Tarikh (al-Tabari) 709
The sending of the Prophet ﷺ
الْبَابُ الْحَادِي عَشَرَ فِي أَنْوَاعِ الْوَحْيِ قَالَ الْعُلَمَاءُ ؓ: كَانَ الْوَحْيُ يَنْزِلُ إِلَى رَسُولِ اللَّهِ ﷺ فِي أَحْوَالٍ مُخْتَلِفَةٍ. الْأَوَّلُ: الرُّؤْيَا الصَّادِقَةُ فِي الْمَنَامِ. قَالَ إِبْرَاهِيمُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَى قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ [الصَّافَّاتُ 102] فَدَلَّ عَلَى أَنَّ الْوَحْيَ كَانَ يَأْتِيهِمْ فِي الْمَنَامِ كَمَا كَانَ يَأْتِيهِمْ فِي الْيَقَظَةِ. وَفِي الصَّحِيحِ عَنْ عُبَيْدِ بْنِ عُمَيْرٍ: «رُؤْيَا الْأَنْبِيَاءِ وَحْيٌ» وَقَرَأَ هَذِهِ الْآيَةَ. الثَّانِي: أَنْ يَنْفُثَ الْمَلَكُ فِي رُوعِهِ وَقَلْبِهِ مِنْ غَيْرِ أَنْ يَرَاهُ، كَمَا قَالَ ﷺ: إِنَّ رُوحَ الْقُدُسِ نَفَثَ فِي رُوعِي: لَنْ تَمُوتَ نَفْسٌ حَتَّى تَسْتَكْمِلَ رِزْقَهَا فَاتَّقُوا اللَّهَ وَأَجْمَلُوا فِي الطَّلَبِ وَلَا يَحْمِلَنَّكُمُ اسْتِبْطَاءُ الرِّزْقِ عَلَى أَنْ تَطْلُبُوهُ بِمَعْصِيَةِ اللَّهِ فَإِنَّ مَا عِنْدَ اللَّهِ لَنْ يُنَالَ إِلَّا بِطَاعَتِهِ. رَوَاهُ ابْنُ أَبِي الدُّنْيَا فِي كِتَابِ الْقَنَاعَةِ وَالْحَاكِمُ. وَقَالَ كَثِيرٌ مِنَ الْمُفَسِّرِينَ فِي قَوْلِهِ تَعَالَى: وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلا وَحْيًا [الشُّورَى 51]: هُوَ أَنْ يَنْفُثَ فِي رُوعِهِ بِالْوَحْيِ. قَالَ الْحَلِيمِيُّ: هَذَا هُوَ الْوَحْيُ الَّذِي يَخُصُّ الْقَلْبَ دُونَ السَّمْعِ. الثَّالِثُ: أَنْ يَأْتِيَهُ مِثْلَ صَلْصَلَةِ الْجَرَسِ وَهُوَ أَشَدُّهُ عَلَيْهِ، فَيَتَلَبَّسُ بِهِ الْمَلَكُ حَتَّى إِنَّ جَبِينَهُ لِيَتَفَصَّدُ عَرَقًا فِي الْيَوْمِ الشَّدِيدِ الْبَرْدِ وَحَتَّى إِنَّ رَاحِلَتَهُ لَتَبْرُكُ عَلَى الْأَرْضِ. رَوَى الشَّيْخَانِ عَنْ عَائِشَةَ ؓ أَنَّ الْحَارِثَ بْنَ هِشَامٍ ؓ سَأَلَ رَسُولُ اللَّهِ ﷺ: كَيْفَ يَأْتِيكَ الْوَحْيُ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: «أَحْيَانًا يَأْتِينِي مِثْلَ صَلْصَلَةِ الْجَرَسِ وَهُوَ أَشَدُّهُ عَلَيَّ فَيَفْصِمُ عَنِّي وَقَدْ وَعَيْتُ مَا قَالَ، وَأَحْيَانًا يَتَمَثَّلُ لِي الْمَلَكُ رَجُلًا فَيُكَلِّمُنِي فَأَعِي مَا يَقُولُ». وَرَوَى ابْنُ سَعْدٍ بِسَنَدٍ رِجَالُهُ ثِقَاتٌ عَنْ أَبِي سَلَمَةَ الْمَاجِشُونِ أَنَّهُ بَلَغَهُ أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ يَقُولُ: «كَانَ الْوَحْيُ يَأْتِينِي عَلَى نَحْوَيْنِ: يَأْتِينِي بِهِ جِبْرِيلُ فَيُلْقِيهِ عَلَيَّ كَمَا يَلْقَى الرَّجُلُ الرَّجُلَ فَذَاكَ يَتَفَلَّتُ مِنِّي، وَيَأْتِينِي فِي شَيْءٍ مِثْلَ صَلْصَلَةِ الْجَرَسِ حَتَّى يُخَالِطَ قَلْبِي فَذَاكَ لَا يَتَفَلَّتُ مِنِّي». قَالَ الْحَافِظُ: وَهَذَا مَحْمُولٌ عَلَى مَا كَانَ قَبْلَ نُزُولِ قَوْلِهِ تَعَالَى: لا تُحَرِّكْ بِهِ لِسَانَكَ كَمَا تَقَدَّمَ فَإِنَّ الْمَلَكَ قَدْ تَمَثَّلَ رَجُلًا فِي صُوَرٍ كَثِيرَةٍ وَلَمْ يَتَفَلَّتْ مَا أَتَاهُ بِهِ، كَمَا فِي قِصَّةِ مَجِيئِهِ فِي صُورَةِ دِحْيَةَ وَفِي صُورَةِ أَعْرَابِيٍّ، وَغَيْرِ ذَلِكَ، وَكُلُّهَا فِي الصَّحِيحِ. الرَّابِعُ: أَنْ يُكَلِّمَهُ اللَّهُ تَعَالَى بِلَا وَاسِطَةٍ مِنْ وَرَاءِ حِجَابٍ فِي الْيَقَظَةِ كَمَا فِي لَيْلَةِ الْإِسْرَاءِ عَلَى الْقَوْلِ بِعَدَمِ الرُّؤْيَةِ. الْخَامِسُ: أَنْ يُكَلِّمَهُ اللَّهُ تَعَالَى كِفَاحًا بِغَيْرِ حِجَابٍ عَلَى الْقَوْلِ بِالرُّؤْيَةِ لَيْلَةَ الْإِسْرَاءِ. وَسَيَأْتِي بَسْطُ ذَلِكَ فِي أَبْوَابِهِ. قَالَ الشَّيْخُ رَحِمَهُ اللَّهُ تَعَالَى: وَلَيْسَ فِي الْقُرْآنِ مِنْ هَذَا النَّوْعِ شَيْءٌ فِيمَا أَعْلَمُ، نَعَمْ يُمْكِنُ أَنْ يُعَدَّ مِنْهُ آخَرُ سُورَةِ الْبَقَرَةِ وَبَعْضُ سُورَةِ الضُّحَى وَأَلَمْ نَشْرَحْ، فَقَدَ رَوَى ابْنُ أَبِي حَاتِمٍ مِنْ حَدِيثِ عَدِيِّ بْنِ ثَابِتٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «سَأَلْتُ رَبِّي مَسْأَلَةً وَوَدِدْتُ أَنِّي لَمْ أَكُنْ سَأَلْتُهُ، قُلْتُ: أَيْ رَبِّ اتَّخَذْتَ إِبْرَاهِيمَ خَلِيلًا وَكَلَّمْتَ مُوسَى تَكْلِيمًا، فَقَالَ يَا مُحَمَّدُ: أَلَمْ أَجِدْكَ يَتِيمًا فَآوَيْتُ وَضَالًّا فَهَدَيْتُ وَعَائِلًا فَأَغْنَيْتُ، وَشَرَحْتُ لَكَ صَدْرَكَ وَحَطَطْتُ عَنْكَ وِزْرَكَ وَرَفَعْتُ لَكَ ذِكْرَكَ فَلَا أُذْكَرُ إِلَّا ذُكِرْتَ مَعِي». السَّادِسُ: أَنْ يُكَلِّمَهُ اللَّهُ تَعَالَى فِي النَّوْمِ، كَمَا فِي حَدِيثِ مُعَاذٍ عِنْدَ التِّرْمِذِيِّ: «أَتَانِي رَبِّي فِي أَحْسَنِ صُورَةٍ فَقَالَ: فِيمَ يَخْتَصِمُ الْمَلَأُ الْأَعْلَى» وَيَأْتِي بِتَمَامِهِ فِي أَبْوَابِ مَنَامَاتِهِ. وَذَكَرَ بَعْضُهُمْ مِنْ هَذَا سُورَةَ الْكَوْثَرِ لِمَا رَوَاهُ مُسْلِمٌ عَنْ أَنَسٍ قَالَ: بَيْنَا رَسُولُ اللَّهِ ﷺ بَيْنَ أَظْهُرِنَا إِذْ أَغْفَى إِغْفَاءَةً ثُمَّ رَفَعَ بَصَرَهُ مُبْتَسِمًا فَقَرَأَ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ إِلَى آخِرِهَا. وَقَالَ الْإِمَامُ الرَّافِعِيُّ رَحِمَهُ اللَّهُ تَعَالَى فِي أَمَالِيهِ: فَهُمْ فَاهِمُونَ مِنَ الْأَحَادِيثِ أَنَّ السُّورَةَ نَزَلَتْ فِي تِلْكَ الْإِغْفَاءَةِ وَقَالُوا مِنَ الْوَحْيِ مَا كَانَ يَأْتِيهِ فِي النَّوْمِ لِأَنَّ رُؤْيَا الْأَنْبِيَاءِ وَحْيٌ. قَالَ: وَهَذَا صَحِيحٌ لَكِنَّ الْأَشْبَهَ أَنْ يُقَالَ: الْقُرْآنُ كُلُّهُ نَزَلَ فِي الْيَقَظَةِ وَكَأَنَّهُ خَطَرَ لَهُ فِي النَّوْمِ سُورَةُ الْكَوْثَرِ الْمُنَزَّلَةِ فِي الْيَقَظَةِ، أَوْ عُرِضَ عَلَيْهِ الْكَوْثَرُ الَّذِي وَرَدَتْ فِيهِ السُّورَةُ فَقَرَأَهَا عَلَيْهِمْ وَفَسَّرَهَا لَهُمْ. قَالَ: وَوَرَدَ فِي بَعْضِ الرِّوَايَاتِ أَنَّهُ أُغْمِيَ عَلَيْهِ وَقَدْ يُحْمَلُ ذَلِكَ عَلَى الْحَالَةِ الَّتِي تَعْتَرِيهِ عِنْدَ نُزُولِ الْوَحْيِ وَيُقَالُ لَهَا بُرَحَاءُ الْوَحْيِ. قَالَ الشَّيْخُ رَحِمَهُ اللَّهُ تَعَالَى: وَهَذَا الَّذِي قَالَهُ الْإِمَامُ الرَّافِعِيُّ فِي غَايَةِ الِاتِّجَاهِ، وَهُوَ الَّذِي كُنْتُ أَمِيلُ إِلَيْهِ قَبْلَ الْوُقُوفِ عَلَيْهِ، وَالتَّأْوِيلُ الْأَخِيرُ أَصَحُّ مِنَ الْأَوَّلِ لِأَنَّ قَوْلَهُ: أُنْزِلَ عَلَيَّ آنِفًا يَدْفَعُ كَوْنَهَا نَزَلَتْ قَبْلَ ذَلِكَ، بَلْ نَقُولُ: نَزَلَتْ فِي تِلْكَ الْحَالَةِ وَلَيْسَ الْإِغْفَاءُ إِغْفَاءَةَ نَوْمٍ بَلِ الْحَالَةُ الَّتِي كَانَتْ تَعْتَرِيهِ عِنْدَ الْوَحْيِ، فَقَدْ ذَكَرَ الْعُلَمَاءُ أَنَّهُ كَانَ يُؤْخَذُ عَنِ الدُّنْيَا. انْتَهَى. السَّابِعُ: مَجِيءُ الْوَحْيِ كَدَوِيِّ النَّحْلِ. رَوَى الْإِمَامُ أَحْمَدُ وَالْحَاكِمُ، عَنْ عُمَرَ بْنِ الْخَطَّابِ ؓ قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ «إِذَا أُنْزِلَ عَلَيْهِ يَسْمَعُ عِنْدَ وَجْهِهِ كَدَوِيِّ النَّحْلِ». الثَّامِنُ: الْعِلْمُ الَّذِي يُلْقِيِهِ اللَّهُ تَعَالَى فِي قَلْبِهِ وَعَلَى لِسَانِهِ عِنْدَ الِاجْتِهَادِ فِي الْأَحْكَامِ. لِأَنَّهُ اتُّفِقَ عَلَى أَنَّهُ ﷺ إِذَا اجْتَهَدَ أَصَابَ قَطْعًا وَكَانَ مَعْصُومًا عَنِ الْخَطَأِ وَهَذَا خَرْقٌ لِلْعَادَةِ فِي حَقِّهِ ﷺ دُونَ الْأُمَّةِ، وَهُوَ يُفَارِقُ النَّفْثَ فِي الرُّوعِ مِنْ حَيْثُ حُصُولُهُ بِالِاجْتِهَادِ وَالنَّفْثِ بِدُونِهِ. قَالَ فِي إِرْشَادِ السَّارِي: وَيُعَكِّرُ عَلَيْهِ أَنَّ الظَّاهِرَ مِنْ كَلَامِ الْأُصُولِيِّينَ أَنَّ اجْتِهَادَهُ ﷺ وَالْوَحْيُ قِسْمَانِ. انْتَهَى. هَذَا مَا وَقَفَتْ عَلَيْهِ مِنْ صِفَاتِ الْوَحْيِ. وَأَمَّا صِفَةُ حَامِلِهِ: فَمَجِيءُ جِبْرِيلَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ فِي صُورَتِهِ الَّتِي خُلِقَ عَلَيْهَا لَهُ سِتُّمِائَةِ جَنَاحٍ يَتَنَاثَرُ مِنْ أَجْنِحَتِهِ اللُّؤْلُؤُ وَالْيَاقُوتُ، وَقَدْ وَقَعَ ذَلِكَ مَرَّتَيْنِ: مَرَّةً فِي السَّمَاءِ لَيْلَةَ الْمِعْرَاجِ، وَمَرَّةً فِي الْأَرْضِ، كَمَا سَيَأْتِي بَسْطُ ذَلِكَ فِي أَبْوَابِ الْمِعْرَاجِ. وَمَجِيئُهُ فِي صُورَةِ رَجُلٍ شَدِيدٍ بَيَاضِ الثِّيَابِ شَدِيدِ سَوَادِ الشَّعَرِ. وَفِي صُورَةِ دَحْيَةَ الْكَلْبِيِّ. وَمَجِيئُهُ فِي صُورَةِ رَجُلٍ غَيْرِ دَحْيَةَ. نُزُوُلُ الْوَحْيِ عَلَى لِسَانِ مَلَكِ الْجِبَالِ كَمَا سَيَأْتِي بَيَانُ ذَلِكَ فِي بَابِ سَفَرِهِ إِلَى الطَّائِفِ وَنُزُولِهِ عَلَى لِسَانِ إِسْرَافِيلَ، كَمَا تَقَدَّمَ بَيَانُ ذَلِكَ.
Translation
✧ The Eleventh Chapter: On the Types of Revelation The scholars ؓ said: Revelation used to descend upon the Messenger of God ﷺ in various states. The first: The truthful vision in sleep. Abraham (peace and blessings be upon him) said: "Indeed, I see in a dream that I am sacrificing you, so look what you see." He said: "O my father, do as you are commanded" [al-Ṣāffāt 102]. This indicates that revelation used to come to them in sleep just as it used to come to them in wakefulness. In the Ṣaḥīḥ, on the authority of ʿUbayd b. ʿUmayr: "The visions of the prophets are revelation," and he recited this verse. The second: That the angel breathes into his innermost being and his heart without him seeing him, as he ﷺ said: "The Holy Spirit breathed into my innermost being: No soul will die until it completes its provision, so fear God and be moderate in seeking, and let not the delay of provision cause you to seek it by disobedience to God, for what is with God will not be attained except by obedience to Him." Narrated by Ibn Abī al-Dunyā in the Book of Contentment and by al-Ḥākim. Many of the exegetes said regarding His words, Exalted is He: "And it is not for any human that God should speak to him except by revelation" [al-Shūrā 51]: It is that He breathes into his innermost being with revelation. Al-Ḥalīmī said: This is the revelation that is specific to the heart, not the hearing. The third: That it comes to him like the ringing of a bell, and it is the severest upon him. The angel would seize him so that his forehead would pour with sweat on a severely cold day, and so that his riding camel would kneel on the ground. The two Shaykhs narrated from ʿĀʾishah ؓ that al-Ḥārith b. Hishām ؓ asked the Messenger of