Part
4
While
the educational process and training was continuing, Waraqa
recognized the fact that he alone could not prepare Muhammad
fully for the momentous mission he was soon to embark upon and
that if he wanted to see his surrogate succeed, he then must
seek the help of one whose erudition on the subjects he was
imparting to his student was superior to his own.
Waraqa knew a monk by the name of Adas; some say his name was
Suhaib ibn Sinan, who was well versed in the desired subjects,
but spoke in Hebrew. Waraqa, himself knowing Hebrew well, enlisted
his help, and both of them began teaching Muhammad all that
they knew about the Jewish and Christian religions.
Perhaps, the Quran eluded to this same monk Adas or Suhaib (16:103;
also see N. J. Dawood's The Koran, p. 195)), while refuting
the pagans, who accused Muhammad of being taught all that he
spoke of, including the details of heaven and hell, by a human
being and not, as he claimed, by God.
FIRST
REVELATION
Muhammad
continued the process of his learning for a long time; some
say, without substantiating their claim, for fifteen years.
Then suddenly one night in the month of Ramadhan, in the year
610 A. D., when he was forty years of age, he declared that
he received revelations from God, and that the deity appointed
him his last Prophet and Messenger on earth.
The age forty has a great significance for Muslims. The Quran
declares that, upon reaching the age of forty, they should pray
to God and thank him for the favors he has bestowed on them
and their parents and also that they should do good works that
will please him. The Quran requires Muslims to be kind to their
parents, for the reason that their mothers bear them with much
pain, and with much pain they bring them to the world. It also
requires them to be kind and thankful to their parents (46:15);
it does not, however, require them to love their parents for
what they did to them before and after their birth.
One Muslim school of thought reports that Muhammad had told
his wife, Khudeija, that while he was in the cavern, angel Gabriel
appeared before him "in a dazzling human form" (R.
V. C. Bodley, op.cit. p. 56) and ordered him to "recite
in the name of thy Lord" (96:1). The Quran tells the Muslims
that all angels can fly, each of them having at least a pair
of wings (35:1), except for Gabriel, who is said to have six
hundred of them (Maulana Mufti Muhammad Shafi, Tafsir Ma'ariful
Quran, p. 764).
Muhammad appears to have repudiated later his aforesaid statement
when he said the following through the Quran:
Say: Whoever is an enemy
To Gabriel - - - for he brings down
The (revelation) to thy heart
By God's will, a confirmation
Of what went before,
And guidance and glad tidings
For those who believe, - (2:97).
This verse implies clearly that what the Quran contains are
the words that angel Gabriel had imparted to Muhammad through
his heart and also suggests that the angel had never appeared
to him in person. Accordingly, we may conclude safely that the
contents of the Quran are Muhammad's own words, which he used
to describe the "inspiration" that the angel, at God's
command, had put in his heart, or should we say, in his mind?
The mode of revelation notwithstanding, Muhammad, similar of
the ancient Hebrew prophets before him - - - who were often
reluctant to utter the words of God - - - and protesting that
he was unschooled, refused to comply with Gabriel's order (Karen
Armstrong, A History of God, p. 137). A storied hadith (Muhammad's
words) attributed to his youngest wife, Aisha, recounts that
Gabriel pressed Muhammad's chest against his own three times
(Martin Lings, op. cit. p. 43) in order to make him follow his
orders. Instantly, he felt his understanding illumined with
celestial light and he read the first five verses of the Sura
or chapter, called Iqraa (Sura 96), written on a banner that
he saw hanging at the edge of the nearest sky to earth. When
he finished the perusal, the heavenly Messenger announced, "Oh,
Muhammad, of a verity, thou art the Prophet of God! and I am
his angel Gabriel!"
After the incident, we are told, Muhammad was much horrified
to think that he might have become a mere disrespectable kahin,
whom people consulted, if one of their camels went missing.
A Jinn, one of the spirits who were thought to haunt the deserts
and who could be capricious and lead people into error, supposedly
possessed a kahin. Poets also believed that their personal Jinn
possessed them.
Thus Hasan ibn Thabit, a poet of Medina who later became a Muslim
and Muhammad's personal poet-laureate, says that when he received
his poetic vocation, his personal Jinn had appeared to him and,
throwing him to the ground, forced the inspired words from his
mouth.
This was the only form of inspiration that was familiar to Muhammad,
and the thought that he might have become a majnoon (Jinni-possessed)
filled him with despair that he no longer wished to live (Karen
Armstrong, op. cit. p. 137 ff). His wife, Khudeija, reportedly
talked him out of his suicidal intention.
