THE CALL |
The justification and authority for accepting idols and believing in
their efficacy was that of tradition. Since their fathers and grandfathers and
great-grandfathers had done so therefore they must follow them. Nonetheless, God was, for
Abdul Muttalib, the great reality; and he was no doubt nearer to the religion of IbrahimR.A than most of his contemporaries. There were - and always
had been - a few who maintained the full purity of Ibrahimic worship. They alone realised
that far from being traditional, idol worship was an innovation, a danger to be guarded
against. It only needed a longer view of history to see that Hubal was no better than the
golden calf of the son of Israel. These Hunafas, as they called themselves, would have
nothing to do with the idols, whose presence in Makkah they looked on as a pollution. Muhammad (may Allah bless him and grant
him peace) began to experience powerful inward signs, besides those of which he
had already been conscious. When asked about these he spoke of "true visions"
that came to him in his sleep and he said that they were "like the breaking of the
light of dawn". He would go for spiritual retreats to a cave in Mount Hirah. Ramadan was the traditional month of retreat, and it was one night
towards the end of Ramadan, in his fortieth year, when he was alone in the cave, that
there came to him an Angel looking like a man. Before Muhammad (may Allah bless him and
grant him peace), his grandfather Abdul Muttalib used to spend a month every
year in the Cave of Hirah. In ancient India, when a person became a father, he used to isolate
himself from his family. He would seclude himself in the jungle and ponder over the
mysterious creation. Likewise, in Makkah, when some men were married or later had
children, they used to isolate themselves from their families and go to the caves near
Makkah to spend one month in solitude. Makkah is a city surrounded by several sand dunes and hills. The Arabs
call hills Jabal. One of these hills is named Jabal-i-Noor, on which the cave
Hirah is situated. The distance from Hirah to Muhammad (may
Allah bless him and grant him peace)s house was about one and a half
kilometre. The Cave of Hirah seems to have been formed by the falling of huge
stone slabs on three sides, which by their arrangement constitute the ceiling of the cave
as well. The cave is high enough to easily allow a person to stand without his head
touching the ceiling. The length of the cave is such that a person can lye there easily.
The mouth of the cave is facing towards the Holy Kabah, therefore, the Holy
Kabah can be seen from the cave. From here Muhammad
(may Allah bless him and grant him peace) could also view his house which was
near the Holy Kabah. Contrary to the walls and ceiling, the floor of the cave is
almost uniform and by laying a sheet or mat, one can easily sit or lie here. To enter the
cave today, one has to climb the steps carved out of stone alongside the hill. The Arabs
hold that in the period of Muhammad (may Allah bless him
and grant him peace) these steps were not present. It was the habit of Muhammad (may Allah
bless him and grant him peace) to go to the cave of Hirah in the month of
Ramadan because this was considered a holy month and Arabians by tradition used to refrain
from tribal fights and battles during this month. No one knows on what particular matters
Muhammad (may Allah bless him and grant him peace)
pondered over in these periods of seclusion. One night Muhammad (may Allah bless him
and grant him peace) was lying in the Cave of Hirah wearing his robe. He was
drowsy, neither awake nor asleep, but rather drowsy when the angel Jibril masking in a
human form woke him up and showed him a piece of cloth. When Muhammad (may Allah bless him and
grant him peace) woke up, that person, brought the silk cloth before his eyes,
and said, "Iqraa", i.e. "Read"! Ibn-e-Hasham has written that the silk
cloth had six words inscribed on it and the person who had woken Muhammad (may Allah bless him and grant him peace) had light radiating from his body. The pressure of the hands of Jibril caused such a pain to Muhammad (may Allah bless him and grant him peace) that he
felt faint; however he replied, "I cannot read" or "I shall not read". According to some Islamic scholars that the person who had woken
Muhammad (may Allah bless him and grant him peace)
from sleep repeated what he said three times. He received the same reply from Muhammad (may Allah bless him and grant him peace) till he
finally said; 1. It is not imperative for one to be in the Cave of Hirah to discern the
effects of this sentence. If one is well versed in Arabic, the impact of these words is
even greater. Without acquiring a command over the Arabic language, it is difficult to
appreciate Allahs oration and effect of this and other Holy Quranic verses. The Holy Quranic texts translated in English, French, German, Italian
and many other languages do not move the hearts of their respective readers to the same