God ﷺ: "How does revelation come to you?" The Messenger of God ﷺ said: "Sometimes it comes to me like the ringing of a bell, and it is the severest upon me; then it leaves me while I have understood what he said. And sometimes the angel appears to me in the form of a man and speaks to me, and I understand what he says." Ibn Saʿd narrated with a chain whose men are trustworthy from Abū Salamah al-Mājishūn that it reached him that the Messenger of God ﷺ used to say: "Revelation used to come to me in two ways: Gabriel would bring it to me and cast it upon me as a man casts to a man, and that would slip away from me; and it would come to me in something like the ringing of a bell until it mingled with my heart, and that would not slip away from me." Al-Ḥāfiẓ said: This is interpreted as referring to what was before the revelation of His words, Exalted is He: "Do not move your tongue with it" [al-Qiyāmah 16], as previously mentioned, for the angel did appear in the form of a man in many forms and what he brought did not slip away, as in the story of his coming in the form of Diḥyah and in the form of a bedouin, and other instances, all of which are in the Ṣaḥīḥ. The fourth: That God, Exalted is He, speaks to him without an intermediary, from behind a veil, in wakefulness, as on the Night of the Journey, according to the opinion that there was no vision. The fifth: That God, Exalted is He, speaks to him face to face, without a veil, according to the opinion of vision on the Night of the Journey. Its elaboration will come in its chapters. The Shaykh, may God have mercy on him, said: There is nothing in the Qurʾān from this type, as far as I know. Yes, it is possible to count from it the end of Sūrat al-Baqarah and part of Sūrat al-Ḍuḥā and Alam Nashraḥ, for Ibn Abī Ḥātim narrated from the ḥadīth of ʿAdī b. Thābit who said: The Messenger of God ﷺ said: "I asked my Lord a question and I wished I had not asked Him. I said: O Lord, You took Abraham as an intimate friend and You spoke to Moses directly. He said: O Muhammad, did I not find you an orphan and give you refuge, and astray and guide you, and poor and enrich you, and expand for you your breast, and remove from you your burden, and raise for you your mention? So I am not mentioned except that you are mentioned with Me." The sixth: That God, Exalted is He, speaks to him in sleep, as in the ḥadīth of Muʿādh in al-Tirmidhī: "My Lord came to me in the most beautiful form and said: In what do the Highest Assembly dispute?" It will come in full in the chapters on his sleep. Some of them mentioned Sūrat al-Kawthar from this, because of what Muslim narrated from Anas who said: While the Messenger of God ﷺ was among us, he dozed off briefly, then raised his gaze smiling and recited: "In the name of God, the Most Gracious, the Most Merciful. Indeed, We have granted you al-Kawthar" to its end. Al-Imām al-Rāfiʿī, may God have mercy on him, said in his dictations: They understand from the