It was at a much later stage that God told Muhammad that he
had deputed him not only as a prophet for men, he also had given
him the responsibility to convert the errant Jinns (Washington
Irving, op. cit. p. 71) to the righteous path of Islam, a task
that God certified Muhammad to have fulfilled to his fullest
satisfaction.
The Muslim belief that Muhammad had a physical encounter with
angel Gabriel is more of a myth than a fact. It was concocted
by the later days Muslims in order to boost his credential as
a prophet. Not only many cynical people disbelief it, even many
Muslim scholars discount this alleged involvement of the angel
with Muhammad as being nothing but an imaginative falsehood
of some of the zealots of the Islamic faith.
Professor Fazlur Rahman is one among the prominent Muslim scholars,
who repudiates the alleged affair without any hesitation. He
maintains that Muhammad did not encounter Gabriel in the flesh
and that the contents of the Quran are the result of his internal
mystical experience, generated in his heart (or mind?) by God's
inspiration (4:163) "in a state of vision or quasi-dream."
Muhammad himself, Rahman continues, had characterized the state
in which he received his revelations by saying, "Then I
woke up," implying clearly that Muhammad had received his
first and all other subsequent revelations in dreams. In this
connection, Rahman states, "This idea of the externality
of the angel and the Revelation has become so ingrained in the
general Muslim mind that the real picture is anathema to it,"
emphasizing, at the same time, the fact that "a religion
cannot lie on purely spiritualized dogmas and {that} reification
is necessary even if only to serve the purpose of a vessel for
the spirit" (Islam, p.13).
Rahman's position differs somewhat from a hadith attributed
to Hadhrat Zubair. Muhammad is reported to have told him that
while he was in the cave of Hira, he heard a voice calling him
by name and declaring him the prophet of God. He searched all
around but found no one. He then looked up and saw an angel
floating between the earth and sky (53:6-11 & 81:23).
Convulsing with extreme fear, Muhammad ran home. His wife Khudeija
tended to him and wrapped him up in a mantle. After a while,
angel Gabriel appeared at his home and commanded him to "Arise
and deliver thy warning, O thou wrapped up!" According
to this hadith, Sura or chapter Muddaththir (Sura 74) was the
first Sura that was revealed to Muhammad and not Sura Iqraa
(Sura 96), as believed by the majority of Muslims.
Contrary to the aforesaid hadith, the majority of Muhammad's
biographers concede that he received all of his revelations
from God, either in dream or during seizures.
During the painful episodes of seizures, Muhammad heard balls
ringing in his ears and pearl-sized drops of perspiration trickled
from his body even during the winter (Martin Ling, op. cit,
p. 245). When fully recovered, he narrated the contents of the
vision.
Those observations of Muhammad's behavior are indicative of
the fact that he suffered from epilepsy or schizophrenia, two
medical conditions that were a mystery to the people of his
time. Dr. Gustav Weil, in a note to Muhammad der Prophet, discusses
the question of Muhammad's being subject to attacks of epilepsy,
a physical condition, which has generally been represented as
a slander, concocted by his enemies, as well as by the Christian
writers. His ailment appears, however, to have been asserted
by some of the oldest Muslim biographers, now labeled as "hired
biographers" by some modern Muslim writers (Dr. Rafiq Zakaria,
Muhammad and the Quran); it having been established as being
a genuine assertion on the authority of other writers, who were
contemporaneous to their time. He would be seized, they
said, with violent trembling followed by a kind of swoon or,
more accurately, convulsion, during which perspiration would
stream from his forehead in the coldest weather; he would lie
with his eyes closed, foaming at the mouth, and bellowing like
a young camel.
Aisha, one of his wives, and Zaid, on of his disciples, are
among the persons cited as testifying to that effect. They regarded
the seizures at such times as being under the influence of a
revelation. He is believed to have similar attacks, however,
in Mecca before he became a prophet, and at a time when God
was not supposed to give him any revelation.
Unaware of Muhammad's medical condition, Khudeija feared that
he must have been possessed by an evil Jinn's spirits, and wanted
to solicit the aid of a conjuror to exorcise them, but Muhammad
forbade her. He did not like anyone to see him during those
paroxysms.
The epileptic attacks did not always precede his visions. Harith
ibn Hashem, it is narrated, once asked him in what manner he
received his revelations. "Often," Muhammad replied,
"the angel appears to me in a human form, and speaks to
me. Sometimes I hear sounds like the tinkling of a bell, but
see nothing. (Ringing in the ears is a symptom of epilepsy).
When the invisible angel has departed, I am possessed of what
he has revealed." Some of his revelations, he professed,
reached him directly form God, others in dreams; for the dreams
of prophets, he used to say, are revelations (Washington Irving,
op.cit, p.43 & 44).
