النص المفهرس

Sîratul-Mustafâ
Life of the Prophet
"And when you withdraw from them and from whatever else
they worhisp besides Allah, then seek refuge in the cave so that
your Lord may broaden for you His mercy and He may make
your affairs easy for you. [Sûrah Al-Kahf verse 16]
This does not necessarily entail that solitude begets
prophethood because prophethood is not something that can be
earned. Allâh Ta'âlâ appoints as messenger whomsoever He
wishes.
Yes, whomsoever He wishes to appoint as His Rasûl, for him
seclusion and solitude is a precursor to prophethood just as
pious dreams are a forerunner only for those souls who have
been eternally preordained by Allâh Ta'âlâ to receive the
mantle of prophethood. This obviously does not mean that he
who sees pious dreams is destined to become a prophet in the
future.
Allâh Ta'âlâ says:
"When Ibrahim ()Lulla de) withdrew from them and from
whatever else they were worshipping besides Allâh, We
bestowed upon him Ishâq (as a son) and Y'aqûb (as a
grandson) and all of them We ordained as messengers." [Sûrah
Maryam verse 49]
From this verse it appears that the ordination of Ishaq and
Y'aqûb to prophethood was due to the barakah of Ibrâhîm
Allade's alienation and seclusion from these people. In a
similar manner, Rasûlullah would proceed with basic
provisions to the cave of Hirâ to observe I'tikaf (seclusion). He
would remain there for a period of time engaged in the
devotion of Allâh Ta'âlâ. The nature of his devotion is not
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explicitly mentioned in any of the Ahadîth. Some 'Ulamâ are of
the opinion that his devotion consisted of remembrance of
Allâh Ta'âlâ, meditation and reflection. Furthermore,
detachment from the evils of the polytheists, disbelievers and
other sinners in itself is a form of 'Ibâdat (devotion). [After all,
the focal point of the Hijrah (the migration from Makkah to
Madînah), which is vastly applauded by a number of verses of
the Holy Quran, is the detachment from the enemies of Allâh
Ta'âlâ and His Rasûl .]76 And when his were depleted, he
would return home to stock up and go back to the cave to
continue with his devotions. [Zarqânî volume 1 page 11]
According to us, the preferred view is that (within the cave)
Rasûlullah % would engage in devotions as revealed to him by
authentic kashf (spiritual manifestation) in accordance with the
Shariah of Ibrahim OUlade. [Al-Durr Al-Mukhtar volume 1
page 163]
76 The text between the brackets [ ] is written by the compiler himself. This
is why the text is set-apart from 'Allamah Zarqanî's words. The evidence
that confirms that beholding the sincere servants of Allâh Ta'âlâ is a source
of blessings, the same evidence demonstrates that looking at the enemies of
Allâh Ta'âlâ is a source of bitterness and spiritual gloom for people of
untarnished disposition. Is the beholding of Hârûn and Mûsâ bin 'Imrân the
same as looking at Fir'aun and Hâmân? Can the sight of Muhammad
Rasûlullah % and Abû Jahal the enemy of Allâh ever be the same? Is the
vision of Abu Bakr Siddîq and Musaylamah the impostor on par? Never!
None would reject this except he who befools himself. "And surely a hint
would suffice for the intelligent."
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In other words, according to the Hanafi scholars, the most
preferred view is that whatever appeared in Rasûlullah 's
heart either by kashf (spiritual manifestation) or ilhâm
(inspiration) implying that this devotion is from Hadrat Ibrâhîm
s or any other Prophet's Shariah, Rasulullah # would' عليه السلام
practise accordingly. According to some narrations, instead of
the phrase "Fa-yatahannathu" (he would engage in religious
devotions), the phrase "Fa-Yatahannafu" appears. This means
that he engaged in devotions that conformed to the creed of
Ibrâhîm, the Hanîf (the rightly-guided). This phrase clearly
corroborates the view that Rasûlullah _ observed certain rituals
that conformed to the Ibrahimî creed in accordance with his
kashf and ilhâm.
