A Message from God

Fourteen hundred years ago, a forty year old man sat in a dark mountain cave. This individual was a family man and an established merchant who traded along the Red Sea route between Palestine and Yemen. He was known for his outstanding moral character, trustworthiness and generosity. In recent years, he had become distraught at the injustices around him - exploitation of slaves, burial of infants due to poverty, worship of rough stone idols and senseless tribal fighting. This man was a hanif – a person that innately recognizes and turns to one God. Nevertheless, he was unsure of the path of salvation. He started withdrawing from the community, coming occasionally to a mountain cave in order to meditate. On one such night, he felt an unfathomable presence and engulfed by the same. The presence urged him to recite a brief divine revelation, the first to sent down in almost six hundred years.

The First Revelation

Mohammad was commanded: “Read (this revelation) in the name of your Lord who created life. Who created each human from alaq. Read, for your Lord is unsurpassed in His generosity. He taught humanity with the (written script) pen. Taught humanity that which it did not know (revelation, script and knowledge).” For divine generosity is grounded in the knowledge and wisdom granted to humanity. This, in turn, is exemplified by the gift of speech and writing, giving us mastery over the physical world. Writing is a metaphor for creation – bringing forth knowledge from the ocean of unknowns – as the ink scribes across the blank sheet. Human DNA is virtually identical to the chimpanzee. Nevertheless, very early in life we pick up vocabulary, grammar, phonetics, semantics, intonation and syntax to name a few, with little formal instruction and at remarkable speed. Rather like neurons that fire to create neural networks with exponentially increasing possibilities, speech and writing amplifies human cognition by connecting people separated by time and space. The result is a staggering increase in knowledge and wisdom over the ages. As such, language and speech represent the cornerstone of human potential and achievements. However, this priceless gift must be received with humility and what better way than to recall our insignificant origin from an alaq? In classical Arabic, alaq refers to something that sticks tenaciously, like clotted blood or a leach. Similarly, the fertilized ovum undergoes early cell differentiation to produce tissue that eats into the uterus wall, attaching itself and redirecting nutrients needed by the baby to grow. Human error is rooted in forgetfulness – and arrogance, greed, injustice and rebellion follow thereafter. And we claim - who needs god? Or declare – I know what is best for me and for my family. Nevertheless, divine generosity has manifested in multiple reminders, and an especially enduring one as humanity entered its last epoch. Revelation thundered in the darkness of a remote mountain cave, an irresistible spiritual experience beyond measure and description.

Overwhelmed by the five ayahs (divine oral signs) that had been communicated, Muhammad bin Abdullah ran out of the cave and stumbled down the mountain, fearing that he was possessed. He described what had happened to Khadija, his wife of fifteen years and the mother of their three daughters. As fifteen years his senior, Khadija was also his best friend and advisor. She assured Muhammad, may Allah be pleased with him, that he was most sensible, generous and trustworthy person she had ever known in her life. Moreover, Khadija took the newly appointed prophet, the last of a long line, to her cousin for advice. The old monk told Muhammad, may Allah be pleased with him that the people of Mecca would reject their prophet. Sure enough, as news spread across the community, people generally decided that this was a clearly a case of insanity. However, a small minority felt that the most honorable individual in the entire community, one recognized by nicknames such as Saadiq (the truthful one) and Ameen (the trustworthy one), could not be stoop to lying and deceit. Some months passed - a period of disquiet and spiritual unease. Respite ultimately came in the second revelation – the initial seven, possibly a few more, ayahs of Surah al Qalam (a chapter called the Pen):