THE
PREACHING
After
Muhammad came home with the news that God ordained him his prophet,
it was his wife, Khudeija, who not only comforted him in his
fear, but she also feigned to have believed in what he had told
her - - - thereby becoming the first person to convert to the
new faith of Islam. To accelerate the success of her husband's
mission, she even phrased the words of the Kalima Tayyaba, by
invoking which, a non-Muslim instantly becomes a Muslim (Khalid
Latif Gauba, The Prophet of the Desert, p. 33). The kalima,
coined by Khudeija, reads: La Ilaha-ill-Allah, Muhammad-ur-Rasul-Allah,
meaning: There is no god but Allah and Muhammad is his messenger.
Waraqa ibn Nofal, her aged cousin, also played his pre-arranged
role. Using his scholarly authority, he declared that what his
surrogate had claimed was not only true but he was, moreover,
the same prophet whose impending arrival was foretold by other
religious scriptures, thereby ensuring Muhammad's success. His
support of Muhammad notwithstanding, Waraqa never accepted Islam
and died a Christian.
Following Khudeija, others who converted to Islam were: 1. Ali
ibn Abu Taleb. He was a ten-old cousin of Muhammad who lived
under his care and who, later on, married his daughter Fatima.
2. Zaid ibn Harith, a young freed slave whom Muhammad, for some
time, had adopted as his son and came to be known as Abu Zaid,
father of Zaid. 3. Abdullah Atik ibn Abu Kahafa, who is universally
known as Abu Baker, "the father of the virgin she-camel,"
a title he earned after he let a 50 plus year-old Muhammad marry
his six year-old infant daughter. He was one of Muhammad's closest
friends. 4. Abdu Amr, son of Awf, a distant kinsman of Muhammad's
mother, Amina and 5. Abu Ubaydah, son of al-Jarrah, who belonged
to the clan of Bani al-Harith.
As Muhammad was already convinced that the early stage of his
mission was going to be perilous, he planned to take his early
steps in secrecy. He apprehended hostility on every side: from
his immediate kindred, the Quraishites of the line of Hashim
whose power and prosperity Muhammad identified not only with
idolatry, but also with their greed and selfishness, and still
more from the rival line of Abd Shams, who were ever ready to
dispossess the Hashemites of the guardianship of Ka'aba, which
generated great amounts of revenue for its keepers. Abu Sofian,
son of Harb and a grandson of Omaya, as well as the great-grandson
of Abd Shams, headed the later group of the rivals. He was an
able and ambitious man; said to have great wealth and influence
over the people of Mecca. For Muhammad, he proved, for some
time, to be a redoubtable opponent.
Accordingly, he began propagating his new religion slowly, and
discreetly, insomuch that for the first three years the number
of his converts did not exceed forty; those, for the most part,
being young persons, strangers, and the downtrodden slaves.
For his followers, Muhammad introduced the three daily prayers,
which he borrowed from the old pagan rites. Fearing ridicule
from the pagans to the manner in which he wanted his followers
to perform their prayer, he held his prayer congregation in
private, either in the house of one of the initiated, or in
a cave near the city of Mecca. His secrecy, however, did not,
for long, protect him from the pagans' outrage.
The pagans discovered Muhammad's secret meetings; in one of
them, a rabble broke out and a scuffle ensued. In it, Saad,
a Muslim, wounded one of the pagan opponents of his faith. This,
feat on his part, earned him the first place among all the Muslims,
who shed blood in the cause of Islam. The discovery of his meeting
place and the consequential solicitude to which he found himself
subjected, sapped Muhammad's spirits and increased the perturbation
of his mind. He looked worn out and haggard, with abstraction
having overtaken his hitherto mental sharpness. His associates
noticed his altered mien and dreaded an attack of illness; his
pagan distracters scoffingly accused him of mental hallucination
and rejected his call to embrace his faith.
Abu Bakr and Uthman enjoyed strong protection from their clans.
As a result of this, they never faced any violence from the
pagans, despite the fact that they had become Muslim a long
time ago, and accompanied Muhammad on every trip he made to
preach his religion. Even the young Ali was neither harassed
nor treated harshly either by the children of his age, or by
the elders for having become a Muslim at his tender age.
The small community of the Meccan Christians maintained a position
of neutrality, being confident that since Muhammad was married
to one of them, and who wielded considerable influence on him,
he would not harm them, if he won his struggle, nor would his
opponents cause them any trouble, should they be able to defeat
him, for the reason that they were never a cause of concern
for their overwhelmingly large neighbors. They were absolutely
right. Muhammad never appeared to them as a threat, rather,
he not only declared them to be in love with the Muslims (5:85),
he also provided them with protection by declaring them Muslims
(5:114).
