Imam Ahmad b. Hanbal narrates from ʿĀmir al-Shaʿbī that the Messenger of God (peace and blessings be upon him) received prophethood at the age of forty. It was Isrāfīl who first brought him prophethood. This state continued for three years, during which Isrāfīl taught him the word and certain things. During these three years, the Qur'an was not revealed to him. After three years, his prophethood was brought by Jibrīl (Gabriel). The Qur'an was then revealed to him through Jibrīl over a period of twenty years—ten years in Mecca and ten years in Medina. The Prophet (peace and blessings be upon him) passed away at the age of sixty-three.
This is a sound chain reaching al-Shaʿbī. According to this, Isrāfīl came to the Prophet for three years after the age of forty, after which Jibrīl began to come to him.
Shaykh Shihāb al-Dīn Abū Shāma commented: "The hadith of ʿĀʾisha does not contradict this. It is possible that the first revelation to the Prophet came in the form of dreams, and subsequently, during his seclusion in Ḥirāʾ, Isrāfīl attended to him, quickly imparting words to him without repeating them slowly for practice. Finally, Jibrīl came, squeezed him three times, and taught him the Qur'an. ʿĀʾisha narrated the incident between the Prophet and Jibrīl, but—either to keep the narration brief or because she was unaware of the events between Isrāfīl and the Prophet—she did not mention what transpired between the Messenger of God (peace and blessings be upon him) and Isrāfīl."
Imam Ahmad b. Hanbal also narrates from Ibn ʿAbbās: "Revelation descended upon the Prophet (peace and blessings be upon him) when he was forty-three years old. He remained in Mecca for ten years and in Medina for ten years, and he passed away at the age of sixty-three." Yahyā b. Saʿīd and Saʿīd b. al-Musayyab also report similarly.
Ahmad b. Hanbal, through another chain, narrates from Ibn ʿAbbās:
"The Qur'an was revealed to the Prophet (peace and blessings be upon him) when he was forty years old. After prophethood, he stayed in Mecca for thirteen years and in Medina for ten years. He passed away at the age of sixty-three."
Imam Ahmad b. Hanbal, through ʿAmmār b. ʿAmmār, narrates from Ibn ʿAbbās:
"The Prophet (peace and blessings be upon him) resided in Mecca for fifteen years. For seven of those years, he would see light and hear voices, and for eight years, revelation would come to him. He also resided in Medina for ten years."
Abū Shāma said: "The Messenger of God (peace and blessings be upon him) would witness wondrous things before his commission. As narrated in Sahih Muslim from Jābir b. Samura, the Prophet (peace and blessings be upon him) said:
'I know a stone in Mecca that used to greet me before I was a prophet. I still recognize that stone.'
Abū Shāma's words end here. Because he saw his people in manifest error—worshipping idols and prostrating to them—the Messenger of God (peace and blessings be upon him) loved to withdraw and seek solitude. As the time for Allah to send him revelation approached, his love for seclusion increased. May Allah's blessings and peace be upon him.
Muḥammad b. Isḥāq narrates from some scholars that the Messenger of God (peace and blessings be upon him) would go to the cave of Ḥirāʾ every year for a month to worship. Some among the Quraysh had made this a custom during the Age of Ignorance. He would feed the needy who came to him. Upon completing his worship in Ḥirāʾ, he would not enter his home without first circumambulating the Kaʿba.
This shows that the worshippers of Quraysh had made it a habit to retreat to Ḥirāʾ for worship. For this reason, Abū Ṭālib said in his famous poem:
'By Mount Thawr and by Him who placed Mount Sabir in its place, by him who ascends and descends Ḥirāʾ.'
Ḥirāʾ is a mountain on the upper side of Mecca, three miles from the city. It lies to the left of one going to Minā. Its summit is inclined toward the Kaʿba, and the cave of Ḥirāʾ is at its peak. How beautiful is the poem of Ruʾba b. al-ʿAjjāj on this subject:
'No, by the Lord of the trustworthy citizen, by the Lord of the cave on the inclined summit of Ḥirāʾ.'
Scholars have differed as to whether the Prophet's acts of worship before his commission were based on a sharia (sacred law), and if so, which sharia it was. Some say he worshipped according to the sharia of Nūḥ, others according to that of Ibrāhīm, and the stronger, more reasonable opinion is that he worshipped according to the sharia of Ibrāhīm.
Some say he worshipped according to the sharia of Mūsā, others according to that of ʿĪsā. Some say he acted according to any ruling established as sharia in his view.
Explaining these views and their interrelations falls under the field of uṣūl al-fiqh (principles of jurisprudence); Allah knows best.