The sunrise of prophethood on Mount Fârân
This continued for some time until he reached forty77 when, as
per his earlier routine he was in the cave of Hira, suddenly an
angel appeared within the cave. He came in, greeted him with
Salâm and said: "Read!" Rasûlullah * replied: "I am unable to
read." Rasûlullah & recounts: "Upon this the angel embraced
77 His commission to the mission of prophethood at the age of forty is
established by authentic Ahadîth in Bukhârî on the authority of Ibn 'Abbâs
This is also reported by Jubair bin .رضي الله عنه and Anas bin Malik رضي الله عنه
Mut'im رضي الله عنه and 'Ata and Sa'id bin Musayyab رحمة الله عليه. [Uyunul-
Athar, Zarqânî volume 1 page 207]
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me so forcefully78 that there was no extremity to my suffering.
He then released me saying, "Read!" Yet again, I responded: "I
am unable to read."
Note:
The literal sense of the sentence "I am unable to read" appears
to indicate "I cannot read. I am illiterate." However, the
complication arising out of this meaning is that reading - with
the tongue - is not contrary to illiteracy. Even an unlettered or
illiterate person is able to recite after someone coaches him
especially when he is a man articulate in speech. Yes, illiteracy
is inconsistent with writing (not with reading). An illiterate
person is unable to read a written work but he is able to
verbally recite anything that is taught to him. Therefore, If
Jibraîl Allude appeared before Rasûlullah with a few
written verses and asked him to 'read', his response of 'I an
unable to read' would have been fitting. As it appears in some
narrations 79 that Jibraîl Alude appeared with a silken
manuscript ornamented with precious stones. He handed the
78 Imâm Bukhârî cites this Hadîth in Bad'ul-Wahî, Kitab Al-T'abîr and
Kitab Al-Tafsîr. However, the phrase 'there was no extremity to my
suffering" is cited in Bad'ul-Wahî on the first and second occasion only but
in Kitab Al-T'abîr and Kitab Al-Tafsîr, it is cited on the third occasion as
well.
79 It appears in Zarqânî Sharah Mawâhib volume 1 page 218: “Ibn Ishâq
narrates in a Mursal (indirectly narrated) Hadîth from 'Ubaid bin 'Umair
that Jibraîl appeared with a book wrapped in a silken cloth.
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manuscript over to Rasûlullah % and bade him to recite. In
other words, "Recite this silken manuscript." To this Rasûlullah
replied: "I am unable to recite." In other words, "I am
illiterate; I am unable to read the written word."
According to some Mufassirîn80, the opening verses of Sûrah
Baqarah, Alif Lâm Mîm Zâlikal-Kitâbu ... " (This is the book
wherein there is no doubt) actually refers to the book Jibraîl
.came with on the occasion of the first revelation عليه السلام
Nonetheless, if Jibraîl OUlade did not appear with any
written work and his instruction "Read" did not refer to any
written text but to a verbal recitation, then in this case, the
phrase "I am unable to read" will not mean that I am illiterate.
It would then mean that due to the sheer awe and sublime
esteem of the divine revelation, I am unable to recite. Due to
the sighting of the angel and the witnessing of the divine
illumination of the revelation, the heart is left so awestricken
that my tongue refuses to budge. How can I then recite? As it
appears in some narrations, Rasûlullah % responded: "How can
I recite?" This is why we translated the sentence "Mâ Ana Bi-
Qârî" as "I am unable to recite" as this translation
accommodates this meaning as well as the preceding meaning.
The aforementioned clarification is drawn from the writings of
Shaikh 'Abdul-Haq Muhaddith Dehlawî from his book
Ash'iatul-Lam'ât page 430. This interpretation is also derived
from Madarijun-Nubuwwah volume 1 page 33, Taysîr Al-Qârî
80 This statement of some of the Mufassirîn is not cited in Ash'iatul-Lam'ât
but in Rawdul-Anf the commentary of Sirah Ibn Hisham.
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a Persian commentary of Bukharî by Shaikh Nurul-Haq
Dehlawî volume 1 page 7 and from the Persian commentary of
Shaikhul-Islâm Dehlawî volume 4 page 522.
Continuing further, Rasûlullah % relates: "The angel likewise
forcefully embraced me a third time and released me and bade
me to recite the following verses:
"Read (with the aid) of the name of your Lord Who has created
(the entire universe). He has created (above all) man from a clot
of blood. Read! And your Lord is the most gracious Who has
taught (knowledge) by the use of the pen. He has taught man
that which he did not know."81 [Sûrah 'Alaq verse 1]
Thereafter Rasûlullah % returned home quivering in anxiety.
The moment he entered, he entreated Hadrat Khadijah
to wrap him up. When his anxiety and agitation رضي الله عنها
subsided, he related the whole incident to Hadrat Khadijah
saying: "I was terrified of losing my life." In other رضي الله عنها
words, since the spiritual illumination of divine revelation and
the spiritual radiance of the angel were abruptly thrust upon the
human nature of Rasûlullah % and due to the magnitude of the
divine revelation, Rasûlullah * assumed that if the intensity of
this Wahî persists in this manner, his human nature would very
unlikely be able to withstand the burden of Wahî or saddled by
81 According to the narration of Kitab Al-T'abîr and Kitab Al-Tafsîr, the
recitation on this occasion was up to the verse "that which he did not know"
but according to the narration of Bad'ul-Wahî, the recitation was up to "and
your Lord is most gracious".
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the burden of prophethood, he thought he would perish. The
following verse refers to this very burden:
"We will reveal upon you a very burdensome word." [Sûrah
Muzzammil]
If he were receiving divine revelation whilst mounted upon a
camel, the camel would be constrained to sit down. Hadrat Zaid
bin Thabit رضى الله عنه narrates: "On one occasion, Rasulullah
's thigh was on my thigh when he started receiving divine
revelation. His thigh suddenly became so unbearably heavy that
I was afraid of my thigh being reduced to pulp."
When something trivial contrary to one's nature occurs, a
person becomes agitated let alone an incident of this nature,
which is even beyond one's imagination. It is not unlikely for
Rasûlullah % to get disturbed by this incident. When Mûsâ
Aulade was granted the miraculous staff by Allâh Ta'âlâ, he
was commanded to throw it onto the ground. When it
transformed itself into a snake, Mûsâ aulade took off in
fright without even turning back. Upon this Allâh Ta'âlâ
revealed the verse: "O Mûsâ! Return and do not fear. You are
safe." This fleeing of Musa Aula de in sheer terror was due to
his human nature. After all, man is created weak as declared by
Allâh Ta'âlâ in the Holy Quran. So this fleeing was not due to
any uncertainty or misgiving. Similarly, Rasûlullah 's being
terrified or his agitation was only because the burdensome
responsibility of divine revelation was a bit too bewildering for
him. This bewilderment was not because of any doubt or
misgivings. Bear this in mind and do not fall into confusion. A
sudden onslaught of a heavenly being upon a feeble human
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being is not unlikely to throw Rasûlullah % into a state of
trepidation and anxiety. Over a passage of time, when his
human nature became intimately associated with this heavenly
being, this anxiety also diminished and ultimately faded away.
A rather unexpected burden of prophethood left Rasûlullah
utterly astounded. And this contributed to the fear of him losing
his life. Allâh Ta'âlâ forbid! He had no doubt as far as his
prohethood was concerned. Any doubt or misgiving about his
prophethood especially after the descent of Jibraîl and the
witnessing of the spiritual illumination of divine revelation is
virtually impossible. According to a Mursal narration reported
by Ibn Shihâb Zuhrî, Rasûlullâh * says: "Jibraîl appeared and
cut my chest open. He then seated me upon a magnificent
throne bedecked with rubies and other jewels."
"Thereafter Jibraîl appeared before him giving him glad tidings
of Allâh Ta'âlâ choosing him as His messenger until Rasûlullah
felt at ease. He then bade him to recite, Rasûlullah _ asked:
"How must I recite?" Jibraîl replied: "Read in the name of your
Lord Who created .... "up to the verse "that which he knew not."
Rasûlullah accepted the message of his Lord and returned.
Every tree and stone he passed en route to his home greeted
him with "As-Salamu'alayka Yâ Rasûlallâh!" This is how he
returned home in high spirits and with firm conviction that
Allâh Ta'âlâ has conferred upon him a rank of incalculable
magnitude; prophethood."
This narration is cited in Dalâilu Bayhaqî and Dalâilu Abî
Nu'aim on the authority of Mûsâ bin 'Aqabah. [Al-Khasaisul-
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Kubrâ volume 1 page 93] This narration is also mentioned in
'Uyûn Al-Athar with the Sanad of Hâfiz Abu Bishr Dûlâbî.
