Ahadith

ʿUmar ibn al-Khaṭṭāb (r.a) said on the pulpit: ‘I heard the Messenger of Allāh (sa) say: “Actions are judged solely by their intentions and every person will have what he intends. So whoever migrates for the sake of the world or for the sake of a woman he wishes to marry, his migration will be for the purpose for which he migrated.”’

ʿĀʾishah (r.a), Mother of the Believers, narrated that al-Ḥārith ibn Hishām asked the Messenger of Allāh (sa): ‘O Messenger of Allāh! How does revelation come to you?’ The Messenger of Allāh (sa) replied: ‘Sometimes it comes to me like the ringing of a bell, which is the hardest on me, then it departs from me once I have absorbed what was revealed. Sometimes the Angel appears to me in the form of a man and speaks to me, and I absorb whatever he says.’ ʿĀʾishah (r.a) said: ‘I saw him when revelation was descending on him on an intensely cold day. When it departed from him, his forehead was dripping with sweat.’

ʿĀʾishah (r.a), Mother of the Believers, related: ‘Revelation was first sent down to the Messenger of Allāh (sa) in the form of true dreams whilst in a state of sleep, and every dream he saw would become manifest like the breaking of the dawn. Then, solitude was endeared to him, and he would retreat to the cave of Ḥirāʾ, where he would devote himself to worship for a number of nights, before longing for [and returning to] his family. The Messenger of Allāh (sa) would prepare himself with the provisions needed for his stay and would return to Khadījah (r.a) in order to take further provisions for a further stay. The Truth came to him suddenly while he was in the cave of Ḥirāʾ. The Angel came to him and said: “Read”. To this, he replied: “I cannot read.” He [the Prophet (sa)] said: “Then he [the angel] took hold of me and squeezed me so forcefully that it became unbearable for me. He then released me and again said: ‘Read.’ I replied: ‘I cannot read.’ At this, he took hold of me again and squeezed me so forcefully that it became unbearable for me. Then he released me and said once again: “Read.” I replied: ‘I cannot read.’ Then he took hold of me and squeezed me forcefully for a third time and then released me and said: ‘Convey in the name of your Lord Who created, Created man from a clot of blood. Convey! And your Lord is Most Generous.’ (Sūrat al-ʿAlaq, 96:2–4).” [ʿĀʾishah (r.a) continued:] ‘Then, the Messenger of Allāh (sa) came back with it [the revelation], his heart throbbing, and went to Khadījah bint Khuwailid (r.a) and said: “Cover me with a mantle! Cover me with a mantle!”. So they covered him with a mantle and his fear left him. He then spoke to Khadījah (r.a), telling her what had happened, saying: ‘I fear for myself.’ Khadījah (r.a) replied: “Never! By Allāh, Allāh will never disgrace you. You treat your family with kindness, you bear the burdens of others and perform those good actions which have disappeared from society; you are hospitable and aid others in overcoming the challenges they encounter on the path of truth.” Khadījah (r.a) then went with him to Waraqah ibn Nawfal ibn Asad ibn ʿAbd al-ʿUzzá, her cousin, who had become a Christian in the Era of Ignorance. He would write in the Hebrew script and would write as much of the Gospel in Hebrew as Allāh willed. He was an old man who had lost his eyesight. Khadījah (r.a) said to Waraqah: ‘O my cousin! Listen to your nephew.’ Waraqah asked: “My nephew, what have you witnessed?” The Messenger of Allāh (sa) related what he had witnessed. Waraqah said to him: “This is the same angel Allāh sent to Moses (as). I wish I were a young man at the time; I wish I were to be alive at the time when your people banish you!” The Messenger of Allāh (sa) asked: ‘Will they banish me?’ Waraqah replied: “Indeed. Whoever brought anything similar to what you have brought faced opposition, and if I remain alive until that time, I will fully support you.” Soon afterward, Waraqah passed away and there was a pause in revelation.’

Ibn Shihāb [also] stated: ‘Abū Salamah ibn ʿAbd al-Raḥmān informed me that Jābir ibn ʿAbd Allāh al-Anṣārī (r.a) related, while discussing the pause in revelation, that he [i.e. the Prophet (sa)] said in his account: “As I was walking along, I suddenly heard a voice from the sky. So I looked up, and unexpectedly, the Angel that had come to me in Ḥirāʾ was sitting on a throne between the sky and the earth. I was frightened by him, and I returned [home] and said: ‘Put a mantle over me! Put a mantle over me!’ Allāh the Exalted then revealed: “O you who have wrapped yourself in your mantle! Arise and warn…” until the words “…And uncleanliness do shun.” (Sūrat al-Muddaththir, 74:2–6). After this, revelation intensified in frequency and came successively.”’ ʿAbd Allāh ibn Yūsuf and Abū Ṣāliḥ have also narrated this incident. Hilāl ibn Raddād has related it on the authority of al-Zuhrī, and Yūnus and Maʿmar have cited the word ‘bawādiruhu’, i.e. the flesh between his shoulder and neck [rather than ‘fuʾādu-hū’, i.e. his heart].