As for the statement, "While he was in the cave of Ḥirāʾ, the truth suddenly came to him," this means that revelation came to the Prophet unexpectedly, without him anticipating such a thing. As Allah the Exalted says:
'And you did not expect that the Book would be conveyed to you, but it is a mercy from your Lord.' (al-Qaṣaṣ 28:86)
Before this noble surah, the following verses had been revealed:
'Recite in the name of your Lord who created—Created man from a clinging substance. Recite, and your Lord is the most Generous—Who taught by the pen—Taught man that which he knew not.' (al-ʿAlaq 96:1-5)
As we have mentioned in the tafsīr (Qur'anic exegesis), and as will be explained later regarding "Monday," these are the first verses revealed from the Qur'an. As is clearly stated in Sahih Muslim, Abū Qatāda narrated that when the Messenger of God (peace and blessings be upon him) was asked about the virtue of fasting on Mondays, he replied:
'That is the day I was born and the day on which revelation was sent down to me.'
Ibn ʿAbbās said: "Your Prophet Muḥammad (peace and blessings be upon him) was born on a Monday. He was also commissioned with prophethood on a Monday."
ʿUbayd b. ʿUmayr, Abū Jaʿfar al-Bāqir, and other scholars have stated that revelation came to the Prophet on a Monday, and there is no disagreement among them on this point.
Prophethood came to the Prophet in the month of Rabīʿ al-Awwal. As previously mentioned, Ibn ʿAbbās and Jābir said: The Prophet (peace and blessings be upon him) was born on the twelfth of Rabīʿ al-Awwal (a Monday), was commissioned with prophethood on that day, ascended to the heavens, and experienced the miʿrāj (ascension) on that day.
According to the well-known view, the Prophet (peace and blessings be upon him) was commissioned with prophethood in the month of Ramaḍān, as stated definitively by ʿUbayd b. ʿUmayr, Muḥammad b. Isḥāq, and others. Ibn Isḥāq cited as evidence the following verse:
'The month of Ramadan [is that] in which was revealed the Qur'an as guidance for the people.' (al-Baqara 2:185) Some say it was revealed on the tenth of the month.
Al-Wāqidī narrates with his chain from Abū Jaʿfar al-Bāqir: "The first revelation to the Prophet (peace and blessings be upon him) came on a Monday, during the day of the seventeenth night of Ramaḍān."
Some say the first revelation was sent down on the twenty-fourth of Ramaḍān.
Imam Ahmad b. Hanbal narrates from Wāṣila b. Asqaʿ that the Messenger of God (peace and blessings be upon him) said:
"The scriptures of Ibrāhīm were revealed on the first night of Ramaḍān. The Torah was revealed on the sixth of Ramaḍān. The Gospel was revealed on the thirteenth night of Ramaḍān. The Qur'an was revealed on the twenty-fourth of Ramaḍān." For this reason, some of the Companions (ṣaḥāba) and Successors (tābiʿūn) held that the Night of Power (Laylat al-Qadr) is the twenty-fourth night of Ramaḍān. Regarding Jibrīl's command to "recite," and the Prophet's response, according to the sound opinion, this is a statement of negation, meaning, "I am not among those who recite well." This is the view preferred by al-Nawawī and, before him, Abū Shāma. The view that it is interrogative is unlikely, as the particle "bāʾ" is not used as a redundant particle in affirmative sentences. The first opinion is supported by the narration of Abū Nuʿaym: Muʿtamir b. Sulaymān narrates from his father that the Messenger of God (peace and blessings be upon him), in a state of fear and trembling, said: "I have never read a book. I cannot recite well. I cannot read or write." Jibrīl seized him and squeezed him tightly, then released him and said, "Recite." Muḥammad (peace and blessings be upon him) replied, "I see nothing to recite. I cannot read or write."
Abū Sulaymān al-Khaṭṭābī said: Jibrīl did this to test the Prophet's patience, refine his manners, and prepare him to bear the burden of prophethood. For this reason, when Jibrīl appeared to him, the Prophet would sweat as if he had a fever.
Others said: Jibrīl did this for the following reasons: to draw his attention to the gravity of what was to be revealed after this squeezing, for what was to be revealed was very weighty for souls. As Allah the Exalted says:
'Indeed, We will cast upon you a heavy word.' (al-Muzzammil 73:5) For this reason, when revelation came to the Prophet (peace and blessings be upon him), his face would redden, he would make a sound like the groaning of a young camel, and sweat would drip from his forehead even on cold days.