ḥadīths that the sūrah descended in that brief sleep, and they said that some revelation used to come to him in sleep, because the visions of the prophets are revelation. He said: This is correct, but the more likely thing to say is: The entire Qurʾān descended in wakefulness, and it is as if Sūrat al-Kawthar, which had descended in wakefulness, occurred to him in sleep, or al-Kawthar, about which the sūrah was revealed, was shown to him, so he recited it to them and explained it to them. He said: In some narrations it is mentioned that he fainted, and that may be interpreted as the state that would come upon him at the descent of revelation, called the agony of revelation. The Shaykh, may God have mercy on him, said: What al-Imām al-Rāfiʿī said is extremely sound, and it is what I was inclined to before coming across it. The latter interpretation is more correct than the former, because his saying: "It was sent down upon me just now" precludes that it had descended before. Rather, we say: It descended in that state, and the brief sleep was not a sleep but the state that would come upon him at revelation, for the scholars mentioned that he would be taken away from the world. End quote. The seventh: The coming of revelation like the buzzing of bees. Al-Imām Aḥmad and al-Ḥākim narrated from ʿUmar b. al-Khaṭṭāb ؓ who said: When revelation descended upon the Messenger of God ﷺ, a sound like the buzzing of bees would be heard near his face. The eighth: The knowledge that God, Exalted is He, casts into his heart and upon his tongue when he exercised independent judgment in rulings. Because it is agreed that when he ﷺ exercised independent judgment he was certainly correct and was protected from error, and this is a breach of the norm for him ﷺ, not for the community. It differs from the breathing into the innermost being in that it occurs through independent judgment, while the breathing occurs without it. He said in Irshād al-Sārī: It is objected to this that the apparent position of the scholars of legal theory is that his ﷺ independent judgment and revelation are two separate categories. End quote. This is what I have found of the descriptions of revelation. As for the description of its bearer: The coming of Gabriel (peace and blessings be upon him) in his original form in which he was created, having six hundred wings, from whose wings pearls and rubies scatter. This happened twice: once in heaven on the Night of the Ascension, and once on earth, as will be explained in the chapters on the Ascension. And his coming in the form of a man with very white clothes and very black hair. And in the form of Diḥyah al-Kalbī. And his coming in the form of a man other than Diḥyah. The descent of revelation upon the tongue of the Angel of the Mountains, as will be explained in the chapter on his journey to al-Ṭāʾif, and its descent upon the tongue of Isrāfīl, as was previously explained.
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