الحمد لله نحمده ونستعينه ونستغفره، ونعوذ بالله تعالى من شرور أنفسنا، وسيئات أعمالنا، وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمداً عبده ورسوله، اللهم صلِّ وسلم وبارك على سيدنا محمد وعلى آله وأصحابه ومن تبعه إلى يوم الدين

We all know that the arrangement of the Quran as we have it now is based on the Prophet’s instructions that is based on divine revelation.   But this final arrangement is different from the sequence of revelations that occurred within the 23 years of the Prophet’s mission.  The question that may be raised in why the Quran was not revelaed to the Prophet in this final structure.  

One logical reason is that the sequence of delivery of Allah’s message reflects a specific strategy to progress people from the state of idol worshiping and polytheism to worshiping the One God, Allah.    When we study the sequence of revelations, we may be able identify a strategy for delivering Allah’s message and this strategy involves 5 sequential steps:

1. Develop the credibility of the Messenger who is selected to deliver the message among his people. And this step in the longest.
2. Promote the scientific approach (المنهج العلمى) of induction and deduction (استقراء) to facilitate accepting corrections to the false views regarding Allah.
3. Introduce the attributes of Allah and His relationship with man.
4. Introduce the key article of monotheism that is no God (ilah) worthy of worship but Allah.
5. Introduce the methods of worship and the Complete the message.

The Prophet (PBUH) spent 40 years demonstrating his credibility among the people of Quyrash to the point that they gave him the nick name (الصادق الامين) “the Trustworthy the Honest”.  In addition, he was from a well honored family and was wealthy.   He was handsome, always well dressed and very pleasant to talk to. He was known for his intelligent and wisdom.  His views were sought in case of difficult disputes and were well respected, We all know of the dispute that he (PBUH) resolved regarding who will be placing the black stone after rebuilding the Kabba.

Sayeda Khadijah summarized some key traits of the Prophet (PBUH) when she was comforting him when he was scared after his first encounter with the holy angel Jibril.  She said:

أبشر فوالله لا يخزيك الله أبدا والله إنك لتصل الرحم وتصدق الحديث وتحمل الكل وتكسب المعدوم وتقري الضيف وتعين على نوائب الحق

“Allah would never humiliate you, you are good to your relatives, you are true to your word, you help those who are in need, you support the weak, you feed the guest and you answer the call of those who are in distress.” 

All these attributes are intended to bring respect and honor to him among the people.  These attributes of the Prophet (PBUH) were absolutely necessary for him to have any chance for the people to accept the divine message when it is revelaed to him.  The deliverer of a message that is intended changes the belief of the people will surely face major resistance and thus the deliverer’s character and social status must be impeccable to minimize this resistance.  This should serve as lesson for us that we must first gain the respect of the people we plan to invite to Islam, if we have any chance of them listening to us. 

In spite the Prophet’s perfect character and high social status and the simplicity and logic of his message, he faced major resistance and rejection from the majority of the people.  In fact, throughout the 13 years the Prophet (PBUH) spent in Mecca delivering the message of Islam less than 100 people accepted Islam.  The number of people who accepted Islam in the first year was higher than any other year and this was the time when the message was secret and only those whom the Prophet saw in them unique moral character and were seeking the truth about Allah were invited to Islam.  Allah reports to us their condition of anticipation: 

رَّبَّنَآ إِنَّنَا سَمِعۡنَا مُنَادِيً۬ا يُنَادِى لِلۡإِيمَـٰنِ أَنۡ ءَامِنُواْ بِرَبِّكُمۡ فَـَٔامَنَّا‌ۚ (١٩٣

“Our Lord! We heard a called calling to belief: ‘Believe in your Lord,’ and we believed.” (Al-Imran 3:193)

So, those people who were invited first in secret were those whom the Prophet (PBUH) recognized their eagerness for proper belief and thus as soon he invited them, they believed.   In fact, several of them did not only just believe but they also started inviting others whom they trusted and knew that they are eager for proper belief. As soon as Abu Bakr became Muslim; he invited:

وعثمان بن عفان، لزبير بن العوام ، وطلحة بن عبيد الله، وسعد بن أبي وقاص، وعبدالرحمن بن عوف،

Uthman ibn Affan, Az-Zubayr ibn al-Awam, Talhah ibn Ubaid Allah, Sa’ad ibn Waqqas ,Abdur-Rahman ibn Awf.  They, all accepted Islam and became pillars of Islam.  These five are among the ten who were promised paradise by the Prophet (PBUH).