The Prophet (peace and blessings be upon him), his heart trembling, descended from the cave of Ḥirāʾ and went to Khadīja, saying, "Cover me, cover me." After his anxiety and fear subsided, he asked Khadīja, "What has happened to me? What has befallen me?" and related what had occurred, saying, "I feared something might happen to me." For he had encountered something unprecedented and unimaginable. Khadīja replied, "No, by Allah, Allah will never disgrace you!" Khadīja knew, due to Allah's customary benevolence toward His creatures, that those adorned with such virtuous qualities would not be disgraced in this world or the next. She continued, recounting the Prophet's noble traits: "You maintain family ties and speak the truth." Both his supporters and opponents agreed upon his possession of these fine and valuable qualities. This consensus is well known. Khadīja also said: "You bear others' burdens, provide for the needy, enrich the poor, and hasten to do good." That is, O Muḥammad, you hasten to good deeds, rush to help the poor, and are the first to earn reward. Khadīja referred to the poor as such because their lives and livelihoods are deficient, and their existence is almost indistinguishable from nonexistence. As a poet said:
'One who finds comfort in death is not truly dead; the dead is he who is as if dead while alive.'
Qāḍī ʿIyāḍ, in his commentary on Muslim, quotes Abū Ḥasan al-Tihāmī:
'Count the poor as dead. Consider his garment a decayed shroud. His destination is the grave.'
Al-Khaṭṭābī said: The correct meaning of "you enrich the poor" is that you give them abundant wealth, or you grant them enough to sustain themselves, making them self-sufficient.
Our shaykh, Ḥāfiẓ Abū'l-Ḥajjāj al-Mizzī, also stated that the word "yok" in Khadīja's statement refers to wealth given, i.e., you give wealth to one who has none.
As for those who interpret Khadīja's words as referring to gaining rare or unique goods through trade, they have strayed from the intended meaning and delved into speculation, seeking meanings for which there is no evidence. Gaining rare goods through trade is not generally praiseworthy. Qāḍī ʿIyāḍ, al-Nawawī, and others considered this view weak. Allah knows best.
Regarding Khadīja's statement, "You honor the guest," the intended meaning is that you offer him food and provide a comfortable place to rest.
As for "You assist in the calamities of truth (or goodness)," the intended meaning is that if anyone suffers a misfortune in the cause of good, you help him, remain with him, and ultimately bring him to ease.
Khadīja then took the Prophet to her elderly, blind cousin, Waraka b. Nawfal. We have previously mentioned Waraka b. Nawfal and Zayd b. ʿAmr b. Nufayl. Waraka had embraced Christianity during the Age of Ignorance. He, Zayd b. ʿAmr, and ʿUthmān b. Ḥuwayrith had traveled to Syria, accompanied by ʿUbaydullāh b. Jaḥsh. They all accepted Christianity, as they saw it as the closest religion to the truth at that time. However, Zayd b. ʿAmr b. Nufayl, seeing the innovations and distortions in Christianity, was prevented by his natural disposition from embracing it. Priests and religious scholars had given him glad tidings of a prophet whose advent was near, so he returned to seek and find that prophet.
He remained upon his original nature and the belief in tawḥīd (the oneness of God), but death overtook him before he witnessed the Prophet's commission. Waraka b. Nawfal, however, lived to see the Prophet's commission. Through Khadīja's description of the Prophet's qualities and the signs that appeared in him, Waraka recognized his noble and pure traits. Thus, Khadīja stood before Waraka and said, "O uncle's son! Listen to what your cousin has to say." When the Prophet (peace and blessings be upon him) told him what he had seen, Waraka said, "Subbūḥ, Subbūḥ! This is the Namūs (Jibrīl) who came to Mūsā." Although he was a prophet after Mūsā, he did not mention ʿĪsā, for the sharia of ʿĪsā was a completion of that of Mūsā, and according to the sound opinion of the scholars, ʿĪsā's sharia abrogated some parts of Mūsā's sharia.
As the verse states:
'To make lawful for you some of what was forbidden to you...' (Āl ʿImrān 3:50)
Waraka's statement resembles that of the jinn:
'O our people, indeed we have heard a [recited] Book revealed after Mūsā confirming what was before it, guiding to the truth and to a straight path.' (al-Aḥqāf 46:30)
Waraka then said, "If only I were a young man." That is, if only I had the strength of youth to believe, acquire beneficial knowledge, and perform righteous deeds.
"If only I could be alive when your people expel you." That is, if only I could remain with you and help you when your people drive you out.
Upon this, the Messenger of God (peace and blessings be upon him) asked, "Will they expel me?" Suhaylī said: The Prophet asked this because exile from one's homeland is very difficult for the soul.
Waraka replied, "Yes! No one has ever brought what you have brought without being opposed. If I live to see that day, I will support you with all my might."
Shortly after this conversation, Waraka b. Nawfal passed away. May Allah have mercy on him and be pleased with him. For his conversation, his affirmation of what he encountered, his belief in the revelation, and his righteous intention regarding the future all indicate his faith.
