On the Threshold of Prophethood
The Holy Prophet’s ancestors were all monotheists and his household was
pure. Beside the sincerity and purity of his ancestors and household, he
enjoyed pure and high education and always stayed away from the unseemliness
and abomination of idolatry practiced by the Meccan people.
[1]
Referring to the period of the Holy Prophet’s training and education, Imam
`Ali (a.s) states:
From the time of Muhammad's nursing days, God provided him with His most
elegant angels to guide him towards the most appropriate virtues.
[2]
Imam al-Baqir (s) has said,
From the time the Holy Prophet stopped suckling, God appointed him an
elegant angel to teach and train him good manners and appropriate behavior.
It was the same angel who, prior to his prophethood, called him saying
“Blessings be to you, Prophet Muhammad, the Messenger of Allah.” However,
the Holy Prophet thought that the voice was coming from the stones and the
ground; and the more he paid attention the less he could observe anything.
[3]
Approaching his prophethood, Muhammad (s) had reached the highest point in
rational thinking; he could not tolerate corrupted surroundings anymore and
preferred seclusion.
[4]
From the time he was thirty-seven years old, he was dominated by some
specific spiritual conditions. He felt there was a window open to him from
the unknown world. Whatever he had heard from Bahira, Nustur and others was
taking place, because he was observing a new light and exposed to some
secrets: he repeatedly received some messages from Gabriel, but he could not
identify the sender.
[5]
For a time during his sleep, he was addressed as the Prophet. Once, in the
desert surrounding Mecca, he heard someone calling him Messenger of Allah.
He asked, “Who are you?” The answer was, “I am Gabriel; God has sent me to
tell you that you are His Messenger.” When he told his wife of the content
of the message, she became delighted, saying, “I hope it is true.”[6]
During this time, Muhammad (s) used to resort to Hara’ Mount to pray God[7]
in seclusion.
[8]
It was a common practice among the Qurayshi monotheists to stay at Hara’ and
worship God.
[9]
The first person to carry out such a
practice was `Abd al-Muttalib, the Holy Prophet's grandfather, who used to
go to Hara’ during the months of Ramazan. He used to feed the needy in this
month.
[10]
The Start of Prophethood
When Muhammad (s) was at the age of forty, he still attended the Hara’ Mount
to pray to God where he received the first verses of the Holy Qur’an as the
first revelations:[11]
In the name of Allah, the Beneficent, the Merciful. Read in name of your
Lord who created. He created man from a clot. Read and your Lord is most
honorable, who taught to write with the pen, taught man what he knew not.
(96:1-5)[12]
In two places of the Holy Qur’an, God has referred to the meeting of
Muhammad (s) with Gabriel.
I swear by the star when it goes down; Your companion (i.e. Muhammad) does
not err, nor does he go astray; nor does he speak out of desire. It is
naught but revelation that is revealed; the Lord of Mighty Powers has taught
him, the Lord of strength; so he attained completion, and he (i.e. the
angel) is in the highest part of the horizon. Then he drew near (to
Muhammad) then he bowed so he was the measure of two bows or closer still.
And He revealed to His servant what he revealed. The heart (of Muhammad) was
not untrue, making him see what he saw. (53:1-12)[13]
I swear by the stars, that run their course and hide themselves, and the
night when it departs, And the morning when it brightens, Most surely it is
the Word of an honored messenger, The possessor of strength, having an
honorable place with the Lord of the Dominion, One to abide, and faithful in
trust. And Your companion (Muhammad) has not gone mad. And of a truth, he
saw himself on the clear horizon. Nor of the unseen has he tenacious
concealed. Nor is it the word of the cursed Shaitan, Wither then will you
go? (81:15-25)
An Untrue Account of the Start of the Revelation
In some historical books, there is an erroneous and mystical account of the
prophethood of Muhammad (s). This account is widespread; it has found its
way into some Persian books as well; therefore, it is better for us to
evaluate it critically.