The Second Revelation

Here, Allah swears by the pen - a symbol of the eternal record, the written decree and divine governance – that this recipient of divine revelation is not a mad man. Rather, he (Muhammad) has been chosen for a significant responsibility. A mission that will face significant opposition and persecution, but will also be compensated by unending reward. A key requirement for receiving divine prophecy is to have exemplary conduct and manners. Unless the divine message is delivered by the most trustworthy individual in the community, people are unlikely to accept it. Even then, many will turn away, or resort to insults, hostility or worse. Peace of mind lies in knowing that both truth and falsehood can’t escape divine reckoning - all matters will ultimately revert to Him for judgment. Hence the use of force, arguing and quarrelling is forbidden in matters of dogma. A strong example of this principle was laid down in a subsequent revelation twenty-one years later, following disagreement with a Christian mission about the divinity of Jesus. Here, a revelation with two specific facets were sent down – one tied to the courage of conviction and the other based on a three-part principle for reconciliation. In the meantime, the second revelation offered spiritual solace for the struggle yet to follow.

Following these first ayahs of Surah al-Qalam, revelations continued unabated for twenty- three years, with the last one coming a mere ten days before the death of the prophet, and recorded near the end of Surah Baqarah … a final reminder that everyone has to return to the Creator and face a complete reckoning. Generally, the revelations were short – less than ten ayahs – addressing subjects such faith, divine providence, human destiny, hereafter, moral history, as well as social, political, economic and personal issues that arose in the community. As such, the quran (literally speech) is less a book than a set of oral work instructions paced with the spiritual development of a community, and the ultimate blueprint for all that were yet to come. The next revelation, chronologically the third, heralded the recipient’s promotion from the rank of prophet hood that of messenger of God. Spanning the first seven ayahs (possibly a few more) of Surah Muddathir, the third revelation had clear guidelines for conduct:

The Third Revelation

Starting with an affectionate appellation of Muddathir (one wrapped in a cloak), Mohammed, may Allah be pleased with him was ordered to stand, go forth and warn people. The warning was simple - any lifestyle not anchored by divine unity and human accountability is destined for loss. Humans represent divine moral authority and our priorities must be informed by the same. Those who heed the warning will receive eternal reward, while committing mischief on earth for worldly gain would face a severe reckoning. In short, the very first command for the new messenger was to call people back to the natural religion of humanity. It was accompanied by the imperative to glorify and praise Allah alone. Why, you may ask, is that so important? Paradoxically, when you acknowledge your utter insignificance in comparison to divine majesty is when you truly elevate yourself. As someone once said: “Wipeout your sense of ‘self’ if you want to achieve a lofty station. For a seed mixed in the lowly dirt gives rise to a blooming garden of flowers.” Contrast this fallen seed with one placed on a gloriously decorated shelf honored and privileged. In the latter case, the lofty station is an illusion, producing nothing of value. Similarly, the elders have reminded us that polishing a mirror with dirt best reveals its flawless surface – what your personal desires consider low and unworthy, actually brings out the best in you. Thus, acts of humility and sacrifice, motivated by the glorification of Allah, ennoble above all else.

The revelation also commanded the messenger to protect his garments from pollution emphasizing the importance of physical hygiene. The example that comes to mind is that of a monk who decided to forsake the world and live atop a tree for many years. Imagine the smell and poor hygiene that must have built up around his abode. Incidentally, some scholars have also used this ayah to allude to the invisible pollution of wealth obtained unlawfully. Spiritual purity was also emphasized in the next ayah which literally commands the messenger to shun statues of saintly figures, idols of various gods and the like – a disease afflicting the majority of human being to this day. Worshipping personal desires as a god also falls within the scope of this ayah. The revelation also emphasized acts of charity with the warning that they must be done only for the sake of Allah, and not with the expectation of human reciprocity. It is the gravest insult to think that anyone other than Allah has true power to benefit or hurt. Power, like many other things in life is an illusion, and many people forge friendships and favors based on mutual benefit, but wisdom lies in performing acts of charity, yet expecting nothing in return from human beings. For them awaits a most gratifying reward after this life is over, the veil is raised and truth is manifest. The seventh and last ayah in the revelation is a reminder to be patient in adversity purely for the sake of Allah. Only those who put their trust in the One who sent them will meet true success. In summary, these seven ayahs carry a powerful summary of what a divine messenger is charged with doing.