During the highly secret period, the Prophet (PBUH) was very selective regarding whom he invites to the point that he invited his cousin Ali and did not invite his father Abu Talib.  But, when Abu Talib found that his son became Muslim, he encouraged him to follow Mohammad (PBUH) but he himself refused to follow, even though he knew that Mohammad (PBUH) is promoting the truth; why?  It is the social pressure?   Note that during the secret period, the Prophet (PBUH) did not only invite men, he invited women, old, young, rich, poor, free and slaves.  Social status and gender were not criteria, only the ability to accept the truth.

Recognizing the truth and following the truth are two different things.  Many of those who rejected the Prophet (PBUH) knew that that he is delivering to them true message but their social status within the community inhibited them from accepting the truth.  Sometime you wonder why some people don’t recognize the truth when it is so obvious.  The problem is not for the message or the messenger but it with the receiver. Some people are like faulty radio or TV that will not listen to the information even though the electromagnetic waves arrive to it.  Allah highlights this issue regarding those who don’t hear and don’t see the obvious by saying:

وَإِن تَدۡعُوهُمۡ إِلَى ٱلۡهُدَىٰ لَا يَسۡمَعُواْ‌ۖ وَتَرَٮٰهُمۡ يَنظُرُونَ إِلَيۡكَ وَهُمۡ لَا يُبۡصِرُونَ (١٩٨)

“And if you call them to the Guidance, they hear not; and you see them looking at you, yet they cannot see.” (Al-Araf 7:198)

One question that everyone of us can ask himself: do I have the character that the Prophet (PBUH) was looking for to invite me to Islam during the secret period.  Are you one of those whose system is sound to receive the truth and willing to follow it if it is offered to you?

Another question, do you have the character and the commitment to invite others to Islam similar to Abu Bakr.  Keep in mind that Abu Bakr was one of the leaders of his tribe and was very wealthy business man.  He was also very intelligent that he knew the lineage of all the tribes in Arabia and their leaders. 

May be this raise a third question:  Do you believe that it is your most important responsibility to deliver the message of Islam or do you think that your main responsibility is to become righteous Muslim through your sincere practice of the rituals such as prayers, dhikr, fasting and zakat?  Answering this question from the Quran requires separate talk.  

The second step in delivering the message is the sequence of revelation.  When you study the sequence of revelation, you will be fascinated by how the revelation to the Prophet (PBUH) first started.  While the main purpose of the message of Islam is to promote the concept of Tawheed (monotheism) that there is no God by Allah.  The first revelation did not mention that.   The first revelation came to promote the scientific approach of induction to emphasize the relationship with Allah as Rabb and not as Ilah.

Let me clarify the difference between Allah as Rabb and Allah as Ilah.  We have two relationships with Allah. One relationship with Him as Him being Rabb and the second relationship with Him as being Ilah.  The last Surat in the Quran highlights both attributes, it reads:

قُلۡ أَعُوذُ بِرَبِّ ٱلنَّاسِ (١) مَلِكِ النَّاسِ (٢) إِلَـٰهِ ٱلنَّاسِ (٣)

“Say: “I seek refuge with the Rabb (Lord) of mankind, (1) “The King of mankind] (2) “The Ilah (God) of mankind.” (Al-Nas 114:1-3)

Allah as Rabb means that He is the provider, the teacher, the protector, the forgiver, etc.  Our relationship with Allah as Rabb means that He is the provider and we are the receivers.

Allah as Ilah means that He is One to whom we direct our worship, prayers and supplication.  In the other hand, Allah as Ilah means that we are the providers and He is the receiver.

Keep in mind that the polytheist of Qurash knew Allah and believe in Him as Rabb.  Their shirk was related to nature of their belief in Allah as Ilah.  When they are asked why do you worship idols, angels, Jesus or other entities, they say we only worship them to intercede on our behalf with Allah and for them to transmit to Him our supplications, and to bring us close to Him.  Allah reports to us their justification by saying (surat Al-Zumur):   

Allah considers placing anyone or any entity between the person and Allah is shirk. This is the fundamental in the concept of Tawheed, Monotheism.     Monotheism in Islam is that the relationship between man and Allah as an Ilah is direct with no one coming between Allah and mankind.

Al-Tawheed (Monotheism) means that Allah is the only Ilah, the only One to whmo we direct our worships, prayers and supplications.   So, the basis of shirk is not to reject Allah as Rabb but to corrupt the relationship with Him as Ilah by having someone or something with Him in this relationship. This is the fundamental message of Islam and this is what Islam came to promote. 