`a’ishah reports: When revelation occurred to Muhammad (s), its content was
right. Any dream that he had previously had come true. Then, he became fond
of seclusion; he took refuge in Hara’ cave. He used to stay there praying
God, then he would return to his family and receive some food from Khadijah
to return to the cave. When the angel came to him, he was staying at the
cave. The angel said, “Read.” The Prophet answered, “I do not know how to
read.” The angel took and squeezed him so much that he lost his temper!
Then, the angel let go of him, saying, “Read.” The Prophet, once more,
answered, “I do not know how to read.” The angel again squeezed and ordered
him to read. Once again, the Prophet replied that he could not read. On the
third time, the pressure was so great on the Prophet’s body that he could
tolerate no more. Then, the angel said, “Read in the name of your Lord Who
created.” The Prophet returned home trembling all over. Going directly to
Khadijah, he asked her to cover him. As she did, his fear and anxiety went
away. The Prophet then told Khadijah about what had happened and about his
anxiety. At that time, she tried to ease him, saying, “I swear to God that
He would never humiliate you since you have been kind to everybody; you have
been helping the needy and hosting the guests.” Then, Khadijah accompanied
him to her cousin, Waraqah ibn Nawfal. He was a blind elderly man who had
converted to Christianity and translated the Gospel into Hebrew. Khadijah
said, “It is prophethood, cousin! Listen to what he will tell you.” Waraqah
asked Muhammad (s), “What do you see, my nephew?” The Prophet told him what
had happened. Waraqah then said, “This is the same angel who had revealed to
Moses. I wish I were young now. I wish I would be alive when your people
would expel you.”[14]
Criticism
As we have already said, this narration in this form is not acceptable. The
following reasons show that it lacks the required authenticity:
(1) The narrator is `a’ishah who was born in the fourth (or fifth) year
after prophethood.
[15]
Therefore, she was not mature enough at that time to have reported this
account and since she does not mention the name of the original narrator,
her reporting lacks the required authenticity.
(2) According to this narration, the angel of revelation
forced Muhammad (s) to read while he was illiterate! If we
assume that Muhammad (s) had to read God's verses, a written plate, it is
neither natural nor logical, since God and the angel knew that he was
illiterate and he did not have the skill of reading. If it is meant that the
Prophet had to repeat the verses after the angel, this should not have been
very difficult for Muhammad (s) who was mentally mature and advanced at that
age.
(3) What is meant by the angel's persistence in putting pressure on the
Prophet? This is absurd when we realize that learning is a mental act;
therefore, bodily pressure would not have any effect on it. If we assume
that the Prophet could have suddenly become capable of reading through God's
Power, God's determination would have sufficed and these arrangements would
have looked absurd. Even if we assumed that the source of this bodily
pressure had been due to Muhammad's relationship to the unknown world and
the source of creation (This is because he, with all his grandeur, was
earthly and had an earthly and mundane origin), this assumption would be
hard to justify. This is because, according to the Holy Qur’an, the
revelation of God’s word to the Prophets happens in the following ways:
pa) Direct connection and the receipt of the Divine Revelation without any
intermediary,
b) Through hearing the voice without observing the owner of the voice, and
c) Through Gabriel or the Angel of Revelation.
[16]
The Holy Prophet suffered a lot of pressures only when he was receiving the
revelations; in accordance with some narrations, he suffered such tremendous
amount of pressures that he would lose the color of his face and perspire a
great deal so much so that the drops of sweat would fall from his
complexion.
[17]
However, if he received the revelations indirectly through the angel, he
would not undergo any drastic bodily changes. This state is reported by Imam
al-sadiq (s) who said,
Whenever the revelation came through Gabriel; he said so and so; however, if
he received the revelation directly, he would show the pressures he was
under and sometimes he would become unconscious.
[18]
Meeting with Gabriel did not produce any special emotional reaction in the
Holy Prophet and Gabriel would never enter his presence without permission.
He would sit in front of him quite politely.
