Part 24

The significance of the pen, the importance of knowledge in building nations, man’s quest for knowledge - these are the themes of the first revelation. We can appreciate the importance of knowledge when we reflect on the fact that the first word of revelation to the Prophet #% was. “Read.”

“Read! In the Name of your Lord.” In Islam, Muslims are both encouraged and commanded to seek

out knowledge; also, the ranking of the people of knowledge is higher than others. Allah 4 said:

40 25 SE th sss AS “O you who believe! When you are told to make room in the assemblies, (spread out and) make room. Allah will give you

(ample) room (from His Mercy). And when you are told to rise up [for prayers, Jihaad (holy fighting in Allah's Cause), or for any

' Summarized from Adh-Dhilaal Al-Qur’an (6/3936).

other good deed], rise up. Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do.”’ (Qur'an 58: 11)

And Allah 3€ said:

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Zt ee Bee eg, 2 gine oe Aa eye vo ie cee te 4O SMF Se Gh oc Yh OG al oes “Ts one who is obedient to Allah, prostrating himself or standing (in prayer) during the hours of the night, fearing the Hereafter and hoping for the Mercy of his Lord (like one who disbelievers)? Say: “Are those who know equal to those who know not?’’ It is only men of understanding who will remember (i.e., get a lesson from Allah’s Signs and Verses).” (Qur'an 39: 9)

Itis important to note here that beneficial knowledge is knowledge that is sanctioned by Islam. In seeking out knowledge, if one deviates from the teachings of Islam, one’s knowledge will harm one and even be the cause of one’s destruction.

The Intensity And Fatigue That Accompanied The First Revelation

Jibreel 4% repeatedly gave the Prophet #¥ a strong embrace, so strong that after each embrace, the Prophet # was left weak and tired. Intensity, fatigue, difficulty, and heaviness - for the Prophet i these side effects continued to be the concomitants of receiving revelation, a fact that is alluded to in the following Verse:

(OSS GSE LY “Verily, We shall send down to you a weighty Word (i.e., obligations, legal laws, etc.).”” (Qur'an 73: 5)

To be sure, though we may not perceive them all, there are great wisdoms behind the Prophet #% receiving revelation in so stressful and difficult a manner. Perhaps one wisdom is to show the weightiness and great import of the message he # was being

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inspired with, and to clarify to the Muslim nation that the religion they are blessed with came to them only after a process of stress, intensity, and fatigue for the Prophet # - or in other words, only after great sacrifice.

The process in which the Prophet #% received revelation was a true miracle, and the whole reality of revelation is the foundation on which rests all aspects of the religion - beliefs, legislations, manners, etc. And it is for this reason that the Orientalists - and others of their ilk - have tried in so many ways to raise doubts about the reality of revelation. Ignoring what is related in authentic Sunnah compilations and what is written in the books of trustworthy historians, they falsely interpret and distort the reality of revelation, so that one of them says, “Muhammad learned the Qur’an and the fundamentals of Islam from Buhairah, the Monk.” Others among them say that Muhammad #% was a nationalist or was afflicted with a disease that made him think he was seeing an angel.

The truth is that revelation was not an inward manifestation of the mind and soul; rather it was an outward manifestation: When the Prophet #% was in the cave of Hira, he was surprised to literally see Jibreel 4% situated before him. And Jibreel 4 then literally embraced the Prophet # three times and said, “Read,” each time he released him.

The Prophet #2 was somewhat terrified by what he saw and heard, and, with a trembling heart, he quickly returned to his house, all of which proves that the Prophet #z had not, up until then, been longing for the mission he was soon to be charged with. This point is further hinted at in the following Verses:

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“And thus We have sent to you (O Muhammad #) Roohan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is faith? But We have made it (this Qur'an) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad #s) are indeed guiding (mankind) to the Straight Path (i.e., Allah’s religion of Islamic Monotheism). The Path of Allah, to Whom belongs all that is in the heavens and all that is in the earth. Verily, all the matters at the end go to Allah (for decision).” (Qur'an 42: 52, 53)

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CO HEB A “And when Our clear Verses are recited unto them, those who hope not for their meeting with Us, say: Bring us a Qur'an other than this, or change it: “Say (O Muhammad #) : “It is not for me to change it on my own accord; I only follow that which is revealed unto me. Verily, I fear if I were to disobey my Lord, the torment of the Great Day (i.e., the Day of Resurrection).’’ Say (O Muhammad 2): “If Allah had so willed, I should not have recited it to you nor would He have made it known to you. Verily, I have stayed amongst you a life time before this. Have you then

