-Mizzi[99]records the following jarh:
Ya‘qub ibn Shaybah saysthat he is saduq mudtarib al-hifz particularly when he had become blind.According to al-Bukhari, Salih Muhammad al-Baghdadi and Abu Ahmad al-Hakim whenhe became blind he would narrate Hadith which were not his. In the opinion ofal-Nasa’i, he is laysa bi thiqah wa la ma’mun. Yahya ibn Ma‘in says thathe is halal al-dam. Ibn Hibban has recorded him in his Al-Majruhinand said: ya’ti ‘an thiqat fi al-mu‘dalat; yukhti fi al-athar wayuqallibu al-akhbar and also said that it is essential to abstain from hisnarratives.[100]
Ibn al-Jawzi[101] has recorded him inhis Al-Ḍu‘afa’ and stated that Yahya ibn Ma‘in regarded him to be agreat liar (khadhdhab) and unreliable (saqit). He also said thatif he had a horse and a spear he would have attacked him. He also records thataccording to Ahmad he is matruk al-hadith.
5. Salih ibn Abi al-Akhdar
The followingillustration depicts the sub-variants of Salih ibn Abi al-Akhdar’s variants:
‘A’ishah
‘Urwah ibnal-Zubayr
al-Zuhri
Salih ibn Abial-Akhdar
Abu Da’ud al-Tayalisi
Following is some ofthe jarh recorded by al-Mizzi[102] on Salih ibn Abi al-Akhdar:
Yahya ibn Ma‘in saysthat he is laysa bi al-qawi and da‘if. In the opinion of al-‘Ijli:yuktabu hadithuhu wa laysa bi al-qawi. According to Ibrahim ibn Ya‘qubal-Juzjani he is blameworthy in his Ahadith. Abu Zur‘ah says that he is da‘ifal-hadith and that he had two books from al-Zuhri: one of them was ‘ardand the other was munawalah; he mixed up both and could not tell whichwas which. Abu Hatim regards him to be layyin al-hadith. According toal-Bukhari, he is da‘if, layyin and is nothing in what henarrates from al-Zuhri. According to al-Tirmidhi, he is da‘if and thatYahya ibn Sa‘id al-Qattan also regarded him to be so. Al-Nasa’i also calls him da‘if.
6. Muhammad ibn ‘Abdullah ibn Abi ‘Utayq(Ibn Akhi al-Zuhri)
The followingillustration depicts the sub-variant of Muhammad ibn ‘Abdullah ibn Abi ‘Utayq’svariants:
‘A’ishah
‘Urwah ibn al-Zubayr
al-Zuhri
Muhammad ibn ‘Abdullah
Muhammad ibn ‘Umar al-Waqidi
Thejarh on Muhammad ibn ‘Umar al-Waqidi has been presented earlier.
7. Al-Nu‘man ibn Rashid
The followingillustration depicts the variant of al-Nu‘man ibn Rashid:
‘A’ishah
‘Urwah ibn al-Zubayr
al-Zuhri
al-Nu‘man ibn Rashid
Jarir
Wahb ibn Jarir
Ahmad ibn ‘Uthman
Following is some ofthe jarh recorded by al-Mizzi[103] on al-Nu‘man ibn Rashid.
Yahya ibn Sa‘id al-Qattanregards him to be very weak. Ahmad ibn Hanbal regards him to be mudtarib al-hadithand that he has narrated manakir ahadith. Yahya ibn Ma‘in says that heis da‘if; laysa bi shay’; according to al-Bukhari there is greatdiscrepancy in his narratives though he is primarily saduq. Abu Da‘udsays that he is da‘if. Al-Nasa’i says that he is da‘if, kathiral-ghalat, ahadithuhu maqlubah.
Ibnal-Junayd asked Yahya ibn Ma‘in if al-Nu‘man ibn Rashid was weak (da‘if)only in reporting from al-Zuhri. His reply was that he is weak in reportingfrom everyone.[104]
It can thus be seenthat none of the seven chains of narration that emanate from Ibn Shihab al-Zuhriare free of flaws.
Appendix C: Mursal Variants
i. ‘Ubayd ibn ‘Umayr (d. 73 AH)
حدثناابن حميد قال حدثنا سلمة عن محمد بن إسحاق قال حدثني وهب بن كيسان ر مولى آلالزبير قال سمعت عبدالله بن الزبير وهو يقول لعبيد بن عمير بن قتادة الليثي حدثنايا عبيد كيف كان بدء ما ابتدئ به رسول الله من النبوة حين جاء جبريل عليه السلامفقال عبيد وأنا حاضر يحدث عبدالله بن الزبير ومن عنده من الناس كان رسول اللهيجاور في حراء من كل سنة شهرا وكان ذلك مما تحنث به قريش في الجاهلية والتحنثالتبرر وقال أبو طالب وراق ليرقى في حراء ونازل فكان رسول الله يجاور ذلك الشهر من كل سنة يطعم من جاءه من المساكين فإذاقضي رسول الله جواره من شهره ذلك كان أول ما يبدأ به إذا انصرف من جواره الكعبةقبل أن يدخل بيته فيطوف بها سبعا أو ما شاء الله من ذلك ثم يرجع إلي بيته حتي إذاكان الشهر الذي أراد الله عز وجل فيه ما أراد من كرامته من السنة التي بعثه فيهاوذلك في شهر رمضان خرج رسول الله إلي حراء كما كان يخرج لجواره معه أهله حتي إذاكانت الليلة التي أكرمه الله فيها برسالته ورحم العباد بها جاءه جبريل بأمر اللهفقال رسول الله فجاءني وأنا نائم بنمط من ديباج فيه كتاب فقال اقرأ فقلت ما اقرأفغتني حتي ظننت أنه الموت ثم ارسلني فقال اقرأ فقلت ماذا أقرأ وما أقول ذلك إلاافتداء منه أن يعود إلي بمثل ما صنع بي قال اِقْرَأ بِاسْمِ رَبِّكَ الَّذِيخَلَقَ إلي قوله عَلَّمَ الإْنْسَانَ مَا لَم يَعْلَمْ قال فقرأته قال ثم انتهي ثمانصرف عني وهببت من نومي وكأنما كتب في قلبي كتابا قال ولم يكن من خلق الله أحدأبغض إلي من شاعر أو مجنون كنت لا أطيق أن أنظر إليهما قال قلت إن الأبعد يعنينفسه لشاعر أو مجنون لا تحدث بها عني قريش أبدا لأعمدن إلى حالق من الجبل فلأطرحننفسي منه فلأقتلنها فلأستريحن قال فخرجت أريد ذلك حتى إذا كنت في وسط من الجبل سمعتصوتا من السماء يقول يا محمد أنت رسول الله وأنا جبريل قال فرفعت رأسي إلى السماءفإذا جبرئيل في صورة رجل صاف قدميه في أفق السماء يقول يا محمد أنت رسول الله وأناجبرئيل قال فوقفت أنظر إليه وشغلني ذلك عما أردت فما أتقدم وما أتأخر وجعلت أصرفوجهي عنه في آفاق السماء فلا أنظر في ناحية منها إلا رأيته كذلك فما زلت واقفا ماأتقدم أمامي ولا أرجع ورائي حتي بعثت خديجة رسلها في طلبي حتي بلغوا مكة ورجعواإليها وأنا واقف في مكاني ثم انصرف عني وانصرفت راجعا إلي أهلي حتي أتيت خديجةفجلست إلي فخذها مضيفا فقالت يا أبا القاسم أين كنت فوالله لقد بعثت رسلي في طلبكحتي بلغوا مكة ورجعوا إلي قال قلت لها إن الأبعد لشاعر أو مجنون فقالت أعيذك باللهمن ذلك يا أبا القاسم ما كان الله ليصنع ذلك بك مع ما أعلم منك من صدق حديثك وعظمأمانتك وحسن خلقك وصلة رحمك وما ذاك يا بن عم لعلك رأيت شيئا قال فقلت لها نعم ثمحدثتها بالذي رأيت فقالت أبشر يا بن عم واثبت فوالذي نفس