Imam Ahmad b. Hanbal narrates from ʿĀʾisha through ʿUrwa that Khadīja asked the Messenger of God (peace and blessings be upon him) about Waraka b. Nawfal's fate, and he replied:
"I saw him wearing a white garment. I think that if he were among the people of Hell, he would not be wearing a white garment."
Ḥāfiẓ Abū Yaʿlā narrates from Jābir b. ʿAbdullāh that when asked about Waraka b. Nawfal, the Messenger of God (peace and blessings be upon him) said:
"I saw him wearing a white garment in the middle of Paradise, and he was wearing silk." When asked about Zayd b. ʿAmr b. Nufayl, the Messenger of God (peace and blessings be upon him) replied:
"On the Day of Resurrection, he will be raised as a nation unto himself."
When asked about Abū Ṭālib, the Messenger of God (peace and blessings be upon him) said:
"I removed him from the depths of Hell and placed him in its shallow part." When asked about Khadīja—who had died before the obligations and rulings of the Qur'an—the Messenger of God (peace and blessings be upon him) said: "I saw her in a house made of pearls on a river in Paradise. There is no noise or fatigue there."
Ḥāfiẓ Abū Bakr al-Bazzār narrates from ʿĀʾisha that the Messenger of God (peace and blessings be upon him) said:
"Do not revile Waraka, for I have seen for him one or two Gardens in Paradise."
Ḥāfiẓ Abū Nuʿaym and al-Bayhaqī, in their works Dalāʾil al-Nubuwwa, narrate from ʿAmr b. Shuraḥbīl that the Messenger of God (peace and blessings be upon him) said to Khadīja:
"While in seclusion, I heard a voice. By Allah, I feared something might happen to me because of this."
Khadīja replied: "Allah forbid! He would never do such a thing to you. By Allah, you fulfill trusts, maintain family ties, and speak the truth."
Once, while the Messenger of God (peace and blessings be upon him) was absent, Abū Bakr came to Khadīja, who told him what had happened and said, "O ʿAtīq! Go with Muḥammad to Waraka." When the Messenger of God (peace and blessings be upon him) entered, Abū Bakr took his hand and said, "Let us go to Waraka." The Messenger of God (peace and blessings be upon him) asked, "Who told you?" He replied, "Khadīja did." So they went together to Waraka, explained the matter, and the Messenger of God (peace and blessings be upon him) said: "While in seclusion, I heard someone behind me calling, 'O Muḥammad, O Muḥammad.' I fled in fear." Waraka advised him: "Do not do that again. When the angel comes to you, remain firm so you can hear what he says. Then come to me and inform me of what happens."
When the Prophet withdrew in seclusion, the angel called to him: "O Muḥammad! Say: Bismillāh al-Raḥmān al-Raḥīm. Al-ḥamdu lillāhi Rabb al-ʿālamīn... wa-lā ḍāllīn."
Then he said: "Say: Lā ilāha illā Allāh."
After this incident, the Prophet went again to Waraka and told him what had happened. Waraka said: "Glad tidings to you! Again, glad tidings to you! I testify that you are the prophet foretold by Jesus, son of Mary. Indeed, you are upon a law like that of Moses. Surely, you are a prophet sent from Allah. From today, you will be commanded to strive (jihād). If I live to see the time when you are commanded to strive, I will surely strive alongside you."
When Waraka died, the Messenger of God (peace and blessings be upon him) said:
"I saw the monk in Paradise, wearing silk garments. For he believed in me and affirmed me." In this hadith, "the monk" refers to Waraka.
This is the wording of al-Bayhaqī, and it is mursal. It is unusual in that it states the first surah revealed was al-Fātiḥa. As previously mentioned and as is clear from his poetry, Waraka concealed faith in his heart and firmly resolved to believe. He made this decision when Khadīja told him about the Prophet and the slave Maysara, and how the latter shaded him in the midday heat. We wish to repeat some passages from his previously cited poetry:
'I have persisted, stubborn in my memories, Sorrowful, so I swallowed for a long time. Khadīja described and described. O Khadīja, my waiting has grown long. My hope between the two mountains of Mecca is That this person will emerge. You have conveyed to us the words of monks and priests, The failure of those words to come true distresses us. They said: Muḥammad will one day rise to leadership. He will defeat those who oppose him. A light will shine in the lands. All people will rise upright, freed from bowing. Whoever fights him will lose. Whoever is at peace with him will succeed. If only, when this call is made manifest, I could be present and the first to enter the religion. Even if the Quraysh dislike it, Even if all of Mecca and the Quraysh are disturbed, I entrust what they dislike to the Lord of the Throne. When they descend from on high, this cause is entrusted to him. If they and I survive, something will happen. Because of those things, the disbelievers will be distressed and make a commotion.'