Saʿīd [ibn Jubair] reported: ‘Regarding the statement of Allāh the Exalted, “Move not your tongue with this [revelation] that you may hasten [to preserve] it” (Sūrat al-Qiyāmah, 75:17), Ibn ʿAbbās (r.a) related: “The Messenger of Allāh (sa) would bear the revelation with great exertion and would move his lips [as he received it].” Ibn ʿAbbās (r.a) said: “I will move my lips for you as the Messenger of Allāh (sa) used to move his.” Saʿīd [ibn Jubair] said: “I will move my lips for you as Ibn ʿAbbās (r.a) used to move his”, and he moved them. Then, Allāh the Exalted revealed: “Move not your tongue with this revelation that you may hasten to preserve it. Surely upon Us rests its collection and its recital.” (Sūrat al-Qiyāmah, 75:17–18). Ibn ʿAbbās (r.a) explained that its collection and recitation meant that God would preserve it for the Prophet (sa) in his heart and he would recite it. “So when We recite it, then follow its recital.” (Sūrat al-Qiyāmah, 75:19). He said: “This means, ‘Listen to it attentively and remain silent’.” “Then upon Us [rests] the expounding thereof.” (Sūrat al-Qiyāmah, 75:20). In other words, “Verily it is our responsibility for you to be able to recite it.” After this, the Messenger of Allāh (sa) would listen attentively whenever Gabriel came to him, and when he departed, the Prophet (sa) would recite it as Gabriel had recited it.’

Ibn ʿAbbās (r.a) reported: ‘The Messenger of Allāh (sa) was the most generous of men, and he was at his most generous during Ramaḍān when Gabriel visited him, and he visited him every night of Ramaḍān and recited the Qurʾān to him. [During this period], the Messenger of Allāh (sa) was even more generous [in doing charitable deeds] than the rain bearing breeze.’