خديجة بيده إني لأرجو أنتكون نبي هذه الأمة ثم قامت فجمعت عليها ثيابها ثم انطلقت إلي ورقة بن نوفل بن أسدوهو ابن عمها وكان ورقة قد تنصر وقرأ الكتب وسمع من أهل التوراة والإنجيل فأخبرتهبما أخبرها به رسول الله أنه رأى وسمع فقال ورقة قدوس قدوس والذي نفس ورقة بيدهلئن كنت صدقتني يا خديجة لقد جاءه الناموس الأكبر يعني بالناموس جبرئيل عليهالسلام الذي كان يأتي موسي وإنه لنبي هذه الأمة فقولي له فليثبت فرجعت خديجة إليرسول الله فأخبرته بقول ورقة فسهل ذلك عليه بعض ما هو فيه من الهم فلما قضي رسولالله جواره وانصرف صنع كما كان يصنع وبدأ بالكعبة فطاف بها فلقيه ورقة بن نوفل وهويطوف بالبيت فقال يابن أخي أخبرني بما رأيت أو سمعت فأخبره رسول الله فقال له ورقةوالذي نفسي بيده إنك لنبي هذه الأمة ولقد جاءك الناموس الأكبر الذي جاء إلي موسيولتكذبنه ولتؤذينه ولتخرجنه ولتقاتلنه ولئن أنا أدركت ذلك لأنصرن الله نصرا يعلمهثم أدني رأسه فقبل يافوخه ثم انصرف رسول الله إلي منزله وقد زاده ذلك من قول ورقةثباتا وخفف عنه بعض ما كان فيه من الهم
Wahb ibn Kaysanwho is a liberated slave of Al Zubayr said: “I heard ‘Abdullah ibn al-Zubayrsaying to ‘Ubayd ibn ‘Umayr: ‘Narrate to us how first Gabriel broughtrevelation to God’s Messenger.’ ‘Ubayd narrated to ‘Abdullah ibn al-Zubayr andthose who were there in the gathering while I was present: ‘Every year God’sMessenger spent one month in the cave of Hira’ and this would be from among thetahannuth the Quraysh would do in the times of jahiliyyah. Theword al-tahannuth means al-tabarrur. Abu Talib said: By hewho ascends Hira’ and descends. In the month in which God’s Messenger wouldstay in the Hira’ cave he would feed all the needy who would come to him. WhenGod’s Messenger completed his stay of one month, the first thing he did on hisreturn before he went to his house was to circumambulate the Ka‘bah seven timesor what God willed from these and then return to his house. This continueduntil the month of the year in which the Almighty decided to bless him withprophethood. That was the month of Ramadan. God’s Messenger went to the cave ofHira’ the way he used to. His family was also with him. When the night arrivedin which God chose to bless him with messengerhood and have mercy on his peoplethrough it, Gabriel came with God’s directive. So God’s Messenger said: “Thenhe came to me while I was asleep with a cloth of silk on which there was awriting and said: ‘Read.’ I said: ‘I cannot read.’ So he pressed me until Ithought that I would die. Then he released me and I said: ‘What should I readand this too I said just to save myself from him pressing me again.’ He said: ‘اِقْرَأ بِاسْمِ رَبِّكَالَّذِي خَلَقَ till عَلَّمَ الإْنْسَانَ مَا لَم يَعْلَمْ.’ I read it out. Gabriel stopped at this and left. Then I wokeup from my sleep. It was as if a [piece of] writing had been etched on myheart. The people I hated the most among those created by God were poets orlunatics. I did not even have the strength to look at them. I said [to myself:] ‘I am definitely a poet or a lunatic. I would not likethat the Quraysh ever speak of me in this capacity. I should go to the peak ofa mountain and throw down myself from it and kill myself and [thus] relievemyself.’ So, I set about to fulfill my intention until when I reached themiddle of the mountain I heard a voice from the sky saying: ‘O Muhammad! Youare God’s messenger and I am Gabriel.’ So, I raised my head towards the sky andI saw Gabriel in the form of a man. Both his feet were spread in the horizon ofthe sky. He was saying: ‘O Muhammad! You are God’s messenger and I am Gabriel.’I then stopped while looking at him. This spectacle absorbed me and distractedme from my intention. So, I neither took a step forward nor backward. I beganturning my face away from him in the expanse of the sky. But to whichever placeI turned it, I saw him. I remained standing where I was neither steppingforward nor backward until the time when Khadijah sent her messengers to findme until they reached Makkah and came back to her while I was stationed at myplace. Then Gabriel went away from me and I returned to my family and came overto Khadijah and sat close to her touching her thighs. She said: ‘O Abu al-Qasim!Where were you? By God! I sent my messengers to find you until they reachedMakkah and returned to me.’ I said to her: ‘I am definitely a poet or alunatic.’ She said: ‘May God protect you from this O Abu al-Qasim! God will notdo this to you when He fully knows your truthfulness, trustworthiness, kindnessand dealings with the kindred. What has happened my cousin? Maybe you have seensomething.’ I said to her: ‘Yes.’ Then I narrated to her what I saw. Shereplied: ‘Glad tidings to you O cousin and rest assured. By the being in whosehand is Khadijah’s life I am hopeful that you will be the prophet of this ummah.’”Then she stood up and put on her outside apparel and went over to Waraqah ibnNawfal ibn Asad who was the son of her uncle. Waraqah had become a Christianand had read their religious books and had been instructed by the recipients ofthe Torah and the Gospel. So she told him of the news she was informed of byGod’s messenger in terms of what he saw and heard. At this, Waraqah said: “Quddus[holy]! Quddus [holy]! By the being in whose hands is Waraqah’s life! If youare telling the truth to me, O Khadijah, the great Namus ie. Gabriel hasvisited him the one who would visit Moses and that he is the prophet of thisnation. Tell him to rest assured.” Khadijah then returned to God’s messengerand informed him what Waraqah had said to her. This lessened some of the griefhe was inflicted with.
