In this article, a critical analysis of the text and chain of narration of these narratives will be conducted in the following sequence:

I A Representative Text

II Critical Analysis

A. Criticism on the Isnad

B. Criticism on the Text

III Conclusion

IV Appendices

A. Questionable Personality of Ibn Shihab al-Zuhri

B. Evaluation of the Chains of Narration

C. Mursal Variants

Dr. Shehzad Saeem

——

I A Representative Text

حدثنا يحيی بن بكير قال حدثنا الليث عن عقيل عن بن شهاب عن عروة بن الزبير عن عائشة أم المؤمنين أنها قالت أول ما بدئ به رسول الله صلی الله عليه وسلم من الوحي الرؤيا الصالحة في النوم فكان لا يرى رؤيا إلا جاءت مثل فلق الصبح ثم حبب إليه الخلاء وكان يخلو بغار حراء فيتحنث فيه وهو التعبد الليالي ذوات العدد قبل أن ينزع إلي أهله ويتزود لذلك ثم يرجع إلی خديجة فيتزود لمثلها حتی جاءه الحق وهو في غار حراء فجاءه الملك فقال اقرأ قال ما أنا بقارئ قال فأخذني فغطني حتي بلغ مني الجهد ثم أرسلني فقال اقرأ قلت ما أنا بقارئ فأخذني فغطني الثانية حتی بلغ مني الجهد ثم أرسلني فقال اقرأ فقلت ما أنا بقارئ فأخذني فغطني الثالثة ثم أرسلني فقال اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ. خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ. اقْرَأْ وَرَبُّكَ الْأَكْرَمُ. فرجع بها رسول الله صلی الله عليه وسلم يرجف فؤاده فدخل علی خديجة بنت خويلد رضي الله عنها فقال زملوني زملوني فزملوه حتی ذهب عنه الروع فقال لخديجة وأخبرها الخبر لقد خشيت علی نفسي فقالت خديجة كلا والله ما يخزيك الله أبدا إنك لتصل الرحم وتحمل الكل وتكسب المعدوم وتقري الضيف وتعين علی نوائب الحق فانطلقت به خديجة حتی أتت به ورقة بن نوفل بن أسد بن عبد العزى بن عم خديجة وكان امرأ تنصر في الجاهلية وكان يكتب الكتاب العبراني فيكتب من الإنجيل بالعبرانية ما شاء الله أن يكتب وكان شيخا كبيرا قد عمي فقالت له خديجة يا بن عم اسمع من بن أخيك فقال له ورقة يا بن أخي ماذا ترى فأخبره رسول الله صلی الله عليه وسلم خبر ما رأى فقال له ورقة هذا الناموس الذي نزل الله علی موسی يا ليتني فيها جذع ليتني أكون حيا إذ يخرجك قومك فقال رسول الله صلی الله عليه وسلم أو مخرجي هم قال نعم لم يأت رجلٌ قط بمثل ما جئت به إلا عودي وإن يدركني يومك أنصرك نصرا مؤزرا ثم لم ينشب ورقة أن توفي وفتر الوحي

‘Urwah reports from ‘A’ishah that she said: “The commencement of divine revelation to God’s Messenger (sws) was in the form of good dreams which came like daylight. Then the fondness for seclusion was endeared to him. He would stay 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 food provisions for the stay and then come back to [his wife] Khadijah to take more food again. This continued till the truth descended upon him while he was in the cave of Hira’. Thereafter, the angel came to him and said: ‘Read.’ He replied: ‘I do not know how to read.’ The Prophet added: ‘The angel caught hold of me and pressed me so hard that 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 of me again and pressed me a second time till I could not bear it any more. He then released me and again said: “Read.” So, again I replied: “I do not know how to read.” Thereupon, he caught hold of me for the third time and pressed me, and then released me and said: “اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ. خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ. اقْرَأْ وَرَبُّكَ الْأَكْرَمُ.(Read, in the name of Your Lord, who created, created man from a clot. Read! And Your Lord is the most bountiful. Who taught man by the pen – taught him what he knew not.)”’ After hearing 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 conversed with Khadijah and informed her with what happened and said: ‘I fear for my life.’ At this, Khadijah replied: ‘Certainly not! I swear by God that He will never humiliate you. You fulfill the rights of your kindred, carry the burden of the weak, earn for the deprived, are hospitable to guests and help people in calamities.’ Then Khadijah took him to Waraqah ibn Nawfal ibn Asad ibn ‘Abd al-‘Uzza who was her paternal cousin. In the age of jahiliyyah, Waraqah had become a Christian. He knew how to write Hebrew. He would write from the Gospels whatever God willed he should write. At that time, he was very old and had gone blind. So, Khadijah said to him: ‘Listen to what your nephew has to say.’ At this, Waraqah said: ‘O Nephew! What is it that you saw?’ So, God’s Messenger (sws) informed him what he saw. At this, Waraqah replied: ‘This is the same angel who would come to Moses. Would that I had been a strong young man; would that I remained alive till that time when your nation will turn you out 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 fully help you.’ Then not much time elapsed before Waraqah died and divine revelation ceased to come to him.” [1]

II Critical Analysis

There are some questions that arise on the chain and text of narration of this narrative. Both are presented below. First the questions that arise on the chain are taken up because it is essential to find whether the narrative can be correctly ascribed to the Prophet (sws) or not.

A. Criticism on the Isnad

The following are the points of important criticism that arise on the isnad or chain of narration of this narrative:

1. This narrative is from 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 time of the incident reported in the narrative. While pointing 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 Ishaq al-Isfra’ini (d. 406 AH), the opinion of the majority is that such marasil are acceptable.[2] Al-Qastalani (d. 923 AH) is of the opinion that since in this case in all 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 can technically be regarded among the marasil but in reality it is not.[3] In the opinion of this writer, such marasil are acceptable but not in all cases, especially when it entails that the nature of such narratives is that they should have been muttasil narrations from the Prophet (sws) himself.[4]

2. Moreover, the only person to narrate from ‘A’ishah (rta) is ‘Urwah ibn al-Zubayr (d. 94 AH), her nephew and the only person to report it from him is Ibn Shihab al-Zuhri (d. 124 AH). In other words, one of the most important events of the Prophet’s life was reported by only one person in the first three sections of the chain of narration. It is thus also a gharib narrative

3. The madar of this narrative is al-Zuhri’s questionable personality. Though Abu Bakr Muhammad ibn Muslim ibn ‘Abdullah ibn Shihab al-Zuhri (52-124 AH) has been regarded as an outstanding exponent of Hadith and a 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 this narrative 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. Salih ibn 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. For details, 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 of the most important incidents of his life. Such is its significance that it should have been reported by Muhammad (sws) himself to his companions. A central personality in these narratives is the Prophet’s wife Khadijah (rta). The same question arises about her: why did not she herself report this all-important event of the Prophet’s life? A similar question arises about other close companions of Muhammad (sws) like Abu Bakr (rta), ‘Umar (rta), ‘Uthman (rta) and ‘Ali (rta). Such is the importance of this event that these companions should have narrated it from the Prophet (sws).

On the other hand, we find a mursal narrative reporting this incident, as already indicated.

2. The narrative mentions the word يتحنث (yatahannath) which is explained as التَعَبُّدُ (worship). It can be said with reasonable certainty that in the extant material there is perhaps only one other narrative in which this word التَعَبُّدُ appears in this meaning in the earliest texts of Arabic:[12]

حدثنا عبد الله بن محمد حدثنا هشام حدثنا معمر عن الزهري عن عروة عن حكيم بن حزام رضي الله عنه قال يا رسول الله أرأيت أشياء كنت أتحنث بها في الجاهلية من صدقة أو عتاقة وصلة رحم فهل فيها من أجر فقال النبي صلب الله عليه وسلم أسلمت علي ما سلف من خير

Hakim ibn Hizam said: “O Messenger of God! What is your opinion about things in which I used to do of tahannuth in the times of jahiliyyah as charity, slave-emancipation and fulfilling the rights of the kindred? So, is there any reward in these?” At this, the Prophet (sws) said: “You have reached Islam by adopting 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 this meaning in classical Arabic. We do find Ibn al-Athir (d. 630 AH) recording the following words while referring to ‘Abd al-Muttalib: وهو أول من تحنث بحراء فكان إذا دخل شهر رمضان صعد حراء وأطعم المساكين جميع الشهر (he was first person to do tahannuth at Hira’; when the month of Ramadan arrived he would climb to Hira’ and feed the needy throughout the month). [14] However, this famous historian of the seventh century has not cited any primary source for this.

It is evident from the following excerpt how unknown this word was in this meaning to three of the earliest philological authorities of Arabic: Abu ‘Amr al-Shaybani (d. 206 AH), al-Farra’ (d. 207 AH) and Ibn al-A‘rabi (d. 231 AH). While the latter expressed his total lack of knowledge about it, it clearly seems that the former two wanted to make lexical sense out of it after hearing it for the first time in this meaning:

وقال محمد بن الجهم حدثنا السكوني أبو أحمد قال فسألت ابن الأعرابي عن يتحنث فقال لا أعرفه قال وسألت أبا عمرو الشيباني وكان خيرا فقال لا أعرف يتحنث وانما هو يتحنف من الحنيفية أي يتبع دين الحنيفية وهو دين ابراهيم عليه السلام قال الله عز وجل مِلَّةَاِبْراهِيْمَ حَنِيْفًا قال فسألت الفراء ما التحنث فقال أفي شعر وجدته أم في كلام فذكرت الحديث فقال يتجنب الحنث قال الله عز وجل وَكاَنُوْا يُصِرُّوْنَ عَلی الْحِنْثِ العَظِيْمِ أي الشرك ويقال تأثم الرجل في المأثم واذا تجنبه فكذلك تحنث فيحتمل الوجهين قال ابن الأنباري القول عندنا ما قال الفراء وحكی لنا أبو عمر عن أحمد بن يحيی ثعلب أنه قال فلان يتحنث اذا تعبد بأشياء تخرجه من الحنث قال ومنه قولهم كان يتحنث بحراء أي يتعبد ويقال 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 was more informed. He replied: ‘I am not aware of يتحنث. It can only be from يتحنف from the word الحنيفية ie. to follow the religion of hanifiyyah which is the religion of Abraham (sws) [in accordance with the verse:] مِلَّةَاِبْراهِيْمَ حَنِيْفًا.’ I then asked al-Farra’: ‘What is التحنث?’ At this, he replied: ‘Did you find it in a couplet or in a passage of prose?’ So, I mentioned the Hadith. At this, he replied: ‘To refrain from الحنث. The Almighty has said: وَكاَنُوْا يُصِرُّوْنَ عَلی الْحِنْثِ العَظِيْمِ. Ie., it means polytheism. It is said تأثم الرجل في المأثم when a person restrains himself from sins. Similar is the case with تحنث. It has both aspects [of meaning].’ Ibn al-Anbari said: ‘What al-Farra’ has opined is the accepted view to us. Abu ‘Amr has narrated to us from Ahmad ibn Yahya Tha‘lab [d. 291 AH] that he said: فلان يتحنث which means he undertook worship rituals that led him out of sin. Of the same meaning are their words: كان يتحنث بحراء ie [Muhammad] worshipped in Hira’, and it is said: فلان يتحنث ie ويتعمد ذلك كثيرا يحنث (he would deliberately break oaths a lot.) [So, it can be said that] it may be from the 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 يتحنف and its ف has been changed by [ ث.[16

Years before them, Ibn Hisham (d. 218 AH) had already stated what these philologists had recorded:

قال ابن هشام تقول العرب التحنث والتحنف يريدون الحنيفية فيبدلون الفاء من الثاء كما قالوا جدف وجدث يريدون القبر قال رؤبة بن العجاج لو كان أحجاري مع الأجداف يريد الأجداث… وحدثني أبو عبيدة ان العرب تقول فم في موضع ثم يبدلون الفاء من الثاء

Ibn Hisham said: “The Arabs say التحنث and التحنف. They replace ف with ث as they do in جدف and جدث implying ‘grave.’ Ru’bah ibn al-‘Ujaj says: لو كان أحجاري مع الأجداف (Would that my stones were with the 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 narrative recorded 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 a analogical basis for the existence of the word التحنث because it has occurred in this Hadith in a meaning not known to them. They do not have any parallel that they can quote for it in favour of the meaning of worship from classical Arabic literature.

