Mishkat al-Masabih

Mishkat al-Masabih 5841, 5842

The Commission and the Beginning of the Revelation - Section 1
Excellent Qualities and Description of the Prophet Search within the hadiths
Mishkat al-Masabih 5841, 5842
Arabic hadith text
وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنَ الْوَحْيِ الرُّؤْيَا الصَّادِقَةُ فِي النَّوْمِ فَكَانَ لَا يَرَى رُؤْيَا إِلَّا جَاءَتْ مِثْلَ فَلَقِ الصُّبْحِ ثُمَّ حُبِّبَ إليهِ الخَلاءُ وكانَ يَخْلُو بغارِ حِراءٍ فيتحنَّثُ فِيهِ - وَهُوَ التَّعَبُّدُ اللَّيَالِيَ ذَوَاتِ الْعَدَدِ - قَبْلَ أَنْ يَنْزِعَ إِلَى أَهْلِهِ وَيَتَزَوَّدَ لِذَلِكَ ثُمَّ يَرْجِعَ إِلَى خَدِيجَةَ فَيَتَزَوَّدَ لِمِثْلِهَا حَتَّى جَاءَهُ الْحَقُّ وَهُوَ فِي غَارِ حِرَاءٍ فَجَاءَهُ الْمَلَكُ فَقَالَ: اقْرَأْ. فَقَالَ: «مَا أَنَا بِقَارِئٍ» . قَالَ: " فَأَخَذَنِي فَغَطَّنِي حَتَّى بَلَغَ مِنِّي الْجَهْدُ ثُمَّ أَرْسَلَنِي فَقَالَ: اقْرَأْ. فَقُلْتُ: مَا أَنَا بِقَارِئٍ فَأَخَذَنِي فَغَطَّنِي الثَّانِيَةَ حَتَّى بَلَغَ مِنِّي الْجَهْدَ ثُمَّ أَرْسَلَنِي فَقَالَ: اقْرَأْ. فَقُلْتُ: مَا أَنَا بِقَارِئٍ. فَأَخَذَنِي فَغَطَّنِي الثَّالِثَةَ حَتَّى بَلَغَ مِنِّي الْجهد ثمَّ أَرْسلنِي فَقَالَ: [اقرَأْ باسمِ ربِّكَ الَّذِي خَلَقَ. خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ. اقْرَأْ وَرَبُّكَ الْأَكْرَمُ. الَّذِي عَلَّمَ بِالْقَلَمِ. عَلَّمَ الْإِنْسَانَ مَا لم يعلم] ". فَرجع بِهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَرْجُفُ فُؤَادُهُ فَدَخَلَ عَلَى خَدِيجَةَ فَقَالَ: «زَمِّلُونِي زَمِّلُونِي» فَزَمَّلُوهُ حَتَّى ذَهَبَ عَنْهُ الرَّوْعُ فَقَالَ لخديجةَ وأخبرَها الخبرَ: «لَقَدْ خَشِيتُ عَلَى نَفْسِي» فَقَالَتْ خَدِيجَةُ: كَلَّا وَاللَّهِ لَا يُخْزِيكَ اللَّهُ أَبَدًا إِنَّكَ لَتَصِلُ الرَّحِمَ وَتَصْدُقُ الْحَدِيثَ وَتَحْمِلُ الْكَلَّ وَتَكْسِبُ الْمَعْدُومَ وتقْرِي الضيفَ وَتُعِينُ عَلَى نَوَائِبِ الْحَقِّ ثُمَّ انْطَلَقَتْ بِهِ خَدِيجَةُ إِلَى وَرَقَةَ بْنِ نَوْفَلٍ ابْنِ عَمِّ خَدِيجَةَ. فَقَالَتْ لَهُ: يَا ابْنَ عَمِّ اسْمَعْ مِنِ ابْنِ أَخِيكَ. فَقَالَ لَهُ وَرَقَةُ: يَا ابْنَ أَخِي مَاذَا تَرَى؟ فَأَخْبَرَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَبَرَ مَا رَأَى. فَقَالَ وَرَقَةُ: هَذَا هُوَ النَّامُوسُ الَّذِي أَنْزَلَ اللَّهُ عَلَى مُوسَى يَا لَيْتَنِي فِيهَا جَذَعًا يَا لَيْتَنِي أَكُونُ حَيًّا إِذْ يُخْرِجُكَ قَوْمُكَ. فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَوَ مُخْرِجِيَّ هُمْ؟» قَالَ: نَعَمْ لَمْ يَأْتِ رَجُلٌ قَطُّ بِمِثْلِ مَا جِئْتَ بِهِ إِلَّا عُودِيَ وَإِنْ يُدْرِكْنِي يَوْمُكَ أَنْصُرُكَ نَصْرًا مُؤَزَّرًا. ثُمَّ لَمْ يَنْشَبْ وَرَقَةُ أَنْ تُوَفِّيَ وَفَتَرَ الوحيُ. مُتَّفق عَلَيْهِ وَزَادَ الْبُخَارِيُّ: حَتَّى حَزِنَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فِيمَا بَلَغَنَا - حُزْنًا غَدَا مِنْهُ مرَارًا كي يتردَّى منْ رؤوسِ شَوَاهِقِ الْجَبَلِ فَكُلَّمَا أَوْفَى بِذِرْوَةِ جَبَلٍ لِكَيْ يُلْقِيَ نَفْسَهُ مِنْهُ تَبَدَّى لَهُ جِبْرِيلُ فَقَالَ: يَا مُحَمَّدُ إِنَّكَ رَسُولُ اللَّهِ حَقًّا. فَيَسْكُنُ لذلكَ جأشُه وتقرُّ نفسُه
Translation
Muhammad b. Isma'il al-Bukhari said sixty-three is the commonest statement. `A'isha said