When[105]God’s messenger completed his secluded stay and returned he did what he used todo: he circumambulated the House of God; he saw Waraqah ibn Nawfal was alsocircumambulating it. He said: “O son of my brother! Inform me what you saw andheard.” At this, God’s messenger informed him. So, Waraqah said to him: “By thebeing in whose hands is my life! You surely are the prophet of this nation.Indeed, the great Namus has come to you who came to Moses [as well in thepast]. Your nation will definitely reject you, harass you, turn you out and tryto kill you. If I am alive at that time I will surely help you for the sake ofGod – such help which He knows.” Then he drew closer towards him the head ofGod’s Messenger’s and kissed his forehead. God’s Messenger then returned to hishouse and Waraqah’s conversations increased his assurance and reduced some ofthe grief that had inflicted him.’”[106]
ii. ‘Abd al-Malik ibn ‘Abdullah ibn Abi Sufyan ibnal-‘Ula ibn Jariyah (d. )[107]
ناأحمد نا يونس عن ابن اسحاق قال حدثني عبد الملك بن عبد الله بن أبي سفيان بنالعلاء بن جارية الثقفي وكان واعية عن بعض أهل العلم أن رسول الله صلي الله عليه وسلم حين أراد الله عز وجل كرامته وابتدأه بالنبوةوكان لا يمر بحجر ولا شجر الا سلم عليه وسمع منه فيلتفت رسول الله صلي الله عليه وسلم خلفه وعن يمينه وعن شماله فلا يرى الا الشجروما حوله من الحجارة وهي تحييه بتحية النبوة السلام عليك يا رسول الله فكان رسولالله صلى الله عليه وسلم يخرج الي حراء في كل عام شهرا من السنة ينسكفيه وكان من نسك في الجاهلية من قريش يطعم من جاء من المساكين حتي اذا انصرف منمجاورته وقضاه لم يدخل بيته حتي يطوف بالكعبة حتي اذا كان الشهر الآخر الذي أرادالله عز وجل به ما أراد من كرامته من السنة التي بعثه فيها وذلك شهر رمضان فخرجرسول الله صلي الله عليه وسلم كما كان يخرج لجواره وخرج معه بأهله حتي اذاكانت الليلة التي أكرمه الله عز وجل فيها برسالته ورحم العباد به جاءه جبريل بأمرالله تعالي فقال رسول الله صلي الله عليهوسلم لجاءني وأنا نائم فقال أقرأ فقلت وماأقرأ فغتني حتي ظننت أنه الموت ثم كشطه عني فقال أقرأ فقلت وما أقرأ فعاد لي بمثلذلك ثم قال أقرأ فقلت وما أقرأ وما أقولها الا تنجيا أن يعود لي بمثل الذي صنع بيفقال اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ خَلَقَ الْإِنسَانَ مِنْ عَلَقٍاقْرَأْ وَرَبُّكَ الْأَكْرَمُ الَّذِي عَلَّمَ بِالْقَلَمِ عَلَّمَ الْإِنسَانَمَا لَمْ يَعْلَمْ ثم انتهي فانصرف عنيوهببت من نومي وكأنما صور في قلبي كتاب ولم يكن في خلق الله عز وجل أحد ابغض اليمن شاعر أو مجنون كنت لا أطيق أنظر اليهما فقلت أن الأبعد يعني نفسه صلي الله عليه وسلم لشاعر أو مجنون ثم قلت لا تحدث قريش عني بهذاأبدا لأعمدن الي حالق من الجبل فلأطرحن نفسي منه فلأقتلنها فلأستريحن فخرجت لاأريد غير ذلك فبينا أنا عامد لذلك سمعت مناديا ينادي من السماء يقول يا محمد أنترسول الله وأنا جبريل فرفعت رأسي الي السماء أنظر فاذا جبريل في صورة رجل صافقدميه في أفق السماء يقول يا محمد أنت رسول الله وأنا جبريل فوقفت أنظر اليهوشغلني عن ذلك وعما أريد فوقفت ما أقدر علي أن أتقدم ولا أتأخر ولا أصرف وجهي فيناحية من السماء الا رأيته فيها فما زلت واقفا ما أتقدم ولا أتأخر حتي بعثت خديجةرسلها في طلبي حتي بلغوا مكة ورجعوا فلم أزل كذلك حتي كاد النهار يتحول ثم انصرف عنيوانصرفت راجعا الي أهلي حتي أتيت خديجة فجلست الي فخذها مضيفا اليها فقالت يا أباالقاسم أين كنت فوالله لقد بعثت رسلي في طلبك حتي بلغوا مكة ورجعوا فقلت لها انالأبعد لشاعر أو مجنون فقالت أعيذك بالله يا أبا القاسم من ذلك ما كان الله عز وجلليفعل بك ذلك مع ما أعلم من صدق حديثك وعظم أمانتك وحسن خلقك وصلة رحمك وما ذاك يابن عم لعلك رأيت شيئا أو سمعته فأخبرتها الخبر فقالت أبشر يا بن عم وأثبت لهفوالذي تحلف به اني لأرجو أن تكون نبي هذه الأمة ثم قامت فجمعت ثيابها عليها ثمانطلقت الى ورقة بن نوفل وهو ابن عمها وكان قد قرأ الكتب وكان قد تنصر وسمع منالتواره والانجيل فأخبرته الخبر وقصت عليه ما قص عليها رسول الله صلى الله عليه وسلم أنه رأى وسمع فقال ورقة قدوس قدوس والذي نفسورقة بيده لئن كنت صدقتني يا خديجة انه لنبي هذه الأمة وانه ليأتيه الناموس الأكبرالذي كان يأتي موسى عليه السلام فقولي له فليثبت ورجعت الى رسول الله صلى الله عليه وسلم فأخبرته ما قال لها ورقة فسهل ذلك عليه بعض ماهو فيه من الهم بما جاءه فلما قضى رسول الله صلى الله عليه وسلم جواره صنع كماكان يصنع بدأ بالكعبة فطاف بها فلقيه ورقة وهو يطوف بالكعبة فقال يا ابن أخ أخبرنيبالذي رأيت وسمعت فقص عليه رسول الله صلىالله عليه وسلم خبره فقالت ورقة والذي نفسورقة بيده انه ليأتيك الناموس الأكبر الذي كان يأتي موسى عليه السلام وانك لنبيهذه الأمة ولتوذين ولتكذبن ولتقاتلن ولتنصرن ولئن أنا أدركت ذلك لأنصرنك نصرا يعلمهالله ثم أدنى اليه رأسه فقبل يافوخه ثم انصرف رسول الله صلى الله عليه وسلم الى منزله وقد زاده الله عز وجل من قول ورقةثباتا وخفف عنه بعض ما كان فيه من الهم
Ibn Ishaq stated:“ ‘Abd al-Malik ibn ‘Abdullah ibn Abi Sufyan ibn al-‘Ula ibn Jariyah who had aretentive memory related to me from a certain person endowed with knowledgethat when the Almighty decided to bless God’s Messenger with His grace andbestow prophethood upon him whenever he passed by a stone or a tree, the latterwould greet him and he would hear this from them. So, God’s Messenger wouldturn back and look to his right and his left but would not see anything exceptthe trees and stones surrounding him. They would address him with the greetingof prophethood: ‘Peace be to you O God’s Messenger!’ He would go to the cave ofHira every year for a month and worship there. Those among the Quraysh whoworshipped in this manner in the jahiliyyah period fed the needy whowould come to them. After God’s Messenger would return from his stay and end hisseclusion he would not enter his house until he had circumambulated the Ka‘bah.Finally when the month arrived in which the Almighty decided to bless him withHis grace in the year he was assigned prophethood and that was in the month ofRamadan, God’s Messenger departed the way he would depart [every year] for hisstay and his family also went with him. When the night fell in which Godbestowed his grace on him by commissioning him as a messenger and wanted toshow mercy to His people, Gabriel came to him with God Almighty’s directive.God’s Messenger said: ‘He came to me while I was sleeping and said: “Read.” Ireplied: “What should I read?” He then pressed me and I thought that I woulddie, then he released me and said: “Read.” I replied: “What should I read?” Heagain did the same thing to me and then said: “Read.” I replied: “What should Iread?” I only said this to rescue myself for him lest he should do the same tome again. He said: “اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ خَلَقَالْإِنسَانَ مِنْ عَلَقٍ اقْرَأْ وَرَبُّكَ الْأَكْرَمُ الَّذِي عَلَّمَبِالْقَلَمِ عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ .” He thenstopped and went away from me. I woke up from my sleep and it was as if awriting had been etched on my heart. The people I hated the most among those created by God were poets orlunatics. I did not even have the strength to look at them. I said [to myself:]“I am definitely a poet or a lunatic.” Then I said: “The Quraysh must neverspeak of me in this capacity. I shall definitely go to the peak of a mountainand throw down myself from it and kill myself and [thus] relieve myself.” So, Iset about to fulfill my intention. When I was undertaking this climb to fulfillmy intention, I heard a caller calling from the sky: “O Muhammad! You are God’smessenger and I am Gabriel.” So, I raised my head towards the sky and I sawGabriel in the form of a man. Both his feet were spread in the horizon of thesky. He was saying: “O Muhammad! You are God’s messenger and I am Gabriel.” Ithen stopped while looking at him. This spectacle absorbed me and distracted mefrom my intention. I was neither able to take a step forward nor backward.Wherever I turned my face to in the sky, I saw him. I remained standing where Iwas neither stepping forward nor backward until Khadijah sent her messengers tofind me until they reached Makkah and came back [to her] while I was stationedat my place until the day was about to end. Then Gabriel went away from me andI returned to my family and came over to Khadijah and sat close to her touchingher thighs. She said: “O Abu al-Qasim! Where were you? By God! I sent mymessengers to find you until they reached Makkah and then returned.” I said toher: “I am definitely a poet or a lunatic.” She said: “May God protect you fromthis O Abu al-Qasim! God will not do this to you when he fully knows yourtruthfulness, trustworthiness, kindness and dealings with the kindred. What hashappened, my cousin? Maybe you have seen or heard something.” So I narrated toher the story. She replied: “Glad tidings to you O cousin and rest assured. Bythe being by whom I swear, I am hopeful that you will be the prophet of this ummah.”’Then she stood up and put on her outside apparel and went over to Waraqah ibnNawfal who was the son of her uncle. Waraqah had read religious scriptures andbecome a Christian and had heard the content of the Torah and the Gospel. Soshe narrated to him what she was informed of by God’s messenger (sws) in termsof what he saw and heard. At this, Waraqah said: ‘Quddus [holy]! Quddus [holy]!By the being in whose hands is Waraqah’s life, if you are telling the truth tome O Khadijah, he is the prophet of this nation and the great Namus visited himthe one who would visit Moses. Tell him to rest assured.’ Khadijah thenreturned to God’s messenger (sws) and informed him of what Waraqah had said toher. This lessened some of the grief he was inflicted with.
When[108] God’s messenger completed his secludedstay he did what he used to do: he circumambulated the House of God; he sawWaraqah ibn Nawfal while he was also circumambulating it. He said: ‘O son of mybrother inform me what you saw and heard.’ At this, God’s messenger (sws)informed him. So, Waraqah said to him: ‘By the being in whose hand is my life!Indeed the great Namus has come to you who came to Moses [as well in the past]and you surely are the prophet of this nation. Your nation will definitelyharass you, reject you and [some will] try to kill you and [some will] come toyour help. If I am alive at that time I will surely come to your aid with ahelp which God knows.’ Then he drew closer towards the head of God’sMessenger’s and kissed his forehead. God’s Messenger (sws) then returned to hishouse and Waraqah’s conversations increased his assurance and reduced some ofthe grief that had inflicted him.”[109]