3. The narrative shows that the Prophet (sws) was struck with immense anxiety and great consternation when Gabriel came to him and did not know what was going on. He feared for his life and thought that something bad had happened to him. Some variants say that such was the extent of his disturbance that the Prophet (sws) wanted to throw himself down from a mountain peak and commit suicide.[19] Khadijah (rta) had to 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 absolutely sure about the event; he does not need any external corroboration from others.

ii. he is never overcome with any fear even though it happens suddenly and unexpectedly.

iii. this status is never the result of any meditation or spiritual exercise.

All this can be seen from 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 stark differences and incongruities. The Qur’an clearly brings out the fact that prophethood was neither given to Moses (sws) on his desire nor any meditation or any spiritual exercise. It was purely God’s choice. After tending to the herds of this father in law in Madyan for many years, when Moses (sws) was going to Egypt with his family, he was suddenly made a prophet. In the chill of the dark night when they had lost their way in the wilderness, he saw flames of fire from far off and thought that he would go there to find the way and also bring back some embers 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 a snake, he was immediately assured by the Almighty that he had nothing to fear in God’s presence. He did not need to go to his wife and family to seek assurance:

إِذْ قَالَ مُوسَى لِأَهْلِهِ إِنِّي آنَسْتُ نَارًا سَآتِيكُم مِّنْهَا بِخَبَرٍ أَوْ آتِيكُم بِشِهَابٍ قَبَسٍ لَّعَلَّكُمْ تَصْطَلُونَ فَلَمَّا جَاءهَا نُودِيَ أَن بُورِكَ مَن فِي النَّارِ وَمَنْ حَوْلَهَا وَسُبْحَانَ اللَّهِ رَبِّ الْعَالَمِينَ يَا مُوسَى إِنَّهُ أَنَا اللَّهُ الْعَزِيزُ الْحَكِيمُ وَأَلْقِ عَصَاكَ فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ وَلَّى مُدْبِرًا وَلَمْ يُعَقِّبْ يَا مُوسَى لَا تَخَفْ إِنِّي لَا يَخَافُ لَدَيَّ الْمُرْسَلُونَ

Bear in mind when Moses said to his family: “I have seen some fire. I will bring either some news from there or some embers of fire so that you can be warm.” So, when he came there, he heard a voice: “Blessed is He Who is in this Fire and around it. And exalted 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 turned back and did not even look behind. God said: “There is nothing to fear for messengers in My presence.” (27:7-10)

If we compare these details of the first contact of Moses (sws) with the divine with those of the first alleged contact of Muhammad (sws) with the divine as found in the narrative under discussion, it can clearly be seen from the former that God makes sure that His envoys are not in any fear or in any doubt about who has contacted them. Similarly, prophethood is never the result of meditation or spiritual exercises. It is purely God’s selection. On the other hand, this narrative gives a completely opposite picture.

Furthermore, the Qur’an refers to two instances in which Gabriel came to meet the Prophet (sws) in person to deliver divine revelation. On both occasions, the meeting between the two was clear and distinct – and the Prophet (sws) knew what was happening. Gabriel was instructing him and delivering divine revelation to him in a very profound manner. The Prophet (sws) was not overcome by fright and panic nor was he unsure that he was being communicated divine revelations. Regarding the first meeting, the Qur’an states:

عَلَّمَهُ شَدِيدُ الْقُوَى. ذُو مِرَّةٍ فَاسْتَوَى. وَهُوَ بِالْأُفُقِ الْأَعْلَى. ثُمَّ دَنَا فَتَدَلَّى. فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى. فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى. مَا كَذَبَ الْفُؤَادُ مَا رَأَى.

He has been taught by an angel mighty in power, towering in character and endued with wisdom. Thus, he appeared such that he was on the higher horizon. Then he drew near and bent down within two bows’ length or even closer [to the Prophet]. 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 with him over what he is seeing? (53:5-11)

While explaining the above verses, Amin Ahsan Islahi writes:

Gabriel instructed the Prophet (sws) in a very painstaking way and with great affection and attention taught him the divine revelation which was revealed to him by God. The ف in the word فَاسْتَوَى is for description: initially, he appeared in his original form and stood straight. The place of his appearance was on the higher horizon of the heavens. Higher horizon refers to the one found right on top of one’s head. If something appears from this horizon, it will look as clear, sharp and unambiguous as the full moon or the midday sun. On the other hand, if something appears from the eastern, western, northern or southern horizon it will be vague and indistinct just like the new moon on the first day. The purpose of this explanation is that Gabriel appeared before the Prophet (sws) from the higher horizon, and the Prophet (sws) was able to fully observe him with his eyes.

The word تَدَلَّي means “to bend” or “to hang.” This describes the fact that Gabriel in order to teach the Prophet (sws) came near him and just as an affectionate and elderly teacher bends over his dear student with great fondness, he too bent over the Prophet (sws). In other words, it was not that he taught the Prophet (sws) from a distance without caring whether he had fully heard him or not and if he did, was able to understand it or not; on the contrary, with full attention and focus, he delivered the words in a manner that he be able to fully hear and understand them. [21]

The last verse مَا كَذَبَ الْفُؤَادُ مَا رَأَى (his heart did not deny his vision, (53:11)), is an attestation by God regarding the Prophet’s distinct contact with the divine. It clearly dispels any notion that this observation was his flight of fancy or a delusion.

The above quoted verses are immediately followed by verses which depict the second meeting:

وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى. عِندَ سِدْرَةِ الْمُنْتَهَى. عِندَهَا جَنَّةُ الْمَأْوَى. إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى. مَا زَاغَ الْبَصَرُ وَمَا طَغَى.

And he beheld him a second time again descending near the farthest lote-tree, close to which is the Paradise of Repose, when the lote-tree was being covered with that which was covering it. His sight did not falter nor lost its poise. (53:13-17)

While explaining the last of the above verses, Amin Ahsan Islahi writes:

Just as earlier on, the words were: مَا كَذَبَ الْفُؤَادُ مَا رَأَى (his heart did not deny his vision, (53:11)), it is stated that at the instance of this second observation his sight did not falter nor lose its poise; whatever he 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 angle in the observation of a divine manifestation; on the contrary, he observed everything from a correct angle. The word طَغَى means “to lose poise and balance.” The implication of the word is that though so numerous were the divine manifestations that words are unable to express them, yet his sight did not lose control the slightest. In fact, he deeply and fully observed everything. [22]

It can thus be seen from the way the Qur’an has described both these incidents [23] how sure and certain a prophet of God is when he is in touch with the divine. It is neither a matter of fear from him nor of any doubt.

4. A deeper look at the initial verses of Surah al-Najm including the ones cited earlier shows that the whole incident of Gabriel’s meeting with the Prophet (sws) has been cited by the Qur’an as an argument in favour of his propethood. The initial verses read:

وَالنَّجْمِ إِذَا هَوَى. مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَى. وَمَا يَنطِقُ عَنِ الْهَوَى. إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى.

The stars, when they fall, bear witness that your companion is neither lost nor has he gone astray. He does not speak out of his fancy. It is but a revelation sent down to him. (53:1-4)

In order to undertand the nature of this reasoning, some background is in order: it is mentioned in Surah Mulk that the stars have been made a bombardment for the devils, (67:5) (رُجُومًا لِّلشَّيَاطِينِ). In Surah Saffat, it is stated that these stars are pelted on any jinn or evil spirit which tries to eavesdrop on divine revelation when it is sent down to God’s messenger. This phenomenon appears to us in the form of falling or shooting stars. These verses read:

إِنَّا زَيَّنَّا السَّمَاء الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ. وَحِفْظًا مِّن كُلِّ شَيْطَانٍ مَّارِدٍ. لَا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَى وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ. دُحُورًا وَلَهُمْ عَذَابٌ وَاصِبٌ. إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ

Indeed, We have decked the lower heaven with the adornment of stars and have fully protected it from the incursion of all rebellious devils. And they are not able to overhear from the High Realm and they are pushed from all sides, to drive them away and for them is an eternal torment except that if someone suddenly eavesdrops on something a dazzling flame pursues him. (37:6-10)

Now, coming to the nature of reasoning: the premise on which this witness is presented in the opening verse of Surah al-Najm is that Muhammad (sws) is a messenger of God. In other words, this phenomenon of falling stars in which they are showered on eveasdroppers bears witness that neither has God’s messenger gone astray nor does he speak of his own fancy. What he says in matters of religion is nothing but divine inspiration.

It may further be noted that Muhammad (sws) is addressed by the word صَاحِبُکُمۡ (your companion). This word actually proffers an argument. Amin Ahsan Islahi writes:

The word صَاحِب here is used for Muhammad (sws) and the addressed pronoun is for the Quraysh. They are told that he is their very close companion and not a stranger to them. They very well know his past and present as well as his character and conduct and his tastes and inclinations. Have they ever seen any urge in him that could raise the doubt in their mind that he has a 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 such a long time, they now blame him for once he has expressed his claim to be a prophet of God. The fact of the matter is that his whole life and his words bear witness to the fact that he has never been besmeared by any error that is the result of forgetfulness, base desires, intentional or unintentional planning.[24]

Now, if these verses present an argument in favour of the prophethood of Muhammad (sws), then, as argued by Javed Ahmad Ghamidi,[25] the subsequent verses of Surah Najm (5-11), already cited earlier, in fact portray the first meeting of Gabriel with Muhammad (sws) or to be precise they present the first instance of divine revelation being received by him. Otherwise it would have to be believed that the meeting in the narrative under discussion took place earlier and there would have been some time in which Muhammad (sws) remained in a state of uncertainty and doubt. This is against what these verses of Surah Najm say: they say that Muhammad (sws) was fully poised and sure upon receiving divine revelation. Never for a moment was he alarmed or in any doubt about what was going on. In other words, the nature of contact between an angel and a messenger is very explicit, definite and unambiguous. On other hand, the narrative under discussion gives an opposite picture and also shows that Muhammad (sws) hardly an idea that he was meeting Gabriel.

5. Most variants [26] of the narrative mention that the first five verses of Surah al-‘Alaq were revealed at this instance. Now, it can be seen that all the verses of Surah al-‘Alaq are so closely knit that the first five verses cannot be separated from the rest. The tone of this surah is so harsh and stern that it cannot be regarded as the first revelation. The Quraysh are severely rebuked for their attitude. However, if it is accepted that only the first five verses were revealed first, then though this objection may not arise but the sixth verse is so closely knit with the previous ones that it cannot be regarded as the beginning of a new episode of revelation. It begins with the particle: كَلاَّ (kalla) which means “certainly not.” It is very unlikely that a set of verses that begin with this word be revealed since this word requires something pre-posed to it, which it negates. In other words, a sentence which begins with “certainly not,” is extremely unlikely to form the beginning of a new revelation.

