The Reestablishment of Islam (610 AD – Death of Prophet Muhammad ﷺ)

II. The First Revelation (610 AD)

The Context: Religious and Social Conditions in Pre-Islamic Arabia

Before the advent of Islam, the Arabian Peninsula—especially Mecca—was engulfed in an era Muslims refer to as Jāhiliyyah (the Age of Ignorance). The people had strayed far from the monotheistic message of their forefather, Prophet Ibrahim (Abraham), and his son Isma‘il (Ishmael), who, according to Islamic belief, had established the Ka‘bah as a center for the worship of the One true God—Allah. Over centuries, however, the Ka‘bah had become surrounded by idols, with over 360 deities venerated within its precincts by various tribes.

Arab society was fractured along tribal lines, where allegiance to one's tribe superseded moral principles. Feuds were common, the strong exploited the weak, and practices such as female infanticide, usury, and economic exploitation were rampant. Women were often treated as property, and social justice was virtually nonexistent. The ruling elite of Quraysh, Mecca’s dominant tribe, had commercialized the pilgrimage to the Ka‘bah, extracting wealth from idol worshippers who flocked to the city.

Yet amidst this spiritual and moral disarray, there were individuals known as Hanifs—those who rejected idol worship and sought to follow the pure monotheism of Ibrahim. Among these seekers was a man known for his truthfulness and integrity: Muhammad ibn Abdullah ﷺ, a descendant of Ibrahim through Isma‘il, and a respected member of the Quraysh.

The Event: The First Encounter with Revelation in the Cave of Hira

At the age of 40, Muhammad ﷺ would regularly retreat to the Cave of Hira, located on Jabal al-Noor (“The Mountain of Light”) near Mecca. There, he would engage in deep contemplation and solitude, reflecting on the condition of his society and yearning for spiritual clarity.

In the month of Ramadan, during one of these spiritual retreats in the year 610 AD, the moment that would change human history arrived. Without warning, the angel Jibreel (Gabriel) appeared to him with a divine command.

“Read!” (Arabic: Iqra’)

Terrified, the Prophet ﷺ responded, “I am not one who reads.” Jibreel embraced him and repeated the command, and again, the Prophet ﷺ gave the same response. On the third time, Jibreel delivered the opening verses of Surah Al-‘Alaq (Chapter 96):

"Read in the Name of your Lord who created—created man from a clinging clot. Read! And your Lord is the Most Generous—Who taught by the pen—taught man that which he knew not."
(Qur'an 96:1–5)

This was the first revelation of the Qur’an—the beginning of a divine message that would continue to be revealed over the next 23 years. The encounter was physically and emotionally overwhelming for Muhammad ﷺ. He had encountered the angel of revelation, the same being who had delivered divine messages to previous prophets such as Musa (Moses) and ‘Isa (Jesus), peace be upon them.

The Meaning: A Message Grounded in Knowledge and Creation

The significance of this initial command—“Read”—was monumental. Although Muhammad ﷺ was unlettered (ummi), the instruction to recite in the Name of the Creator emphasized that knowledge in Islam is not merely an intellectual pursuit but a spiritual obligation. It connected the act of learning with worship and submission to Allah.

The reference to the pen and to teaching humanity highlighted that divine knowledge would not remain concealed—it was to be transmitted, preserved, and taught. It underscored the Qur’anic vision of elevating human dignity through understanding, education, and divine guidance.

The Aftermath: Fear, Reassurance, and the First Believer

Shaken to his core, the Prophet ﷺ fled the cave and returned home trembling. He cried out to his wife: “Cover me! Cover me!” Khadijah bint Khuwaylid, his beloved and noble wife, embraced and calmed him. Upon hearing what had happened, her response was one of unwavering confidence:

“By Allah, Allah will never disgrace you. You keep good relations with your family, you help the poor and destitute, you serve your guests generously, and you assist those afflicted by calamity.”
(Sahih al-Bukhari 3)

Realizing the gravity of the event, Khadijah took Muhammad ﷺ to visit her cousin, Waraka ibn Nawfal, a Christian monk and scholar of the previous scriptures. After listening to the Prophet’s ﷺ account, Waraka affirmed:

“This is the same angel who was sent to Moses. I wish I were young and could live until the time your people drive you out.”

Surprised, Muhammad ﷺ asked, “Will they drive me out?” Waraka replied, “Yes. Never has a man brought a message like yours except that he was opposed.”

Thus, Khadijah became the first person to accept Islam, recognizing the truth of her husband’s mission. She offered not only emotional and moral support, but also material aid and social protection during the difficult years to come. Her role in the establishment of Islam is unparalleled, and she is honored as the first Muslim and one of the four greatest women in Islamic tradition.

The Beginning of Prophethood

This was the moment that inaugurated the final phase of divine revelation to mankind. According to Islam, Muhammad ﷺ was now the Seal of the Prophets (Khatam an-Nabiyyīn), chosen by Allah to deliver the final, universal message of guidance to humanity.