Hâfiz 'Asqalânî saysthat according to the Mursal narration of
'Ubaid bin 'Umar: "Jibraîl appeared before me and seated me
on a throne bedecked with precious jewels." According to a
Mursal narration of Zuhrî. "He seated me on such a splendid
throne that would cast any onlooker into absolute
astonishment." [Fathul-Bârî volume 12 page 313]
Nonetheless, he returned home and furnished Hadrat Khadijah
with a detailed account of what transpired. He also رضي الله عنها
expressed his fear of losing his life. Hadrat Khadijah consoled
him saying: "Congratulations to you! This is a source of glad
tidings. Do not panic! By Allâh! He will never ever disgrace
you. You maintain favourable family ties. Your efforts at
maintaining good family ties are notable. You always speak the
truth. You bear the burdens of others. You shoulder the debts of
others. You attend to the affairs of the poor. You are Amîn; you
return whatever has been entrusted to your care. You always
fulfil the rights of the guests. You are always willing to assist in
good works."
The aforementioned narration is cited in Bukharî and Muslim.
According to the narration of Ibn Jarîr, Hadrat Khadijah
also added: "You have never even been close to an رضي الله عنها
evil woman." [Târîkh Tabrî volume 2 page 81]
In short, a person with such outstanding character, a man of
such superior values, a human being with such purity, a man
who is an embodiment of virtue and perfection can never be
subject to any form of humiliation. He cannot be put to shame,
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neither in this world nor the hereafter. Whosoever Allâh Ta'âlâ
blesses with such exceptional character and virtue, Allâh Ta'âlâ
will shield him from all calamities and misfortune as well.
According to the narration of Ibn Ishaq, Khadijah consoled him
saying: "By Allâh in whose absolute control lies Khadijah's
life! I very passionately expect you to be the messenger of this
Ummah." [Ibn Hishâm volume 1 page 81]
According to other narrations: "Rasûlullah % gave Khadijah a
detailed account of what transpired. She responded: "By Allâh!
Take heart and accept glad tidings. Allâh Ta'âlâ will never do
anything to you but good. So accept whatever status Allâh
Ta'âlâ has conferred upon you because it is distinctly authentic.
And congratulations to you as I also maintain that you are truly
the messenger of Allâh." This Hadîth is narrated Mursalan
(indirectly) by Bayhaqî in Dalail on the authority of Abû
Maysarah. [Fathûl-Bârî volume 12 page 315]
After citing this Hadîth, Hafiz 'Asqalânî says that this Hadîth
distinctly confirms that Hadrat Khadijah رضي الله عنها was the
first person to embrace Islâm.
Hadrat Khadijah رضي الله عنها then went alone to her cousin
Waraqah bin Nawfal. He was a celebrated scholar of the old
and the new testaments. He was busy translating the New
Testament from Syriac into Arabic. During the pre-Islamic era
of ignorance, he steered clear of idolatry and embraced
Christianity. By this time he was exceptionally old and blind.
On hearing the entire episode from Hadrat Khadijah
Waraqah remarked: "If you are truthful in whatever ,رضي الله عنها
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you say, verily this is the same Nâmûs82 (angel) who used to
". عليه السلام come to ،isa
This narration is cited in Dalâilu Abî Nu'aim with a satisfactory
chain of narrators.
Subsequnet to this, Hadrat Khadijah رضي الله عنها took Rasulullah
along with her to Waraqah bin Nawfal. She addressed him
saying: "O cousin! Why don't you hear it from your nephew (in
his own words)?"83
Waragah then addressed Rasûlullah % saying: "O nephew! Tell
me, what did you observe? What happened?" Rasûlullah % then
narrated the entire incident.
The moment he heard 84 the details, he became absolutely
convinced of the truth and he ardently accepted and
82
The transmitter of good news is referred to as Namus whilst the
transmitter of bad news is referred to as Jâsûs. [Fathûl-Bârî volume 1 page
24]
83 The text between brackets has been highlighted to deflect any possible
contradiction between the narrations of Bukhârî and Dalâilu Abî Nu'aim.
84 The word 'he' in the sentences 'he heard', 'he became convinced of the
truth' and 'he ardently accepted' refers to Waraqah bin Nawfal. 'Allamh
Shiblî considers the personal pronoun of 'he' to be referring to Rasûlullah
thereby translating the text as: "When Rasulullah heard the words of
Waraqah, he became convinced of the truth and ardently accepted it."