Moreover, a narrative says that the first revelation was that of Surah Muddaththir and not these initial verses of Surah ‘Alaq:

حدثنا إسحاق بن منصورٍ حدثنا عبد الصمد حدثنا حرب حدثنا يحيي قال سألت أبا سلمة أي القرآن أنزل أول فقال يا أَيُّهَا الْمُدَّثِّرُ فقلت أنبئت أنه اِقۡرَاۡ بِاسۡمِ رَبِّکَ الَّذِیۡ خَلَقَ فقال أبو سلمة سألت جابر بن عبد الله أي القرآن أنزل أول فقال يا أَيُّهَا الْمُدَّثِّرُ فقلت أنبئت أنه اقْرَأْ بِاسْمِ رَبِّكَ فقال لا أخبرك إلا بما قال رسول الله صلی الله عليه وسلم قال رسول الله صلی الله عليه وسلم جاورت في حراء فلما قضيت جواري هبطت فاستبطنت الوادي فنوديت فنظرت أمامي وخلفي وعن يميني وعن شمالي فإذا هو جالس علی عرش بين السماء والأرض فأتيت خديجة فقلت دثروني وصبوا علي ماء باردا وأنزل علي يا أَيُّهَا الْمُدَّثِّرُ قُمْ فَأَنْذِرْ وَرَبَّكَ فَكَبِّرْ

Yahya ibn Abi Kathir said: “I asked Abu Salamah: ‘Which part of the Qur’an was revealed the foremost?’ He replied: ‘يا أَيُّهَا الْمُدَّثِّر.’ At this, I replied: ‘I have been informed that it was: “اقْرَأْ بِاسْمِ رَبِّكَ الذي خَلَقَ.” Abu Salamah then said: ‘I asked Jabir ibn ‘Abdullah: “Which part of the Qur’an was revealed the foremost?” He replied: “يا أَيُّهَا الْمُدَّثِّر.” At this, I said: “I have been informed that it was: “اقْرَأْ بِاسْمِ رَبِّكَ الذي خَلَقَ.” Jabir then said: “Should I not inform you what God’s Messenger said? He said: ‘I went to stay at Hira’. When I ended my stay, I came down and reached the valley. I was then called upon. So, I looked in front of me and behind me and to my right and to my left when suddenly he was sitting on a throne between the heavens and the earth. I then came to Khadijah and asked her: “Have me covered and pour cold water on me because it has been revealed to me: [27]

يا أَيُّهَا الْمُدَّثِّرُ قُمْ فَأَنْذِرْ وَرَبَّكَ فَكَبِّر

6. The narrative says 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 the words he was about to utter. Now, if this is so, then why did the Prophet reply that he cannot read? After all, he was capable of repeating words recited to him.

7. If verses of the Qur’an were revealed at this instance, why did not the Prophet (sws) report them to Khadijah (rta)? He only mentioned his extreme fear and anxiety.[29] Was not reporting the content of the divine revelation of any significance to him? Should it not have found mention by the Prophet (sws)?

8. What was the need to go to Waraqah ibn Nawfal?[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 an envoy of God? Examples of divine revelation to prophets of God show that they are absolutely sure about the source of their divine contact and are fully aware that they are in touch with God. (See point 3 above)

9. Perhaps the most appropriate place for the Prophet (sws) to remain in seclusion and devotion was the House of God. Why did he choose to go to a far off place leaving aside the most accessible and plausible place for the purpose he had in mind?

10. It may be noted that some mursal narratives reported by Ibn Ishaq’s students [32] state that the whole incident of the first revelation took place in a dream of the Prophet (sws) and hence contradict this narrative in which the incident of the first revelation took place in real life.[33]

III Conclusion

It is evident from this analysis that the questions which arise on the text and chain of narration of this report do not leave it with much credibility.

It may also be noted that the earliest source Ibn Ishaq (d. 151 AH)) in this regard only mentions the nature of the Prophet’s (sws) dreams, and his inclination towards seclusion. There is no mention of any tahannuth. The text is also devoid of other details that are found in al-Bukhari. Here is the text:

نا أحمد نا يونس عن ابن اسحاق قال حدثني محمد ابن مسلم بن شهاب الزهري عن عروة عن عائشة أنها قالت أول ما ابتديء به رسول الله صلي الله عليه وسلم من النبوة حين أراد الله عز وجل كرامته ورحمة العباد به ألا يرى شيئا الا جاءت كفلق الصبح فمكث علي ذلك ما شاء الله عز وجل أن يمكث وحبب الله عز وجل اليه الخلوة فلم يكن شيء أحب اليه من أن يخلو وحده

‘Urwah reports from ‘A’ishah that she said: “The commencement of prophethood of God’s messenger when the Almighty intended to bless His servants and show mercy on them was that his dreams would be like daylight. He continued receiving these as long as the Almighty wanted. Then God endeared to him the fondness for seclusion. Nothing became dearer to him than to remain alone in seclusion.” [34]

If this much was the actual content of this report, then perhaps no objection can be raised against it.

IV Appendices

A: The Questionable Personality of Ibn Shihab al-Zuhri:

Here are some details regarding the questionable personality of Ibn Shihab al-Zuhri:

Al-Ka‘bi records:[35] Al-Karabisi says that al-Zuhri has reported from Salim and ‘Ubaydullah ibn ‘Abdullah what no one has ever reported. When Yahya ibn Ma‘in was asked about al-Zuhri, he replied: laysa bi shay’. Yahya is also reported to have said that the narratives of Yahya ibn Abi Kathir are better than those of al-Zuhri.

Al-Dhahabi records:[36] Shu‘bah said that Yahya ibn Abi Kathir is better than al-Zuhri as far as Hadith is concerned; Ahmad ibn Hanbal said that if there was a difference in the narrations between al-Zuhri and Yahya, the latter was to be preferred.

The slackness in al-Zuhri’s transmission is evident from what one of his students ‘Ubaydullah ibn ‘Umar once said about him:

أخبرنا أنس بن عياض عن عبيد الله بن عمر قال رأيت ابن شهاب يؤتي بالكتاب من كتبه فيقال له يا 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 to him. So he was asked: ‘O Abu Bakr! This is your book and contains narratives recorded by you; can we narrate it on your authority.’ He replied: ‘Yes,’ while neither did he read it nor was it read out to him.” [37]

In another variant, this sloppy nature of transmission is mentioned thus:

أخبرنا أبو محمد بن الأكفاني أنبأنا أبو الحسن بن أبي الحديد أنبأنا جدي أنبأنا عبد الغافر بن سلامة بن أزهر الحمصي أنبأنا أبو سعيد الأشج فيما كتب إلينا أنبأنا أبو ضمرة أنس بن عياض ثنا عبيد الله بن عمر قال أتيت الزهري بكتاب مدرج فقلت أروي هذا عنك قال نعم

‘Ubaydullah ibn ‘Umar said: “I brought a folded book to al-Zuhri and said to him: ‘Can I narrate this from you.’ He replied: ‘Yes.’” [38]

Another student of al-Zuhri, Ma‘mar ibn Rashid records his carelessness in the following way:

أخبرنا عبد الله بن يحيي بن عبد الجبار السكري قال أنا إسماعيل بن محمد الصفار قال ثنا أحمد بن منصور الرمادي قال ثنا عبد الرزاق قال أنا معمر قال رأيت رجلا من بني أمية يقال له إبراهيم بن الوليد جاء الی الزهري بكتاب فعرضه عليه ثم قال أحدث بهذا عنك يا أبا بكر قال إي لعمري فمن يحدثكموه غيري

Ma‘mar said: “I saw a person from the Umayyad clan called Ibrahim ibn al-Walid; he came over to al-Zuhri with a book and presented it to him and then said: ‘Should I narrate it from you O Abu Bakr!’ He replied: ‘I swear who else but myself could have narrated it to you.’” [39]

At another instance, Ma‘mar records a similar indifference of his teacher:

أخبرنا أبو القاسم إسماعيل بن أحمد أنبأنا محمد بن هبة الله أنبأنا محمد بن الحسين أنبأنا عبد الله بن جعفر ثنا يعقوب ثنا العباس بن عبد العظيم حدثنا عبد الرزاق قال قال معمر كان الزهري في أصحابه مثل الحكم بن عتيبة في أصحابه ينقل حديث بعضهم إلی بعض

Ma‘mar said: “Al-Zuhri would be the same in the matters of his companions as al-Hakam ibn ‘Utaybah would be regarding his companions: both would attribute the narrative of one teacher to another.” [40]

Right after the above narrative, it is stated:

أخبرنا أبو محمد بن طاووس أنبأنا أبو الغنائم بن أبي عثمان أنبأنا أبو عمر بن مهدي أنبأنا محمد بن أحمد بن يعقوب ثنا جدي حدثني أحمد بن حنبل سمع عبد الرزاق قال قال معمر كان الزهري في أصحابه مثل الحكم في أصحابه يروي عن عروة وسالم الشيء كذلك

Ma‘mar said: “Al-Zuhri in the matters of his companions would be the same as al-Hakam ibn ‘Utaybah would be regarding his companions. He would report from ‘Urwah and Salim narratives in a similar way.[41]

This is a very important piece of information since in the narrative under discussion, al-Zuhri is allegedly reporting from ‘Urwah. In the light of this information, we do not even know if al-Zuhri is actually reporting this narrative from ‘Urwah or not.

Another significant fact to note in the context of ‘Urwah reporting this narrative is the statement of his son Hisham ibn ‘Urwah regarding al-Zuhri’s reports from ‘Urwah. Al-Raba‘i (d. 329 AH) records:

حدثنا محمد بن روح، قال: سمعت الأصمعي يقول: سمعت ابن أبي الزناد يحدث عن هشام بن عروة قال: ما حدث ابن شهاب عن أبي بحديث فيه طول إلا زاد فيه ونقص.

Hisham ibn ‘Urwah said: “Whatever detailed reports Ibn Shihab narrated from my father he either added to them or shortened them.”[42]

This sheds light on al-Zuhri’s tendency to carve out narratives in the manner he wanted to present them. Thus, who knows what he has added or subtracted in the narrative under discussion.

One of the charges against al-Zuhri was his questionable links with the ruling Umayyads in his times. Makhul (112 AH), a contemporary authority of his times, is reported to have said:

أي رجل هو لولا أنه أفسد نفسه بصحبة الملوك

What a person he could have been had he not corrupted himself 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 عن عائشة، أحب إلي من هشام بن عروة عن أبيه عن عائشة» ، قيل له: فالزهري عن عروة عن عائشة؟ قال: «هما سواء، ومنصور أحب إلي، لأن الزهري كان سلطانيا

“I heard Yahya ibn Ma‘in say: ‘Mansur reporting from Ibrahim from al-Aswad from ‘A’ishah is preferred by me over Hisham ibn ‘Urwah reporting from his father who reports from ‘A’ishah.’ It was said to him: ‘Then what about al-Zuhri reporting from ‘Urwah from ‘A’ishah?’ He replied: ‘Both of them are equal. Mansur’s report is preferred by me because al-Zuhri belonged to the ruling party.’”[44]

Here again the words “what about al-Zuhri reporting from ‘Urwah from ‘A’ishah,” should be noted since the narrative under discussion has precisely this chain of narration.