_____________
[1]. Abu ‘Abdullah Muhammad ibn Isma‘il al-Bukhari, Al-Jami‘ al-sahih,3rd ed., vol. 1 (Beirut: Dar Ibn Kathir, 1987), 4, (no. 3). Seealso: Ibid., vol. 4, 1894, (no. 4670); Ibid., vol. 6, 2561, (no. 6581); Abu al-Husayn Muslim ibn al-Hajjajal-Qushayri, Al-Jami‘ al-sahih, vol 1 (Beirut: Dar ihya’al-turath al-‘arabi, n.d.), 139, (no. 160); Ibid., vol. 1, 141, (no. 160);Ibid., vol. 1, 142, (no. 160); Abu ‘Abdullah Muhammad ibn ‘Abdullah al-Hakim, Al-Mustadrak‘ala al-sahihayn, 1st ed., vol. 3 (Beirut: Dar al-kutubal-‘ilmiyyah, 1990), 202, (no. 4843); Abu Nu‘aym Ahmad ibn Abdullah al-Asbahani, Al-Musnadal-mustakhraj ‘ala Sahih Muslim, 1st ed., vol. 1 (Beirut: Daral-kutub al-‘ilmiyyah, 1996), 224, (no. 405); AbuHatim Muhammad ibn Hibban al-Busti, Sahih, 2nd ed., vol. 1(Beirut: Mu’assasah al-risalah, 1993), 216, (no. 33); Abu BakrAhmad ibn al-Husayn al-Bayhaqi, Al-Sunan al-kubra,vol. 9 (Makkah: Maktabah dar al-Baz, 1994), 5, (no. 17499); Abu ‘Awanah Ya‘qub ibn Ishaq, Musnad,vol. 1 (Beirut: Dar al-ma‘rifah, n.d.), 102, (no. 328); ‘Abdal-Razzaq ibn Hammam al-San‘ani, Musannaf, vol. 5 (Beirut: Al-Maktab al-islami, 1403 AH), 321, (no. 9719); Ishaq ibn Ibrahim ibn Makhladibn Rahawayh al-Hanzali, Musnad, 1st ed., vol. 2 (Madinah:Maktabah al-iman, 1991), 314, (no. 840); Abu ‘Abdullah Ahmad ibn Hanbalal-Shaybani, Musnad,vol. 6 (Cairo: Mu’assasah al-Qurtubah, n.d.), 223, (no. 25907); Ibid., vol.6, 232, (no. 26001); Abu Hilal al-Hasan ibn ‘Abdullah ibn Sahl ibn Sa‘id ibn Yahyaibn Mihran al-‘Askari, Al-Awa’il, 1st ed. (Tanta’: Daral-bashir, 1408 AH), 103; Abu Da’ud Sulayman ibn Da’ud al-Tayalisi, Musnad, vol. 1 (Beirut: Dar al-ma‘rifah, n.d.), 207, (no, 1468);Ibid., vol. 1, 207, (no. 1469); ‘Ala al-Din ‘Ali ibn Hussam al-Din al-Muttaqi, Kanz al-‘ummal fisunan al-aqwal wa al-af‘al, 1st ed., vol. 2 (Beirut: Daral-kutub al-‘ilmiyyah, 1998), 7, (no. 2934); Ibid., vol. 12, 200, (no. 35528);Abu al-Walid Muhammad ibn ‘Abdullah ibn Ahmad al-Azraqi, Akhbar Makkah wa maja’a fiha min al-athar, vol. 2, (Beirut: Dar undulus li al-nashr, 1996),204; Abu ‘Abdullah Muhammad ibn Ishaq ibn al-‘Abbas al-Fakihi, Akhbar Makkahfi qadim al-dahr wa hadithihi, 2nd ed., vol. 4 (Beirut: Darkhidr, 1414), 94, (no. 2430); Ibid., vol. 4, 181, (no. 2505); Abu al-QasimHibatullah ibn al-Hasan ibn Mansur al-Lalaka’i, Sharh usul i‘tiqad ahlal-sunnah wa al-jama‘ah min al-kitab wa al-sunnah wa ijma‘ al-sahabah, vol.4 (Riyad: Dar taybah, 1402 AH), 756, (no. 1409); Muhammad ibn Ishaq ibn Yahya ibn Mandah, Al-Iman,2nd ed., vol. 2 (Beirut: Mu’assasah al-risalah, 1406 AH), 689, (no.681); Ibid., vol. 2, 689, (no. 682); Ibid., vol. 2, 690,(no. 683); Ibid., vol. 2, 693-694, (no. 685); Muhammad ibn al-Husayn al-Ajurri, Al-Shari‘ah,2nd ed., vol. 3 (Riyad: Dar al-watan, 1999), 1437, (no. 969); Ibid., vol. 3, 1436, (no. 968); Abu Bakr Ahmad ibn al-Husaynal-Bayhaqi, Dala’il al-nubuwwah, 2nd ed., vol. 2 (Beirut: Dar al-kutubal-‘ilmiyyah, 2002), 135; Yusuf ibn ‘Abdullah ibn Muhammad ibn ‘Abd al-Barr, Al-Durarfi ikhtisar al-maghazi wa al-siyar, 3rd ed. (Cairo: Dar al-ma‘arif,1403 AH), 31; Abu Ja‘far Muhammad ibn Jarir al-Tabari, Tarikh al-rusul wa al-muluk, vol. 1 (Beirut: Daral-kutub al-‘ilmiyyah, n.d.), 531; Ibid., vol. 1, 532; Abu al-Faraj ‘Abd al-Rahman ‘Ali ibn Muhammad ibn al-Jawzi, Al-Muntazam fi tarikhal-muluk wa al-umam, 1sted., vol. 2 (Beirut: Dar sadir, 1358 AH); 349; Jalal al-Din‘Abd al-Rahman ibn Kamal al-Din Abi Bakr ibn Muhammad ibn Sabiq al-Din al-Suyuti,Al-Durr al-manthur, vol. 8 (Beirut: Dar al-fikr, 1993), 560-563; Abu Ja‘farMuhammad ibn Jarir al-Tabari, Jami‘ al-bayan ‘an ta’wil Ay al-Qur’an, 1sted., vol. 30 (Beirut Dar ihya’ al-turath al-‘arabi, 2001), 251; Abu Ishaq Ahmadibn Muhammad ibn Ibrahim al-Tha‘labi, Al-Kashf wa al-bayan, 1st ed., vol. 10 (Beirut: Dar ihya’ al-turathal-‘arabi, 2002), 242.
[2]. Badral-Din Mahmud ibn Ahmad ibn Musa ibn Ahmad al-‘Ayni, ‘Umdah al-qari sharhSahih al-Bukhari, vol. 1 (Beirut: Dar ihya al-turath al-‘arabi, n.d.),47.
[3]. Abual-‘Abbas Ahmad ibn Muhammad ibn Abi Bakr ibn ‘Abd al-Malik al-Qastalani, Irshadal-Sari li Sharh Sahih al-Bukhari, 7th ed., vol. 1 (Egypt:Al-Matba‘ah al-kubra al-amiriyyah, 1323 AH), 61.
[4]. For details, see the first point of criticismin the next section: “Criticism on the Text.”
[5]. Al-Bukhari, Al-Jami‘ al-sahih, vol. 1, 4, (no. 3); Ibid., vol.4, 1894, (no. 4670); Ibid., vol. 6, 2561, (no. 6581); Muslim, Al-Jami‘ al-sahih,vol 1, 142, (no. 160); Abu ‘Awanah, Musnad, vol. 1, 104, (no. 330); Ahmad ibn Hanbal, Musnad,vol. 6, 223, (no. 25907); Ibn Mandah, Al-Iman, vol. 6, 693-694, (no. 685).
[6]. Muslim, Al-Jami‘al-sahih, vol 1, 139, (no. 160); Abu ‘Awanah, Musnad, vol. 1,102, (no. 328);Ibn Mandah, Al-Iman,vol. 6, 689, (no. 681); Al-Bayhaqi, Al-Sunan al-kubra,vol. 9, 5, (no. 17499); Al-Tabari, Tarikhal-rusul wa al-muluk, vol. 1, 532.
[7]. Muslim, Al-Jami‘ al-sahih, vol 1, 142, (no. 160); Al-Hakim, Al-Mustadrak‘ala al-sahihayn, vol. 3, 202, (no. 4843); Abu Nu‘aym al-Asbahani, Al-Musnad al-mustakhraj ‘ala Sahih Muslim,vol. 1, 224,(no. 405); IbnHibban, Sahih, vol. 1, 216, (no. 33); Abu ‘Awanah, Musnad, vol. 1, 104, (no. 331); ‘Abd al-Razzaq, Musannaf, vol. 5, 321, (no. 9719); Ahmad ibn Hanbal, Musnad,vol. 6, 232, (no. 26001); Abu al-Walid al-Azraqi, Akhbar Makkah, vol. 2,204; Abu ‘Abdullah al-Fakihi, Akhbar Makkah, vol. 4, 94, (no. 2430); Abual-Qasim al-Lalaka’i, Sharh usul i‘tiqad ahl al-sunnah, vol. 4,756, (no. 1409); Ibn Mandah, Al-Iman, vol. 2, 691, (no. 683); Al-Ajurri, Al-Shari‘ah,vol. 3, 1437, (no. 969); Al-Bayhaqi, Dala’il al-nubuwwah,vol. 2, 135; Ibn ‘Abd al-Barr, Al-Durar, 31; Ibn al-Jawzi, Al-Muntazam, vol. 2, 349; Al-Tha‘labi, Al-Kashf wa al-bayan, vol. 10, 242.
[8]. Abu Hilal al-‘Askari, Al-Awa’il, 103.
[9]. Al-Tayalisi, Musnad, vol. 1, 207, (no, 1468). For its shortened version, see: al-Ajurri, Al-Shari‘ah,vol. 3, 1436, (no. 968).
[10]. IbnSa‘d, Al-Tabaqat al-kubra, vol. 1, 194.
[11]. Al-Tabari, Tarikh, vol. 1, 531; Al-Tabari, Tafsir, vol.30, 251.
[12]. Keeping in view all extant sources in which the variants of this narrativeare mentioned, it is perhaps in the musannaf of ‘Abd al-Razzaq (d. 211AH) that this word appears the foremost. See: ‘Abd al-Razzaqal-San‘ani, Musannaf, vol. 5, 321,(no. 9719).