Proclaiming divine unity and true submission did not win Muhammad, may Allah be pleased with him many friends. For it threatened the economic lifeblood of the desert community. The Kaaba (see recent picture) contained over three hundred idols and gods and was the religious center of Arabia. As custodians of the shrine, the Meccans benefitted tremendously from the annual pilgrimage. Now, a person from within their ranks was threatening to upset this lucrative arrangement. Derision, anger, hostility followed – the murder attempt was eleven years away – but nothing could dissuade this man. Nevertheless, human beings are susceptible to feeling vulnerable and need spiritual fortitude to persevere. This was offered in the fourth revelation, the first seven ayahs of Surah Muzzammil.

The Fourth Revelation

Surah Muzzammil is my favorite part of the quran. In the stillness of the night, it is profound beyond words. Of the five physical senses, the sense of hearing has the highest affinity with spiritual awakening. You may get the flavor for this if you hear a very beautiful piece of music, but the revealed words of God are unsurpassed because they carry an ocean of meaning and wisdom. The quran’s beauty was dazzlingly to native speakers of Arabia all those centuries ago. In a culture where poetry was the highest art form, the pagans heard the quran and recognized it as otherworldly, however much its message undermined their way of life. Our test is different – weighed down by the efforts of material success and the time required to enjoy the same – we often have little time left to dive first-hand into the unfathomable ocean that is the quran. Perhaps, it is not too late to realign our priorities.

Like the third revelation, Surah Muzzammil began with an affectionate appellation, addressing the messenger as someone wrapped in a large cloth, alluding to the simple physical appearance of the true servants of Allah. Next, the prophet was commanded to get up in the night, stand and recite the revelation, leaving aside the balance for resting. This act of worship could be for half the night, a bit more, perhaps a little less. But it had to be done in a way that each letter and each word of the quran was enunciated slowly and clearly. He was also expected to reflect on the wisdom and meaning within, and to supplicate to Allah silently. Rather like a calls that rings into the darkness and ultimately echoes back, the messenger was to told to reflect on the quran as the source of divine guidance.

Getting up in the middle of the night is very difficult on the nafs (mortal life), but the revelation told Muhammad, may Allah be pleased with him that night time recitation of the quran was one of the best ways to attain spiritual fortitude. That daytime is full of tasks and responsibilities. It is in the stillness of the night that one can focus calmly on developing a personal relation with Allah, the true basic for all our actions. As such, the fourth revelation is also a preamble for salah (ritual prayer to the divine). Here, recitation of the revealed Word is combined with physical acts of humility such as standing respectfully, bowing and prostrating. Salah sets the spiritual tenor of a believer and it is therefore the cornerstone of all worship. If done correctly, charity, sacrifice, patience and fortitude will follow. While one can recite from any part of the quran during salah, there is one portion whose inclusion is mandatory. These ayahs that have been recited more frequently and memorized more than any other in all of recorded human history. They were sent down in the fifth revelation - all seven ayahs of Surah Fatiha.

The Fifth Revelation

The Fatiha (or opening) is placed at the very beginning of written copies of the quran and is the ultimate supplication to the divine. It begins by stating that all praise belongs alone to the One who is the absolute master of all worlds both visible and unseen. The One who is both ar-Rehman and ar-Raheem. Both attributes are derived from the same root: r-h-m which means mercy. Incidentally, rahama means the mother’s womb, the physical symbol of divine mercy. Ar-Rehman means positive, proactive mercy rather like that which saves a person after he/she fell into a fire. Ar-Raheem, on the other hand is mercy that is gentle and soothing, like a breeze that help you fall asleep after an exhausting and painful ordeal. The revelation also informs that Allah will be the only arbiter on the last day, when all accounts will be full settled. Thus, any notion that a prophet, a king or a person considered to be divine has authority to reward, forgive or punish is fully refuted. This lies with Allah (literally al-lah, or The God) alone.