Here is how ‘Amr ibn ‘Ubayd (d. 144 AH) condemned him with regard to his links with the ruling party:

أخبرنا أبو البركات الأنماطي أنبأنا ثابت بن بندار أنبأنا محمد بن علي بن يعقوب القاضي أنبأنا محمد بن أحمد البابسيري ثنا الأحوص بن المفضل بن غسان ثنا أبي قال وحدثني محمد بن عبد الله الغلابي عن عمر بن رديح قال كنت مع ابن شهاب الزهري نمشي فرآني عمرو بن عبيد فلقيني بعد فقال ما لك ولمنديل الأمراء يعني ابن شهاب

‘Umar ibn Radih said: “I was with Ibn Shihab al-Zuhri. We were walking when ‘Amr ibn ‘Ubayd saw me. So when he later met me, he said: ‘What is your 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 are ones who love rulers, it is reported that he replied: والذي لا إله إلا هو ولأزهدن في الزهري من بعد اليوم (I swear by the Being besides who there is no god that I shall definitely forsake al-Zuhri from this day).[46] Abu Hazim also wrote a detailed letter to al-Zuhri in which he chided him by saying: جعلوك قطبا تدور رحي باطلهم وجسرا يعبرون بك إلي بلائهم وسلما إلي ضلالتهم وداعيا إلي غيهم سالكا سبيلهم يدخلون بك الشك علي العلماء ويقتادون بك قلوب الجهال إليهم (These rulers will make you the axle which will rotate the wheel of their evil and will make you a bridge through which they will take you to their falsehood and make you a ladder that will lead to their misguidance and make you someone who calls towards their rebelliousness and someone who treads their path through which they will enter doubt among scholars and through you make the hearts of the ignorant follow them.) [47]

It is evident from the following narrative that al-Zuhri was rebuked by Imam Malik (d. 179 AH) for using his knowledge to acquire worldly benefits:

أبو أسامة، عن جرير بن حازم ، عن الزبير بن سعيد الهاشمي ، عن نافع بن مالك ، أبي سهل عن مالك بن أنس، قال: دخلت علي الزهري أنا ورهط معي، فسألناه الحديث فكأنه لم يبسط إلينا. وجاءه حصي لبني مروان، ومعه كتاب فسأله عنه فحدثه قال: فقلت له: يا أبا بكر أتاك نفر من إخوانك فسألوك الحديث فلم تبسط إليهم، وجاءك هذا فانبسطت إليه وحدثته لمكانه من أصحابه ، ألا أحدثك حديثا بلغني عن رسول الله – صلي الله عليه وسلم فقال: ما هو قلت: بلغني أن رسول الله – صلي الله عليه وسلم – قال: من طلب شيئا من هذا العلم الذي يراد به وجه الله ليصيب به عرضا من الدنيا دخل النار فقال: ما سمعت هذا. 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-Zuhri with a group of people. We asked him to narrate Hadith to us but it seemed that he was not willing to do so. Then a eunuch of the Banu Marwan came to him with a 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 Hadith to them but you were not willing to do so. This person came to you and you narrated 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 you that God’s Messenger said that he who sought this knowledge through which the pleasure of God is sought to gain some worldly benefit will enter Hell.’ At this, al-Zuhri said: ‘No, this has not reached me from God’s Messenger.’ I said to 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 the other half that you have not heard.’”[48]

It may also be pointed out that various authorities of ‘ilm al-rijal say that Ibn Shihab al-Zuhri is guilty of the following:

i. Tadlis

ii. Irsal

iii. Idraj

As far as tadlis is concerned, it is recorded:

وصفه الشافعي و الدار قطني و غير واحد بالتدليس

Imam al-Shaf‘i, al-Daraqutni and others have attributed tadlis to Ibn Shihab al-Zuhri.[49]

The following words of Abu Hatim recorded by al-Ka‘bi show that Abu Hatim also regarded him to be guilty of tadlis:

قال أبو حاتم الرازى: الزهرى أحب إلي من الأعمش، وكلاهما يحتج بحديثه فيما لم يدلسا

Abu Hatim al-Razi said: “Al-Zuhri is preferred by me over al-A‘mash and the narratives of both can be adduced from in what both of them are not guilty of tadlis.”[50]

Nafi‘ (d. 117 AH) records this weakness on the part of al-Zuhri in the following words:

وكان نافع يقول: إن الزهري سمع أحاديث ابن عمر مني فلقي سالما فقال: هذه أحاديث أبيك؟ قال: نعم، فرواها عن سالم وتركني.

Nafi‘ used to say: “Indeed, al-Zuhri heard from 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 narrating from me.”[51]

As far as al-Zuhri’s irsal is concerned, Imam Abu Da’ud cites the following information:

حديثه الفان و مائتان، النصف منها مسند

He has reported twenty two hundred Ahadith. Out of them, only half are musnad [the rest are mursal].[52]

Ibn Hajar records:

كان يحي بن سعيد لا يرى إرسال الزهري و قتادة شيئا ويقول هو بمنزلة الريح

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-Dhahabi has 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 يسمی سمي وإنما يترك من لا يستجيز أن يسميه

The mursal of Ibn Shihab al-Zuhri is the worst of all since he is a hafiz. Whenever he wants, he discloses the name of a narrator, and whenever he wants, he conceals his name.[54]

To this information can also be added the following comment of Imam al-Shafi‘i:

إرسال الزهري ليس بشيء لأنا نجده يروي عن سليمان بن أرقم

The irsal of Ibn Shihab al-Zuhri has no value because we have found him narrating from [a person as unreliable as] Sulayman ibn Arqam.[55]

It may noted that Ibn Hajar[56] while referring to various authorities has alluded to twelve people from whom al-Zuhri would do irsal. They are:

i. ‘Abd al-Rahman ibn Azhar (d. 63 AH)

ii. ‘Abd al-Rahman ibn Ka‘b ibn Malik[57]

iii. Aban ibn ‘Uthman ibn ‘Affan (d. 105 AH)

iv. Mas‘ud ibn al-Hakam ibn al-Rabi‘[58]

v. Husayn ibn Muhammad al-Salimi[59]

vi. ‘Abdullah ibn ‘Umar al-Khattab (d. 73 AH)

vii. ‘Abdullah ibn Ja‘far al-Tayyar (d. 80 AH)

viii. ‘Ubadah ibn al-Samit (d. 34 AH)

ix. Rafi‘ ibn Khudayj (d. 74 AH)

x. Umm ‘Abdullah al-Dawsiyyah[60]

xi. Abu Hurayrah (d. 59 AH)

xii. Abu Ruhm Ahzab ibn Usayd[61]

According to Yahya ibn Ma‘in,[62] al-Zuhri has also not heard from ‘Umar ibn Sa‘d (d. 65 AH).

Abu Hatim [63] has specified that al-Zuhri has not heard from Miswar ibn Makhramah (d. 64 AH) and ‘Asim ibn ‘Umar ibn al-Khattab (d. 70 AH).

A very clear instance of al-Zuhri’s irsal is also found in some variants of the narrative under discussion. They mention at the end that a delay in revelation grieved the Prophet so much that he wanted to kill himself and would climb the mountains to commit suicide by throwing himself down:

وفتر الوحي فترة حتی حزن النبي صلی الله عليه وسلم فيما بلغنا حزنا غدا منه مرارا كي يتردى من رؤوس شواهق الجبال فكلما أوفی بذروة جبل لكي يلقي منه نفسه تبدى له جبريل فقال يا محمد إنك رسول الله حقا فيسكن لذلك جأشه وتقر نفسه فيرجع فإذا طالت عليه فترة الوحي غدا لمثل ذلك فإذا أوفی بذروة جبل تبدى له جبريل فقال له مثل ذلك

According to what has reached us: “A lot of delay occurred in revelation which ultimately grieved God’s Prophet a lot. He repeatedly went to throw himself down from mountain peaks. Every time he climbed towards the peak of a mountain in order to throw himself down from it, Gabriel appeared before him and said: ‘O Muhammad! You surely 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 in revelation, he would again go towards a mountain peak to throw down himself. As soon as he would climb the peak of the mountain, Gabriel would appear to him and repeat what he said earlier.”[64]

Moreover, the following narrative makes it very clear that this addition is from al-Zuhri:

حدثنا محمد بن عبدالأعلی قال حدثنا ابن ثور عن معمر عن الزهري قال فتر الوحي عن رسول الله فترة فحزن حزنا شديدا جعل يغدو إلی رؤوس شواهق الجبال ليتردى منها فكلما أوفی بذروة جبل تبدى له جبرئيل فيقول إنك نبي الله فيسكن لذلك جأشه وترجع إليه نفسه فكان النبي يحدث عن ذلك قال فبينما أنا أمشي يوما إذ رأيت الملك الذي كان يأتيني بحراء علی كرسي بين السماء والأرض فجئثت منه رعبا فرجعت إلی خديجة فقلت زملوني فزملناه أي دثرناه فأنزل الله عز وجل يَاَ أَيُّهَا المُدَّثِّر قُمْ فَأَنْذِرْ وَرَبَّكَ فَكَبِّر وَثَيَابَكَ فَطَهِّرْ قال الزهري فكان أول شيء أنزل عليه اِقْرَأ 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, he became very sad. He would go to the peaks of mountains so that he could throw down himself from there. So whenever he reached the mountain peak, Gabriel would appear to him and say: ‘You are God’s Prophet.’ This would assure him and he would return to normal. Once, while narrating this incident, the Prophet said: ‘I suddenly saw the angel who came to me in the Hira cave. He was sitting on a chair between the sky and the earth. At this, I halted because of fear and returned to Khadijah. So, I said to her: “Have me covered.” So she had me covered with a sheet. At this, God revealed the words: يَاَ أَيُّهَا المُدَّثِّر قُمْ فَأَنْذِرْ وَرَبَّكَ فَكَبِّر وَثَيَابَكَ فَطَهِّرْ.’” al-Zuhri said: “The first thing that was revealed to him was اِقْرَأ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ till [ مَا لَم يَعْلَم.”[65

This has already been noted by many scholars as an anomaly and is from the balaghat of al-Zuhri.[66]

All such balaghat by him are regarded to be worthless by authorities since they are all mursal. Earlier citations testify to this.

As for the idraj of Ibn Shihab al-Zuhri it is recorded in al-Mu‘tasar min al-mukhtasar:

كان يخلط كلامه بالحديث و لذالك قال موسی بن عقبة: افصل كلام النبي صلي الله عليه وسلم من كلامك

Ibn Shihab al-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 Rajab al-Hanbali records:

فإن الزهري كان كثيرا يروي الحديث، ثم يدرج فيه أشياء، بعضها مراسيل، وبعضها من رأيه وكلامه

For Ibn Shihab al-Zuhri would narrate 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 opinions and words.[68]

Rabi‘ah [ibn Abi ‘abd al-Rahman] would say to Ibn Shihab:

ان حالتی ليس تشبه حالك، انا اقول برأى من شاء اخذه و أنت تحدث عن النبی صلی الله عليه وسلم، 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 the Prophet (sws) and so you must be careful, and it is not befitting for a person who is knowledgeable to waste himself [like this].”[69]

Al-Sakhawi (d. 902 AH) records:

كان الزهري يفسر الأحاديث كثيرا وربما أسقط أداة التفسير ، فكان بعض أقرانه دائمأيقول له: افصل كلامك من كلام النبي صلي الله عليه وسلم

Al-Zuhri used to explain various Ahadith a lot and many a time he would not mention the particle of explanation [from which would be known whether the words were from the Prophet or from al-Zuhri.] So, some of his contemporaries would always ask him: “Separate your words from those of the Prophet.”[70]

In the narrative 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 done by al-Zuhri.[71] It is specified by Ibn Hajar that al-Tibi has not cited any reason for this inference. However, to this writer it seems very likely that al-Zuhri is the author of this insertion.