[13]. Al-Bukhari, Al-Jami‘al-sahih, vol. 2, 521, (no. 1369). See, for example, also: Ibid., vol. 2,896, (no. 2401); Ibid., vol. 5, 2233, (no. 5646); Muslim, Al-Jami‘ al-sahih,vol. 1, 113, (no. 123); Ibid., vol. 1, 114, (123); Ibid., vol. 1, 114, (124);Ahmad ibn Hanbal, Musnad, vol. 3, 402, (no. 15353); Ibid., vol. 3, 402,(no. 15354); Muhammad ibn Sa‘d ibn Mani‘ al-Zuhri, Al-Juz’ al-mutammim litabaqat ibn sa‘d (al-tabaqah al-rabi‘ah), 1st ed.,(Ta’if: Maktabah al-siddiq, 1414 AH), 223.
[14]. Abu al-Hasan ‘Izz al-Din ibnal-Athir al-Jazari, Al-Kamil fi al-tarikh, 2nded., vol. 1 (Beirut: Dar al-kutub al-‘ilmiyyah, 1415 AH), 553.
[15]. Abu Ahmad al-Hasan ibn ‘Abdullah ibn Sa‘id ibnIsma‘il, Tashifat al-muhaddithin, 1st ed., vol. 1 (Cairo: Al-Matba‘ahal-‘arabiyyah al-hadithah, 1402 AH), 298.
[16]. See forexample: Muhammad ibn Mukarram ibn Manzur, Lisan al-‘arab, 1st ed., vol. 2 (Beirut:Dar sadir, n.d.), 139; Abual-Hasan ‘Ali ibn Isma‘il ibn Sidah, Al-Muhkam wa al-muhit al-a‘zam, 1sted., vol. 3 (Beirut: Dar al-kutub al-‘ilmiyyah, 2000), 299.
[17]. Abu Muhammad ‘Abd al-Malik ibn Hisham ibn Ayyub al-Ansari, Al-Sirahal-nabawiyyah, 1st ed., vol. 2 (Beirut: Dar al-jil, 1411 AH),68-69.
[18]. See, for example: Abu al-Fadl Ahmadibn ‘Ali ibn Hajar al-‘Asqalani, Fath al-Bari, vol. 1 (Beirut: Dar al-ma‘rifah, n.d.), 23; Badr al-Din Mahmud ibn Ahmad ibn Musa ibn Ahmadal-‘Ayni, ‘Umdah al-qari sharh Sahih al-Bukhari, vol. 1 (Beirut: Darihya’ al-turath al-‘arabi, n.d.), 49; Jalal al-Din ‘Abdal-Rahman ibn Kamal al-Din Abi Bakr ibn Muhammad ibn Sabiq al-Din al-Suyuti, Al-Dibaj‘ala Muslim, vol. 1 (Al-Khubr: Dar Ibn ‘Affan, 1416 AH), 188.
[19]. See, for example: al-Bukhari, Al-Jami‘al-sahih, vol. 4, 1894, (no. 4670); Ibid., vol. 6, 2561, (no. 6581).
[20]. See, forexample: 19: 51-53, 20:14-16; 27:7-14.
[21]. AminAhsan Islahi, Tadabbur-i Qur’an, 2nd ed., vol. 8 (Lahore:Faran Foundation, 1986), 54-55.
[22]. Ibid.,vol. 8, 57.
[23]. These two incidents, both of which are mentioned in theQur’an are: how Moses (sws) was given prophethood and how Gabriel delivereddivine revelation Muhammad (sws).
[24]. AminAhsan Islahi, Tadabbur-i Qur’an, 8, 53.
[25]. For details, see: Javed Ahmad Ghamidi, Al-Bayan,1st ed., vol. 5 (Lahore: TopicalPrinters, 2016), 65.
[26]. See, for example: al-Bukhari, Al-Jami‘ al-sahih,vol. 4, 1894, (no. 4670); Ibid., vol. 6, 2561, (no. 6581); Muslim, Al-Jami‘ al-sahih,vol 1, 139, (no. 160).
[27]. See, for example: al-Bukhari, Al-Jami‘ al-sahih, vol. 4, 1865, (no. 4640). It may be noted that this narrative is contradicted by another narrativewhich says that Surah Mudaththir was actually revealed after a period ofdiscontinuation after the first wahi of Surah ‘Alaq. Hence SurahMudaththir is not the first revelation See:al-Bukhari, Al-Jami‘al-sahih, vol. 1, 5, (no. 4). Various efforts have been made to reconcilethese narratives but no satisfactory explanation has been offered. For details,see for example: Jalal al-Din ‘Abd al-Rahman ibn Kamal al-Din Abi Bakr ibn Muhammadibn Sabiq al-Din al-Suyuti, Al-Itqan fi ‘ulum al-Qur’an, 1sted., vol. 1 (Lebanon: Dar al-fikr, 1996), 75-76.
[28]. Some weak narratives do however mention that Gabriel hadbrought the verses in written form. See, for example:al-Tabari, Tarikh, vol. 1, 32. Even if this isaccepted, did not Gabriel know that the Prophet (sws) was not conversant withreading and how could he have read it?
[29]. This critique is put forth by Amin AhsanIslahi. See: Amin Ahsan Islahi, Sharh Sahih Bukhari, ed. KhalidMas‘ud/Sa‘id Ahmad/ Sayyid Ishaq ‘Ali, 1st ed. (Lahore: IdaraTadabbur i Qur’an o Hadith, 2002), 30.
[30]. Some variant narrativessay that besides Waraqah, Khadijah also went to ‘Addas the Christian slave of‘Utbah ibn Rabi‘ah and to Buhayra, the monk for the same purpose. See: Abu al-Qasim ‘Ali ibn al-Husayn ibn‘Asakir, Tarikh Madinah Dimashq, vol. 63 (Beirut: Dar al-fikr, 1995), 7-9; Ibid., vol. 63, 17-20.
[31]. See: AminAhsan Islahi, Sharh Sahih Bukhari, ed. Khalid Mas‘ud/Sa‘id Ahmad/ SayyidIshaq ‘Ali, 30.
[32]. One of them is Salamah ibn al-Fadl al-Abrash (d. after190 AH) and the other is Yunus ibn Bukayr (d. 199 AH). Both accounts are very similar in content. Forthe former, see: Al-Tabari, Tarikh, vol. 1, 532-533, and for the latter, see: Ibn Ishaq, Al-Sirah,vol. 2, 100-103, (no. 140). (fortheir full texts, see Appendix C)
[33]. It mayappear harsh to compare a mursal narrative with a muttasil one.However, the critique on the muttasil narrative renders it suspect andbrings it at par with the weakness found in the mursal narrative. Hencethe comparison, in the opinion of this writer, is not unfair.
[34]. Muhammad ibn Ishaq ibnYasar, Al-Sirah, vol.2 (n.p.: Ma‘had al-dirasat wa al-abhath li al-ta‘rif, n.d.), 100. In some laterbooks also, there is only a mention of this inclination towards seclusion. Seealso: Abu ‘Isa Muhammad ibn ‘Isa al-Tirmidhi, Sunan, vol. 5 (Beirut: Dar ihya’ al-turath al-‘arabi, n.d.), 596, (no. 3632); Ahmad ibn Hanbal, Musnad, vol. 6, 153, (no. 25243); Abu al-Qasim Sulayman ibn Ahmad al-Tabarani, Al-Awa’il,1st ed. (Beirut: Dar al-furqan, 1403 AH), 42, (no. 16); Abu BakrAhmad ibn ‘Amr ibn ‘Asim al-Shaybani, Al-Awa’il (Kuwait: Dar al-khulafa’li al-kitab al-islami, n.d.), 87, (no. 100).
