Sahih al-Bukhari 4953
(the wife of the Prophet) The commencement (of the Divine Inspiration) to Allah's Messenger (ﷺ) was in the form of true dreams in his sleep, for he never had a dream but it turned out to be true and clear as the bright daylight. Then he began to like seclusions, so he used to go in seclusion in the cave of Hira where he used to worship Allah continuously for many nights before going back to his family to take the necessary provision (of food) for the stay. He come back to (his wife) Khadija again to take his provision (of food) likewise, till one day he received the Guidance while he was in the cave of Hira. An Angel came to him and asked him to read. Allah's Messenger (ﷺ) replied, "I do not know how to read." The Prophet (ﷺ) added, "Then the Angel held me (forcibly) and pressed me so hard that I felt distressed. Then he released me and again asked me to read, and I replied, 'I do not know how to read.' Thereupon he held me again and pressed me for the second time till I felt distressed. He then released me and asked me to read, but again I replied. 'I do not know how to read.' Thereupon he held me for the third time and pressed me till I got distressed, and then he released me and said, 'Read, in the Name of your Lord Who has created (all that exists), has created man out of a clot, Read! And your Lord is the Most Generous. Who has taught (the writing) by the pen, has taught man that which he knew not." (96.1-5). Then Allah's Messenger (ﷺ) returned with that experience; and the muscles between his neck and shoulders were trembling till he came upon Khadija (his wife) and said, "Cover me!" They covered him, and when the state of fear was over, he said to Khadija, "O Khadija! What is wrong with me? I was afraid that something bad might happen to me." Then he told her the story. Khadija said, "Nay! But receive the good tidings! By Allah, Allah will never disgrace you, for by Allah, you keep good relations with your Kith and kin, speak the truth, help the poor and the destitute, entertain your guests generously and assist those who are stricken with calamities." Khadija then took him to Waraqa bin Naufil, the son of Khadija's paternal uncle. Waraqa had been converted to Christianity in the Pre-lslamic Period and used to write Arabic and write of the Gospel in Arabic as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadija said (to Waraqa), "O my cousin! Listen to what your nephew is going to say." Waraqa said, "O my nephew! What have you seen?" The Prophet (ﷺ) then described whatever he had seen. Waraqa said, "This is the same Angel (Gabriel) who was sent to Moses. I wish I were young." He added some other statement. Allah's Messenger (ﷺ) asked, "Will these people drive me out?" Waraqa said, "Yes, for nobody brought the like of what you have brought, but was treated with hostility. If I were to remain alive till your day (when you start preaching). then I would support you strongly." But a short while later Waraqa died and the Divine Inspiration was paused (stopped) for a while so that Allah's Messenger (ﷺ) was very much grieved.
Overview & Central Theme
This foundational hadith, recorded by Imam al-Bukhari in his chapter on the Tafsir of the Qur'an, narrates the very inception of Prophethood (mabda' al-wahy). It establishes the supreme wisdom that Allah's revelation began with true dreams—a gentle prelude preparing the Prophet ﷺ for the weighty responsibility of receiving Divine communication. The central theme is the transformative encounter with Angel Jibril in the Cave of Hira, where the first five verses of Surah al-'Alaq were revealed, commanding "Read!" (Iqra'). This moment marks the commencement of the final Divine message to humanity, highlighting the honor of knowledge, the sanctity of seclusion for spiritual cultivation, and the immediate human response of fear and seeking solace, which Allah addressed through the unwavering faith of Khadijah (may Allah be pleased with her). The hadith underscores that Prophethood is a Divine choice, not an acquisition, and that the initial experience of revelation, though overwhelming, was accompanied by Divine mercy and human support.
Context & Linguistic Insights
The hadith details the Sabab al-Wurud (context) of the first revelation. The Prophet ﷺ, at the age of forty, had developed a love for seclusion (tahannuth) in the Cave of Hira, a practice of devotional retreat. The Arabic term "tahannuth" (تَحَنُّث) signifies devoted worship and reflection, a pre-Islamic custom of spiritual seeking. The Angel's command "Iqra'" (اِقْرَأْ) is linguistically rich, derived from the root qara'a, meaning to read, recite, or proclaim. The Prophet's reply, "Mā ana bi-qāri'" (مَا أَنَا بِقَارِئٍ), translated as "I do not know how to read," also carries the nuance of "I am not one who recites" or "I cannot read," emphasizing his illiteracy (ummi), which serves as a miracle—the unlettered Prophet receiving the most eloquent of books. The Angel's physical pressing (ghatta) is a crucial element, demonstrating the intensity and overwhelming nature of revelation, which is described elsewhere as the ringing of bells (salsalah al-jaras). The phrase "fa-aghattanī" (فَغَطَّنِي) indicates a forceful embrace, signifying the profound impact of the Divine word on the Prophet's being, a sensory experience that conveyed the gravity of the message. Waraqah's identification of the angel as "an-Namus al-Akbar" (الناموس الأكبر), the same one sent to Moses, establishes the continuity of the Abrahamic revelation and affirms the authenticity of the Prophet's experience.
Key Scholarly Insights & Legal Benefits
Daily Life & Spiritual Application
This hadith offers profound guidance for contemporary Muslims. First, it teaches the value of seclusion (khalwah) for spiritual reflection and connection with Allah, encouraging us to carve out dedicated time for worship, Qur'anic study, and self-accountability, away from the distractions of daily life. Second, it highlights the importance of responding to Divine guidance with immediate action, as the Prophet ﷺ did not hesitate to receive the command "Iqra'." We must cultivate a proactive attitude towards learning and acting upon sacred knowledge. Third, the reaction of Khadijah (RA) exemplifies the power of unwavering support and affirmation in a believer's life; we should strive to be sources of encouragement for our families and communities, recognizing and affirming their good character. Fourth, the Prophet's fear and subsequent seeking of comfort remind us that even the greatest of souls experience vulnerability, and it is through turning to Allah and trusted loved ones that we find solace. Finally, the hadith inspires us to uphold the noble character traits that Khadijah enumerated—truthfulness, kindness to relatives, generosity, and assistance to the needy—as these are not only virtuous but are also the very qualities that prepare hearts to receive and transmit the light of faith. Let us strive to embody these attributes, making our lives a living testimony to the truth we believe in.