This information cited about Ibn Shihab al-Zuhri places a question mark over his overall reliability. Moreover, the following letter written by the celebrated authority Imam Layth ibn Sa‘d (d. 175 AH) to Imam Malik (d. 179 AH) casts further doubts on him:

وكان يكون من ابن شهاب اختلاف كثير إذا لقيناه ، و إذا كاتبه بعضنا فربما كتب فی الشئ الواحد علی فضل رأيه وعلمه بثلاثة أنواع ينقض بعضها بعضا، ولا يشعر بالذى مضی من رأيه فی ذلك الأمر، فهو الذى يدعونی إلی ترك ما أنكرت تركی إياه.

And whenever we met Ibn Shihab, there would arise a difference of opinion. And when any one of us would ask him in writing about some issue, he, in spite of being so learned, would give three very different answers, each of which would negate the other and he would not even be aware of what he had already said. So, it is because of this that I have left him – something which you did not like.[72]

It is also recorded about him:

ربما احتج له في الحديث جماعة فحدث به مرة عنهم ومرة عن أحدهم بقدر نشاطه حين تحديثه وربما أدخل حديث بعضهم في بعض كما صنع في حديث الإفك وغيره وربما كسل فأرسل وربما انشرح فوصل فلذا اختلف أصحابه عليه اختلافا كثيرا

Sometimes, a group of people would present a Hadith to him to corroborate something. So, at times, he would narrate from the whole group and sometimes from one person of that group. This would be according to the way he felt during the narration. Sometimes, he would insert the Hadith narrated by one into that narrated by someone else as he has done so in the Hadith of ifk besides others. When he would feel lazy, he would narrate mursal Ahadith, and when he would be feeling fresh, he would narrate muttasil ones. It is because of this that his companions differ a lot about him.[73]

In conclusion, the above cited jarh on al-Zuhri makes him an extremely suspect narrator.

Appendix B: Critical Evaluation of the Chains of Narration:

Here is a detailed evaluation of all the chains of narration of the seven students who report this narrative from Ibn Shihab al-Zuhri:

1. ‘Uqayl ibn Khalid

Attached illustration-1 depicts the sub-variants of ‘Uqayl ibn Khalid’s variants.

Yahya ibn Sa‘id regards ‘Uqayl ibn Khalid to be weak.[74]

Ahmad ibn Hanbal says that though Layth ibn Sa‘d is trustworthy yet he is not very careful in matters of hearing from his teachers (thiqatun wa lakinna fi akhdhihi suhulah).[75] Ibn ‘Asakir and al-Suyuti mention that there 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 seen that 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 a different opinion about him. The former says: yuktabu hadithuhu wa la yuhtajju bihi and the latter says: da‘if at one place and laysa bi thiqah at another.[77]

2. Yunus ibn Yazid

Attached illustration-2 depicts the sub-variants of Yunus ibn Yazid’s variants.

Although most authorities regard Yunus ibn Yazid to be trustworthy, we find the following information about him as well:

قال أبو زرعة الدمشقي سمعت أبا عبد الله احمد بن حنبل يقول في حديث يونس عن الزهري منكرات وقال الميموني سئل أحمد من أثبت في الزهري قال معمر قيل فيونس قال روى أحاديث منكرة وقال بن سعد … وليس بحجة ربما جاء بالشيء المنكر

Abu Zur‘ah al-Dimashqi said: “I heard Ahmad ibn Hanbal say that the narratives of Yunus from Ibn Shihab al-Zuhri contain munkarat.” And Maymuni said: “Ahmad was asked about the most trustworthy student of Ibn Shihab al-Zuhri; he replied that it is Ma‘mar; when someone asked about Yunus, he said that he narrates munkar narratives.” Ibn Sa‘d said: “ … he is laysa bi hujjah and would at times narrate what is munkar.”[78]

نا عبد الرحمن نا محمد بن عوف الحمصي قال قال احمد بن حنبل قال وكيع رأيت يونس الأيلي وكان سيء الحفظ قال احمد سمع منه وكيع ثلاثة أحاديث نا عبد الرحمن نا أبی قال سمعت مقاتل بن محمد قال سمعت وكيعا يقول لقيت يونس بن يزيد الأيلي 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 Yunus al-Ayli and he had a bad memory.” Ahmad said: “Waki‘ has heard three narratives from Yunus.” ‘Abd al-Rahman narrated from his father [Abu Hatim al-Razi] who said: “I heard Muqatil ibn Muhammad say: ‘I heard Waqi‘ saying: “I met Yunus ibn Yazid al-Ayli and discussed with him well known narratives of Ibn Shihab al-Zuhri and I tried that he should at least report one narrative correctly to me but he was not able to.”’”[79]

قال أبو بكر الأثرم أنكر أبو عبد الله علی يونس وقال كان يجيء عن سعيد بأشياء ليس من حديث سعيد وضعف أمر يونس وقال لم يكن يعرف الحديث وكان يكتب أرى أول الكتاب فينقطع الكلام فيكون أوله عن سعيد وبعضة عن الزهري فيشتبه عليه قال أبو عبد الله ويونس يروي أحاديث من رأي الزهري يجعلها عن سعيد قال أبو عبد الله يونس كثير الخطأ عن الزهري وعقيل أقل خطأ منه وقال أبو زرعة الدمشقي سمعت أبا عبد الله أحمد بن حنبل يقول 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 attributes things to Sa‘id ibn Musayyab.’ And Ahmad ibn Hanbal did not regard him as reliable and said: ‘He does not know hadith and he would write the first part of the book from Sa‘id and then end the discourse and write other parts from al-Zuhri and later would not be able to tell between which is which.’ And Ahmad ibn Hanbal [further said]: ‘Yunus would report narratives which would contain the view of Ibn Shihab al-Zuhri and would attribute this view to Sa‘id ibn al-Musayyab and said that Yunus makes many errors in what he narrates from Ibn Shihab al-Zuhri and ‘Uqayl would make lesser errors than him.’”

And Abu Zur‘ah al-Dimashqi said: “I heard Abu ‘Abdullah Ahmad ibn Hanbal say: ‘Yunus’s narratives from Ibn Shihab al-Zuhri have munkarat in them.’”[80]

3. Ma‘mar ibn Rashid

Attached illustration-3 depicts the sub-variants of Ma‘mar ibn Rashid’s variants.

Al-Ka‘bi records that in the opinion of Sulayman ibn Harb most of Ma‘mar’s narratives have errors (inna ma‘maran ‘ammatu hadithihi khata’). He also records that Abu Nu‘aym had forsaken him and has said that he would make many errors (kana kathir al-khata’).[81]

Al-Dhahabi records that ‘Abd al-Razzaq heard Ibn al-Mubarak say that he only writes the narratives of Ma‘mar if he has heard them from someone else as well. At this, when ‘Abd al-Razzaq asked Ibn al-Mubarak of the reason, he replied that he has recognized the good people after comparing them with the bad ones.[82]

Three of Ma‘mar’s students report these narratives from him:

a. ‘Abd al-Razzaq ibn Hammam

b. ‘Abdullah ibn Mu‘adh al-San‘ani

c. Muhammad ibn ‘Umar al-Waqidi

Regarding ‘Abd al-Razzaq ibn Hammam, ‘Uqayli records that Sufyan ibn ‘Uyaynah said that he feared that ‘Abd al-Razzaq would be among those who wasted all his efforts in this world; al-‘Abbas ibn ‘Abd al-Azim al-Anbari swore by God that ‘Abd al-Razzaq was a big liar and that Muhammad ibn ‘Umar al-Waqidi was more truthful than him.[83]

Al-Dhahabi records:[84] according to al-Nasa’i narratives 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 that narratives which he reports regarding fada’il are not corroborated by anyone

Al-Daraqutni says that though he is reliable yet he makes errors in the case of Ma‘mar in narratives not found in his book.[85]

Abu Hatim says: yuktabu hadithuhu wa la yuhtajju bihi.[86]

Al-Bardha‘i records that he saw Abu Zur‘ah was not happy with his matter and ascribed a very grave thing to him (ra’aytu Aba Zur‘ah la yahmidu amrahu wa yansubuhu ila amrin ghalizin).[87]

About ‘Abdullah ibn Mu‘adh al-San‘ani, ‘Uqayli records:[88] ‘Abd al-Razzaq would regard him to be liar (yukadhdhibuhu); ‘Abdullah ibn Ahmad ibn Hanbal says that he heard his father Ahmad ibn Hanbal say that he saw ‘Abdullah ibn Mu‘adh in Makkah but did not write anything from him. It may be noted that other authorities have regarded him to be trustworthy.

Following is the jarh on Muhammad ibn ‘Umar al-Waqidi.

Al-Bukhari [89] opines that he is sakatu ‘anhu and that Ahmad and Ibn Numayr have abandoned him (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‘in regards him to be laysa bi shay’ and that ‘Ali ibn al-Madini says that he 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 Ahmad al-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] says that he is matruk.

4. Al-Walid ibn Muhammad al-Muqari

Attached illustration-4 depicts the variant of al-Walid ibn Muhammad.

Al-Walid ibn Muhammad is suspect. Al-Dhahabi writes:[97]

According to Abu Hatim he is da‘if al-hadith; Ibn al-Madini says: la yuktabu hadithuhu; Ibn Khuzaymah writes: la yuhtajju bihi. Yahya ibn Ma‘in regards him to be a liar; in the opinion of al-Nasa’i he is matruk al-hadith.

Ibn Hajar also regards him to be matruk.[98]

About Suwayd ibn Sa‘id, al-Mizzi[99] records the following jarh:

Ya‘qub ibn Shaybah says that 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 when he became blind he would narrate Hadith which were not his. In the opinion of al-Nasa’i, he is laysa bi thiqah wa la ma’mun. Yahya ibn Ma‘in says that he is halal al-dam. Ibn Hibban has recorded him in his Al-Majruhin and said: ya’ti ‘an thiqat fi al-mu‘dalat; yukhti fi al-athar wa yuqallibu al-akhbar and also said that it is essential to abstain from his narratives.[100]

Ibn al-Jawzi[101] has recorded him in his Al-Ḍu‘afa’ and stated that Yahya ibn Ma‘in regarded him to be a great liar (khadhdhab) and unreliable (saqit). He also said that if he had a horse and a spear he would have attacked him. He also records that according to Ahmad he is matruk al-hadith.

5. Salih ibn Abi al-Akhdar

Attached illustration-5 depicts the sub-variants of Salih ibn Abi al-Akhdar’s variants.