[35]. Abu al-Qasim‘Abdullah al-Ka‘bi, Qabul al-akhbar fi ma‘rifah al-rijal, 1st ed., vol. 1(Beirut: Dar al-kutub al-‘ilmiyyah, 2000), 268-270.
[36]. Abu ‘AbdullahShams al-Din Muhammad ibn Ahmad ibn ‘Uthman ibn Qayamaz ibn ‘Abdullahal-Dhahabi, Siyar a‘lam al-nubala’, 9thed., vol. 6 (Beirut: Mu’assasah al-risalah, 1413AH), 28.
[37]. Abu ‘AbdullahMuhammad ibn Sa‘d al-Zuhri, Al-Tabaqat al-kubra: Al-Qismal-mutammim li tabi‘i ahl al-Madinah wa man ba‘dahum, 2nd ed.(Madinah Munawwarah: Maktabah al-‘ulum wa al-hikam, 1408 AH), 173.
[38]. Ibn ‘Asakir, TarikhMadinah Dimashq, vol. 55, 364.
[39]. Ahmad ibn ‘Aliibn Thabit al-Khatib al-Baghdadi, Al-Kifayah fi‘ilm al-riwayah (Madinah: Al-Maktabah al-‘ilmiyyah, n.d.), 266. Someonecan argue that the words فعرضه عليهmean that Ibrahim ibn al-Walid read out the book to al-Zuhri and hence it stoodverified by him. However, the last part of the sentence from al-Zuhriclearly shows that he had permitted Ibrahim to narrate it on his authoritywithout even checking its contents.
[40]. Ibn ‘Asakir, Tarikh Madinah Dimashq,vol. 55, 353.
[41]. Ibid.
[42]. ‘Abdullah ibn Ahmad ibn Rabi‘ah ibn Zabaral-Raba‘i, Muntaqa min Akhbar al-Asma‘i, 1st ed. (n.p: Dar al-tallas, 1987), 93-94, (no. 3).
[43]. Al-Dhahabi, Siyar, vol. 5, 339.
[44]. Abu IshaqIbrahim ibn ‘Abdullah ibn al-Junayd, Su’alat Abi Ishaq Ibrahim ibn ‘Abdullah ibn al-Junayd li Imam Yahya ibn Ma‘in, 1st ed.(Cairo: Al-Faruq al-hadithah li al-taba‘ah wa al-nashr, 2007), 355.
[45]. Ibn ‘Asakir, Tarikh Madinah Dimashq, vol. 55, 370.
[46]. Ibid., vol. 22, 27-31.
[47]. Ibid., vol. 22, 42.
[48]. Al-Ka‘bi,Qabul al-akhbar, vol. 1, 266.
[49]. Abu al-FadlAhmad ibn ‘Ali ibn Hajar al-‘Asqalani, Tabaqat al-mudallisin, 1st ed. (Aman: Maktabahal-manar, 1983). 45.
[50]. Al-Ka‘bi,Qabul al-akhbar, vol. 2, 402.
[51]. Ibid.,vol. 1, 269.
[52]. Abu ‘AbdullahShams al-Din Muhammad ibn Ahmad ibn ‘Uthman ibn Qayamaz ibn ‘Abdullah al-Dhahabi, Tadhkirah al-huffaz. 1sted., vol. 1, Beirut: Dar al-kutub al-‘ilmiyyah, n.d.),109.
[53]. Abu al-Fadl Ahmad ibn ‘Ali IbnHajar al-‘Asqalani,Tahdhib al-tahdhib, 1st ed., vol. 9 (Beirut:Dar al-fikr, 1984), 398.
[54].Al-Dhahabi, Tadhkirah al-huffaz, vol. 1, 111.
[55].Al-Dhahabi, Siyar, vol. 5, 339.
[56]. Ibn Hajar,Tahdhib al-tahdhib, vol. 9, 396-398.
[57]. According to Ibn Hajar, he died in the caliphate of Sulayman ibn ‘Abdal-Malik (96-99 AH).See: Ibn Hajar, Tahdhib al-tahdhib, vol. 6, 259.
[58]. According to al-Mizzi, he was born in the lifetime of the Prophet (sws)and is regarded as a prominent tabi‘i. See: Abu al-Hajjaj Yusuf ibn al-Zaki al-Mizzi, Tahdhib al-kamal fi asma’al-rijal, 1st ed., vol. 27 (Beirut: Mu’assasah al-risalah, 1980), 472.
[59]. According to al-Safadi, he was a tabi‘iof Madinah. See: Abu al-Safa’Salah al-Din Khalil ibn Aybak ibn ‘Abdullah al-Safadi, Al-Wafi bi al-wafayat,vol. 13 (Beirut: Dar ihya al-turath, 2000), 59.
[60]. According to Ibn Hajar, shebelonged among the companions. See: Abu al-Fadl Ahmad ibn ‘Ali Ibn Hajar al-‘Asqalani, Al-Isabah fitamyiz al-sahabah, 1st ed., vol. 8 (Beirut: Dar al-jil, 1992), 252.
[61]. It is evident from his biographical note byal-Bukhari that he was a tabi‘i. See: Abu ‘Abdullah Muhammad ibnIsma‘il al-Bukhari, Al-Tarikh al-kabir, 8 vol. 2 (n.p:Dar al-fikr, n.d), 64.
[62]. See: ‘Abbas ibn Muhammad ibn Hatim al-Duri, TarikhYahya ibn Ma‘in, 1st ed., vol. 3 (Makkah: Markaz al-bahthal-‘ilmi wa ihya’ al-turath al-islami, 1979), 216.
[63]. See: ‘Abd al-Rahman ibn Abi Hatim, Marasil,1st ed. (Beirut: Mu’assasah al-risalah, 1397 AH), 191-192.
[64]. See, for example: al-Bukhari, Al-Jami‘al-sahih, vol. 4, 1894, (no. 4670); Ibid., vol. 6, 2561, (no. 6581).
[65]. Al-Tabari,Tarikh, vol. 1, 535.
[66]. Abu al-Fadl Ahmad ibn ‘Ali ibn Hajar al-‘Asqalani, Fath al-Bari, vol. 12 (Beirut: Dar al-ma‘rifah, 1379 AH), 359.
[67]. Abu al-Mahasin Yusuf ibn Musa, Kitab al-mu‘tasar min al-mukhtasarmin mushkil al-athar, vol. 1 (Beirut: ‘Alam al-kitab, n.d.), 196.
[68]. Abual-Faraj Zayn al-Din ibn Rajab al-Hanbali, Fath al-Bari, 1sted., vol. 5 (Jaddah: Dar Ibn al-Jawzi, 1996), 286.
[69]. Al-Bukhari, Al-Tarikh al-kabir,vol. 3, 286.