degree as does Arabian version. Like the other Revealed Books, the Holy Quran also
has a particular eloquence. Some verses have been repeated several times. Whereas to a
French or an English reader repetition of various sentences introduces redundancy. Any one
who understands Arabic and listens to or reads after the first verse of the 96th Surah,
Al-Alaq, of the Holy Quran, instantly understands how deeply efficacious these words
are! When Muhammad (may Allah bless him and
grant him peace) heard these words he learnt them by heart and repeated them
after Jibril. All Muslim scholars unanimously agree that by the words: "Read (or
proclaim) In the name of thy Lord and Cherisher", is meant that the Prophet (may Allah bless him and grant him peace) should take
the name of Allah before reciting Allahs words. Hence, all the Holy Quranic Surahs
except Surah Tauba) begin by the words: "In the name of Allah, Most Gracious, Most
Merciful". Surah Al-Alaq comprises of 19 verses. As affirmed by all the Muslim
scholars, this is the first Holy Quranic Surah revealed upon the Prophet (may Allah bless him and grant him peace). The first few verses of
the Surah go as:- 1. 2. 3. 4. 5. Islam from the very outset had stressed the need for acquisition of
knowledge, which was to later become a nineteenth century western phenomenon. Some Muslim
scholars have, even said that the acquisition of knowledge is one of the obligations of
religion just as a persons prayers and fasts. Jibril vanished soon after this revelation. Tibri has quoted KhadijahR.A in his book that according to Muhammad (may Allah bless him and grant him peace); "When that Angel in human form left, I tried to stand up, but my
thighs had become weak and I could not stand for long. I had to sit down. After sitting
for a while I felt enough strength in my knees to stand up, I left for home, but my
shoulders were still trembling. I had hardly gone halfway, when I heard a voice saying,
"O Muhammad (may Allah bless him and grant him peace),
thou art the Prophet (may Allah bless him and grant him
peace) of Allah, I am Jibril". The voice was coming from the skies. I
looked up and saw that Jibril was standing in the skies calling, "O Muhammad (may Allah bless him and grant him peace), thou art
the Prophet (may Allah bless him and grant him peace)
of Allah. I am Jibril". My steps froze with fear. I could neither step forward nor move back. I
turned my eyes away only to find Jibril there again. I looked to the other side to avoid
him but Jibril was there again". No matter where I looked, I found him there. He gradually disappeared
in the skies. Afterwards, a feeling of weakness overtook me. It was with great effort that
I reached home". KhadijahR.A narrates; "When Muhammad (may Allah bless him
and grant him peace) reached home, he looked pale. He was moving slowly towards
me taking the support of the wall". It all happened one night during the month of Ramadan. The feeling of
distress that over-powered Muhammad (may Allah bless him
and grant him peace) should not be looked at with surprise. Listening to the
word of Allah is surely a tremendous incident in itself. Anything that exceeds ones
endurance makes one distressed. Nature has delineated perimeters for man. Human muscles
and bones cannot endure stress beyond certain limits. So is the case with the spirit as
well. To listen to an Omnipotent existence Who is beyond time and space;
knows neither beginning nor end. It is far beyond all capabilities and potential of man.
When we hear the rumble of an earthquake or thunder of lightening, we shudder with fear,
although these are the noises of our surroundings and we are well versed by their physical
laws. Thus we should not be surprised that Muhammad (may
Allah bless him and grant him peace) trembled when he heard the voice of Jibril
relaying Allahs message or that he was taken over by great fatigue after Jibril
left. When KhadijahR.A saw Muhammad (may Allah bless him and grant him peace) in this
condition, she assisted him by holding his hand and asked, "What has happened to you that you seem so fatigued as if
ill?" Muhammad (may Allah bless him and grant
him peace) narrated the whole incident and said, "I am gravely fearful". KhadijahR.A asked; "But whom are you afraid of?" There are two traditions about his (may
Allah bless him and grant him peace) reply. Some scholars of Islam say that
Muhammad (may Allah bless him and grant him peace)
told KhadijahR.A, "I am over powered by fear because
the voice I heard has left me in this state. I find no calm, thus hide me some where or
cover me with something". Some other historians including Ibn-e-Hasham and Saheeli write that
Muhammad (may Allah bless him and grant him peace)
used to spend his time in Hirah in contemplation. He was worried; whether the voice he
heard had been his imagination. However, both groups agree that Muhammad
(may Allah bless him and grant him peace) asked KhadijahR.A
to cover him with something. She put a "Dithar" a mantle called Galeem on
him so that he could rest and calm his fears. However, Muhammad
