Al-Bidayah wa an-NihayahIbn Kathir

It is related—on the authority of certain scholars—that when God willed to honor His Messenger and inaugurate him with prophethood, the Messenger of God ﷺ, whenever he went out to relieve himself, would walk far enough for the houses to disappear from view (1). He would make his way into the ravines of Mecca and the beds of its valleys, and no stone or tree would he pass without saying, “Peace be upon you, O Messenger of God.” He would look to his right, to his left, and behind him, yet see nothing but the stones and the trees. He remained in that state, seeing and hearing, for as long as God willed—until Gabriel ﻋ came to him with the grace God had prepared for him while he was in Ḥirāʾ, during the month of Ramadan (2).

Ibn Isḥāq said (3): Wahb ibn Kaysān, the client of the family of al-Zubayr, told me: I heard ʿAbd Allāh ibn al-Zubayr say to ʿUbayd ibn ʿUmayr ibn Qatādah al-Laythī, “Tell us, O ʿUbayd, about the very first beginnings of what the Messenger of God ﷺ experienced of prophethood when Gabriel came to him.”

ʿUbayd replied—while I was present, and he was addressing ʿAbd Allāh ibn al-Zubayr and those with him—: “The Messenger of God ﷺ used to withdraw to Ḥirāʾ for one month every year. This was part of the taḥannuth (4) that Quraysh practiced in the pre-Islamic period; taḥannuth means acts of piety and devotion (5).

“During that month each year, the Messenger of God ﷺ would remain in seclusion, feeding any poor person who came to him. When he completed his retreat, the first thing he would do on returning was to go to the Kaʿbah—before entering his house—and circumambulate it seven times, or as many times as God willed, and then he would go home.

“When the month arrived in which God intended to grant him the honor decreed for him—the month in which He sent him as a Messenger, namely Ramadan—he went out to Ḥirāʾ as usual for his retreat, taking his family with him. When the night came in which God honored him with the Message and showed mercy to His servants through him (6), Gabriel came to him by God’s command.

“The Messenger of God ﷺ said:

‘He came to me while I was asleep, carrying a piece of brocade (7) on which was a book, and said, “Read!” I replied, “What shall I read?” He seized me and pressed me so hard that I thought it was death, then released me and said, “Read!” I said, “What shall I read?” He seized me again and pressed me until I thought it was death, then released me and said, “Read.” I said, “What shall I read?” He seized me yet again and pressed me until I thought it was death, then released me and said, “Read.” I said, “What shall I read?”—saying this only because I expected him to repeat with me what he had just done.

‘He then recited:
“Recite in the name of your Lord who created,
created man from a clinging clot.
Recite, for your Lord is the Most Generous,
who taught by the pen,
taught man what he did not know.” (Q 96:1-5).

He said…’