After brooding silently over the problem his campaign faced
for some time and, on being prodded by Khudeija and Waraqa,
Muhammad threw off all his reserves, and displaying greater
enthusiasm, began to go about openly proclaiming his doctrines,
and presenting himself as a prophet, sent by God to put an end
to idolatry as well as to mitigate the rigors of the Jewish
and Christian laws. The hills of Safa and Marwa, sanctified
by the traditions of Hagar and Ishmael, became his preaching
grounds, and the Mount of Hira his sanctuary, where he retired
when overtaken by the pagans' tortuous interrogations, only
to return from it, after preparing himself with new arguments
and pronouncements, which he always tried to pass off as being
"revelations from God."
Unimpressed, the pagans continued to ridicule him for assuming
an apostolic character. Those who had seen him as a boy about
the streets of Mecca, and afterwards, occupied in all ordinary
concerns of life, felt greatly hurt by his insulting remarks
on their ancestral religion as well as on their intellect, which
he considered to be inferior to that of his own. They also resented
his insolent attitude towards those who mattered in the Meccan
society, but whom he deemed to be his enemy.
Furthermore, he belittled them by claiming that only he knew
all that that existed in heaven. Additionally, to add salt to
their injury, he created an atmosphere of enmity in Mecca, which
separated a son from his parents, and a brother from his siblings.
As if not satisfied with the extent of havoc that he already
wrought upon their blood relationship, he was depriving them
of their livelihood as well by creating the turmoil, which,
in its own turn, was discouraging people from visiting Mecca,
either on call of trade or on pilgrimage.
Despite the fact that Muhammad had torn apart all the fabrics
of their social and religious lives, the pagans are not known
to have ever demonstrated any violence against his person. They
never abused him, nor did they ever try to cause him bodily
harm. One of the retaliations they occasionally subjected him
to was their sneer. Seeing him pass them, they used to exclaim,
" Behold the grandson of Abd al Mutallib, who pretends
to know what is going on in heaven!" Some, who had
witnessed his fits of mental excitement, called him insane;
few others declared that he was possessed by a devil, and some
accused him of practicing sorcery and magic. On a particular
occasion, some pagans are reported also to have thrown on his
body a bundle of dirt, which caused him no injury or pain. But
when the pagans failed, even after employing the above gentle
methods to prevent him from insulting their gods and religion,
they did not turn violent against him; instead, they commissioned
a poet to counter his moves with his poetic lampoons.
The poet engaged by the pagans was none other than the youthful
Amru ibn al-Aass. His mother was a prostitute (we have mentioned
her earlier in our presentation), who practiced her profession
in Mecca. She was a very beautiful woman, whose list of paramours
included all the nobles of the city who existed in the tribe
of Quraish. When she gave birth to Amru, all of her lovers laid
their equal claim on the paternity of the child. As the newborn
most resembled Aass, he received the designation of ibn al-Aass,
the son of Aass.
Nature was very kind to the child. He had all the qualities
of a genius. At an early age, he became one of the most popular
poets of Arabia People distinguished him for the pungency of
his satirical compositions, which he delivered with a captivating
sweetness. He was a delight for his listeners, who paid close
attention to what he had to say in his poems.
Pitted against Muhammad, Amru made great efforts in countering
his proselytizing campaigns with lampoons and humorous madrigals.
The captivating effect of his compositions, already imprinted
on their minds, people not only circulated them widely, they
also carried them to distant places. People's involuntary action,
though, proved to be a temporary setback for Muhammad, but,
in the end, even Amru's effusions failed to stop him from carrying
out his proselytizing campaigns.
Those of the pagans who had traits of neutrality in their character
demanded of Muhammad supernatural proofs of what he asserted.
His reply may be gathered from his words in the Quran; it being
evasive to the point that he did not hesitate to designate the
Quran as being a miracle from God. Unsatisfied, they demanded
palpable evidence, miracles addressed to the senses, that he
should cause the dumb to speak, the deaf to hear, the blind
to see, or the dead to rise. Muhammad, as usual, not only avoided
those demands, he also denounced them for the same. At the same
time, he threatened them with dire consequences from God, if
they persisted in what he considered to be their unjustified
demands.
Al Maalem, an Arabian writer, recorded that some of Muhammad's
disciples at one time joined with the pagan multitude in their
demand for miracles, and besought him to prove at once the divinity
of his mission by turning the hill of Safa into gold. Being
thus closely urged, he took to prayer; and after finishing it,
assured his followers as well his opponents that the angel Gabriel
had appeared to him, and informed him that should God grant
his prayer and work the desired miracle, all those who disbelieved
would be exterminated. In pity to the multitude, he implored
God not to cause the miracle thus permitting the hill of Safa
to remain in its pristine state. He continued to insist that
the Quran was his miracle and that beyond it; he had no power
to perform additional miracles to satisfy their incredulity.
