Al-Bidayah wa an-NihayahIbn Kathir

When revelation descended upon the Messenger of Allah ﷺ a sound could be heard at his face—like the humming of bees. The remainder of the report states that this occurred at the revelation of: “Successful indeed are the believers” (1) [al-Muʾminūn 23:1].

Al-Tirmidhī and al-Nasāʾī likewise transmitted it (1) through the chain of ʿAbd al-Razzaq. Al-Nasāʾī then remarked, “It is an isolated report (munkar); we know of no one who narrated it except Yūnus ibn Sulaym, and we do not know who he is.”

Muslim and others (2) relate, through al-Ḥasan, from Ḥiṭṭān ibn ʿAbd Allah al-Raqāshī, from ʿUbādah ibn al-Ṣāmit who said: “When revelation came down upon the Messenger of Allah ﷺ he would be seized with anguish and his face would turn pale—in another wording: and he would close his eyes—and we recognized that state in him.”

In the two Ṣaḥīḥs (3) is the ḥadīth of Zayd ibn Thābit concerning the verse, “Those believers who remain seated are not equal…” [when Ibn Umm Maktūm complained of his blindness, the words] (4) “except those who have injuries” were revealed. He said: “The thigh of the Messenger of Allah ﷺ was resting on my thigh while I was writing; when the revelation descended his thigh nearly crushed mine.”

Muslim also records (5) through Hammām ibn Yaḥyā, from ʿAṭāʾ, from Yaʿlā ibn Umayyah who said: “ʿUmar once said to me, ‘Would you like to look at the Messenger of Allah ﷺ while revelation is being sent to him?’ He lifted the edge of the cloth from his face while revelation was coming to him at al-Jiʿrānah (6). His face was flushed red and he was snorting like a camel (7).”

Both Ṣaḥīḥs likewise report (8) in the ḥadīth of ʿĀʾishah, regarding the revelation of the verse of veiling, that Sawdah later went out to the open lavatories (9) at night. ʿUmar said, “We have recognized you, Sawdah.” She returned to the Messenger of Allah ﷺ and asked him about it while he was sitting and taking his supper