Following is some of the jarh recorded by al-Mizzi[102] on Salih ibn Abi al-Akhdar:

Yahya ibn Ma‘in says that 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‘qub al-Juzjani he is blameworthy in his Ahadith. Abu Zur‘ah says that he is da‘if al-hadith and that he had two books from al-Zuhri: one of them was ‘ard and the other was munawalah; he mixed up both and could not tell which was which. Abu Hatim regards him to be layyin al-hadith. According to al-Bukhari, he is da‘if, layyin and is nothing in what he narrates from al-Zuhri. According to al-Tirmidhi, he is da‘if and that Yahya 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)

Attached illustration-6 depicts the sub-variant of Muhammad ibn ‘Abdullah ibn Abi ‘Utayq’s variants.

The jarh on Muhammad ibn ‘Umar al-Waqidi has been presented earlier.

7. Al-Nu‘man ibn Rashid

Attached illustration-7 depicts the variant of al-Nu‘man ibn Rashid.

Following is some of the jarh recorded by al-Mizzi[103] on al-Nu‘man ibn Rashid.

Yahya ibn Sa‘id al-Qattan regards him to be very weak. Ahmad ibn Hanbal regards him to be mudtarib al-hadith and that he has narrated manakir ahadith. Yahya ibn Ma‘in says that he is da‘if; laysa bi shay’; according to al-Bukhari there is great discrepancy in his narratives though he is primarily saduq. Abu Da‘ud says that he is da‘if. Al-Nasa’i says that he is da‘if, kathir al-ghalat, ahadithuhu maqlubah.

Ibn al-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 reporting from everyone.[104]

It can thus be seen that none of the seven chains of narration that emanate from Ibn Shihab al-Zuhri are free of flaws.

Appendix C: Mursal Variants:

i. ‘Ubayd ibn ‘Umayr (d. 73 AH)

حدثنا ابن حميد قال حدثنا سلمة عن محمد بن إسحاق قال حدثني وهب بن كيسان ر مولى آل الزبير قال سمعت عبدالله بن الزبير وهو يقول لعبيد بن عمير بن قتادة الليثي حدثنا يا عبيد كيف كان بدء ما ابتدئ به رسول الله من النبوة حين جاء جبريل عليه السلام فقال عبيد وأنا حاضر يحدث عبدالله بن الزبير ومن عنده من الناس كان رسول الله يجاور في حراء من كل سنة شهرا وكان ذلك مما تحنث به قريش في الجاهلية والتحنث التبرر وقال أبو طالب وراق ليرقى في حراء ونازل فكان رسول الله يجاور ذلك الشهر من كل سنة يطعم من جاءه من المساكين فإذا قضي رسول الله جواره من شهره ذلك كان أول ما يبدأ به إذا انصرف من جواره الكعبة قبل أن يدخل بيته فيطوف بها سبعا أو ما شاء الله من ذلك ثم يرجع إلي بيته حتي إذا كان الشهر الذي أراد الله عز وجل فيه ما أراد من كرامته من السنة التي بعثه فيها وذلك في شهر رمضان خرج رسول الله إلي حراء كما كان يخرج لجواره معه أهله حتي إذا كانت الليلة التي أكرمه الله فيها برسالته ورحم العباد بها جاءه جبريل بأمر الله فقال رسول الله فجاءني وأنا نائم بنمط من ديباج فيه كتاب فقال اقرأ فقلت ما اقرأ فغتني حتي ظننت أنه الموت ثم ارسلني فقال اقرأ فقلت ماذا أقرأ وما أقول ذلك إلا افتداء منه أن يعود إلي بمثل ما صنع بي قال اِقْرَأ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ إلي قوله عَلَّمَ الإْنْسَانَ مَا لَم يَعْلَمْ قال فقرأته قال ثم انتهي ثم انصرف عني وهببت من نومي وكأنما كتب في قلبي كتابا قال ولم يكن من خلق الله أحد أبغض إلي من شاعر أو مجنون كنت لا أطيق أن أنظر إليهما قال قلت إن الأبعد يعني نفسه لشاعر أو مجنون لا تحدث بها عني قريش أبدا لأعمدن إلى حالق من الجبل فلأطرحن نفسي منه فلأقتلنها فلأستريحن قال فخرجت أريد ذلك حتى إذا كنت في وسط من الجبل سمعت صوتا من السماء يقول يا محمد أنت رسول الله وأنا جبريل قال فرفعت رأسي إلى السماء فإذا جبرئيل في صورة رجل صاف قدميه في أفق السماء يقول يا محمد أنت رسول الله وأنا جبرئيل قال فوقفت أنظر إليه وشغلني ذلك عما أردت فما أتقدم وما أتأخر وجعلت أصرف وجهي عنه في آفاق السماء فلا أنظر في ناحية منها إلا رأيته كذلك فما زلت واقفا ما أتقدم أمامي ولا أرجع ورائي حتي بعثت خديجة رسلها في طلبي حتي بلغوا مكة ورجعوا إليها وأنا واقف في مكاني ثم انصرف عني وانصرفت راجعا إلي أهلي حتي أتيت خديجة فجلست إلي فخذها مضيفا فقالت يا أبا القاسم أين كنت فوالله لقد بعثت رسلي في طلبك حتي بلغوا مكة ورجعوا إلي قال قلت لها إن الأبعد لشاعر أو مجنون فقالت أعيذك بالله من ذلك يا أبا القاسم ما كان الله ليصنع ذلك بك مع ما أعلم منك من صدق حديثك وعظم أمانتك وحسن خلقك وصلة رحمك وما ذاك يا بن عم لعلك رأيت شيئا قال فقلت لها نعم ثم حدثتها بالذي رأيت فقالت أبشر يا بن عم واثبت فوالذي نفس خديجة بيده إني لأرجو أن تكون نبي هذه الأمة ثم قامت فجمعت عليها ثيابها ثم انطلقت إلي ورقة بن نوفل بن أسد وهو ابن عمها وكان ورقة قد تنصر وقرأ الكتب وسمع من أهل التوراة والإنجيل فأخبرته بما أخبرها به رسول الله أنه رأى وسمع فقال ورقة قدوس قدوس والذي نفس ورقة بيده لئن كنت صدقتني يا خديجة لقد جاءه الناموس الأكبر يعني بالناموس جبرئيل عليه السلام الذي كان يأتي موسي وإنه لنبي هذه الأمة فقولي له فليثبت فرجعت خديجة إلي رسول الله فأخبرته بقول ورقة فسهل ذلك عليه بعض ما هو فيه من الهم فلما قضي رسول الله جواره وانصرف صنع كما كان يصنع وبدأ بالكعبة فطاف بها فلقيه ورقة بن نوفل وهو يطوف بالبيت فقال يابن أخي أخبرني بما رأيت أو سمعت فأخبره رسول الله فقال له ورقة والذي نفسي بيده إنك لنبي هذه الأمة ولقد جاءك الناموس الأكبر الذي جاء إلي موسي ولتكذبنه ولتؤذينه ولتخرجنه ولتقاتلنه ولئن أنا أدركت ذلك لأنصرن الله نصرا يعلمه ثم أدني رأسه فقبل يافوخه ثم انصرف رسول الله إلي منزله وقد زاده ذلك من قول ورقة ثباتا وخفف عنه بعض ما كان فيه من الهم

Wahb ibn Kaysan who is a liberated slave of Al Zubayr said: “I heard ‘Abdullah ibn al-Zubayr saying to ‘Ubayd ibn ‘Umayr: ‘Narrate to us how first Gabriel brought revelation to God’s Messenger.’ ‘Ubayd narrated to ‘Abdullah ibn al-Zubayr and those who were there in the gathering while I was present: ‘Every year God’s Messenger spent one month in the cave of Hira’ and this would be from among the tahannuth the Quraysh would do in the times of jahiliyyah. The word al-tahannuth means al-tabarrur. Abu Talib said: By he who ascends Hira’ and descends. In the month in which God’s Messenger would stay in the Hira’ cave he would feed all the needy who would come to him. When God’s Messenger completed his stay of one month, the first thing he did on his return before he went to his house was to circumambulate the Ka‘bah seven times or what God willed from these and then return to his house. This continued until the month of the year in which the Almighty decided to bless him with prophethood. That was the month of Ramadan. God’s Messenger went to the cave of Hira’ the way he used to. His family was also with him. When the night arrived in which God chose to bless him with messengerhood and have mercy on his people through it, Gabriel came with God’s directive. So God’s Messenger said: “Then he came to me while I was asleep with a cloth of silk on which there was a writing and said: ‘Read.’ I said: ‘I cannot read.’ So he pressed me until I thought that I would die. Then he released me and I said: ‘What should I read and this too I said just to save myself from him pressing me again.’ He said: ‘اِقْرَأ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ till عَلَّمَ الإْنْسَانَ مَا لَم يَعْلَمْ.’ I read it out. Gabriel stopped at this and left. Then I woke up from my sleep. It was as if a [piece of] writing had been etched on my heart. The people I hated the most among those created by God were poets or lunatics. 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 like that the Quraysh ever speak of me in this capacity. I should go to the peak of a mountain and throw down myself from it and kill myself and [thus] relieve myself.’ So, I set about to fulfill my intention until when I reached the middle of the mountain I heard a voice from the sky saying: ‘O Muhammad! You are God’s messenger and I am Gabriel.’ So, I raised my head towards the sky and I saw Gabriel in the form of a man. Both his feet were spread in the horizon of the 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 distracted me from my intention. So, I neither took a step forward nor backward. I began turning my face away from him in the expanse of the sky. But to whichever place I turned it, I saw him. I remained standing where I was neither stepping forward nor backward until the time when Khadijah sent her messengers to find me until they reached Makkah and came back to her while I was stationed at my place. Then Gabriel went away from me and I returned to my family and came over to 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 reached Makkah and returned to me.’ I said to her: ‘I am definitely a poet or a lunatic.’ She said: ‘May God protect you from this O Abu al-Qasim! God will not do this to you when He fully knows your truthfulness, trustworthiness, kindness and dealings with the kindred. What has happened my cousin? Maybe you have seen something.’ I said to her: ‘Yes.’ Then I narrated to her what I saw. She replied: ‘Glad tidings to you O cousin and rest assured. By the being in whose hand 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 ibn Nawfal ibn Asad who was the son of her uncle. Waraqah had become a Christian and had read their religious books and had been instructed by the recipients of the Torah and the Gospel. So she told him of the news she was informed of by God’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 you are telling the truth to me, O Khadijah, the great Namus ie. Gabriel has visited him the one who would visit Moses and that he is the prophet of this nation. Tell him to rest assured.” Khadijah then returned to God’s messenger and informed him what Waraqah had said to her. This lessened some of the grief he was inflicted with.