(may Allah bless him and grant him peace) could neither rest nor sleep. It should not be surprising, if Muhammad
(may Allah bless him and grant him peace) was later taken over by doubt in this
situation. All those who have heard the voice of Allah for the first time have experienced
the same. Some Arab historians say that Jibril reappeared the same night and
brought the Message of Allah to Muhammad (may Allah bless
him and grant him peace). While some others hold that
Jibril reappeared three days after this incident and revealed the 74th Surah,
Al-Muddaththir, of the Holy Quran upon Muhammad (may
Allah bless him and grant him peace). The first verse of the Surah says; 1. 2. The verses brought by Jibril were memorised by the Prophet (may Allah bless him and grant him peace). He was
then convinced that the words he was listening to had been from Allah. |
Later on, KhadijahR.A took Muhammad (may Allah bless him and grant him peace) to her
paternal Cousin Waraqah bin Nawfal, who was himself a Hanif - the class of people already
described as opposed to idolatry and seekers of spiritual truth. When Muhammad (may Allah bless him and grant him peace) and
KhadijahR.A entered the house of Waraqah bin Nawfal, he
and his sister were reading the Gospel. Muhammad (may Allah
bless him and grant him peace) explained the incident of the cave of Hirah and
the revelation of "Muddaththir". Waraqah bin Nawfal said, "Verily it was
the same law of Allah as had been revealed upon MusaR.A
(Moses)". According to some Muslim historians, Waraqah bin Nawfal also added, "O
MuhammadP.B.U.H! No
doubt you are the same Prophet (may Allah bless him and grant
him peace) whose arrival had been prophesied by MusaR.A
(Moses)". Afterwards, Waraqah bin Nawfal addressed Muhammad (may Allah bless him and grant him peace), "Whatever you have
brought to the people will make them your enemies. If I live long enough to help you
against your enemy I shall gladly help. However, I fear you will be exiled or rejected
when you proclaim your religion". What Waraqah bin Nawfal feared for the Prophet (may Allah bless him and grant him peace) was indeed deadly fears.
To be banished by a tribe in Arabia was a serious and severe action. Whenever one was
rejected by his tribe, ones blood was deemed lawful. If he was murdered, the
murderer would not be held accountable for it. Whosoever wished could take the banished
person for a slave. The status of such a banished person was not different from a stone
that could be picked up by anyone or thrown away. Muhammad
(may Allah bless him and grant him peace) did not fear banishment or the
repercussions that would accompany it. After that fateful night, he (may Allah
bless him and grant him peace) set off for the cave of Hirah again but Jibril
did not appear. It became a custom for Muhammad (may Allah
bless him and grant him peace) to go to the cave at nightfall but the Jibril
did not turn up. Gradually, an unknown aura of sadness and grief began to overcome him.
KhadijahR.A, in spite of all her efforts, could not
alleviate or console him. One night when Muhammad (may Allah bless
him and grant him peace) was in the cave of Hirah, gloomy neither asleep nor
awake, heard the familiar voice of Jibril utter; "O MuhammadP.B.U.H
thou art the Prophet (may Allah bless him and grant him
peace) of Allah I am Jibril". Muhammad (may Allah bless him and grant
him peace) sat up waiting for Jibril to say more: but heard nothing. On his
return the next morning, KhadijahR.A saw Muhammad (may Allah bless him and grant him peace) very
invigorated. He told her that previous night he had heard the voice of Jibril. He added
that he was happy for not having been deprecated before Allah. Afterwards, for three years Muhammad
(may Allah bless him and grant him peace) continued to stay at the cave of
Hirah at nights deep in contemplation till morning. Sometimes he used to hear the voice of
Jibril saying; "O MuhammadP.B.U.H,
thou art the Prophet (may Allah bless him and grant him
peace) of Allah. I am Jibril". Muhammad (may Allah bless him and grant
him peace) kept on contemplating about Allah and every night he kept reciting
the verses that had been revealed upon him. This three years period has been named as the
duration of "Fitrat" or "Fitrat-al-wahi", i.e. the period when the
revelation of the Surahs (verses) of Holy Quran in the life of the Prophet (may Allah bless him and grant him peace) had
stopped. Here it is important to clarify a point often mis-understood by Western
scholars. It is often assumed that the Arabic words Nabuwat and
Risalat have the same meanings. Both words have been translated into English
as Prophethood. In reality a Nabi is a person who by Divine knowledge delivers
news and tidings to his people. A Rasul on the other hand is the one who
conveys the law of Allah to the people through His Divine Book. Thus it is contended by
Arabian scholars that before the appearance of Jibril at Hirah, Muhammad (may Allah bless him and grant him peace) was a Nabi.
