Episode Summary
This episode examines the period leading up to the first Divine Revelation, marking the end of a six-century gap since the time of Isa (as). It details the Prophet’s (saw) increasing habit of seclusion and meditation in the Cave of Hira, the celestial signs observed by soothsayers, and the specific prophecies held by the Ahl al-Kitab (People of the Book). The narrative features the profound journeys of individuals like Abu Hayaban and Salman al-Farsi, who dedicated their lives to finding the final Messenger based on signs recorded in ancient scriptures.
Key Highlights
- There was a gap of over 600 years of Divine Revelation between Isa (as) and Muhammad (saw).
- Two years before revelation, the Prophet began the practice of 'at-tahannut' (meditation) in Cave Hira.
- The name 'Ahmad' was used by Isa (as) to prophesy the Prophet's coming and was the name used fondly by his mother Aminah.
- Celestial activity increased as revelation approached, with angels launching shooting stars to prevent jinn from eavesdropping on the Heavens.
- Salman al-Farsi searched for decades, transitioning from fire-worship to Christianity before being sold into slavery in Madinah to find the Prophet.
- The Prophet identified three signs for Salman: he does not eat charity (sadaqah), he accepts gifts, and he carries the Seal of Prophethood between his shoulders.
Comprehensive Analysis
1. The Six-Century Silent Period and At-Tahannut
Before the arrival of Muhammad (saw), more than six centuries had passed since the world last received guidance through a Prophet (Isa as). This long period of spiritual darkness is alluded to in Surat Ya-Sin, describing a people whose forefathers had not been warned and were thus heedless. Two years prior to receiving his first revelation, Muhammad (saw) developed a habit of retreating to the Cave of Hira for meditation (at-tahannut). These retreats grew from hours to weeks; Khadijah would supporting him by packing provisions and bringing them to him when they ran out.
2. Prophecies in the Tawrat and Injeel
The sources emphasize that the coming of the “unlettered Prophet” was clearly mentioned in the Tawrat (Torah) and Injeel (Gospel). Isa (as) specifically gave the “good news” of a Messenger to follow him named Ahmad. This name was used affectionately by the Prophet’s mother, Aminah, and his milk-mother, Ummu Aymen. Additionally, the ancient scriptures contained descriptions of the Prophet’s companions—described as merciful among themselves and marked by the traces of prostration—and a covenant taken from all previous Prophets to support him.
3. Signs in the Heavens and the Jinn
As the “day of Iqra” approached, the spiritual world experienced significant shifts. Traditionally, shayatin (bad jinn) would eavesdrop on the angels in the Heavens to bring snippets of information to soothsayers on earth. However, as revelation drew near, this information flow was cut off. Astrologers observed an increase in shooting stars, which were launched by angels to drive the jinn away from the Heavens to protect the coming Message.
4. Scholars in Waiting: Abu Hayaban and Yushaa
A few scholarly members of the Ahl al-Kitab recognized these signs, though they were often on the fringe of society.
- Abu Hayaban: A Jewish scholar from Syria who moved to the harsh desert of Yathrib (Madinah) specifically because the scriptures stated the final Prophet would migrate there. On his deathbed, he urged his people to follow the Prophet when he arrived.
- Yushaa: A Jewish neighbor in Yathrib who correctly predicted to a young Salmat us-Salaama that a Prophet would appear from Makkah. However, when the Prophet finally arrived, Yushaa refused to believe in him out of jealousy and rebellion because the Messenger was an Arab rather than a Jew.
5. The Quest of Salman al-Farsi
The sources provide a detailed account of Salman al-Farsi’s lifelong search for the truth. Originally a devoted fire-worshipper in Persia, he was drawn to Christianity after witnessing people praying in a monastery. He traveled through Syria, studying under a series of pious priests. The final priest on his deathbed told Salman that the Prophet of the Last Times was about to appear in the Hijaaz and gave him three identifying signs:
- He will not eat from charity (sadaqah).
- He will accept and eat gifts.
- He carries the Seal of Prophethood between his shoulder blades.
After being unjustly sold into slavery and brought to Madinah, Salman eventually met the Prophet in Quba. He tested the Prophet by offering him fruit as sadaqah (which the Prophet gave away) and then as a gift (which the Prophet ate). Finally, the Prophet allowed Salman to see the Seal of Prophethood on his back, leading Salman to embrace him in tears and accept Islam after decades of searching.