[19]
Historians unanimously contend that since the first verses of the Holy
Qur’an were revealed in the Hara’ cave by Gabriel, the Holy Prophet did not
suffer any unusual pressure. Of course, this does not negate the worry which
the Holy Prophet had vis-à-vis the idolaters and their animosities.
(4) Taking into consideration the fact that the Holy Prophet received the
revelations continuously, there is no need to assume that he would be taken
by surprise or have been perplexed. Besides, in most records, Gabriel
attended the Holy Prophet’s presence for the first time on Saturday night,
Sunday night and Monday night to ascend revelations to him.
[20]
So, Gabriel’s visit in Hara’ was not the first so that he might have been
perplexed. Generally, it is the case that a person would not receive God's
revelation unless he was quite prepared for such a huge position.
(5) How could it happen for Khadijah to have known more than the Holy
Prophet and to have comforted him when she had seen him anxious?
(6) The worst part of the above fable is the assumption that the Holy
Prophet had been raised to this position of prophethood without previous
knowledge; and that he had not recognized Gabriel and could not have
recognized him or his Message until an old Christian confirmed; and Muhammad
(s) had relied on his prediction and had been assured of his prophethood and
had become quiet! We do not need to elaborate on this story because it is so
absurd that it would not need to be criticized.
(7) It is noteworthy that such unfounded myths have never been presented for
the prophethood of the previous prophets.
(8) This myth is incompatible with what the Holy Qur’an states about the
Holy Prophet:
The heart was not untrue making him see what he saw. (53:11)
tabirsi, well-known Shi`ite scholar and interpreter of the Holy Qur'an,
writes:
God would not reveal anything to His Prophet unless His revelations are
accompanied by some vivid reasons and unless He assures to the Prophet that
what is revealed unto him is from God. The Prophet would not need anything
more and he does not need to be worried.
[21]
When Imam al-sadiq (s) was asked by one of his followers, “Why didn't the
Holy Prophet assume that the revelation could have been nothing but Satan’s
temptations when he received them?” The Imam answered,
“When God appoints a servant of His as a prophet, He would give him the
required assurances in such a way that he would vividly observe what is
revealed unto him.”[22]
Although they are distinguished scholars, the interpreters of sahih
al-Bukhari and sahih Muslim (in which `a’ishah’s account appears)
have taken the narration as authentic and then tried to explain it, but they
resorted to spurious reasoning which at times seems irrational.
[23]
Similar narrations have been reported by narrators such as `Abdullah ibn
Shaddad, `Ubayd ibn `Umayr, `Abdullah ibn `Abbas and `Urwah ibn al-Zubayr.
However, since their accounts are baseless and invented, we will not deal
with them.
[24]
These spurious and unfounded accounts have penetrated into some Christian
sources and misused against the Holy Prophet.
[25]
This critique of ours would make them useless.
Secret Invitation to the New Religion
For three years, the Holy Prophet invited people to the new religion
secretly, because the circumstances at Mecca were not yet ready for an open
invitation. During these three years, he secretly met people whom he thought
mentally ready to accept the new religion.
[26]
He invited them to accept the uniqueness of Allah and his prophethood.
Meanwhile, Quraysh became aware of his claims; whenever they saw him on the
roads and streets, they used to remark, “The young man of Banu-`Abd
al-Muttalib talks about the heavens.”[27]
However, they were not aware of the content of his invitations since he did
not proclaim his ideology. Therefore, they would not react harshly.
During this time, some people became Muslims. Then, one of these newly
converted, named Arqam, offered his house which was at the foot of safa
Mount to be used by the Prophet.
Up to the time when he initiated his open invitation, the Holy Prophet and
Muslims would gather at this house, which had become a center for the
religious propaganda, and prayed therein.
[28]
The First Muslim Woman and Man
In accordance with the unanimous view of Muslim historians, Khadijah was the
first woman to accept Islam. Among men, `Ali[29]
was the first man to accept Islam.