In another poem, Waraka said:
'I have given true news about Muḥammad. When he is absent, the admonisher conveys that news. That the son of ʿAbdullāh, Aḥmad, as a prophet, Will be sent to all people on earth. I think he will come as a truthful prophet, Like Hūd and righteous Sālih were sent, Like Mūsā and Ibrāhīm, so that you may see for him The manifest decree of value and truth. To him will follow the descendants of Luʾayy b. Ghālib, The two tribes who hasten to virtues, Both their young and old will follow. In his time, until the day people attain what is to come. If I live, I will give him my love and rejoice with him. Otherwise, O Khadīja, know that I will leave your land.'
According to Yunus b. Bukayr, who narrates from Ibn Isḥāq, Waraka b. Nawfal also said in a poem:
'O Khadīja, if your words are true, Know that Aḥmad will be a prophet. Jibrīl and Mīkāʾīl will come to him, Bringing revelation from Allah. With the revelation that comes, hearts will be expanded. Those who repent and follow him will be saved. The deceived and wretched who oppose him will go astray. One of these two groups will be in Paradise, The other will suffer in the pools of Hell. When they seek death in Hell, upon their heads, Iron hammers will descend in succession, then blaze. Exalted is Allah, who drives the winds by His command. Holy is Allah, who does as He wills in time. The Throne is above all the heavens, Allah's decree for His people does not change. Glorified and exalted is He, free from all deficiencies.'
In another poem, Waraka said:
'O brave ones, know that the passage of time and the execution of fate— There will be no change in what Allah has decreed. Even Khadīja calls me to inform her of this, A matter that will soon confront people. She tells me of something I heard in ages past, A matter that will come to pass. Jibrīl will come to Aḥmad, And announce to humanity that he is a prophet. I said: Perhaps what you hope for, Your Lord will grant you. So hope for good and wait, Send Muḥammad to us so we may ask him About what he saw in sleep and wakefulness. When he came to us, he told us wondrous things That made our skin and hair bristle. I saw Allah's angel Jibrīl In the most perfect and magnificent form before me. This vision continued, and fear startled me. The trees around me greeted me. I said: I think—though I do not know if I am right— That he will become a prophet and recite the revealed surahs. When he openly calls to the duty of striving without burden or sorrow, He will test you.'
Ḥāfiẓ al-Bayhaqī narrates this in Dalāʾil. In my view, it is not certain that this poem is by Waraka. Allah knows best. According to Ibn Isḥāq, as narrated from some scholars, when Allah wished to honor the Prophet and grant him prophethood, he would go out for a need, passing all the houses and neighborhoods of Mecca and its valleys. Every stone and tree he passed would greet him: "Peace be upon you, O Messenger of God." He would look to his right, left, and behind, seeing nothing but stones and trees. This continued for some time, as Allah willed. Later, in the month of Ramaḍān, while in the cave of Ḥirāʾ, Jibrīl came to him with Allah's honor.
Ibn Isḥāq narrates from Wahb b. Kaysān: "I heard ʿAbdullāh b. al-Zubayr say to ʿUbayd b. ʿUmayr b. Qatāda al-Laythī: O ʿUbayd! Tell us something about how prophethood was given to the Prophet when Jibrīl came to him.
ʿUbayd said: The Messenger of God (peace and blessings be upon him) would retreat to the cave of Ḥirāʾ for a month every year. This was a form of worship that the Quraysh had adopted during the Age of Ignorance.
The Messenger of God (peace and blessings be upon him) would withdraw for a month each year to worship, feeding every needy person who came to him. When he completed the month, he would first go to the Kaʿba, circumambulate it seven times or as Allah willed, and then return home.
When the month of worship (Ramaḍān) came in the year Allah wished to honor him with prophethood, he went to the cave of Ḥirāʾ with his family. On the night when he was to be granted prophethood and sent as a mercy to the servants, Jibrīl came to him by Allah's command.