(1) Narrated by al-Tirmidhi (3173) and al-Tirmidhi’s Mishkāt al-Maṣābīḥ edition (3173M), and by al-Nasā’ī in al-Sunan al-Kubrā, Book of Prayer (1439), from Isḥāq ibn Ibrāhīm via ʿAbd al-Razzāq. See Tuhfat al-Ashrāf, vol. 7, pp. 267–268, Hadith 10594 (edited by Bashār). (2) Sahīḥ Muslim 1690, Book of Hudūd, chapter on the punishment for adultery. Also narrated by Imām Aḥmad in his Musnad, vol. 5, p. 317. (3) Ṣaḥīḥ al-Bukhārī 2832, Book of Jihād, chapter “The statement of Allah [Q 4:95]”; and 4592, Book of Tafsīr, chapter “Those who remain behind are not equal to those who fight.” And Ṣaḥīḥ Muslim 1898, Book of Imārah, chapter on the obligation of jihād for those who are excused. (4) The text enclosed in brackets is omitted in H; it is nevertheless reported in meaning and with wording close to that of al-Bukhārī. (5) Ṣaḥīḥ Muslim 1180, Book of Ḥajj, chapter “What is permissible for the muḥrim during Ḥajj or ʿUmrah,” including any matter enclosed in brackets therein. (6) The definition was given above on p. 60, Ḥadīth 9. (7) “Al-bakr”: a young camel. “Ghaṭṭ” (to produce sound through the shaqqasha [the pendulous skin beneath the throat]): if a camel lacks a shaqqasha, its low rumble is called hudeer. When a sleeping camel “ghaṭṭ,” called ghaṭīṭan, its breath moves up to its throat so as to be heard by those nearby. See al-Miṣbāḥ (under ghaṭṭaṭ). (8) Fatḥ al-Bārī 4795, Book of Tafsīr, chapter on “Do not enter the Prophet’s houses except when you are permitted” (Quran 33:53); and Ṣaḥīḥ Muslim 2170 (17), Book of Salām, chapter permitting women to go out to attend to a person’s need. (9) “Al-manāsiʿ”: the places designated for answering the call of nature, singular mansaʿ, so called because one exposes oneself there. al-Nihāyah, vol. 5, p. 65, under “nasaʿ.”
إذا نزل على رسولِ الله ﷺ الوَحْي، يُسمع عند وجهه [دَوِيٌّ] كدَوِيِّ النَّحْل، وذكر تمام الحديث في نزول ﴿قَدْ أَفْلَحَ الْمُؤْمِنُونَ (١) ﴾ [المؤمنون: ١] . وكذا رواه الترمذي والنسائي (١) من حديث عبد الرزاق، ثم قال النسائي: منكر لا نعرف أحدًا رواه غير يونس بن سليم، ولا نعرفه. وفي صحيح مسلم وغيره (٢) من حديث الحسن، عن حِطَّانَ بنِ عبد اللَّه الرَّقاشي، عن عُبادة بن الصامت قال: كان رسولُ اللَّه ﷺ إذا نزل عليه الوحي كُرِب لذلك وتربَّد وجهه - وفي رواية وغمض عينَيْه - وكنا نعرفُ ذلك منه. وفي الصحيحين (٣) حديث زيد بن ثابت حين نزلت ﴿لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ﴾ [فلما شكا ابنُ أمِّ مَكْتُوم ضرارَتَه نزلت] (٤) ﴿غَيْرُ أُولِي الضَّرَرِ﴾. قال: وكانت فخذُ رسولِ اللّه ﷺ على فَخِذي وأنا أكتب، فلما نزل الوحي كادَتْ فخِذُه تَرُضُّ فَخِذي. وفي صحيح مسلم (٥) من حديث همَّام بن يحيى، عن عطاء، عن يَعْلى بن أمية قال: قال لي عمر: أيَسُرُّك أنْ تنظُرَ إلى رسولِ الله ﷺ وهو يُوحَى إليه؟ فرفع [عمرُ] طرفَ الثوب عن وجهه وهو يُوحَى إليه بالجِعْرَانة (٦) ، فإذا هو محمرُّ الوَجْه، وهو يَغِطُّ كما يَغِطُّ البَكْر (٧) . وثبت في الصحيحَيْن (٨) من حديث عائشة لما نزل الحِجَاب، وأنَّ سَوْدَةَ خرجتْ بعد ذلك إلى المَنَاصِع (٩) ليلًا، فقال عمر: قد عرفناكِ يا سَوْدَة. فرجعتْ إلى رسولِ اللَّه ﷺ فسألَتْهُ وهو جالسٌ يتعشَّى
(١) أخرجه الترمذي (٣١٧٣)، و (٣١٧٣ م)، والنسائي في الصلاة من سننه الكبرى (١٤٣٩) عن إسحاق بن إبراهيم عن عبد الرزاق به. وتنظر تحفة الأشراف (٧/ ٢٦٧ - ٢٦٨) حديث (١٠٥٩٤) بتحقيقنا (بشار). (٢) صحيح مسلم (١٦٩٠) (١٢) الحدود باب حد الزنى. وأخرجه أيضًا الإمام أحمد في المسند (٥/ ٣١٧) به. (٣) صحيح البخاري (٢٨٣٢) الجهاد باب قول اللَّه ﷿ [النساء: ٩٥] و (٤٥٩٢) التفسير باب لا يستوي القاعدون، وصحيح مسلم (١٨٩٨) في الإمارة باب فرض الجهاد عن المعذورين. (٤) ما بين المعقوفين ساقط من ح، وهو مروي بالمعنى وبألفاظ مقاربة لما جاء في البخاري. (٥) صحيح مسلم (١١٨٠) (٦) الحج باب ما يباح للمحرم بحج أو عمرة. وما يأتي بين معقوفين منه. (٦) مضى التعريف بها في ص (٦٠ ح ٩). (٧) "البَكْر": الفتي من الإبل، وغَطَّ: صوَّت في شقشقته، فإن لم يكن له شقشقة فهو هدير، وغط النائم غطيطًا: تردَّد نفسه صاعدًا إلى حلقه حتَّى يسمعه من حوله. المصباح (غطط). (٨) فتح الباري (٤٧٩٥) التفسير باب ﴿لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ﴾ وصحيح مسلم (٢١٧٠) (١٧) في السلام باب إباحة الخروج للنساء لقضاء حاجة الإنسان. (٩) "المناصع": هي المواضع التي يُتخلَّى فيها لقضاء الحاجة، واحدُها مَنْصَع، لأنه يُبرز إليها ويُظهر. النهاية (٥/ ٦٥ / نصع).

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