[30]
This is because it was natural for the Prophet to inform Khadijah, his wife,
and `Ali, who was a member of his household and was educated and nourished
by him, of his ideology as soon as he returned home from Hara’. Those two
who were familiar with Muhammad's sincerity, confirmed him immediately. It
would not be difficult to prove this issue even in the absence of valid
historical documents. However, there are ample documents, some of which we
will address here:
The Reasons Behind `Ali's Taking the Lead
(1) The Holy Prophet explicitly referred to `Ali's pioneering in accepting
Islam. At the presence of a group of Muslims, he declared:
The first person among you who will meet me at the side of the heavenly
fountain [Kawthar], on the Resurrection day, will be `Ali, who is the first
among you who accepted Islam.
[31]
(2) Great and well-known narrators report that Muhammad (s) became a prophet
on Monday and `Ali prayed with him on Tuesday.
[32]
(3) Imam `Ali (s), concerning this issue, remarks:
On that day, Islam had not yet entered the house of the Holy Prophet and
Khadijah: I was the third one after them. I could vividly see the light of
prophethood and smell its fragrance.
[33]
(4) Elsewhere, Imam `Ali (s) refers to his pioneering in Islam:
O God, I am the only person who answered the Prophet's call and turned to
You. Except for the Prophet, nobody else prayed You before me.
[34]
(5) Imam `Ali (s) says elsewhere:
I am God's servant and the brother of the trustworthy Prophet. I prayed with
him seven years prior to the others. Nobody may deny it except for a wicked
liar.
[35]
(6) `Ufayf ibn Qays al-Kindi says:
During the Ignorance Era, I used to be a trader of perfumes. On one of my
journeys, I entered Mecca and visited `Abbas, one of the Meccan merchants
and the Prophet's uncle, on an extremely hot day. A young man whose face was
as bright as the moon came. He looked up at the sky, stood in the direction
of the Kaaba and started praying. After a short time, another good-looking
young man arrived, stood next to him and started praying. Then a veiled
woman arrived, stood behind them and started praying. I was astonished to
see three persons praying at the center of the idolaters. I turned my face
toward `Abbas and exclaimed, “What restful scenery!” He repeated my sentence
and added, “Do you recognize these three?” I replied, No, I do not.” He
said, “The first person was my nephew, Muhammad ibn `Abdullah; the second
was my other nephew, `Ali ibn Abi-talib; the third was Muhammad's wife.
Muhammad claims that his religion has come from Allah. Now, these are the
only believers in this religion on the entire earth.”[36]
This issue vividly shows that at the beginning of the spread of Islam, it
was Imam `Ali who joined the Prophet after Khadijah. Pioneering in the
acceptance of Islam is a value which the Holy Qur’an has highly stressed:
And the foremost are the foremost; these are they who are drawn near to
Allah. (56:10-11)
The Holy Qur’an also considers of great value the conversion to Islam of
those who, prior to the conquest of Mecca, sacrificed their lives and
wealth for God’s sake and accepted the new religion:
…not alike; among you are those who spent before the victory and fought.
They are more exalted in rank than those who spent and fought afterwards;
and Allah has promised good to all; and Allah is aware of what you do.
(57:10)
The significance of conversions to Islam prior to the conquest of Mecca
(which occurred at the eighth year AH) lies in the fact that they accepted
Islam at a time when it was not yet powerful and when Mecca was still the
stronghold for the idolaters and Muslims' lives and wealth were at risk from
permanent danger. Of course, Muslims achieved some security after their
migration to Medina and the acceptance of Islam by the two tribes of Aws and
Khazraj and the other neighboring tribes; in later military conflicts,
Muslims were triumphant. However, the environment was still dangerous. For
these reasons, the acceptance of Islam under those perilous and turbulent
times was quite significant. Such early acceptance of Islam was a great
honor for the Prophet's close followers. Having this in mind, we will
realize how important Imam `Ali's early acceptance could have been.