When[105] God’s messenger completed his secluded stay and returned he did what he used to do: he circumambulated the House of God; he saw Waraqah ibn Nawfal was also circumambulating it. He said: “O son of my brother! Inform me what you saw and heard.” At this, God’s messenger informed him. So, Waraqah said to him: “By the being 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 the past]. Your nation will definitely reject you, harass you, turn you out and try to kill you. If I am alive at that time I will surely help you for the sake of God – such help which He knows.” Then he drew closer towards him the head of God’s Messenger’s and kissed his forehead. God’s Messenger then returned to his house and Waraqah’s conversations increased his assurance and reduced some of the grief that had inflicted him.’”[106]

ii. ‘Abd al-Malik ibn ‘Abdullah ibn Abi Sufyan ibn al-‘Ula ibn Jariyah (d. )[107]

نا أحمد نا يونس عن ابن اسحاق قال حدثني عبد الملك بن عبد الله بن أبي سفيان بن العلاء بن جارية الثقفي وكان واعية عن بعض أهل العلم أن رسول الله صلي الله عليه وسلم حين أراد الله عز وجل كرامته وابتدأه بالنبوة وكان 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 الشجر وما حوله من الحجارة وهي تحييه بتحية النبوة السلام عليك يا رسول الله فكان رسول الله صلى الله عليه وسلم يخرج الي حراء في كل عام شهرا من السنة ينسك فيه وكان من نسك في الجاهلية من قريش يطعم من جاء من المساكين حتي اذا انصرف من مجاورته وقضاه لم يدخل بيته حتي يطوف بالكعبة حتي اذا كان الشهر الآخر الذي أراد الله عز وجل به ما أراد من كرامته من السنة التي بعثه فيها وذلك شهر رمضان فخرج رسول الله صلي الله عليه وسلم كما كان يخرج لجواره وخرج معه بأهله حتي اذا كانت الليلة التي أكرمه الله عز وجل فيها برسالته ورحم العباد به جاءه جبريل بأمر الله تعالي فقال رسول الله صلي الله عليه وسلم لجاءني وأنا نائم فقال أقرأ فقلت وما أقرأ فغتني حتي ظننت أنه الموت ثم كشطه عني فقال أقرأ فقلت وما أقرأ فعاد لي بمثل ذلك ثم قال أقرأ فقلت وما أقرأ وما أقولها الا تنجيا أن يعود لي بمثل الذي صنع بي فقال اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ اقْرَأْ وَرَبُّكَ الْأَكْرَمُ الَّذِي عَلَّمَ بِالْقَلَمِ عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ ثم انتهي فانصرف عني وهببت من نومي وكأنما صور في قلبي كتاب ولم يكن في خلق الله عز وجل أحد ابغض الي من 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 بهذا أبدا لأعمدن الي حالق من الجبل فلأطرحن نفسي منه فلأقتلنها فلأستريحن فخرجت لا أريد غير ذلك فبينا أنا عامد لذلك سمعت مناديا ينادي من السماء يقول يا محمد أنت رسول الله وأنا جبريل فرفعت رأسي الي السماء أنظر فاذا جبريل في صورة رجل صاف قدميه في أفق السماء يقول يا محمد أنت رسول الله وأنا جبريل فوقفت أنظر اليه وشغلني عن ذلك وعما أريد فوقفت ما أقدر علي أن أتقدم ولا أتأخر ولا أصرف وجهي في ناحية من السماء الا رأيته فيها فما زلت واقفا ما أتقدم ولا أتأخر حتي بعثت خديجة رسلها في طلبي حتي بلغوا مكة ورجعوا فلم أزل كذلك حتي كاد النهار يتحول ثم انصرف عني وانصرفت راجعا الي أهلي حتي أتيت خديجة فجلست الي فخذها مضيفا اليها فقالت يا أبا القاسم أين كنت فوالله لقد بعثت رسلي في طلبك حتي بلغوا مكة ورجعوا فقلت لها ان الأبعد لشاعر أو مجنون فقالت أعيذك بالله يا أبا القاسم من ذلك ما كان الله عز وجل ليفعل بك ذلك مع ما أعلم من صدق حديثك وعظم أمانتك وحسن خلقك وصلة رحمك وما ذاك يا بن عم لعلك رأيت شيئا أو سمعته فأخبرتها الخبر فقالت أبشر يا بن عم وأثبت له فوالذي تحلف به اني لأرجو أن تكون نبي هذه الأمة ثم قامت فجمعت ثيابها عليها ثم انطلقت الى ورقة بن نوفل وهو ابن عمها وكان قد قرأ الكتب وكان قد تنصر وسمع من التواره والانجيل فأخبرته الخبر وقصت عليه ما قص عليها رسول الله صلى الله عليه وسلم أنه رأى وسمع فقال ورقة قدوس قدوس والذي نفس ورقة بيده لئن كنت صدقتني يا خديجة انه لنبي هذه الأمة وانه ليأتيه الناموس الأكبر الذي 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 ما هو فيه من الهم بما جاءه فلما قضى رسول الله صلى الله عليه وسلم جواره صنع كما كان يصنع بدأ بالكعبة فطاف بها فلقيه ورقة وهو يطوف بالكعبة فقال يا ابن أخ أخبرني بالذي رأيت وسمعت فقص عليه رسول الله صلى الله عليه وسلم خبره فقالت ورقة والذي نفس ورقة بيده انه ليأتيك الناموس الأكبر الذي كان يأتي موسى عليه السلام وانك لنبي هذه الأمة ولتوذين ولتكذبن ولتقاتلن ولتنصرن ولئن أنا أدركت ذلك لأنصرنك نصرا يعلمه الله ثم أدنى اليه رأسه فقبل يافوخه ثم انصرف رسول الله صلى الله عليه وسلم الى منزله وقد زاده الله عز وجل من قول ورقة ثباتا 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 a retentive memory related to me from a certain person endowed with knowledge that when the Almighty decided to bless God’s Messenger with His grace and bestow prophethood upon him whenever he passed by a stone or a tree, the latter would greet him and he would hear this from them. So, God’s Messenger would turn back and look to his right and his left but would not see anything except the trees and stones surrounding him. They would address him with the greeting of prophethood: ‘Peace be to you O God’s Messenger!’ He would go to the cave of Hira every year for a month and worship there. Those among the Quraysh who worshipped in this manner in the jahiliyyah period fed the needy who would come to them. After God’s Messenger would return from his stay and end his seclusion 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 with His grace in the year he was assigned prophethood and that was in the month of Ramadan, God’s Messenger departed the way he would depart [every year] for his stay and his family also went with him. When the night fell in which God bestowed his grace on him by commissioning him as a messenger and wanted to show 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.” I replied: “What should I read?” He then pressed me and I thought that I would die, then he released me and said: “Read.” I replied: “What should I read?” He again did the same thing to me and then said: “Read.” I replied: “What should I read?” I only said this to rescue myself for him lest he should do the same to me again. He said: “اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ اقْرَأْ وَرَبُّكَ الْأَكْرَمُ الَّذِي عَلَّمَ بِالْقَلَمِ عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ .” He then stopped and went away from me. I woke up from my sleep and it was as if a writing had been etched on my heart. The people I hated the most among those created by God were poets or lunatics. 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 never speak of me in this capacity. I shall definitely go to the peak of a mountain and throw down myself from it and kill myself and [thus] relieve myself.” So, I set about to fulfill my intention. When I was undertaking this climb to fulfill my intention, I heard a caller calling from the sky: “O Muhammad! You are God’s messenger and I am Gabriel.” So, I raised my head towards the sky and I saw Gabriel in the form of a man. Both his feet were spread in the horizon of the 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 distracted me from 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 I was neither stepping forward nor backward until Khadijah sent her messengers to find me until they reached Makkah and came back [to her] while I was stationed at my place until the day was about to end. Then Gabriel went away from me and I returned to my family and came over to 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 reached Makkah and then returned.” I said to her: “I am definitely a poet or a lunatic.” She said: “May God protect you from this O Abu al-Qasim! God will not do this to you when he fully knows your truthfulness, trustworthiness, kindness and dealings with the kindred. What has happened, my cousin? Maybe you have seen or heard something.” So I narrated to her the story. She replied: “Glad tidings to you O cousin and rest assured. By the 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 ibn Nawfal who was the son of her uncle. Waraqah had read religious scriptures and become a Christian and had heard the content of the Torah and the Gospel. So she narrated to him what she was informed of by God’s messenger (sws) 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 you are telling the truth to me O Khadijah, he is the prophet of this nation and the great Namus visited him the one who would visit Moses. Tell him to rest assured.’ Khadijah then returned to God’s messenger (sws) and informed him of what Waraqah had said to her. This lessened some of the grief he was inflicted with.

When[108] God’s messenger completed his secluded stay he did what he used to do: he circumambulated the House of God; he saw Waraqah ibn Nawfal while he was also circumambulating it. He said: ‘O son of my brother 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 definitely harass you, reject you and [some will] try to kill you and [some will] come to your help. If I am alive at that time I will surely come to your aid with a help which God knows.’ Then he drew closer towards the head of God’s Messenger’s and kissed his forehead. God’s Messenger (sws) then returned to his house and Waraqah’s conversations increased his assurance and reduced some of the grief that had inflicted him.”[109]

(Dr. Shehzad Saleem)

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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). See also: Ibid., vol. 4, 1894, (no. 4670); Ibid., vol. 6, 2561, (no. 6581); Abu al-Husayn Muslim ibn al-Hajjaj al-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-kutub al-‘ilmiyyah, 1990), 202, (no. 4843); Abu Nu‘aym Ahmad ibn Abdullah al-Asbahani, Al-Musnad al-mustakhraj ‘ala Sahih Muslim, 1st ed., vol. 1 (Beirut: Dar al-kutub al-‘ilmiyyah, 1996), 224, (no. 405); Abu Hatim Muhammad ibn Hibban al-Busti, Sahih, 2nd ed., vol. 1 (Beirut: Mu’assasah al-risalah, 1993), 216, (no. 33); Abu Bakr Ahmad 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); ‘Abd al-Razzaq ibn Hammam al-San‘ani, Musannaf, vol. 5 (Beirut: Al-Maktab al-islami, 1403 AH), 321, (no. 9719); Ishaq ibn Ibrahim ibn Makhlad ibn Rahawayh al-Hanzali, Musnad, 1st ed., vol. 2 (Madinah: Maktabah al-iman, 1991), 314, (no. 840); Abu ‘Abdullah Ahmad ibn Hanbal al-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 Yahya ibn Mihran al-‘Askari, Al-Awa’il, 1st ed. (Tanta’: Dar al-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 fi sunan al-aqwal wa al-af‘al, 1st ed., vol. 2 (Beirut: Dar al-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 ma ja’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 Makkah fi qadim al-dahr wa hadithihi, 2nd ed., vol. 4 (Beirut: Dar khidr, 1414), 94, (no. 2430); Ibid., vol. 4, 181, (no. 2505); Abu al-Qasim Hibatullah ibn al-Hasan ibn Mansur al-Lalaka’i, Sharh usul i‘tiqad ahl al-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-Husayn al-Bayhaqi, Dala’il al-nubuwwah, 2nd ed., vol. 2 (Beirut: Dar al-kutub al-‘ilmiyyah, 2002), 135; Yusuf ibn ‘Abdullah ibn Muhammad ibn ‘Abd al-Barr, Al-Durar fi 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: Dar al-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 tarikh al-muluk wa al-umam, 1st ed., 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‘far Muhammad ibn Jarir al-Tabari, Jami‘ al-bayan ‘an ta’wil Ay al-Qur’an, 1st ed., vol. 30 (Beirut Dar ihya’ al-turath al-‘arabi, 2001), 251; Abu Ishaq Ahmad ibn Muhammad ibn Ibrahim al-Tha‘labi, Al-Kashf wa al-bayan, 1st ed., vol. 10 (Beirut: Dar ihya’ al-turath al-‘arabi, 2002), 242.

2. Badr al-Din Mahmud ibn Ahmad ibn Musa ibn Ahmad al-‘Ayni, ‘Umdah al-qari sharh Sahih al-Bukhari, vol. 1 (Beirut: Dar ihya al-turath al-‘arabi, n.d.), 47.