But the early days were not marked by immediate public preaching. According to Islamic sources, revelation ceased briefly after the initial experience—a period known as fatrah al-wahy (pause in revelation). This time allowed the Prophet ﷺ to recover emotionally and spiritually, and to prepare for the weighty task that lay ahead.

Soon, however, the revelations would resume, and with them, the gradual unfolding of Islam—a religion that would reclaim the legacy of all previous prophets, establish monotheism, and call for justice, mercy, and righteousness.

Conclusion: A Divine Dawn Breaks the Darkness

The first revelation in the cave of Hira was the turning point in human history, according to the Islamic worldview. It was the moment of divine intervention, when Allah rekindled the prophetic message that had been sent to every nation throughout time. The words revealed were not confined to Muhammad ﷺ—they were addressed to all humanity, calling them to submit to the Creator, seek knowledge, and live righteously.

The courage of the Prophet ﷺ, the wisdom and loyalty of Khadijah, and the affirmation from Waraka ibn Nawfal together form the firm foundation upon which Islam began to rise. These early moments were essential in shaping the Prophet’s ﷺ mission and in establishing the spiritual, intellectual, and social framework of Islam.

This was not merely the story of one man’s experience—it was, in Islamic belief, the reawakening of divine guidance for all of mankind.

📩 Note to Readers:

If you believe that the representation of Islam in this post does not accurately reflect its teachings or core beliefs, we welcome your input. Please reference specific Islamic sources—whether from the Qur’an, Hadith, or scholarly interpretations—to clarify where our representation may differ. Our goal is to engage in respectful, informed, and evidence-based dialogue to better understand Islam’s true narrative.

Your contribution matters in promoting accurate and constructive discussions.

Comments

Post a Comment

Popular posts from this blog

The Problematic Elevation of Hadith Over the Qur’an: A Critical Polemic Response to “Why Do Islamic Scholars Sometimes Prioritize Hadith Over Qur’anic Verses?” Introduction: The Qur’an or the Hadith — Which Truly Commands Authority? Islamic scholarship claims the Qur’an is the ultimate, unaltered word of God. Yet, the very same scholars often insist that hadith—the human-recorded sayings and actions of Muhammad—sometimes override or clarify the Qur’an itself. This contradictory stance raises serious questions about textual integrity, theological consistency, and the real source of Islamic law and morality. If the Qur’an is “the Book about which there is no doubt” (Qur’an 2:2), why do we find thousands of rulings and laws being sourced primarily from hadith, often at the expense of clear Qur’anic principles? This post critically examines the logic, consequences, and hidden assumptions behind this practice. 1. The Qur’an’s Primacy Is Undermined by Overreliance on Hadith While t...
Read more
The Line of Prophets – A Continuation of the Message Isa (Jesus) – The Honored Messiah and Servant of Allah In the Islamic tradition, few prophets occupy as revered and central a place as ʿĪsā ibn Maryam (Jesus, son of Mary) . He is one of the five Ulū al-ʿAzm — the elite messengers distinguished for their endurance and unwavering resolve — along with Nūḥ, Ibrāhīm, Mūsā, and Muḥammad (peace be upon them all). His life, miracles, and eschatological role are discussed across over ninety verses in fifteen different surahs of the Qur’an, and he is referred to by name twenty-five times. Islam presents ʿĪsā not as divine, nor as the Son of God, but as a messenger of Allah , a spirit from Him (rūḥ minhu) , and His word cast upon Mary (kalimatuhu alqāhā ilā Maryam) . He was sent specifically to Banī Isrāʾīl (the Children of Israel) to revive the message of pure tawḥīd (monotheism), to confirm the Torah, and to deliver the Injīl , a scripture filled with light and guidance. A Miraculo...
Read more
  Before Islam: Decoding the Earliest Sources on Muhammad’s Movement Islamic tradition paints a vivid picture: in 610 CE, Muhammad received divine revelations in a Meccan cave, birthing Islam—a fully formed monotheistic faith with scripture, rituals, and law. Yet, the earliest non-Muslim records—Syriac, Greek, and Armenian chronicles from the 7th century—tell a starkly different story. They mention no “Islam,” no “Qur’an,” and no prophet preaching a new creed. Instead, Muhammad’s followers appear as “Hagarenes,” “Ishmaelites,” or “Saracens”—vague monotheists or tribal raiders acting under divine sanction. This evidence challenges the claim of a coherent religion descending from heaven, suggesting a fluid insurgency later mythologized into divine revelation by Abbasid scholars. This post dives into these sources, their context, and their implications, testing Islam’s narrative against the Qur’an’s own standards—proof ( Surah 2:111 ) and consistency ( Surah 4:82 ). The Islamic Narrat...
Read more