The Pioneer Groups in Acceptance of Islam
Among the social groups of those days, two groups pioneered in accepting
Islam:
A) The youth
A cursory look at the list of the early
Muslims indicates that most of them were youth. Elderly people were
conservative; idolatry was deeply rooted in them. Due to their bright minds,
the youth were more ready to accept the new faith—a fact applying to
religious revelations.
On the basis of a historical report, during the early days of the secret
invitation to Islam, there were groups of youth and destitute people who
joined Islam.
[37]
When the Holy Prophet started his public invitation and when his followers
increased in number, people of Quraysh complained to Abu-talib about
Muhammad, saying, “We have come to you several times to ask you to ask your
nephew to stop cursing our ancestors and idols and seducing our children,
men, women, and servants into the new faith...”[38]
On the Holy Prophet's journey to ta’if for the propagation of Islam, the
noblemen refused to accept Islam for fear that their youth might follow
Muhammad.
[39]
After the migration to Abyssinia, representatives of Quraysh went to the
royal court of the Abyssinian king, al-Najashi, to force these Muslims to
return home. In that court, there were some complaints regarding the spread
of Islam among the youth of Mecca.
[40]
A man from the Hudhayl tribe entered Mecca and the Holy Prophet invited him
to Islam. Abu-Jahl warned him, saying, “Never listen to Muhammad; this man
considers us stupid and says that our dead parents would go to hell.
Besides, he utters nonsense.” The man asked, “How come you don’t expel him
from your city?” Abu-Jahl replied, “If he is expelled, our youth will go
after him and listen to his flowery speech and then they will attack us.”[41]
`Utbah, a dignitary of Quraysh, complained to Asad ibn Zurarah, a nobleman
from the Khazraj tribe in Yathrib, about the inclinations of the youth
towards the Holy Prophet.
[42]
An investigation of the list of the early Muslims shows that most of them
were under thirty years of age. For instance, Sa`d ibn Abi-Waqqas was either
seventeen[43]
or nineteen[44]
years old; al-Zubayr ibn al-`Awwam was fifteen[45]
or sixteen;[46]
`Abd al-Rahman ibn `Awf was thirty; he was born ten years after the Elephant
Year.
[47]
Mus`ab ibn `Umayr was nearly twenty-five years old; at the time of his
martyrdom at the Battle of Uhud that took place at the third year after
Hegira, he was nearly forty years old.
[48]
Arqam, who submitted his house to the Prophet, was between twenty and thirty
years old; when he died in 55 AH, he was eighty years old.
[49]
B) The Deprived and the Oppressed
By these two expressions, so prevalent in the Islamic sources, is meant the
freed slaved who, despite superficial freedom, had some relationships with
their previous owners. They were called mawla meaning made free.
Another group of these oppressed ones was the strangers who had come to
Mecca from other places to live. Since they lacked tribal associations, they
had to be under the protection of a certain tribe in order for them to be
secured. They did not enjoy the same rights that members of Quraysh had.
They were socially disadvantaged.
This group, who had no tribe in Mecca to be affiliated with and who lacked
power, represented the pioneers in the acceptance of Islam.
[50]
Their conversion to Islam was not tolerated by the infidels, according to a
narration; whenever the Holy Prophet (s) sat in the Holy Precinct with his
oppressed followers—such as `Ammar ibn Yasir, Khabbab ibn al-Aratt, suhayb
ibn Sinan, Bilal, Abu-Fukayhah and Amir ibn Fuhayrah—they were ridiculed by
people of Quraysh who sarcastically remarked, “Look at his companions! God
has chosen from among us these bare-footed individuals who have adopted
Islam!”[51]
The chiefs of Quraysh, once, passed by a gathering which the Holy Prophet
had held with suhayb, Khabbab, Bilal, `Ammar and some others. Observing
this, they addressed the Holy Prophet, saying, “Muhammad! Have you selected
only this few from among your nation and you are happy with them? Should we
follow this group? Has God only guided this group? If you dismiss this
group, we might then be your followers.” At this time, the following
Qur'anic verses were revealed:
And do not drive away those who call upon their Lord in the morning and the
evening, they desire only His favor; neither are you answerable for any
reckoning of theirs, nor are they answerable for any reckoning of yours, so
that you should drive them away and thus be of the unjust.