After the Call he became a Rasul since the Holy Quran was being revealed
upon him. During Fitrat-al-Wahi Muhammad
(may Allah bless him and grant him peace) had experienced self-doubt. He (may Allah bless him and grant him peace) feared that
he was no longer approved by Allah. When Surah Al-Dhuha, was revealed, this put his fears
to rest. The Surah begins as:- 1. 2. Hence, the two things, which Allah vowed for His Prophet (may Allah bless him and grant him peace) are the
rising of the sun at dawn and the spreading of darkness at dusk. These two vows bear
infinite subtlety, when one recites the above verse. The beginning brings the image of
sublime beauty of a vast green land on a charming spring morning, when each bud has
blossomed to witness the rise of the sun. Western readers who do not understand the Arabic
language, would translate "Wa-Dhuha" for the rising of the Sun. In the Arabic
language, words are impregnated with vast figurative meanings. Wa-Dhuha in Arabic means:
"Assured is the time of dawn when the rays of sun appear and gradually spread in such
a way that every corner of earth glows, and radiates the blinding resurgence of the
Suns light". 2. This is the second oath of this Surah. Like the first, its metaphorical
meanings are quite vast. Again literal translation of the second oath would be: "And by the Night when darkness prevails everywhere". But the figurative meanings of this part of the verse; "And by the Night when it is still, __ " would be like "Assured is the time when darkness spreads to devour
the world and when silence permeating the world is so deep that the slightest of sounds
from far away appears very close". Even this translation does not quite convey the
complete meanings. When an Arab recites above oath, this brings to life before his very
eyes a part of Arabian wilderness. He perceives through his imagination that the desert is
in darkness and the sky that is tied over the horizons of earth as an immense tent is
saturated with stars. Under such a starry sky when the desert is immersed in complete
darkness, sometimes, a distant sound reaches the ears as if sprung from close quarters.
The air is motionless and the atmosphere still. In such wilderness, one is so immersed in
solitude that it seems nothing ever existed here since the Creation, except oneself and
the silent wilderness. The readers may take this as ideas of an image-worshipper. But whatever
is elaborated upon is in explanation of these two oaths of the Surah. In the third verse of the given Surah, Allah has addressed the Prophet (may Allah bless him and grant him peace); 3. Like the first, this verse also expresses far greater meanings than its
literal counterpart. In this verse Allah has replied to the torment arising in the mind of
Muhammad (may Allah bless him and grant him peace).
These words were meant to appease the self-doubt that the Prophet (may Allah bless him and grant him peace) had naturally felt. The first thing Allah created was the pen. He created the tablet and
said to the pen: "Write!" And the pen answered: "What shall I write?"
He said: "Write My knowledge of My creation till the day of resurrection". The
oath by the pen is followed by a second oath, by that which they write; and amongst what
the Angels, write in Heaven with lesser pens on lesser tablets is the Holy
Qurans celestial archetype, as the mother of the book. The two oaths are
followed by the divine reassurance: 1. 2. 3. 4. 5. 6. 7. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. Jibril came to Muhammad (may Allah bless
him and grant him peace) one day on the high ground above Makkah, and struck
with his heel the turf of the hillside, whereupon a spring gushed forth from it. He
performed the ritual of ablution to show Muhammad (may
Allah bless him and grant him peace) how to purify himself for worship, and the
Prophet (may Allah bless him and grant him peace)
followed his example. He then showed him the postures and movements of the prayer, the
standing, the inclining, the prostrating and the sitting, with the repeated magnification,
that is, the words Allaho Akbar, Allah is Most Great, and the final greeting as - Salamo
Alaikum. Muhammad (may Allah bless him and grant him peace)
returned to his house, and taught KhadijahR.A all that he
had learnt, and they prayed together. The religion was now established on the basis of the ritual
purification and prayer. Prophets (may Allah bless
him and grant him peace) friend Abu BakrR.A of
the clan of Taeem and AliR.A were the first to respond to
his call. Many responses took place through Abu BakrR.A.
The others to respond to the call were a man of Zuhrah, Abdu Amr, the son of Awf, a
distant relative of the Prophet (may Allah bless him and
grant him peace)s mother, and Abu Ubaydah the son of al-Jarrah of the
Bani Al-Harith. Amongst the most striking features of the Revelation were the two
Divine Names Ar-Rahman and Ar-Rahim. Name Ar-Rahman refers to the very essence or root of
Mercy, that is, to the Infinite Beneficence or Goodness of Allah, and the Holy Quran
expressly makes it an equivalent of Allah. His are the names most Beautiful. Ar-Rahman is an attribute applicable to all creation, non-believers and
believers while Ar-Rahim is the quality specially attributable to all Muslim believers. |