[Sîratun-Nabî volume 1 page 189.] 'Allâmah Shiblî himself is under the
impression that Rasûlullah % was doubtful of his own prophethood and he
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wholeheartedly submitted to the truth." [Fathul-Barî volume 12
page 317 Kitab Al-T'abîr]
On listening to these details, Waraqah submitted: "Indeed, this
is the same angel that used to appear before Mûsâ Aulade. If
only I was strong enough during your prohethood when your
people will banish you from your birthplace or at least I wish I
am alive (to see those times)." Stunned by what he just said,
Rasûlullah asked: "Will they really drive me out?" Waraqah
was convinced only after listening to Waraqah. This view held by 'Allâmah
Shiblî is absolutely erroneous. Rasûlullah # was absolutely convinced of his
own prophethood right from the very beginning. When Jibraîl Aulade
appeared in the cave of Hira, he firstly greeted Rasûlullah % with the words
of Salâm. This is according to the narration of Abû Dawud Tayâlisî. See
Zarqânî volume 1 page 211 and Fathul-Bârî volume 12 page 313 Kitâb Al-
T'abîr. He then issued him with glad tidings of his prophethood until
Rasûlullah # felt at ease. He then asked him to recite. He bade him to recite
the first few verses of Surah Iqr'a. As he was returning home after this
incident, he heard every tree and boulder greeting him with "Assalâmu
‘Alayka Yâ Rasûlalâh . See Khasâisu-Kubra volume 1 pages 93-94. In
short, a number of such factors led him to be abundantly convinced of his
own prophethood. Yes, Waraqah, who was at first uncertain, became
convinced of Rasûlullah 's prophethood after listening to him. He realised
beyond doubt that this is the messenger whose glad tidings have been issued
by the old and new testaments and he subsequently attested to this.
'Allâmah on the other hand, erroneously believes that the personal pronoun
of 'he' refers to Rasûlullah % instead of Waragh. He has fallen into a grave
error.
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replied: This is not confined to you alone. All the Prophets who
came with the divine message faced hostility from their own
people. If I am fortunate enough to come across that era, I will
assist you in all earnestness." However, not long thereafter,
Waraqah passed away.
This is the narration of Bukharî and Muslim. According to a
Mursal narration of Abû Maysarah, Waraqah remarked:
"Congratulations to you! I bear witness that undoubtedly you
are the messenger about whom the son of Maryam had
proclaimed glad tidings. And you are a divinely commissioned
messenger like Mûsâ Allade via the agency of Namus (the
archangel Jibraîl). And soon you will be divinely instructed to
wage Jihad." [Fathul-Bârî volume 8 page 454, 'Uyûn Al-Athar
volume 1 page 84]
Since like Musâ Undlade, Rasûlullah % was also a Prophet of
Jihad and since Rasûlullah 's creed is also based upon the
penal code, Jihâd, Qisâs (retaliatory punishment), the laws of
Halal and Harâm etc. akin to the creed of Musa Aulade,
Waraqah, in spite of being a Christian himself, mentioned "the
angel who used to appear before Mûsâ Aulade. However, in
his earlier conversation with Hadrat Khadijah رضي الله عنها when
Rasûlullah % was not present, he likened this angel to the angel
who used to appear before 'Isa OUlade because he himself
was a Christian. According to one narration, as Rasûlullah
was on his way out, Waraqah kissed him on his head. ['Uyûn
Al-Athar volume 1 page 87]
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Rasûlullah % then returned home and the divine revelation
(wahî) came to a halt85 to help him alleviate his earlier anxiety
and to cultivate within him a yearning for future spells of
divine revelation.
Persian couplet: "An extended period of time has lapsed since
I've heard from the beloved; neither a word nor a letter."
Due to the abrupt termination of divine revelation, Rasûlullah
would become so wretchedly depressed that he frequented
the peaks of the mountains several times to hurl himself down
its slopes.
Persian couplet: "Every Sâlik (One who treads the path of
spiritual enhancement) harbours a thousand sorrows in his heart
but yet the garden of the heart is not distressed."
Urdu Couplet: "There is no calamity more severe than
separation from the beloved,
It is better to die than suffer such anguish."
85 The halting of divine revelation means that the revelation of the Holy
Quran ceased for a few days. It does not mean that Jibraîl discontinued
coming altogether. Jibraîl's arrival continued unabated. [‘Umdatul-Qârî
volume 1 page 73]
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Nonetheless, whenever Rasûlullah # would think about this,
Jibraîl Amîn would appear before him and console him saying:
"O Muhammad! You are indeed the true Prophet of Allâh." On
hearing such comforting words, Rasûlullah would feel
somewhat relieved." [Fathul-Bârî volume 12 page 317, Zarqânî
volume 1 page 216]
On one occasion, Hadrat Khadijah رضي الله عنها requested
Rasûlullah thus: "When the angel approaches you again,
please inform me, if possible." When Jibraîl appeared yet
again, Rasûlullah % apprised her of his arrival. Hadrat Khadijah
then requested Rasûlullah % to come onto her lap. As he placed
his head on her lap, she removed her scarf exposing her head.
