Q. How did the Prophet (peace be upon him) receive Qur’anic revelations? Was this an extraordinary phenomenon? Or was it something like a dream one sees in his sleep?
R.G.
A. I may quote you the following paragraphs from a very learned scholar: Muhammad Abdullah Draz. He writes in his book, The Qur’an: an Eternal Challenge:
“We have all heard of the remarkable phenomenon that was visible in his noble face every time a Qur’anic revelation was sent down to him from on high. It was apparent to everyone who looked at him. They saw his face suddenly turning red, and he would turn hot to the extent that sweat drops gathered on his forehead. He became heavy, to the extent that his thigh would press hard against the thigh of the person next to him. If he were riding, his mount would sit down. At the same time, babbling noises were heard near his face, and which sounded like the buzzing of bees. (All these descriptions have been confirmed in an authentic Hadith related by Al-Bukhari, Muslim and others.) Soon after all this, he relaxed and recited Qur’anic verses that had not previously been known.
This is the nearest area in which to look for the source of the Qur’an. It is here that investigation should proceed, because here the truth will be determined. When we have a causal relationship between two different matters, so as whenever one takes place the other materializes, then a proper investigation of that relationship will show us the true cause of the effect we have.
Let us now consider that phenomenon: Was it deliberately affected, even as a preparatory means to achieve higher concentration? Or was it something entirely involuntary? If the latter, then was it induced by any normal situation, such as lethargy or drowsiness, or an abnormal one such as mental disturbance? Or was it a reaction to something totally external?
A glance at the components of that phenomenon is sufficient to show that it could never have been the result of affectation. This is even more apparent when we reflect on the aspect of babbling noises heard near the Prophet’s face. Moreover, if such a condition was affected, it could easily have been resorted to at any time. Whenever he wished to have more of the Qur’an, Muhammad would have been able to produce it by resorting to this method of preparation. Thus, the Qur’an would be available to him at will. However, we know that on the many occasions when he desperately needed it, he could only receive it when God willed that it be revealed. Hence, it was clearly an involuntary process.
If we look at it again we find that it is in no way like the drowsiness we experience when we are in need of sleep. The Prophet experienced this condition in all situations, sitting or standing, walking or riding, morning and evening, and even when he was talking to others, whether they were friends or opponents. It came all of a sudden and went just as suddenly. It lasted for only a very brief period. It was not gradual like lethargy. Furthermore, it was accompanied by those strange noises that were not heard from him or from anyone else when they went to sleep. This is a condition so unlike that of sleep in all its aspects, times and features. Hence, it is a totally strange condition.
We also find it totally unlike any episode of mental illness or of fits and seizures, for these are normally accompanied by loss of color, cold limbs, chattering teeth, involuntary exposure of parts that a person would rather remain unseen, and mental black-outs. The difference, as we have seen earlier, is that Muhammad’s experience involved increased physical strength, brightness of color, increased body warmth and resulted in giving light and knowledge. In fact, every time it produced compelling wisdom which the human mind readily accepts.
A Sunnah Before Maghrib
Q. In my home country, the Philippines, people do not offer two rak’ahs of Sunnah before they start the congregational prayer of Maghrib, which is the practice here in Saudi Arabia. Why is this difference, and how do we correct this practice?
G. Anugod Iligan City, Philippines
A. This is just another example of the differences between schools of fiqh, or Islamic jurisprudence, on matters of detail. In the school of Fiqh that predominates in your country, which I expect to be the Hanafi school, the recognized view is that Maghrib should be offered within a few minutes of its becoming due. Other schools allow longer time, although they stress the importance of offering it early in its time range. They also recommend offering two rak’ahs of Sunnah before the obligatory prayer.
There is no need to re-educate the people in your community so as to change their practice. Had their practice involved some deviation from the recognized Islamic principles, some action would have been needed. But as the case is not so, nothing need to be done. You may explain that in Saudi Arabia, and other Muslim countries, people have a different practice, but your explanation should only seek to make them aware that other methods are also acceptable in Islam.
Zakah on Rent
Q. I am told that zakah is not payable on rent received from real property. Thus, if one invests his money in buying houses and other property, and renting them, he is not liable to pay much zakah. Is it appropriate to thus try to minimize one’s zakah liability?
Fakazi
A. Why should people try to minimize what they pay in zakah? They should remember that zakah is an act of worship which is richly rewarded by God. They make no better investment of their money than paying out their zakah and adding some more voluntarily in sadaqah or charity. The fact that a person is liable to zakah means that he has enough to maintain a good standard of living for himself and his family, and he has a minimum of saving that is equal to the value of 85 grams of gold, and that such savings are held by him from one year to the next. If you consider that God always mentions zakah in the same sentence as prayer, repeating His commandment that we must fulfill both obligations, and also consider that people are generally willing to offer voluntary prayers, you wonder why they are less forthcoming when it comes to zakah. In fact their approach should be the same to both duties. They should remember the Prophet’s statement that never does the property of anyone decrease as a result of the payment of zakah.
Having said that, I should add that it is universally agreed by scholars that rent received from property is liable to zakah. The owner of the property should pay zakah on his net income from such rent, after deducting any expenses he incurs in the transaction. This of course assumes that the person receiving the rent has more than the threshold of zakah. Rental income is zakatable every year.
Weird Disease Treatment
Q. Someone back home treats people with the iron rod method and he appears to be able to call on the jinn for curing human illness. He makes no claim to this latter method, but I am wondering whether the iron rod method is acceptable from the Islamic point of view.
Afshan
A. If anyone makes a claim to be able to call on the jinn to help in any way, then he claims something he cannot prove. How can he know that he is speaking to a jinnee or that the jinnee is listening to him when he cannot see the jinnee or speak to him? God tells us in the Qur’an that the jinn can see us while we cannot see them. Besides, how do we know whether the jinn can help with the treatment of any illness? Are their diseases the same as ours? Are they more advanced than us? Can they do what we cannot? We have no clear answer to any such question. All we know is that God has created the jinn and made certain things applicable to them, such as having a free will, and being able to believe and abide by the teachings of faith, or reject it and lead a life of disobedience to God.
I am not sure what you mean by the iron rod method and how it works. Is the iron rod very highly heated so as to burn the skin, or is it used in a different way? If the former, then it is a method of cauterization which may be useful in some cases. Cautery is used in medicine to help with certain medical conditions. If the iron rod works on the same principle, then it can be a useful method. However, one must be very careful lest he should trust a medical condition to a quack.