Hadith Sahih al-Bukhari 3

Text of the hadith

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3 – We were told by Yahya ibn Bukair, who said: We were told by Al-Lays from Ukail, from Ibn Shihab from Urwa ibn al-Zubeir, from Aisha to the mother of the faithful that she said: The revelation to the Messenger of Allah began with a good vision in a dream, and he never saw any visions other than those that came like dawn. Then he was inspired to love solitude, and he began to retire often in a cave on Mount Hira, where he engaged in deeds of piety, which was expressed in worship (Allah) for many nights, until he had a desire to return to his family. He used to take all the supplies he needed with him, and then he would go back to Khadija and take whatever he needed for a new retreat. The truth was revealed to him when he was in the cave of Hira. An angel came to him and said, “Read!” and he said, “I cannot read.”

He said, “Then he took me and squeezed me to the limit, and then he let me go and said, ‘Read!’” I said, "I can't read!" He squeezed me a second time so that I (again) strained to the limit, and then let me go and said: “Read!” and I (again) said: “I can’t read!” Then he squeezed me a third time and then let me go and said, Read in the name of your Lord, who created man from a clot. Read, but your Lord is most generous

And the Messenger of Allah (peace and blessings of Allaah be upon him) whose heart trembled, returned with this, went to Khadijah bint Huwailid, may Allah be pleased with her, and said: Cover me, cover me. They hid him until his fear was over, and he told her, “I was afraid for myself.” Khadijah said, "No, no!" By Allah, Allah will never cover you with shame, for you keep in touch with your relatives, help bear the burden and provide for the poor, give people hospitality and help them endure the hardships of fate. Then Khadijah came out of the house with him and brought him to him his cousin Barakya ibn Naufal ibn Asad ibn 'Abd al-'Uzze, who in the era of Jahiliyya converted to Christianity, used the writing of the Jews for his writings, wrote out from the Gospel what Allah pleased, and (by that time) was already a deep blind old man. Khadijah said to him, “O son of my uncle, listen to your nephew!” Waraka asked him, “O nephew, what do you see?” and the Messenger of Allah informed him of what he had seen. Waraqa said: This is the same angel whom Allah sent to Moses. If only I were young and could live to see your people cast you out. The Messenger of Allah asked, “Will they cast me out?” waraka he replied, “Yes, for whenever a man comes with anything like what you have brought with him, he has always been hostile to him, but if I live to this day, I will help you as best I can.” However, Varaka soon died and the revelations temporarily ceased.”.

Original text (Arabic)