"Can you still spot Jibraîl now?" she asked. When Rasûlullah
replied in the negative, she remarked: "Glad tidings unto you.
By Allâh Ta'âlâ! This is an angel, not Shaytân."
This narration is narrated by Muhammad bin Ishaq from
Ismâ'îl bin Hakîm as mentioned in Sîrat Ibn Hishâm. [Al-
Khasâisu Al-Kubrâ volume 1 page 95]
رضي الله عنها According to another narration, Hadrat Khadijah
remarked: "Glad tidings unto you! This is definitely an angel. If
he was Shaytân, he would not have been as bashfully reserved."
Narrated by Abû Nu'aim in Dalâil with a weak chain of
narrators on the authority of Hadrat 'Ayeshah رضي الله عنها.[Al-
Isâbah volume 4 page 281]
Summary:
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To sum up, Hadrat Khadîjah's authentication of Rasûlullah 's
prophethood was based on logical reasoning ('Aqlî). She
deduced that a man of such superior virtues and a fountainhead
of morality of such a calibre could only be found in a Nabî. On
the other hand, Waraqah's attestation to his prophethood was
based on Naql (traditional sources of proof). Based on his
traditional knowledge, he concluded that this is the same
prophet about whom Masih bin Maryam issued glad tidings.
Sulayman Taymî and Mûsâ bin 'Aqabah write in Kitab Al-
Maghazi that before Hadrat Khadijah رضى الله عنها went to
Waraqah, she first went to 'Addâs86 and gave him a detailed
account of the advent of Jibraîl. The moment 'Addas heard the
name of Jibraîl, he exclaimed: "Quddûs! Quddûs! (Glory be to
Allâh!) In the land of these idolaters, how can the subject of
Jibraîl ever be brought up in such a land? He is the trusted one
of Allâh Ta'âlâ. He is the emissary between Allâh Ta'âlâ and
His messengers. He is a close associate of Mûsâ and 'Îsâ." She
thereafter proceeded to Waraqah. [Fathul-Bârî volume 8 page
554]
رضي الله عنها According to some books on Strat, Hadrat Khadijah
also called on Bahîrâ the monk furnishing him with a complete
account of what transpired. Bahîrâ responded in more or less
the same words as 'Addâs.
86 'Addas was the slave of 'Utbah bin Rabî'ah. He hailed from the city of
Nenwa - the city Hadrat Yunus Aula de was sent to. He ('Addas) was
initially a Christian. He eventually embraced Islâm. [Isabah volume 2 page
266]
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According to the narration of Tirmizî, Hadrat Khadijah
once mentioned to Rasulullah that Waraqah رضي الله عنه
believed in the prophethood of Rasûlullah % but passed away
before the message of prohethood was made public. Rasûlullah
commented: "I saw Waraqah in a dream attired in white
garments. If he was an inhabitant of hell, he would have been in
some other type of apparel." [Fathul-Bârî Kitab Al-Tafsîr Sûrah
Iqr'a.]
It is narrated on the authority of Hadrat 'Ayeshah رضي الله عنها in
Musnad Bazzar and Mustadrak Hâkim that Rasûlullah % said:
"Do not sepak ill of Waraqah because I have glimpsed one or
two of his gardens in paradise." ['Umdatul-Qârî volume 1 page
75]
Important Note:
Hadrat Khadijah رضي الله عنها 's escorting Rasulullah
to
Waraqah and to 'Addâs and her communication of Rasûlullah
's conditions to them was not because of her fragile
conviction or doubts. Her objective was neither to eliminate
any form of personal misgivings nor to bolster her convictions
but her intention was to console and reassure Rasûlullah . Her
aim was to transform the anxiety and distress of Rasûlullah
he suffered due to the revelation of Wahî into emotional
tranquillity. Furthermore, Hadrat Khadijah رضي الله عنها, on
witnessing the divine miracles and supranormal feats of
Rasûlullah , resolved to marry him in the hope that the final
messenger whom she heard so much about, from her cousin
Waraqah bin Nawfal, is none other than Rasûlullah # himself.