The first revelation God's messenger received was the true vision in sleep, and every vision he saw came like the bright gleam of dawn. He then became fond of solitude and would go alone to the cave on Hira where he would engage in tahannuth, which means worship for a number of nights, before feeling a yearning for his family. He would take provisions for that purpose, then he would return to Khadija and get provisions for a like period, till the truth came to him when he was in the cave on Hira. The angel came to him and said, `Recite,'[1] to which he replied, "I am not a reciter." He said, "He then took me and squeezed me till I was distressed, after which he let me go and said, `Recite.' When I replied, `I am not a reciter,' he took me and squeezed me a second time till I was distressed, then letting me go he said, `Recite;' When I replied, "I am not a reciter,' he took me and squeezed me a third time till I was distressed. He then let me go and said, `Recite! In the name of your Lord who created, created man from a clot of blood. Recite! And your most bountiful Lord is He who taught the use of the pen, taught man what he did not know.' "[2] God's messenger came back with the verses, his heart trembling, and went in to Khadija and, said "Wrap me up, wrap me up." So, they wrapped him up till the terror had left him. He then spoke to Khadija and informed her of what had happened, saying, "I fear for myself." She replied, "By no means! I swear by God that God will never shame you. You join ties of relationship, you speak the truth, you bear people's burdens, you give to the destitute, you entertain guests, and you help against the vicissitudes which affect people's rights." Khadija then took him to Waraqa b. Naufal, her paternal cousin, and said to him, "Listen, cousin, to what your nephew has to say." Waraqa said to him, "Son of my brother, what do you see?'' God's messenger then informed him about what he had seen and Waraqa said, "It is the namus[3] which God sent down to Moses. Would that I were a young man during your prophetic career! Would that I might be alive when your people expel you!" God's messenger asked, "Will they expel me?'' and he replied, "Yes; no man has ever brought anything like what you have brought without meeting hostility. If I see your day, I shall give you strong help."Waraqa died soon afterwards, and there was an intermission in the inspiration. 1. The word iqra means either "recite" or "read". The former is to be preferred here.2. Quran; 96:1-5. 3. This word is most likely derived from the Greek nomos (law). It indicates the revelation of scripture in the form of a divine law such as that given to Moses. "The suggestion may also have been present that Muhammad should be the founder or legislator of a community" (W. M. Watt, Muhammad at Mecca, Oxford, 1953, p. 51).(Bukhari and Muslim.) Bukhari added: so that the Prophet was grieved, as we have heard, and on that account went out in the morning several times to throw himself down from the heights of the mountain; but as often as he reached the summit of a mountain to throw himself from it, Gabriel appeared to him and said, "Muhammad, you are truly God's messenger." On that account his turmoil would then quieten and he would feel at ease.

Commentary

Overview & Central Theme

This foundational hadith, recorded by Bukhari and Muslim, narrates the inception of Prophethood—beginning with true visions, the Prophet's solitary retreat to Cave Hira, the first encounter with Angel Jibril, and the initial revelation of Surah Al-'Alaq (96:1-5). The central theme is the divine selection of Muhammad ﷺ as the final Messenger, the profound weight of revelation, and the immediate affirmation of his character by Khadijah (RA) and Waraqah ibn Nawfal. It underscores that Prophethood is a divine gift, not a human attainment, and that the Prophet's impeccable moral excellence—his truthfulness, generosity, and care for others—served as the foundational testimony to his truthfulness even before the formal mission began. The hadith also highlights the psychological and spiritual intensity of receiving revelation, teaching that true faith often begins with awe and is sustained by trust in Allah's promise and the support of believing companions.