٣: حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، قَالَ: حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ أُمِّ المُؤْمِنِينَ أَنَّهَا قَالَتْ: أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللَّهِ ﷺ مِنَ الوَحْيِ الرُّؤْيَا الصَّالِحَةُ فِي النَّوْمِ، فَكَانَ لاَ يَرَى رُؤْيَا إِلَّا جَاءَتْ مِثْلَ فَلَقِ الصُّبْحِ، ثُمَّ حُبِّبَ إِلَيْهِ الخَلاَءُ، وَكَانَ يَخْلُو بِغَارِ حِرَاءٍ فَيَتَحَنَّثُ فِيهِ - وَهُوَ التَّعَبُّدُ - اللَّيَالِيَ ذَوَاتِ العَدَدِ قَبْلَ أَنْ يَنْزِعَ إِلَى أَهْلِهِ، وَيَتَزَوَّدُ لِذَلِكَ، ثُمَّ يَرْجِعُ إِلَى خَدِيجَةَ فَيَتَزَوَّدُ لِمِثْلِهَا، حَتَّى جَاءَهُ الحَقُّ وَهُوَ فِي غَارِ حِرَاءٍ، فَجَاءَهُ المَلَكُ فَقَالَ: اقْرَأْ، قَالَ: ﴿مَا أَنَا بِقَارِئٍ﴾، قَالَ: ﴿فَأَخَذَنِي فَغَطَّنِي حَتَّى بَلَغَ مِنِّي الجَهْدَ ثُمَّ أَرْسَلَنِي، فَقَالَ: اقْرَأْ، قُلْتُ: مَا أَنَا بِقَارِئٍ، فَأَخَذَنِي فَغَطَّنِي الثَّانِيَةَ حَتَّى بَلَغَ مِنِّي الجَهْدَ ثُمَّ أَرْسَلَنِي، فَقَالَ: اقْرَأْ، فَقُلْتُ: مَا أَنَا بِقَارِئٍ، فَأَخَذَنِي فَغَطَّنِي الثَّالِثَةَ ثُمَّ أَرْسَلَنِي، فَقَالَ: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ. خَلَقَ الإِنْسَانَ مِنْ عَلَقٍ. اقْرَأْ وَرَبُّكَ الأَكْرَمُ﴾ [العلق: 2]﴾ فَرَجَعَ بِهَا رَسُولُ اللَّهِ ﷺ يَرْجُفُ فُؤَادُهُ، فَدَخَلَ عَلَى خَدِيجَةَ بِنْتِ خُوَيْلِدٍ رَضِيَ اللَّهُ عَنْهَا، فَقَالَ: ﴿زَمِّلُونِي زَمِّلُونِي﴾ فَزَمَّلُوهُ حَتَّى ذَهَبَ عَنْهُ الرَّوْعُ، فَقَالَ لِخَدِيجَةَ وَأَخْبَرَهَا الخَبَرَ: ﴿لَقَدْ خَشِيتُ عَلَى نَفْسِي﴾ فَقَالَتْ خَدِيجَةُ: كَلَّا وَاللَّهِ مَا يُخْزِيكَ اللَّهُ أَبَدًا، إِنَّكَ لَتَصِلُ الرَّحِمَ، وَتَحْمِلُ الكَلَّ، وَتَكْسِبُ المَعْدُومَ، وَتَقْرِي الضَّيْفَ، وَتُعِينُ عَلَى نَوَائِبِ الحَقِّ، فَانْطَلَقَتْ بِهِ خَدِيجَةُ حَتَّى أَتَتْ بِهِ وَرَقَةَ بْنَ نَوْفَلِ بْنِ أَسَدِ بْنِ عَبْدِ العُزَّى ابْنَ عَمِّ خَدِيجَةَ وَكَانَ امْرَأً تَنَصَّرَ فِي الجَاهِلِيَّةِ، وَكَانَ يَكْتُبُ الكِتَابَ العِبْرَانِيَّ، فَيَكْتُبُ مِنَ الإِنْجِيلِ بِالعِبْرَانِيَّةِ مَا شَاءَ اللَّهُ أَنْ يَكْتُبَ، وَكَانَ شَيْخًا كَبِيرًا قَدْ عَمِيَ، فَقَالَتْ لَهُ خَدِيجَةُ: يَا ابْنَ عَمِّ، اسْمَعْ مِنَ ابْنِ أَخِيكَ، فَقَالَ لَهُ وَرَقَةُ: يَا ابْنَ أَخِي مَاذَا تَرَى؟ فَأَخْبَرَهُ رَسُولُ اللَّهِ ﷺ خَبَرَ مَا رَأَى، فَقَالَ لَهُ وَرَقَةُ: هَذَا النَّامُوسُ الَّذِي نَزَّلَ اللَّهُ عَلَى مُوسَى، يَا لَيْتَنِي فِيهَا جَذَعًا، لَيْتَنِي أَكُونُ حَيًّا إِذْ يُخْرِجُكَ قَوْمُكَ، فَقَالَ رَسُولُ اللَّهِ ﷺ: ﴿أَوَ مُخْرِجِيَّ هُمْ﴾، قَالَ: نَعَمْ، لَمْ يَأْتِ رَجُلٌ قَطُّ بِمِثْلِ مَا جِئْتَ بِهِ إِلَّا عُودِيَ، وَإِنْ يُدْرِكْنِي يَوْمُكَ أَنْصُرْكَ نَصْرًا مُؤَزَّرًا. ثُمَّ لَمْ يَنْشَبْ وَرَقَةُ أَنْ تُوُفِّيَ، وَفَتَرَ الوَحْيُ

Transmitters

• Yahya ibn Bukayr
• Al-Layth
• Uqayl
• Ibn Shihab
• Urwah ibn al-Zubayr
• Aisha, Mother of the Believers
• Messenger of Allah ﷺ