Although this message sounds simple and logical and even liberating, it is not easy for those people who have been practicing the use of an intercessor between them and Allah to change.  You can make very rational and logical justification for having direct relationship with Allah, but people will still reject it.  In this case, what will be the strategy?  When we study the Quran, we note that making people change even to the obvious involves two-step approach:

1. First, encourage people to think to check the basis for their belief and whether they actually have any proof for it. This is why is many situations, the Prophet (PBUH) will present a case and ask them for proof to justify what they are claiming.

أَمِ ٱتَّخَذُواْ مِن دُونِهِۦۤ ءَالِهَةً۬‌ۖ قُلۡ هَاتُواْ بُرۡهَـٰنَكُمۡ‌ۖ هَـٰذَا ذِكۡرُ مَن مَّعِىَ وَذِكۡرُ مَن قَبۡلِى‌ۗ (٢٤)

Have they chosen gods besides Him (Allah)? Say, “Bring your proof.” Here is the reminder for those with me, and those before me.” (Al-Anbia 21:24)

أَمَّن يَبۡدَؤُاْ ٱلۡخَلۡقَ ثُمَّ يُعِيدُهُ ۥ وَمَن يَرۡزُقُكُم مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ‌ۗ أَءِلَـٰهٌ۬ مَّعَ ٱللَّهِ‌ۚ قُلۡ هَاتُواْ بُرۡهَـٰنَكُمۡ إِن كُنتُمۡ صَـٰدِقِينَ (٦٤)

“Is not He Who originates creation and then reproduce it, and Who provides for you from heaven and earth? Is there any ilah (god) with Allah? Say, “Bring forth your proofs, if you are truthful.” (Al-Naml 27:64)

2. provide the detailed attributes of Allah to know that He is very near to them and that they don’t need anything or anyone to represent them to Him. This was done without attacking their belief.    Not ridiculing what they do was clear in the way the Prophet (PBUH) used to engage with the idolators,  He was always very polite with them and not questioning their intelligence as shown in Surat Saba:

قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّمَاوَاتِ وَالأَرْضِ قُلِ اللَّهُ وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَى هُدًى أَوْ فِي ضَلالٍ مُبِينٍ (24)

“Say, “Who gives you sustenance from the heavens and the earth?” Say, “Allah”. And indeed, either we or you are right path or in open error.” (Saba 34:24)

وَإِن كَذَّبُوكَ فَقُل لِّى عَمَلِى وَلَكُمۡ عَمَلُكُمۡ‌ۖ أَنتُم بَرِيٓـُٔونَ مِمَّآ أَعۡمَلُ وَأَنَا۟ بَرِىٓءٌ۬ مِّمَّا تَعۡمَلُونَ  [ يونس : 41 ]

“And if they belie you, say: “For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!” (Yunus 10:41)

قُل لَّا تُسۡـَٔلُونَ عَمَّآ أَجۡرَمۡنَا وَلَا نُسۡـَٔلُ عَمَّا تَعۡمَلُونَ (٢٥)

“Say, “You will not be asked about the sins we committed, and we will not be asked about what you do.” (Saba 34:25) 

Note the level of politeness, the Prophet (PBUH) did not say to them we not be asked about your sins as he said about himself, he (PBUH) told then we will not be asked about what you do.

This should teach us that during religious debates attacking someone belief or questioning his intelligence are counterproductive and does not change the person mind. The objective should never be to score a point but to help the person think.

You may question why people don’t want their relationship with Allah to be direct and want to go to Allah thru someone else.   This actually may not be very strange because, if say a president or CEO of a company tells someone to come to him directly if he needs anything, most people will still want to go through the secretary first. 

Because promoting the concept of direct relationship with Allah as Ilah who is the only one who deserves our worship and to Him alone we direct all our prayers and supplications, is not easy, Allah did not start with it.  Allah started by focusing on the  relationship with Him as Rabb that the idolators acknowledge but added the emphasis on the scientific methodology of induction-deduction (استقراء) to emphasize the direct attachment between them and Him as Rabb.  The fist revelation in Islam was:

ٱقۡرَأۡ بِٱسۡمِ رَبِّكَ ٱلَّذِى خَلَقَ (١) خَلَقَ ٱلۡإِنسَـٰنَ مِنۡ عَلَقٍ (٢) ٱقۡرَأۡ وَرَبُّكَ ٱلۡأَكۡرَمُ (٣) ٱلَّذِى عَلَّمَ بِٱلۡقَلَمِ (٤) عَلَّمَ ٱلۡإِنسَـٰنَ مَا لَمۡ يَعۡلَمۡ (٥)

