between human desires and Divine revelations as sources from which concepts and values are derived; a gap between ignorance and Islam, the human and the Divine.
The people who lived in that period were fully aware of its uniqueness, recognized its special place in history and felt the great loss when the Prophet passed away to be in the company of the Supreme Companion [The Supreme Companion is an Islamic term which refers to God]. This marked the end of this remarkable period which our minds can hardly imagine, but for its actual occurrence.
Anas related that Abū Bakr said to ʿUmar after the death of the Prophet: “Let us go and visit Umm Ayman (the nurse who took care of the Prophet in his childhood) as the Prophet used to do.” When they went to her she burst into tears. They said: “What are you crying for? Do you not realize that God’s company is far better for the Prophet?” She replied: “This is true, I am sure. I am only crying because revelation has ceased with his death.” This made tears spring to their eyes and the three of them cried together. (Related by Muslim.)
The impact of that period has been in evidence in the life of humanity from its beginning up to this moment, and it will remain in evidence until the day when God inherits the earth and all that walks on it. Man was reborn when he started to derive his values from heaven rather than earth and his laws from Divine revelations instead of his own desires. The course of history underwent a change the like of which has never been experienced before or since. That event, the commencement of revelation, was the point at which the roads crossed. Clear and permanent guidelines were established which cannot be changed by the passage of time or effaced by events. Human conscience developed a concept of existence, human life and its values unsurpassed in comprehensiveness, clarity and purity of all worldly considerations, as well as its realism and practicability in human society. The foundations of this Divine code have been firmly established in the world and its various aspects and essential standards have been made clear “so that he who perishes may perish after having received a clear sign and he who lives may live after having received a clear sign”. (8: 42)
The beginning of revelation was a unique event at a unique moment marking the end of one era and the start of another. It is the demarcation line in the history of mankind, not merely in the history of a certain nation or a particular generation. It has been recorded in the universe and echoed in all its corners. It has also been recorded in the conscience of man, which today needs to be guided by what God has revealed and never to lose sight of it. It needs to remember that this event was a rebirth of humanity which can take place only once in history.5
A Test for Reassurance
When the Prophet reached home after his sojourn in the mountain cave, his wife noticed that he was off-colour, which was natural after all the excitement of his first encounter with the Angel Gabriel. She asked him what was the matter as she started to wipe his face. She asked whether he had seen or heard anything new. He told her: “You remember what I told you about my dreams and the voice I used to hear when I awoke, which caused me some fear! It was Gabriel who appeared and talked to me and made me read words which left me worried. He then told me that I am the Prophet of this nation. As I was coming back, I heard trees and stones saying: “Peace be to you, Messenger of God.” Khadījah said: “Rejoice! By God, I was certain that God would bring you only what is good. I certainly hope that you are the Prophet of this nation.”
She continued to encourage him until he relaxed and ate. She then went to her cousin, Waraqah ibn Nawfal, who reassured her. He then promised her most solemnly that if Muhammad was truly the Prophet who is mentioned in the Torah and the Gospel, “and he calls people to believe in his message while I am still alive, I will do my best in obedience to God’s Messenger and will support him to the end.”
There are several reports about the encouragement Waraqah gave to Khadījah and the Prophet. If we take them together, there were probably two or three meetings between the Prophet and Waraqah, one of which occurred when they met at the Kaʿbah as both of them were doing the ṭawāf. Waraqah reassured Muhammad and kissed his head. Then Waraqah died within a few days. The Prophet said of him: “I have seen in my dream the priest wearing silk clothes in heaven, because he believed in me.”6
The first few days must have been full of worry in the Prophet’s home. He needed every possible reassurance. It seems that Gabriel appeared to him more than once. His wife Khadījah was certain that nothing evil could come to him. Her logical thinking led her to that conclusion. What she knew of the Prophet’s character made her absolutely certain that what he saw and heard was genuine and came from a good source. Her thoughtful mind led her to try to get more reassurance. She said to the Prophet: “Cousin, can you tell me when this companion of yours comes to you next time?” He agreed to do so.
Informed of Gabriel’s presence on his next visit, Khadījah said to the Prophet: “Cousin, sit on my left thigh.” When he did so, she asked him whether he still saw him. The Prophet said: “Yes.” She told the Prophet to move over and sit on her right thigh. As he did so, the Prophet confirmed that he could still see Gabriel. She asked him to sit on her lap and he did so, again confirming that he could still see him. She then took off her head-covering, while the Prophet still sat on her lap. At that moment, he told her he could see him no more. She said, “Rejoice, Cousin, and be firm. This is certainly an angel, not a devil.” It was her clear thinking that led her to try this method, realizing that an angel would not stay in a room where a man and his wife were in a closely intimate position.7
Then followed a period during which the Angel Gabriel stopped coming to the Prophet. It seemed that it all stopped as suddenly as it had started. Now, no more visits by Gabriel and no more revelations. This worried the Prophet and he needed reassurance again.
There are no confirmed reports of the duration of this period during which the Prophet received no new revelations. One report puts it at two and a half years, but it is more likely that it was much shorter than that, lasting perhaps about a month or a few weeks.8 The purpose was to allow the Prophet to have some time to himself, during which his new experience would sink in and he would be able to evaluate the new situation and its implications for his future role. What he was embarking on was by no means easy. It required strength, fortitude and perseverance. Of all these he had plenty, but his task needed even more. The history related in this book will give only a glimpse of the sort of strength and perseverance the Prophet needed to summon up in order to fulfil his task. Moreover, the process of receiving revelation was by no means easy. No human being can tell what it meant, simply because no human being has ever experienced it, apart from those chosen elite whom God has honoured so highly to make them prophets. What it is important to remember, however, is that the receipt of revelation was an actual contact between the Prophet, Muhammad, the human being, and an angel God sent specially to him to give him His own words. The process itself took several forms.
From the two ḥadīths, quoted earlier in this chapter, relating the first encounter between the Prophet and the Angel Gabriel, one can realize that revelation could be given to the Prophet while he was asleep or while he was awake. In that particular instance, both types might have occurred, first during the Prophet’s sleep, and then confirmed when he was awake.
Alternatively, it could come through direct inspiration. In an authentic ḥadīth, the Prophet is quoted to have said: “The Holy Spirit has given me this inspiration that no soul shall die until it has completed its life duration and received all its provisions. Be mindful, therefore, of your duty towards God and maintain propriety when you ask Him for what you want.”
Or the revelation could be given to him while a ringing noise was heard. That was the most difficult form. It is suggested that with that ringing sound, his mind was at its most alert.
Or the angel could come to him in human form. In particular, he appeared in the form of one of the Prophet’s companions, Diḥyah ibn Khalīfah, who was exceptionally handsome.
Or