Context & Linguistic Insights

The hadith opens with the Prophet's true visions (al-ru'ya al-sadiqah), which are described as "the bright gleam of dawn" (falaq al-subh)—a metaphor for clarity, certainty, and the absence of ambiguity. The term tahannuth (تَحَنُّث) is a pre-Islamic word meaning devotion and worship, often understood as spiritual retreat (i'tikaf) and reflection, reflecting the Prophet's innate inclination toward monotheism (Hanifiyyah) before revelation. The angel's command Iqra' (اقْرَأْ) is linguistically rich, meaning both "recite" and "read," indicating that the revelation is to be internalized, articulated, and transmitted. The Prophet's response, "I am not a reciter" (mā anā bi-qāri'), expresses his human humility and unpreparedness for this overwhelming encounter, not an inability, as he was unlettered (ummi). The angel's physical squeezing (ghatt) three times signifies the intensity of divine communication, preparing the Prophet's heart and mind to receive the weighty words. Khadijah's reassurance uses key terms: taqri al-qarā (you join ties of kinship), taṣduq al-ḥadīth (you speak the truth), taḥmil al-kal (you bear burdens), tuqri al-ḍayf (you entertain guests), and tu'īn 'alā nawā'ib al-ḥaqq (you help against vicissitudes affecting people's rights)—a comprehensive testimony to his moral perfection. Waraqah's identification of the angel as the Namus (Greek nomos, meaning divine law) connects the Prophet's experience to the previous Messengers, particularly Moses (AS), affirming the continuity of revelation.

Key Scholarly Insights & Legal Benefits

  • Theological Foundation: The hadith establishes the reality of divine revelation (wahy) as distinct from human knowledge, affirming that the Prophet ﷺ was chosen by Allah, not self-appointed. The first verses emphasize Allah's creative power and His teaching through the pen, highlighting the nobility of knowledge and literacy in Islam.
  • Ethical Principle: Khadijah's (RA) response demonstrates that a person's established moral character is the strongest evidence of their truthfulness. Her enumeration of the Prophet's virtues—honesty, compassion, generosity, and support for justice—serves as a timeless reminder that deeds of excellence (Ihsan) precede and validate one's claims.
  • Jurisprudential Ruling: Scholars derive the permissibility of seclusion (khalwah) and spiritual retreat for reflection and worship, provided it does not neglect family rights. The hadith also shows the importance of consulting trustworthy companions and scholars in times of confusion, as Khadijah (RA) consulted Waraqah, a learned monotheist.
  • Psychological Support: The Prophet's trembling and request to be wrapped ("Zammilūni") became the context for later Quranic guidance (Surah Al-Muddaththir), teaching that even Prophets experience human vulnerability, and that seeking comfort from loved ones is natural and praiseworthy.
"The beginning of revelation was true dreams, so that the Prophet ﷺ would be prepared gradually for the weight of prophethood. The squeezing by the angel was to imprint the words firmly upon his heart, for the revelation is not a matter of human effort but a divine bestowal." — Imam Ibn Hajar al-Asqalani, Fath al-Bari

Daily Life & Spiritual Application

This hadith offers profound guidance for contemporary Muslims. First, it teaches the value of solitude and reflection (tahannuth) in a world filled with distractions—setting aside time for sincere worship, self-accountability, and connection with Allah is essential for spiritual growth. Second, it underscores the importance of surrounding oneself with righteous and affirming companions, as Khadijah (RA) did for the Prophet ﷺ; her unwavering trust and support remind us to be sources of encouragement for others, especially in times of doubt or hardship. Third, the hadith calls us to embody the virtues that Khadijah (RA) praised: truthfulness in speech, bearing others' burdens, generosity to guests, and defending the rights of the oppressed. These are not merely pre-Islamic virtues but eternal Islamic ethics that validate our faith in daily life. Finally, when faced with overwhelming challenges or divine responsibilities, we should follow the Prophet's example: turn to Allah, seek the comfort of loved ones, and trust that Allah will never abandon His sincere servants. The intermission of revelation (fatrah) also teaches patience during spiritual "dry spells," reminding us that divine wisdom operates on a timeline beyond our comprehension, and that perseverance in good deeds is the key to renewed closeness with Allah.