3. Abu al-‘Abbas Ahmad ibn Muhammad ibn Abi Bakr ibn ‘Abd al-Malik al-Qastalani, Irshad al-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 criticism in 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, Tarikh al-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); Ibn Hibban, 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); Abu al-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. Ibn Sa‘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 narrative are mentioned, it is perhaps in the musannaf of ‘Abd al-Razzaq (d. 211 AH) that this word appears the foremost. See: ‘Abd al-Razzaq al-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 li tabaqat 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 ibn al-Athir al-Jazari, Al-Kamil fi al-tarikh, 2nd ed., vol. 1 (Beirut: Dar al-kutub al-‘ilmiyyah, 1415 AH), 553.

15. Abu Ahmad al-Hasan ibn ‘Abdullah ibn Sa‘id ibn Isma‘il, Tashifat al-muhaddithin, 1st ed., vol. 1 (Cairo: Al-Matba‘ah al-‘arabiyyah al-hadithah, 1402 AH), 298.

16. See for example: Muhammad ibn Mukarram ibn Manzur, Lisan al-‘arab, 1st ed., vol. 2 (Beirut: Dar sadir, n.d.), 139; Abu al-Hasan ‘Ali ibn Isma‘il ibn Sidah, Al-Muhkam wa al-muhit al-a‘zam, 1st ed., vol. 3 (Beirut: Dar al-kutub al-‘ilmiyyah, 2000), 299.

17. Abu Muhammad ‘Abd al-Malik ibn Hisham ibn Ayyub al-Ansari, Al-Sirah al-nabawiyyah, 1st ed., vol. 2 (Beirut: Dar al-jil, 1411 AH), 68-69.

18. See, for example: Abu al-Fadl Ahmad ibn ‘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 Ahmad al-‘Ayni, ‘Umdah al-qari sharh Sahih al-Bukhari, vol. 1 (Beirut: Dar ihya’ al-turath al-‘arabi, n.d.), 49; Jalal al-Din ‘Abd al-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, for example: 19: 51-53, 20:14-16; 27:7-14.

21. Amin Ahsan 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 the Qur’an are: how Moses (sws) was given prophethood and how Gabriel delivered divine revelation Muhammad (sws).

24. Amin Ahsan Islahi, Tadabbur-i Qur’an, 8, 53.

25. For details, see: Javed Ahmad Ghamidi, Al-Bayan, 1st ed., vol. 5 (Lahore: Topical Printers, 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 narrative which says that Surah Mudaththir was actually revealed after a period of discontinuation after the first wahi of Surah ‘Alaq. Hence Surah Mudaththir is not the first revelation See: al-Bukhari, Al-Jami‘ al-sahih, vol. 1, 5, (no. 4). Various efforts have been made to reconcile these 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 Muhammad ibn Sabiq al-Din al-Suyuti, Al-Itqan fi ‘ulum al-Qur’an, 1st ed., vol. 1 (Lebanon: Dar al-fikr, 1996), 75-76.

28. Some weak narratives do however mention that Gabriel had brought the verses in written form. See, for example: al-Tabari, Tarikh, vol. 1, 32. Even if this is accepted, did not Gabriel know that the Prophet (sws) was not conversant with reading and how could he have read it?

29. This critique is put forth by Amin Ahsan Islahi. See: Amin Ahsan Islahi, Sharh Sahih Bukhari, ed. Khalid Mas‘ud/Sa‘id Ahmad/ Sayyid Ishaq ‘Ali, 1st ed. (Lahore: Idara Tadabbur i Qur’an o Hadith, 2002), 30.

30. Some variant narratives say 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: Amin Ahsan Islahi, Sharh Sahih Bukhari, ed. Khalid Mas‘ud/Sa‘id Ahmad/ Sayyid Ishaq ‘Ali, 30.

32. One of them is Salamah ibn al-Fadl al-Abrash (d. after 190 AH) and the other is Yunus ibn Bukayr (d. 199 AH). Both accounts are very similar in content. For the former, see: Al-Tabari, Tarikh, vol. 1, 532-533, and for the latter, see: Ibn Ishaq, Al-Sirah, vol. 2, 100-103, (no. 140). (for their full texts, see Appendix C)

33. It may appear harsh to compare a mursal narrative with a muttasil one. However, the critique on the muttasil narrative renders it suspect and brings it at par with the weakness found in the mursal narrative. Hence the 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 later books also, there is only a mention of this inclination towards seclusion. See also: 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 Bakr Ahmad 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 ‘Abdullah Shams al-Din Muhammad ibn Ahmad ibn ‘Uthman ibn Qayamaz ibn ‘Abdullah al-Dhahabi, Siyar a‘lam al-nubala’, 9th ed., vol. 6 (Beirut: Mu’assasah al-risalah, 1413 AH), 28.

37. Abu ‘Abdullah Muhammad ibn Sa‘d al-Zuhri, Al-Tabaqat al-kubra: Al-Qism al-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. ‘Asakir, Tarikh Madinah Dimashq, vol. 55, 364.

39. Ahmad ibn ‘Ali ibn Thabit al-Khatib al-Baghdadi, Al-Kifayah fi ‘ilm al-riwayah (Madinah: Al-Maktabah al-‘ilmiyyah, n.d.), 266. Someone can argue that the words فعرضه عليه mean that Ibrahim ibn al-Walid read out the book to al-Zuhri and hence it stood verified by him. However, the last part of the sentence from al-Zuhri clearly shows that he had permitted Ibrahim to narrate it on his authority without even checking its contents.

40. Ibn ‘Asakir, Tarikh Madinah Dimashq, vol. 55, 353.

41. Ibid.

42. ‘Abdullah ibn Ahmad ibn Rabi‘ah ibn Zabar al-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 Ishaq Ibrahim 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-Fadl Ahmad ibn ‘Ali ibn Hajar al-‘Asqalani, Tabaqat al-mudallisin, 1st ed. (Aman: Maktabah al-manar, 1983). 45.

50. Al-Ka‘bi, Qabul al-akhbar, vol. 2, 402.

51. Ibid., vol. 1, 269.

52. Abu ‘Abdullah Shams al-Din Muhammad ibn Ahmad ibn ‘Uthman ibn Qayamaz ibn ‘Abdullah al-Dhahabi, Tadhkirah al-huffaz. 1st ed., vol. 1, Beirut: Dar al-kutub al-‘ilmiyyah, n.d.), 109.

53. Abu al-Fadl Ahmad ibn ‘Ali Ibn Hajar 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 ‘Abd al-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‘i of 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, she belonged among the companions. See: Abu al-Fadl Ahmad ibn ‘Ali Ibn Hajar al-‘Asqalani, Al-Isabah fi tamyiz al-sahabah, 1st ed., vol. 8 (Beirut: Dar al-jil, 1992), 252.

61. It is evident from his biographical note by al-Bukhari that he was a tabi‘i. See: Abu ‘Abdullah Muhammad ibn Isma‘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, Tarikh Yahya ibn Ma‘in, 1st ed., vol. 3 (Makkah: Markaz al-bahth al-‘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-mukhtasar min mushkil al-athar, vol. 1 (Beirut: ‘Alam al-kitab, n.d.), 196.

68. Abu al-Faraj Zayn al-Din ibn Rajab al-Hanbali, Fath al-Bari, 1st ed., vol. 5 (Jaddah: Dar Ibn al-Jawzi, 1996), 286.

69. Al-Bukhari, Al-Tarikh al-kabir, vol. 3, 286.

70. Shams al-Din Muhammad ibn ‘Abd al-Rahman al-Sakhawi, Fath al-Mughith, 1st ed., 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 ibn Ma‘in, vol. 4, 490.

73. Muhammad ibn ‘Abd al-Baqi ibn Yusuf al-Zurqani, Sharh al-Zurqani ‘ala Mu’atta’ Imam Malik, 1st ed., vol. 3 (Beirut: Dar al-kutub al-‘ilmiyyah, 1411 AH), 476.

74. Abu ‘Abdullah Ahmad ibn Hanbal al-Shaybani, Al-‘Ilal wa ma‘rifah al-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-Din Abi Bakr ibn Muhammad ibn Sabiq al-Din al-Suyuti, Tabaqat al-huffaz, 1st ed. (Beirut: Dar al-kutub al-‘ilmiyyah, n.d.), 102.

77. See, for example: Al-Mizzi, Tahdhib al-kamal, vol. 31, 403.

78. Ibn Hajar, Tahdhib al-tahdhib, vol. 11, 396.

79. ‘Abd al-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 out that al-‘Abbas is the only person who has this opinion about ‘Abd al-Razzaq and other authorities do not agree with him. See: Abu ‘Abdullah Shams al-Din Muhammad ibn Ahmad ibn ‘Uthman ibn Qayamaz ibn ‘Abdullah al-Dhahabi, Mizan al-i‘tidal fi naqd al-rijal, 1st ed., vol. 4 (Beirut: Dar al-kutub al-‘ilmiyyah, 1995), 343.

84. Al-Dhahabi, Mizan al-i‘tidal, vol. 4, 343.

85. Ibn ‘Asakir, Tarikh Madinah Dimashq, vol. 36, 182. In the narrative under discussion, Ma‘mar reports from ‘Abd al-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-Du‘afa’ wa ajwibah al-Razi ‘ala su’alat al-Bardha‘i, 2nd ed. (al-Mansurah: Dar al-wafa’, 1409 AH), 450.

88. Al-‘Uqayli, Al-Du‘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-Du‘afa’ al-saghir, 1st ed. (Halab: Dar al-wa‘y, 1396 AH), 104.

91. Abu ‘Abd al-Rahman Ahmad ibn Shu‘ayb al-Nasa’i, Al-Du‘afa’ wa al-matrukin (Halab: Dar al-wa‘y, 1396 AH), 92.

92. Abu Hatim Muhammad ibn Hibban al-Busti, Al-Majruhin min al-muhaddithin wa al-du‘afa’ wa al-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 rumiya bi wad al-hadith (Beirut: Maktabah al-nahdah al-‘arabiyyah, 1987), 243.

96. Abu al-Fadl Ahmad ibn ‘Ali ibn Hajar al-‘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 ‘Abd al-Rahman ‘Ali ibn Muhammad ibn al-Jawzi, Al-Du‘afa’ wa al-matrukin, 1st ed., vol. 2 (Beirut: Dar al-kutub al-‘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’alat Abi Ishaq Ibrahim ibn ‘Abdullah ibn al-Junayd li Imam Yahya ibn Ma‘in, 418.

105. From here on, there is an anomaly in the directive. In the earlier part, it was stated that he had already returned from Hira’ and then what ensued was mentioned. At this juncture, his return from Hira’ is mentioned once again – an event which had already taken place. The same anomaly exists in the next narrative.

106. Al-Tabari, Tarikh, vol. 1, 532-533. See also: Ibn ‘Asakir, Tarikh Madinah Dimashq, vol. 63, 11-14.

107. It is evident from the biographical note by al-Bukhari that he was a follower (tabi‘i) who has narrated from al-‘Ula ibn Jariyyah who was a companion of the Prophet (sws). See: Abu ‘Abdullah Muhammad 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 begins from here in this narrative.

109. Ibn Ishaq, Al-Sirah, vol. 2, 100-103, (no. 140). See also: al-Bayhaqi, Dala’il al-nubuwwah, vol. 2, 146-149