This is why, upon the first revelation in the cave of Hira and
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Rasûlullah 's subsequent recounting of this incident to her,
she so enthusiastically accepted his messengership as
absolutely true. However, out of unbridled joy and irrepressible
love, she took him to Waraqah and 'Addas just to garner more
reassurance and peace of mind that the reason for marrying him
has, Alhamdulillah, actually materialised. Hadrat Khadîjah
was anxious merely because of Rasulullah 's رضي الله عنها
anxiety otherwise deep down she was overjoyed and ecstatic
and the objective of Rasûlullah % in expressing himself in this
manner was also one of reassurance and peace of mind. Allâh
Ta'âlâ forbid! Rasûlullah % had no doubt about his prohethood
in the least. In fact, after witnessing Jibraîl and catching sight
of the divine radiance it would have been impossible for him to
harbour any form of misgivings about his prophethood. The
reason for this is that although Waraqah was a learned man, he
was not intimately exposed or closely associated with the
conditions Rasûlullah # was made to bear. The reality of divine
revelation descending upon the blessed heart of Rasûlullah
and its spiritual delight could only be ascertained by Rasûlullâh
himself. Waraqah was completely oblivious of its reality.
Perceptively he was unaware of it but comprehendingly he was
aware of the conditions the Ambiya Oulade undergo when
subject to divine revelation. This is why he consoled Rasûlullah
. In such circumstances, only he who hasn't suffered these
conditions but has some basic information about it will be able
to comfort and reassure someone else. For instance, one
attending to a sick person comforts the sick. This is so because
if he himself had to undergo these stringent conditions of
receiving divine revelation, he would have fallen unconscious.
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He wouldn't be aware of what's happening to himself let alone
consoling others. Furthermore, intellectually and Islamically, it
is not essential for the one consoling to be more superior or
more learned than the one being consoled.
Date of Prophethood
All the Muhaddithîn and historians are unanimous over the fact
that Rasûlullah ¿ was bestowed the mantle of prophethood on a
Monday. However, there seems to be some disagreement on the
actual month of his ordainment. Hâfiz Ibn 'Abdul-Barr says
that he was commissioned with the assignment of prophethood
on the eighth of Rab'îul-Awwal. According to this, Rasûlullah
was exactly forty years old when he was ordained as a
prophet. According to Muhammad bin Ishâq, he was ordained
as a prophet on the 17th of Ramadan. According to this
narration, he was forty years and six months old at the time of
prophethood.In his book Fathul-Bârî, Hâfiz 'Asqalâni declares
this opinion to be most authentic and preferred because
Rasûlullah % would perform his I'tikaf in the cave of Hira in
the month of Ramadan. For further details see Zarqânî volume
1 page 207, Fathul-Bârî volume 12 page 313, Kitab Al-T'abîr
volume 8 page 551, Kitab Al-Tafsîr volume 1 page 26 and
under the chapter of 'the inception of Wahî'.
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Stimulating subtleties and supplementary notes
1. The age of forty was chosen for the mission of
prophethood because the physical and spiritual aptitude
of man reaches a peak of perfection at this age. As
Allâh Ta'âlâ mentions in the verse affirming His
bounties upon man: "Until he (man) attains his full
physical maturity and reaches the age of forty."
[SûrahAhqâf verse 16] Forty years of age is (an apex of
a man's physical maturity). Thereafter there is a gradual
waning (of all his senses). In the same manner, when
Rasûlullâh 's physical and spiritual abilities reached
their peak and they were all set to entertain the divine
illumination and spiritual fragrances, Allâh Ta'âlâ, out
of His sheer mercy, bestowed upon him His mantle of
prophethood. "And Allâh exclusively selects for His
mercy (prophethood etc.) whomsoever He wishes. And
Allâh is the holder of great bounty." [Sûrah Al-Baqarah
verse 105]
2. According to a Mursal narration of Sh'abî as recorded
by Imam Ahmad bin Hambal calda, in his Tarikh,
for a short period of time after Rasûlullah
幾’s
designation as a Rasul, Israfil عليه السلام was appointed
as a close associate over Rasûlullah . Periodically
Israfil عليه السلام would tutor him about noble etiquette
and excellent character etc. However, not a single
Quranic verse was revealed via the medium of Israfil
Allade. The Sanad (chain of narrators) of this
narration is authentic. [Zarqânî volume 1 page 236]
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