The Messenger of God (peace and blessings be upon him) described the event:
"He came to me while I was sleeping on a silk mat with writing on it. He said, 'Recite.' I said, 'What shall I recite?' He squeezed me so tightly that I thought I would die, then released me and said, 'Recite.' I said, 'What shall I recite?' He squeezed me again so tightly that I thought I would die, then released me and said, 'Recite.' I said, 'What shall I recite?' He squeezed me again so tightly that I thought I would die, then released me and said, 'Recite.' I said, 'What shall I recite?' I kept saying this so he would repeat the same actions. He said:
'Recite in the name of your Lord who created—Created man from a clinging substance. Recite, and your Lord is the most Generous—Who taught by the pen—Taught man that which he knew not.' (al-ʿAlaq 96:1-5)
I recited. Then the angel departed from me. When I awoke, it was as if those words were written in my heart. I left the cave. As I descended the mountain, halfway down, I heard a voice from the sky saying, 'O Muḥammad! You are the Messenger of Allah, and I am Jibrīl.' I looked up to the sky and saw Jibrīl in the form of a man, his feet on the horizon, saying, 'O Muḥammad! You are the Messenger of Allah, and I am Jibrīl.' I stood and looked at him, unable to advance or retreat. I turned my face to the horizons of the sky, and wherever I looked, I saw him. I was transfixed. Eventually, Khadīja sent people to search for me. They reached Mecca and returned. I remained where I was. Then Jibrīl departed from me, and I returned home. I went to Khadīja, knelt before her, and sat. She said, 'O Abū al-Qāsim, where were you? By Allah, I sent my men to look for you. They reached Mecca and returned.' I told her what I had seen. She said, 'O cousin! Glad tidings to you. Be steadfast. By Allah, in whose hand is Khadīja's soul, I hope you will be this community's prophet.'"
After this conversation, Khadīja gathered her garments and went to Waraka b. Nawfal. She told him what the Messenger of God (peace and blessings be upon him) had said. He replied, "Quddūs, quddūs. By Allah, in whose hand is Waraka's soul, O Khadīja, if what you say is true, then the Namūs al-Akbar (the Great Law-Bearer, i.e., Jibrīl) who came to Mūsā has come to Muḥammad. He is the prophet of this community. Tell Muḥammad to be steadfast."
Khadīja returned to the Messenger of God and told him what Waraka had said.
When the Messenger of God (peace and blessings be upon him) completed his worship in the cave of Ḥirāʾ and returned home, he first went to the Kaʿba as was his custom. While circumambulating, Waraka b. Nawfal met him and said, "O cousin! Tell me what you have seen and heard." When the Messenger of God (peace and blessings be upon him) told him, Waraka said, "By Allah, in whose hand is my soul, you are the prophet of this community. The Namūs al-Akbar who came to Mūsā has come to you. But you will surely be denied, harmed, exiled, and fought! If I live to see that day, I will help you as Allah wills." He then bowed his head and kissed the Prophet's fontanel. The Messenger of God then returned home."
What ʿUbayd b. ʿUmayr related, as previously mentioned, was a kind of beginning of the revelation that the Prophet would later see while awake. As ʿĀʾisha said regarding this: "The dreams the Messenger of God saw would always come true as clearly as the break of dawn."
This dream may have occurred on the same night after the Prophet saw the revelation and Jibrīl while awake, or it may have occurred later. Allah knows best.
Mūsā b. ʿUqba narrates from Saʿīd b. al-Musayyab: The first revelation the Messenger of God (peace and blessings be upon him) saw was what Allah showed him in sleep and dreams. This was very heavy for him. He told his wife Khadīja about it. Allah protected Khadīja from denying the Prophet and opened her heart to affirmation. For this reason, Khadīja said, "Glad tidings to you! Allah has surely done good to you." After this, the Prophet left Khadīja, returned to her, and told her that his abdomen had been split open, washed, cleansed, and restored to its former state. Khadīja said, "By Allah, this is good. Glad tidings to you."
Once, while the Prophet was walking in the upper parts of Mecca, Jibrīl appeared to him and seated him in a wondrous, precious, and magnificent assembly. The Prophet said: "He seated me on a fringed mat adorned with rubies and corals." In that assembly, Allah gave him the glad tidings of prophethood, and the Messenger of God found tranquility. Jibrīl said to him, "Recite," and he replied, "How shall I recite?" Jibrīl said:
'Recite in the name of your Lord who created—Created man from a clinging substance. Recite, and your Lord is the most Generous—Who taught by the pen—Taught man that which he knew not.' (al-ʿAlaq 96:1-5)
Some say the first surah revealed to the Prophet was al-Muddaththir. Allah knows best.
The Messenger of God (peace and blessings be upon him) accepted his Lord's message and followed the rulings Jibrīl brought him from Allah.
As he left, every stone and tree he passed greeted him. He returned home with joy and certainty, for he had witnessed something tremendous. Upon entering Khadīja's presence, he said, "Do you see, the things I told you I saw in dreams? That was Jibrīl. Today, he appeared to me openly. My Lord sent him to me." He continued, recounting what had come to him from Allah and what he had heard from Jibrīl. Khadīja said, "Glad tidings to you! By Allah, He will surely do good to you. Accept what comes to you from Allah, for it is the truth. Glad tidings to you, for you are truly the Messenger of Allah." She then went to Addās, the Christian slave of ʿUtba b. Rabīʿa b. ʿAbdu Shams from Nineveh, and asked him, "O Addās! For Allah's sake, tell me what you know about Jibrīl." Addās replied, "Quddūs, quddūs! What is this talk of Jibrīl in a land full of idolaters?" Khadīja said, "Tell me what you know about him." Addās replied, "He is a trustworthy angel between Allah and the prophets. He was the companion of Mūsā and ʿĪsā."