Comments and interpretations

The dream is one of the 36 parts of the prophecy. As stated in one version of this hadith. The Prophet (peace and blessings of Allaah be upon him) is a prophet. If a man is sincere in his search for a straight path, he will be given more than he sought. The greatness of the Hijra. The dignity of sometimes seclusion and avoiding people. However, this is due to the fact that the first person should not leave their duties. The second is that they fear their religion. Forsaking sins and the places where they are committed. The dignity of the search and the requirements of knowledge and the motivation for it Knowledge must precede deeds and words

• Inducement to read

A rational and righteous woman is peace for her husband and great good. Permissibility to tell a husband about something he is afraid of or about something personal, provided that the wife is intelligent. The dignity of Khadija, her eloquence and etiquette with her husband. He who is good among the creatures of Allah will surely be helped and will not be humiliated. Advantages of the mentioned qualities in the hadith: - support of kinship ties, - help to the weak and the poor, - hospitality and assistance in case of hardship, etc. In the Hadith, it is important to ask those who have knowledge. In the hadith, an indication of the dignity of Huarak bin Naufal; In the hadith, it is permissible to call a cousin and the like words of someone who is not. To desire the impossible for the sake of religion. In the hadith, it is stated that hijra is compulsory only when a person is expelled from his home or prevented from practicing religion. The hadith states that religion is always alien. God’s order on earth is like the relationship of the enemies of Allah to the followers of the truth and does not change. The enemies of the truth have always been enemies, enemies and enemies of the truth. Respect for an adult. The wife's service to her husband Helping the wife in her husband’s worship, whether it be food, clothing or the like. Freeing yourself from all things for the sake of demanding knowledge Patience of difficulties in the way of the requirement of knowledge Permissibility to praise in the face, but provided it is necessary; if it does not lead him who is praised to temptation It is necessary to calm the one who is afraid of something and also to please him with something good.

• Reasons for security.

If one were to be indoctrinated with the truth without diligence and difficulties, then our Prophet would be most worthy of all this To the Jews who are hostile to Jibril, peace be upon him.

Hafiz Ibn Hajar said, “Al-Jahiliyah is what was before Islam.” See Fathul Bari (10/468).

Imam al-Munawi said: “Al-Jahiliyah is what was before the prophecy, and it is so named because of the extreme ignorance of people during this period.” See Fidul-Qadir (1/462).

Shaykhul-Islam Ibn Taymiyya said: People before the Messenger of Allah (peace and blessings of Allaah be upon him) were in Jahiliyya, which refers to ignorance. All that they abided in from words and deeds, the ignorant established for them, and the ignorant did it. Anything contrary to what the Prophets were sent with, such as Judaism or Christianity, is Jahiliyah. And all this has to do with total jahiliyah. After the Messenger of Allah (peace and blessings of Allaah be upon him), Jahiliyah may not be in one city or in another, as in the city of the infidels. One cannot be in one person and be in another, as one who has not yet accepted Islam, for he is in Jahiliyyah, even if he lives in an Islamic country. There is no Jahiliyah after the Message of Muhammad (peace and blessings of Allah be upon him). See Iqtida Shirat al-Mustakyim (78).

Sheikh Salih al-Fawzan was asked: “Can the term ‘jahiliyah’ be applied to the Islamic communities of our time?”

The Shaykh replied: “Full jahiliyah disappeared after the Messenger’s message, and it is not permissible to apply this term to the Islamic community in a generalized form. As for the use of this term in relation to something specific or individuals or groups, it is permissible. The Prophet (peace and blessings of Allaah be upon him) said to Abu Zarr: “You are a man of Jahiliyah.” He also said, “Four things in my Ummah are the deeds of the Jahiliyah which they have not left behind: pride in origin, defamation of origin, asking for rain from the stars, and lamentation.” See al-Ajwib al-Mufid (86).

For this reason, Sheikh al-Albani denounced the words of Sayyid Qutb, who said: “The whole world today lives in Jahiliyyah, like the one in which Islam appeared.” Everything around us is Jahiliyah. See Ma'alim fi-ttarik (11 and 23).

Sheikh Bakr Abu Zayed also made similar expressions in his famous book on forbidden expressions. See Mu’jam al-manahi al-lafzia (212-215).