And thus, so We try some of them by others so that they say: Are these they
upon whom Allah has conferred benefit from among us? Does not Allah best
know the grateful? (6:52-53)
During the first years of his mission, people of Quraysh dispatched some
representatives to ask about the Holy Prophet. They went to the Jews: “We
have come here to seek your advice regarding the event that is taking place
in our town. A young orphan thinks that he has been sent by Rahman
(the All-beneficent God); and we do not know any person by this name except
for one living in Yamamah.” The Jew asked for the characteristics of the
Holy Prophet: “Who are his followers?” They replied, “The lowliest persons!”
The great Jewish scholar replied smilingly, “This is the same Prophet whose
signs are predicted in our Holy Book. His nation will be his worst enemies.”[52]
Of course, the rapid inclinations of the oppressed towards Islam did not
mean securing the interests or benefits of special social classes; rather,
they implied the negation of the worldly domination of man over man; they
implied the adoption of Allah's government and domination—an immediate
threat to the power of the aggressors and oppressors
that excited their severe opposition. This matter had happened with
the previous prophets as well:
But the chiefs of those who disbelieved from among his people said: We
consider you but a mortal like ourselves, and we do not see who have
followed you but those who are the meanest of us at first thought and we do
not see in you any excellence over us; nay, we deem you liars. (11:27)
The chief of those who behaved proudly among his people said to those
considered weak to those who believed from among them: Do you know that
salih is sent by his Lord? They said: Surely, we are believers in what he
has been sent with. (7:75-76)
Inviting His Relatives to the New Religion
After three years of his mission, the Holy
Prophet received an order from Allah to invite his relatives to his faith:
And warn your nearest relations, and be kind to him who follows you of the
believers. But if they disobey you, then say: Surely, I am clear of what you
do. (26:214-216)
Having received this revelation, the Holy Prophet ordered Imam `Ali to
prepare some food and invite the sons of `Abd al-Muttalib to hear God's
revelation. Imam `Ali (s) carried out the
order. Nearly forty people showed up. Among
them were Abu-talib, Hamzah and Abu-Lahab. The food seemed insufficiently
little; however, every body was able to eat their fill. Abu-Lahab declared,
“This man has hypnotized you.” This statement caused the Holy Prophet to
abandon his propagation of the faith on that day and the meeting came to an
end with no result. Next day, `Ali (s) once again prepared some food and
invited the same group. This time, the Holy Prophet, after dinner remarked,
I do not know of anybody among Arabs who has brought to his people anything
better than what I am bringing to you. I am bringing to you the good of this
world and the Other World. God has ordered me to guide you all to Him. Now,
who is ready among you to help me and he will be my brother and successor?”[53]
Nobody answered. `Ali (s), who was the youngest among them, said, “O
Messenger of God; I will help you.” Then, the Holy Prophet replied,
“This is my brother, my representative and my successor. Listen to obey
him.”
p This event leads us to the basic fact that
the issues of prophethood and Imamate are inseparable; during the first
years of his prophethood and on the first day of his mission, the Holy
Prophet brought up the topic of Imamate and the future leadership of
Muslims.
On the other hand, it should not be assumed that the Holy Prophet, up to his
death and during the event of Ghadir Khumm, brought up `Ali's Imamate. Later
on, he brought up the same issue on other occasions, such as in the famous
hadith al-manzilah (Narration of Position).
[54]
However, the event of Ghadir Khumm was the most significant for the
announcement of `Ali's successorship due to the fact that there were so many
witnesses present.
With regards to the sequence of the surahs (chapters of the Holy Qur'an), it
could be understood that the invitation of the relatives could have happened
prior to the public invitation to the new faith.
[55]