Khadīja then left Addās and went to Waraka b. Nawfal, told him about the Prophet and the revelation Jibrīl brought. Waraka said, "O daughter of my brother! Who knows, perhaps your husband is the prophet whom the People of the Book are awaiting and whose qualities they find written in the Torah and Gospel. By Allah, if he appears as a prophet while I am alive and declares his mission, I will be tested before Allah in obeying, supporting, and assisting him with patience and excellence." Waraka died some time later. May Allah have mercy on him.
Al-Zuhrī said: The first to believe in Allah and affirm His Messenger was Khadīja.
After narrating these events, Ḥāfiẓ al-Bayhaqī said: As for the mention of the Prophet's abdomen being split, he may have recounted this as something that happened to him in childhood, i.e., while with Ḥalīma. But it is also possible that it happened a second time, and a third time during the ascension (miʿrāj). Allah knows best.
Ibn ʿAsākir, in his biography of Waraka, relying on Sulaymān b. Ṭurḥān al-Taymī, says: Allah the Exalted sent Muḥammad as a messenger in the fiftieth year after the building of the Kaʿba. The first thing that came to him as a sign of prophethood and karāma (saintly wonder) was a dream, which he told to his wife Khadīja, who replied, "Glad tidings to you! By Allah, He will do nothing but good to you."
When the Prophet fled from his people and reached the cave of Ḥirāʾ, Jibrīl came to him, approached him, and the Prophet was greatly afraid. Jibrīl placed his hand on his chest and between his shoulders and said, "O Allah, remove his sin, open his chest, purify his heart. O Muḥammad, glad tidings to you, you are the prophet of this community. Recite." The Prophet, frightened and shaken, replied, "I have never read a book. I cannot recite well. I neither write nor read."
Jibrīl seized him and squeezed him tightly, then released him and said, "Recite." The Prophet gave the same reply. Jibrīl seated him on a fringed, tasseled mat, so pure and beautiful, like pearls and rubies. Jibrīl said to him:
"Recite in the name of your Lord who created..." Jibrīl then said, "Do not fear, O Muḥammad, you are surely the Messenger of Allah." Then he departed. The Messenger of God began to ponder, "What shall I do? How can I tell my people?" Then, rising in fear, Jibrīl appeared before him in his true form and majesty. The Messenger of God saw something that filled his heart. Jibrīl said, "Do not fear, O Muḥammad, Jibrīl is the messenger of Allah. Jibrīl is the messenger who comes to Allah's prophets and messengers. Believe in Allah's honor. Surely, you are the Messenger of Allah."
As the Messenger of God left, the stones and trees he passed prostrated to him, saying, "Peace be upon you, O Messenger of God." His heart was reassured, and he understood Allah's honor upon him. When he reached his wife, Khadīja noticed the change in his face, became afraid, and wiped the sweat from his face, saying, "Perhaps you are like this because of things you have seen and heard before today." The Messenger of God said, "O Khadīja! Is it what I saw in a dream and heard while awake that frightened me? Indeed, Jibrīl appeared to me openly, spoke to me, and made me recite words. I was afraid of him. Then he returned and informed me that I am the prophet of this community. As I returned home, every stone and tree I passed said, 'Peace be upon you, O Messenger of God.'"
Khadīja said, "Glad tidings to you. By Allah, I knew that Allah would do nothing but good to you. I testify that you are the prophet of this community, whom the Jews were awaiting. My slave's adviser and the monk Baḥīra told me this twenty years ago and advised me to marry you. He instructed me always to be with you when eating, drinking, and laughing."
After this, Khadīja went to a nun near Mecca. When she approached, the nun recognized her and asked, "O lady of the women of Quraysh, what is the matter?" Khadīja replied, "I have come to ask you about Jibrīl." The nun said, "Exalted is our Lord, free from all deficiencies. What is this talk of Jibrīl in a land where your people worship idols? Jibrīl is Allah's trustworthy servant and messenger. He is sent to His prophets. He was the companion of Mūsā and ʿĪsā." Khadīja understood that Allah was honoring Muḥammad, so she went to Addās, the slave of ʿUtba b. Rabīʿa, and asked him the same, and he replied as the nun had, adding, "Jibrīl was with Mūsā when Allah drowned Pharaoh and his people in the sea, and when Allah spoke to Mūsā on Mount Ṭūr. He was also the companion of ʿĪsā, son of Mary, whom Allah strengthened."