The notions that the Orientalists and others like them put forward regarding the reality of revelation collapse when confronted by the aforementioned authentic Hadeeth, which is related to us by ‘Aishah %. In regard to the topic in question, Dr. Al-Bootee mentioned four relevant points:

1) We must make a clear distinction between the Qur’an and the Sunnah. As for the Qur'an, the Prophet #% ordered his

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Companions to immediately write down the verses that were being revealed to him. On the other hand, he #2 deemed it sufficient for his Companions * to preserve his Sunnah in their memories, not because his sayings were from him and had nothing to do with his Prophethood; to the contrary, he spoke not from his own desires, but from divine revelation that was being inspired to him. The reason why he ordered his Companions # to write down the Qur’an is because it was revealed to him in an exact wording through Jibreel 3. As for his sayings, the meanings they indicated were inspired from Allah 3g, but the wording with which they were expressed was from the Prophet #%. And so in distinguishing between the Qur’an and his sayings ~ by recording one and not the other - the Prophet #% was taking a necessary precaution to prevent the Qur’an, which he was receiving from Jibreel #%, from getting mixed up with his own speech.

On certain occasions, when the Prophet # was asked about specific matters, he # would not answer; sometimes, he #% would remain silent for a long time, while he # waited for Verses containing the answer to be revealed. And on other occasions, the Prophet #2 might have acted in a certain manner, and then Verses of the Qur’an came down, either to reproach him # or to steer him #% towards a different course of action.

It is important to remember that the Messenger of Allah #2 was illiterate. Being that he couldn't read or write, it was not possible for him to learn about historical events - such as the story of Yousuf 32%, the story of how the mother of Moosa 3% left her son in the sea, or the story of Fir’aun - through a process of introspection. And so this is one of the wisdoms behind the Prophet # being illiterate. Allah 3% said:

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“Neither did you (O Muhammad #s) read any book before it (this Qur'an), nor did you write any book (whatsoever) with your right hand. In that case, indeed, the followers of falsehood might have doubted.” (Qur’an 29: 48)

4) Among his people, the Prophet #4 was famously known for his truthfulness during the first forty years of his life; it logically follows, therefore, that he was also truthful with himself. So in studying the reality of revelation and what was happening to him 3, he @ for sure realized that there was no need to doubt: what he was experiencing was real. As for the initial fears he had, the ‘orowing Verse refutes them:

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“So if you (O Muhammad #8) are in doubt concerning that which We have revealed unto you, [i.e., that your name is written in the Taurat (Torah) and the Injeel (Gospel)] then ask those who are reading the Book [the Taurat (Torah) and the Injeel (Gospel)] before you. Verily, the truth has come to you from your Lord. So, be not of those who doubt (it).”” (Qur'an 10: 94)

It has been related that, after this Verse was revealed, the Prophet #8 said, “I do not doubt, and I do not ask."

The Different Ways In Which The Prophet #¢ Received Revelation

Ibn Al-Qayyim, may Allah have mercy on him, counted six ways in which the Prophet # received revelation:

1) The True Dream This was the first form of revelation that the Prophet # received;

) Related by At-Tabaraanee (17906, 17908), with his chain from Qataadah. Also, refer to Tafseer Al-Qurtubee (8/340).

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every dream he saw came about in real life like the light of the morning. The following is related in a Hadeeth: “The dreams of the Prophets are (a form of) revelation.” Referring to Ibraaheem ¥%, Allah 3 said:

“He said : O my son! Ihave seen in a dream that Iam slaughtering you (offering you in sacrifice to Allah”). (Qur’an 37: 102)

This involved the angel blowing into the Prophet's heart, without the Prophet 3 being able to see him. The Messenger of Allah # mentioned an instance of this happening: “Indeed Roohul-Qudus (Jibreel) blew into my heart that, verily, no person dies until he gets his full share of sustenance (i.e., the share that Allah 3 had decreed for him to get) and until his fixed term comes to an end (i.e., the fixed age that Allah 3 had decreed for him to reach). So fear Allah, and seek out (your sustenance) in a good and beautiful manner (by avoiding unlawful means of gaining sustenance, by being fair in business dealings, by not being greedy, etc.).”"