ʿAbd Allāh ibn ʿAbbās (r.a) related that Abū Sufyān ibn Ḥarb told him that Heraclius sent for him while he was accompanying a caravan of the Quraish, who were trading in Syria, during the truce which the Messenger of Allāh (sa) had agreed with Abū Sufyān and the disbelievers of the Quraish. So they went to him [Heraclius], who was at the time in Īliyāʾ [Jerusalem]. Heraclius called them to his court, where he was surrounded by the senior dignitaries of the Roman Empire. He summoned them, called his translator and asked: ‘Who among you is related most closely to this man who claims to be a prophet?’ I [Abū Sufyān] said: ‘I am most closely related to him.’ Then he [Heraclius] said: ‘Bring him [Abū Sufyān] closer to me and likewise his companions, but make them stand behind him.’ Then he said to his translator: ‘Tell them that I desire to ask him [Abū Sufyān] various questions about this man [i.e. the claimant to Prophethood], and if he lies to me, they should controvert him.’ [Abū Sufyān said]: ‘By Allāh, had it not been shameful to me that my companions label me a liar, I would have certainly lied about him [the Prophet (sa)].’ The first question that he asked me about him was: ‘What is his family status amongst you?’ I said: ‘He is a man of respectable lineage.’ He said: ‘Prior to this, has anyone else among you made a similar claim?’ I said: ‘No.’ He said: ‘Were any of his ancestors kings?’ I said: ‘No.’ He said: ‘Do the elite follow him, or the impoverished?’ I said: ‘It is, in fact, the impoverished.’ He said: ‘Are they increasing or decreasing in number?’ I said: ‘They are, in fact, increasing.’ He said: ‘Has anyone of them apostatised, becoming dissatisfied with his religion?’ I said: ‘No.’ He said: ‘Did you ever accuse him of lying before he made his claim?’ I said: ‘No.’ He said: ‘Does he act treacherously?’ I said: ‘No, but we are currently in a truce with him and we do not know what he will do.’ [Abū Sufyān] said: ‘I found no opportunity for criticism except for this remark.’ He said: ‘Have you engaged in war with him?’ I said: ‘Yes.’ He said: ‘What has been the outcome of your battles with him?’ I said: ‘Our encounters with him have had various outcomes; sometimes he inflicted losses on us and sometimes we inflicted losses on him.’ He said: ‘What does he enjoin on you?’ I said: ‘He says: “Worship Allāh alone and do not associate any partners with Him, and desist from what your forefathers believed.” And he orders us to observe Prayer, speak the truth, be chaste and foster good relations with one’s family.’ Then, he [Heraclius] said to the translator: ‘Tell him this: “I asked you about his lineage, and you said that he was from a respectable lineage; indeed, the Messengers are always chosen from among the respectable families of their people. I asked you if any of you had made a similar claim prior to this, and you responded in the negative. I believed that if anyone had made such a claim before him, he may have been following a similar claim made previously. I asked you whether any of his forefathers was a king, and you responded in the negative. I asked this as, if any of his forefathers was a king, it may have been that this is a man who wishes to reclaim the lost kingship of one of his forefathers. I asked you whether you had ever accused him of lying before he made his claim, and you responded in the negative. So I realised that a man who refrains from lying about people cannot possibly fabricate lies about Allāh. Then I asked you whether it is the elite who accept him or the impoverished, and to this you responded that it is the impoverished who accept him; indeed, it is they who accept the Messengers. I asked you whether they are increasing or decreasing in number. You responded that they are increasing in number. That is how faith is; it grows gradually and eventually becomes complete. I asked you whether any of them apostatised, having become dissatisfied with his religion after having accepted it, and you replied in the negative. Such is faith when its joy permeates the hearts. I asked you whether this man acts treacherously and you replied in the negative. Such are the Messengers; they never act treacherously. I asked you what he enjoins on you, and you said that he enjoins you to worship Allāh and to not associate any partners with Him; that he forbids you from worshipping idols; and that he enjoins you to observe Prayer, speak the truth and be chaste. If what you have said is true, he will swiftly gain control over the land underneath my feet. I knew that he was going to appear, but I did not know that he would be one of you. If I knew I were going to be able to meet him, I would have endured the hardships of the journey to meet him, and if I were with him, I would certainly wash his feet.”’ Then he asked for the letter of the Messenger of Allāh (sa) which he had sent with Diḥyah [al-Kalbī] to the governor of Baṣrah, who had sent it to Heraclius. He read it, and it contained the following: ‘In the name of Allāh, the Gracious, the Merciful. From Muḥammad, the servant of Allāh and His Messenger, to Heraclius, the King of Rome. Peace be on him who follows the guidance. Thereafter, I invite you to the guidance of Islām. Embrace Islām and you will be granted salvation, and Allāh will grant you a double reward. But if you turn away, the sins of your subjects will be on you. And: “O People of the Book! Come to a word equal between us and you – that we worship none but Allāh, and that we associate no partner with Him, and that some of us take not others for Lords beside Allāh.” But if they turn away, then say, ‘Bear witness that we have submitted [to God]’.’ (Sūrat Āl-ʿImrān, 3:65). Abū Sufyān (r.a) said: ‘When he had concluded his speech and finished reading out the letter, there was a great outcry [by the Roman officials], voices rose and we were dismissed. I then said to my companions that the affair of the son of Abū Kabshah [the Prophet (sa)] has gained strength, as even the king of the Banū al-Aṣfar [the Byzantines] fears him. From then on, I was certain that he [the Prophet (sa)] would be victorious, and later Allāh caused Islām to enter into my heart.’ Ibn al-Nāṭūr, who was the governor of Īliyāʾ, friend of Heraclius and head of the Syrian Christians, narrated: ‘After coming to Īliyāʾ, Heraclius woke up one morning in a foul mood. Some of his priests observed: “We perceive a change in your appearance.”’ Ibn al-Nāṭūr said: ‘Heraclius was an astrologer and would observe the stars. In response to their questioning, he said: “Observing the stars last night, I saw [in a dream] that the king of those who circumcise has appeared. Who among these people are those who practice circumcision?” They replied: ‘None except the Jews practise circumcision, and they should not cause you any concern. Issue an order to all the cities in your kingdom to kill all the Jews.’ While they were still occupied in the discussion of this matter, a man was brought to Heraclius, whom the King of Ghassān had sent to convey news about the Messenger of Allāh (sa). Having sought the news of him, he said: “Go and see whether he was circumcised.” They saw him and told him [Heraclius] that he was indeed circumcised. He then asked him about the Arabs and he replied that they perform circumcision. So Heraclius said: ‘The king of this nation has appeared.’ Heraclius then wrote to a friend of his residing in Rūmiyyah, who, like him, was learned. Heraclius then set out for Homs, and he had not yet departed Homs when he received a letter from his friend, who agreed with his opinion regarding the appearance of the Prophet, and that this man was indeed a prophet. Heraclius then invited the chiefs of the Byzantines to a palace of his in Homs. He ordered all its doors to be closed, then came out and said: ‘O people of Byzantine! If you desire success and right guidance and the continuity of your empire, then give a pledge of allegiance to this Prophet.’ [On hearing his words,] they rushed to the doors like wild donkeys, but found them closed. Upon observing their hatred and losing hope in them accepting the faith [Islām], Heraclius said: “Bring them back to me.” He said: “Whatever I have said, it was to test the strength of your belief, and indeed I have observed it.” So the people prostrated before him and became pleased with him. This was Heraclius’ final condition [in terms of his faith in Islām for the remainder of his life].’ Abū ʿAbd Allāh [al-Bukhārī] said: ‘Ṣāliḥ ibn Kaisān and Yūnus and Maʿmar also narrated this narration from al-Zuhrī.’