(1) In the Ṭ edition it reads li-hajah aba‘ad hatta yahsir ath-thawb (for a farther need until he pulls up the garment). This reading is confirmed by Ibn Hisham’s Sirah and al-Rawd. (2) The report is omitted in edition H, whereas it appears in Ṭ, in Ibn Hisham’s Sirah (1:234) and in al-Rawd (1:266) as “ʿAbd al-Malik ibn Ubayd Allah.” This is a scribal error; see also the reference to his biography on p.191, note 7. (3) See Ibn Hisham’s Sirah (1:235–236) and al-Rawd (1:267–268). (4) In the Ṭ edition it reads yuḥabbib (he causes affection); in H letters are omitted. The reading confirmed by Ibn Hisham’s Sirah and al-Rawd is the former. (5) One of its meanings is also ta‘abbud (devotional practice), as noted above (p.192 in the main text). (6) In Ibn Hisham’s Sirah and in al-Rawd the reading is baha. (7) See p.187, note 2. (8) al-ghat and al-ghatt are equivalent; it seems he meant “to squeeze me so intensely that I experienced real hardship,” analogous to being forcibly submerged in water. al-Nihaya reads “ghattat.”
واعية - عن بعض أهل العلم، أنَّ رسول اللَّه ﷺ حين أراد اللَّه كرامته وابتدأه بالنبوَّة، كان إذا خرج لحاجته أبْعَدَ حتَّى يحسر البيوت عنه (١) ، ويُفضي إلى شعاب مكة وبُطونِ أوديتها، فلا يمرُّ بحجرٍ ولا شجر إلَّا قال: السلام عليك يا رسول الله. قال: فيلتفت حوله عن يمينه وعن شماله وخلفه فلا يرى إِلَّا الشجرَ والحجارة، فمكث كذلك يرى ويسمع ما شاء اللَّه أن يمكثَ، ثمَّ جاءه جبريل (عليه السلام) بما جاء من كرامة الله وهو بحراء في رمضان] (٢) . قال ابن إسحاق (٣) : وحدّثني وَهْبُ بن كَيْسان مولى آلِ الزبير قال: سمعتُ عبدَ اللَّه بنَ الزبير وهو يقول لِعُبيد بن عُمير بن قتادةَ اللَّيثي: حدَّثَنَا يا عُبيد كيف كان بُدُوُّ ما ابتُدئَ به رسولُ اللَّه ﷺ من النبوة حين جاءه جبريل. قال: فقال عُبيد - وأنا حاضر، يحدِّثُ عبدَ اللَّه بنَ الزبير ومن عندَهُ من الناس -: كان رسول اللَّه ﷺ يجاور في حِرَاء في كلِّ سنةٍ شهرًا. قال: وكان ذلك مما تحنَّثُ (٤) به قريش في الجاهلية، والتحنُّث التبرُّر (٥) . فكان رسول الله ﷺ يجاور ذلك الشهر من كل سنة، يُطعم مَنْ جاءه من المساكين، فإذا قَضَى جِوارَهُ من شهرِه ذلك، كان أولُ ما يبدأ به إذا انصرف من جِوارِه الكعبة، قبل أنْ يدخلَ بيتَه فيطوف بها سبعًا، أو ما شاء اللَّه من ذلك، ثم يرجِعُ إلى بيته، حتَّى إذا كان الشهرُ الذي أراد اللَّه به فيه ما أراد من كرامته، من السنة التي بعثَهُ فيها، وذلك الشهر رمضان، خرج إلى حِرَاء كما كان يخرج لجواره، ومعه أهلُه، حتى إذا كانتِ الليلةُ التي أكرمَهُ الله فيها برسالته، ورحِمَ العبادَ به (٦) جاءه جبريلُ بأمر الله تعالى. قال رسولُ الله ﷺ : "فجاءني وأنا نائم بنَمَطٍ من ديباج" (٧) فيه كتاب فقال: اقرأ. قلت: ما أقرأ؟ قال: فغتَّني حتى ظننتُ أنه الموت (٨) ، ثم أرسلني فقال: اقرأْ. قلت: ما أقرأ؟ قال: فغتَّني حتَّى ظننتُ أنه الموت، ثم أرسلني فقال: اقرأ. قلت: ما اقرأ؟ فقال: فغتَّني حتى ظننتُ أنه الموت، ثم أرسلني فقال: اقرأ. قلتُ: ماذا أقرأ؟ ما أقول ذلك إلا اقتداءً منه أنْ يعود لي بمثل ما صنع بي. فقال: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١) خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ (٢) اقْرَأْ وَرَبُّكَ الْأَكْرَمُ (٣) الَّذِي عَلَّمَ بِالْقَلَمِ (٤) عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ﴾. [العلق:١ - ٥] قال:
(١) في ط: لحاجة أبعد حتى يحسر الثوب. والمثبت من سيرة ابن هشام والروض. (٢) سقط الخبر من ح وهو في ط وسيرة ابن هشام (١/ ٢٣٤) والروض (١/ ٢٦٦) وفيهما: عبد الملك بن عبيد اللَّه. تصحيف، وقد تقدمت الإشارة إلى ترجمته في (ص ١٩١) ح (٧). (٣) سيرة ابن هشام (١/ ٢٣٥، ٢٣٦) والروض (١/ ٢٦٧، ٢٦٨). (٤) في ط: يحبب، وفي ح بإهمال الحروف، والمثبت من السيرة والروض. (٥) ومن معانيه أيضًا التعبُّد كما مر (ص ١٩٢ في المتن). (٦) في السيرة والروض: بها. (٧) انظر (ص ١٨٧) ح (٢). (٨) الغت والغط سواء، كأنه أراد عصرني عصرًا شديدًا حتى وجدت منه المشقة، كما يجد من يُغمس في الماء قهرًا. النهاية (غتت).

Company

  • About
  • Pricing
  • Why Translate?

Support

  • Contact us
  • Report a bug
  • Support us
  • Donate
  • AI combat arena

Follow us

© 2026 Kutub. All rights reserved.
Terms and conditionsPrivacy policyCookies