[70]. Shamsal-Din Muhammad ibn ‘Abd al-Rahman al-Sakhawi, Fath al-Mughith, 1sted., vol. 1 (Beirut: Dar al-kutub al-‘ilmiyyah, 1403 AH), 247.
[71].Ibn Hajar, Fath al-Bari,vol. 1, 23.
[72]. Al-Duri, Tarikh Yahya ibnMa‘in, vol. 4, 490.
[73]. Muhammadibn ‘Abd al-Baqi ibn Yusuf al-Zurqani, Sharh al-Zurqani ‘ala Mu’atta’ ImamMalik, 1st ed., vol. 3 (Beirut: Dar al-kutub al-‘ilmiyyah, 1411AH), 476.
[74]. Abu ‘AbdullahAhmad ibn Hanbal al-Shaybani, Al-‘Ilal wa ma‘rifahal-rijal, 1st ed.,vol. 1 (Beirut: Al-Maktab al-islami, 1988), 228.
[75]. See, for example: Al-Mizzi, Tahdhib al-kamal, vol. 24, 261.
[76]. Ibn‘Asakir, Tarikh Madinah Dimashq, vol. 50, 364; Jalal al-Din ‘Abd al-Rahman ibn Kamal al-DinAbi Bakr ibn Muhammad ibn Sabiq al-Din al-Suyuti, Tabaqat al-huffaz, 1sted. (Beirut:Dar al-kutub al-‘ilmiyyah, n.d.), 102.
[77]. See, for example: Al-Mizzi, Tahdhibal-kamal, vol. 31, 403.
[78]. Ibn Hajar,Tahdhib al-tahdhib, vol. 11, 396.
[79]. ‘Abdal-Rahman ibn Muhammad ibn Idris ibn Abi Hatim, Al-Jarh wa al-ta‘dil,1st ed., vol. 9 (Beirut: Dar al-ihya’ al-turath al-‘arabi, 1952),248.
[80]. Al-Mizzi, Tahdhib al-kamal, vol. 32, 555.
[81]. Al-Ka‘bi,Qabul al-akhbar, vol. 1, 365-366.
[82]. Al-Dhahabi, Siyar, vol. 7, 9.
[83]. Abu Ja‘far Muhammad ibn ‘Umar ibn Musa al-‘Uqayli, Al-Ḍu‘afa’al-kabir, 1st ed. vol. 3 (Beirut: Dar al-kutub al-‘ilmiyyah, 1984), 109. It may be noted that al-Dhahabi has pointed outthat al-‘Abbas is the only person who has this opinion about ‘Abd al-Razzaq andother authorities do not agree with him. See: Abu ‘Abdullah Shams al-DinMuhammad ibn Ahmad ibn ‘Uthman ibn Qayamaz ibn ‘Abdullah al-Dhahabi, Mizan al-i‘tidal fi naqdal-rijal, 1st ed., vol. 4(Beirut: Dar al-kutub al-‘ilmiyyah, 1995), 343.
[84]. Al-Dhahabi, Mizanal-i‘tidal, vol. 4, 343.
[85]. Ibn ‘Asakir, Tarikh Madinah Dimashq, vol.36, 182. In the narrative under discussion, Ma‘mar reports from ‘Abdal-Razzaq.
[86]. Ibn Abi Hatim, Al-Jarh wa al-ta‘dil,vol. 6, 38.
[87]. Abu Zur‘ah‘Ubaydullah ibn ‘Abd al-Karim ibn Yazid al-Razi, Al-Ḍu‘afa’ wa ajwibahal-Razi ‘ala su’alat al-Bardha‘i, 2nd ed. (al-Mansurah: Daral-wafa’, 1409 AH), 450.
[88]. Al-‘Uqayli, Al-Ḍu‘afa’al-kabir, vol. 2,308.
[89]. Al-Bukhari, Al-Tarikh al-kabir, vol. 1, 178.
[90]. Abu ‘Abdullah Muhammad ibn Isma‘il al-Bukhari, Al-Ḍu‘afa’al-saghir, 1sted. (Halab: Dar al-wa‘y, 1396 AH), 104.
[91]. Abu ‘Abd al-RahmanAhmad ibn Shu‘ayb al-Nasa’i, Al-Ḍu‘afa’ wa al-matrukin (Halab: Daral-wa‘y, 1396 AH), 92.
[92]. Abu HatimMuhammad ibn Hibban al-Busti, Al-Majruhin min al-muhaddithin wa al-du‘afa’ waal-matrukin, 1st ed., vol. 2 (Halab: Dar al-wa‘y, 1396 AH), 290.
[93]. Al-Dhahabi, Mizan al-i‘tidal, vol. 6, 273.
[94]. Al-Mizzi, Tahdhib al-kamal, vol. 26, 188.
[95]. Abu al-Wafa’Ibrahim ibn Muhammad Sibt ibn al-‘Ajami al-Halbi, Kashf al-hathith ‘amman rumiyabi wad al-hadith (Beirut: Maktabah al-nahdah al-‘arabiyyah, 1987), 243.
[96]. Abu al-FadlAhmad ibn ‘Ali ibn Hajaral-‘Asqalani, Taqrib al-tahdhib, 1st ed. (Syria:Dar al-rashid, 1986), 498.
[97]. Al-Dhahabi, Mizan al-i‘tidal, vol. 7, 140.
[98]. Ibn Hajar, Taqrib al-tahdhib, 583.
[99]. Al-Mizzi, Tahdhib al-kamal, vol. 12, 251.
[100]. Ibn Hibban, Al-Majruhin, vol. 1, 352.
[101]. Abu al-Faraj ‘Abdal-Rahman ‘Ali ibn Muhammad ibn al-Jawzi, Al-Ḍu‘afa’ wa al-matrukin, 1st ed., vol. 2 (Beirut: Dar al-kutubal-‘ilmiyyah, 1406 AH), 32.
[102]. Al-Mizzi, Tahdhib al-kamal, vol. 13, 13-15.
[103]. Al-Mizzi, Tahdhib al-kamal, vol. 29, 446-448.
[104]. Ibn al-Junayd, Su’alatAbi Ishaq Ibrahim ibn ‘Abdullah ibn al-Junayd li ImamYahya ibn Ma‘in, 418.
[105]. From here on, there is an anomaly in the directive. In the earlier part, it was statedthat he had already returned from Hira’ and then what ensued was mentioned. Atthis juncture, his return from Hira’ is mentioned once again – an event whichhad already taken place. The same anomaly exists in the next narrative.
[106]. Al-Tabari, Tarikh,vol. 1, 532-533. See also: Ibn ‘Asakir, Tarikh MadinahDimashq, vol. 63, 11-14.
[107]. It isevident from the biographical note by al-Bukhari that he was a follower (tabi‘i)who has narrated from al-‘Ula ibn Jariyyah who was acompanion of the Prophet (sws). See: Abu ‘AbdullahMuhammad ibn Isma‘il al-Bukhari, Al-Tarikh al-kabir, vol. 5 (n.p.: Dar al-fikr, n.d.), 421.
[108]. The anomaly pointed out in the previous narrative beginsfrom here in this narrative.
[109]. Ibn Ishaq, Al-Sirah, vol.2, 100-103, (no. 140). Seealso: al-Bayhaqi, Dala’il al-nubuwwah, vol. 2, 146-149.