Let me first give you the traditional translation and then give what I believe the proper translation that reflects the emphasis of this first revelation.   The Traditional translation goes as follows:

“Read with the name of your Lord who created (1) He created man from a clinging clot (2) Read, and your Lord is the most generous, (3) Who teaches by the pen. (4) He taught man what he did not know.” (Al-Alaq 96:1-5)

As an observation, if the command (ٱقۡرَأۡ) means read in terms of learning how to sound the written letters and the words, this will be conflicting with the reality that the Prophet (PBUH) lived his life and did not know how to read while he would have been the first to implement the command.  Therefore, the command (ٱقۡرَأۡ) needs to be understood to mean (استقراء) that means derive the information by deduction.  This is a command for the serious analysis of observations which is the basis for the scientific methodology.   In fact, reading is a cognitive process of decoding, comprehension and retention and it goes beyond reading words.  

The other term that is also translated out of context is the term (عَلَقٍ) which traditionally is assumed to refer to embryology and thus is translated as something that clings and assumed that it refers to clinging clot to the womb of the mother.  But these verses talk about Allah who is the most generous who is teaching man what he does not know and this requires man to be clinging to Allah, the Rabb, to receive the knowledge he needs to learn.  

Keeping these thoughts in mind, we can interpret the very first revelation in Islam as asking the listener to observe, analyze and deduce the knowledge guided by the tight relationship with the creator, the Rabb who will always be teaching him.   The verse also asks man to share the knowledge he receives or deduces through his analysis from Allah by documenting them to transmit to future generations. So, we can translate the first revelation as follows:

ٱقۡرَأۡ بِٱسۡمِ رَبِّكَ ٱلَّذِى خَلَقَ (١) خَلَقَ ٱلۡإِنسَـٰنَ مِنۡ عَلَقٍ (٢) ٱقۡرَأۡ وَرَبُّكَ ٱلۡأَكۡرَمُ (٣) ٱلَّذِى عَلَّمَ بِٱلۡقَلَمِ (٤) عَلَّمَ ٱلۡإِنسَـٰنَ مَا لَمۡ يَعۡلَمۡ (٥)

“Deduce (reason) guided with the name of your creator who created (1) He created man and kept him clinging (to Him for his continuous needs) (2) Deduce, and your Lord is the most generous, (3) Who teaches by the pen. (4) He taught man what he did not know.” (Al-Alaq 96:1-5)

Note that the word Ilah did not come in this first revelation and there is no command to declare that there is no god but Allah.  The focus was on Allah as the Rabb who is the creator, the provider, the teacher and to promote the idea of clinging to Him to be taught. This is to emphasize the direct link between Allah and man.

Since the idolators do not feel comfortable communicating to Allah as Ilah directly, Allah focused on informing them that His relationship with them is to guide them to what is simple and easy and to remove from them all that is complicated and difficult that they invented and imposed on themselves.  Therefore, you find many verses in the Quran and sayings of the Prophet (PBUH) that promote the concept of ease and removal of hardship.  Allah says:

يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ

 “Allah wants things to be easy for you and does not want to impose hardship on you” (Al Baquara 2:185)

يُرِيدُ اللَّهُ أَنْ يُخَفِّفَ عَنْكُمْ وَخُلِقَ الْإِنْسَانُ ضَعِيفًا

“Allah wants to lighten things for you, since man was created weak” (Al-Nisaa 4:28)

مَا يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُمْ مِنْ حَرَجٍ وَلَكِنْ يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ

 “Allah does not want to place any inconvenience on you, but He wants to purify you and complete his favors toward you” (Al-Maeda 5:6)

الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ

 “Those who follow the Messenger, the unlettered Prophet whom they find written for them in the Torah and the Gospel.  He commands them what is decent and forbids them what is evil, and relieves them of their burdens and the shackles (restrictions) which were placed upon them.” (Al-Aaraf 7:157)

After these introductions and convincing the idolators of the simple yet tight relationship between Allah and man, He introduces the concept of monotheism that there is no Ilah by He.  Then the revelations move to introduce the basic elements of Shariah to guide their life on earth.

We pray to Allah to bless us with knowledge and to make us always is clinging to Him for all our needs and our worships.

DUA