Khadīja then left Addās and went to Waraka b. Nawfal and asked him about Jibrīl, and he replied similarly. Then he asked, "What is the news?" and made her swear to keep his words secret. After she swore, Khadīja said, "The son of ʿAbdullāh told me something—he is truthful. By Allah, he does not lie, nor is he lied to. He said that Jibrīl descended to him in Ḥirāʾ, informed him that he is the prophet of this community, and recited some verses to him." Waraka, frightened, said, "If Jibrīl's feet have touched the earth, he has brought good for people. He only descends to a prophet. He is the companion of prophets and messengers whom Allah sends to them. I affirm what you have said about him. Only, send the son of ʿAbdullāh (Muḥammad, peace and blessings be upon him) to me so I may speak with him, listen to his words, and converse with him. I fear that what has come to him is not Jibrīl, for some devils take on the form of Jibrīl to mislead and corrupt people, aiming to drive the rational mad and insane."
Khadīja left Waraka and went to the Messenger of God, telling him what Waraka had said. Khadīja was confident that Allah would do nothing but good for her husband. Allah the Exalted revealed the following verse:
'Nun. By the pen and what they inscribe, you are not, [O Muḥammad], by the favor of your Lord, a madman.' (al-Qalam 68:1-2)
The Messenger of God (peace and blessings be upon him) said to Khadīja, "No, by Allah, it was Jibrīl." Khadīja said, "I want you to go to Waraka and tell him these things yourself. Perhaps Allah will guide him."
The Messenger of God (peace and blessings be upon him) went to Waraka, who asked, "Did these things come to you in light or darkness?" The Messenger of God described Jibrīl's qualities, the majesty he witnessed, and what was revealed to him. Waraka said, "I testify that he is Jibrīl, and what he revealed to you is the word of Allah. He has commanded you with what you are to convey to your people. That is the command of prophethood. If I live to see your time, I will follow you. Rejoice in the glad tidings Allah has given you, O son of ʿAbd al-Muṭṭalib." Waraka's affirmation and support for the Messenger of God spread among the people, which angered the leaders of his tribe. For a time, revelation ceased. They said, "If what comes to Muḥammad were from Allah, it would have continued. But Allah is angry with him." Thereupon, Allah revealed the surahs al-Ḍuḥā and al-Inshirāḥ.
Al-Bayhaqī narrates that Khadīja said to the Messenger of God (peace and blessings be upon him) regarding the honor Allah showed him: "O cousin! When your companion comes to you again, can you inform me?" The Prophet replied, "Yes." Khadīja said, "Then let me know when he comes."
After some time, Jibrīl came to the Prophet. When the Messenger of God saw him, he said:
- O Khadīja! This is Jibrīl.
- Do you see him now? -Yes.
- Then sit on my right side. (The Prophet sat on Khadīja's right.) Khadīja asked:
- Do you see him now? -Yes.
- Then turn and sit in my lap. (The Prophet sat in Khadīja's lap.) Khadīja asked:
- Do you see him now?
- Yes. (Khadīja uncovered her head while the Prophet was sitting in her lap.) Khadīja said:
- Do you see him now?
- No.
- Then this is not a devil, but an angel. O cousin, be steadfast. Glad tidings to you.
After this, Khadīja believed in the Prophet and testified to the truth of what Jibrīl brought him.
Ibn Isḥāq said: ʿAbdullāh b. Ḥasan narrated this hadith, saying: My mother Fāṭima bint al-Ḥusayn narrated it from Khadīja, but I heard her say: "The Prophet placed Khadīja between his body and his armor. At that moment, Jibrīl departed."
Al-Bayhaqī said: Khadīja did this to ascertain the truth of her religion and faith. As for the Prophet, he accepted with certainty the words and signs Jibrīl brought him. The trees and stones greeting him were among these signs.
Muslim, in his Sahih, narrates from Jābir b. Samura that the Messenger of God (peace and blessings be upon him) said:
'I know a stone in Mecca that used to greet me before I was a prophet. I still recognize that stone.'
Abū Dāwūd al-Tayālisī narrates from Jābir b. Samura that the Messenger of God (peace and blessings be upon him) said:
'There is a stone in Mecca that would greet me on the nights I was given prophethood. I still recognize that stone when I pass by it.'
Al-Bayhaqī narrates from ʿAlī that he said: "We were with the Messenger of God in Mecca. He would go out to various parts of Mecca, and every tree and mountain he passed would say, 'Peace be upon you, O Messenger of God.'"
In another narration: "Whenever we entered a valley with him, every stone and tree he passed would say, 'Peace be upon you, O Messenger of God.' I heard these words myself."