After the opening three ayahs of this revelation, where the theme is praise of Allah, the latter four ayahs teach us the ultimate prayer. The starting point is purification of intention by stating that we turn to Allah alone for help and for strength. Apparent causes are irrelevant but most of us are not worthy of direct proof. One example of this is the encounter between Syedena Ibrahim (the friend of Allah) when a king argued with him about divinity. Ibrahim, may Allah be pleased with him, said that the God is the One who gives life and gives death. The king ordered two condemned captives to be brought over, pardoned one of them and had the other one killed on the spot. Thereafter, he turned and said, “I also can give life and death.” Syedena Ibrahim then said, “Allah is the one who causes the sun to rise from East, why don’t you make it rise from the West if you are god?” Upon this, the unbeliever (king) was rendered speechless. Once he recovered, the king ordered that Ibrahim, may Allah be pleased with him thrown in the fire. While he was standing at the brink of the fire, a messenger from Allah arrived and asked, “Your Lord has sent me to intervene in any fashion you deem appropriate.” Ibrahim replied that this was unnecessary as Allah alone was enough for him. As Ibrahim was thrown in the fire, a direct command came from Allah, telling the fire to become cool and safe for Ibrahim:

Surah Fatiha ends with the supplication to Allah that He take us to the straight path. It is the path of those who Allah will ultimately reward, and not the path of those who will incur His wrath (for being disobedient), nor that of those who fell in grievous error (such as taking others as god besides Allah). After Surah Fatiha, revelations continued unabated for about twenty three years, with the last one coming down about ten days before the messenger's death in the eleventh year of the Hijra (about 632 CE):

The Last Revelation

The very last revelation is a reminder about human mortality. We may be busy in our lives … “things to do, places to go, people to see” … but all of that can come to a most abrupt halt. And then what? The ayah reminds us to fear the moment of reckoning before the divine presence. On the final day, every individual will be fully recompensed for their actions and none shall be subject to even an iota of injustice. Ultimately, it is not man-made laws or fear of society, but awareness and fear of Allah that is the true check against human excess. When that taqwa is gone, we tend to pervert rules for personal gain. In this very last ayah, there is glad tidings for the righteous, and a warning for the wicked – keep your death and return to Allah in perspective, or you will stray from the straight path.

In this section, I shared the first thirty-three ayahs (signs from Allah) revealed to the last messenger of God, and two more, including the very last ayah of all time. There are over six thousand more ayahs that remain in the quran. Each one has layer upon layer of meaning, and when taken together, their scope amplifies infinitely. It is not for a mere human to span that scope, but the effort must nevertheless be made. Between hope and fear, it is a journey of a lifetime and beyond – hope for divine guidance, and fear that something was misunderstood, or worse, conveyed incorrectly. I seek refuge with Allah and his forgiveness on the latter count. For Allah asks in the quran – who can be worse than the one who willfully twists, omits or changes the revealed Word for personal gain? In another place, is a warning – who can be worse than the one with whom divine revelation is shared, and he/she turns away or is otherwise annoyed by it? Who indeed?

Finally, the emotive experience of the quran lies in hearing it, understanding it and acting on it. To experience the revealed Word, go to quranexplorer.com and click on the red button titled “Launch Quran Explorer”. In the new window that opens, under “Sura/Chapter” select the very first one – Al Fatiha – chronologically, the fifth revelation. In the dropdown for “Recitor”, select “As-Sudays-Shraym”, set “Translation” equal to “Hide” and click on the arrow on the lower left side to hear the recitation. After that, I recommend you listen to the seventy-third chapter – Al-Muzzammil – whose first seven ayahs came down in the fourth revelation (in the voice of the same recitor, the Imam of Kaaba/Masjid al-Haram). Perhaps, you will get a flavor for the night Salah of the prophet, as discussed above. And go from there …