The "Khelous" (Desert Retirement), was the main source of Mohammad's education. It cleansed his heart of all worldly thoughts. That is why tradition has named it "Safat as Safa,"—The Purity of Purity.
Little by little, the soul of the boundless Desert penetrated his soul, bringing him the intuition of the unlimited grandeur of the Lord of All the Worlds. The most imperceptible secrets of Nature communed in the uttermost hidden depths of his being, impregnating his mind so violently that these eternal truths were on the point of escaping from his lips. Carlyle, the great thinker, cannot restrain his admiration in this connection. "The word of such a man is a Voice direct from Nature's own heart. Men do and must listen to that as to nothing else;—all else is wind in comparison." (The Hero as Prophet, London, 1840.)
How is it that some Orientalists of the West have put forward the theory that Mohammad profited by this retirement to arrange and elaborate his future task in its most minute details? Some of these scholars have even gone so far as to insinuate that, during his seclusion, he composed the Qur'an in its entirety. Have they not noticed that, in this Divine Book, there is no preconceived plan according to human methods; and that each of the Surahs, taken alone, is applicable to events that happened later, extending over a period of more than two decades and which it was impossible for Mohammad to foresee?
That they could find no other explanation of his long meditation is due to their ignorance of the Arab mind. If these learned men had lived among the Bedouins long enough to understand that the contemplation in which the denizens of the desert are often seen engrossed, squatting on a hill-top, staring into vacancy, is not that state of empty-headed idiocy described by a few travellers, possessed of more humour than observation. If, above all, they themselves had the opportunity of revelling in the unutterable charm of the ecstasy, which can only arise from viewing the immensity of the desert, they would have acknowledged that thereby surprising advantage accrues to the intuitive faculties of the intellect, and therefore they could never have been so clumsily mistaken.
This contemplation is as a crucible in which melt nascent emotive feelings and thoughts, issuing therefrom in a state of extraordinary purity. It may be also be compared to an accumulator storing up supernatural force, although hidden and unknowing, such as the latent power of fire lurking in the core of a tree-trunk. The forces accumulated by contemplation remain unsuspected by all, even by those in whom they reside. But let the tiniest spark fly out and a flashing flame will immediately rise heavenwards to dazzle the universe.
At that epoch, it is certain that Mohammad had none of the intentions with which Orientalists have credited him. He had not even made a plan of any kind. In his "Khilwah" there was meditation, but no premeditation. Mohammad, at last, enjoyed luminous visions and heard mysterious calls, at the moment fixed by Providence to manifest His bounty by the intervention of the man He had chosen to be His Prophet. Mohammad has said: "For ten months before the first Revelation, my sleep was disturbed by dazzling dreams, like unto the rays of early dawn, and when I could no longer be seen from the houses, I heard voices calling: 'O Mohammad! O Mohammad!' I turned round and looked behind me, first to the right, then to the left, but I could only see shrubs and stones. It was then that I was overwhelmed with frightful anguish. Hating sorcerers and diviners, I feared lest I had become like them, unknowingly and against my will. These voices that seemed to spring from inanimate objects, might have been those of the Jinn in hiding—the Jinn that give informations to wizards and fortune-tellers concerning celestial matters and so help them to carry on their nefarious trade."
THE REVELATIONS
(A.D. 611)
Hollowed out of a block of red granite on the Jabal An-Noor, or Mountain of Light, about three miles from Makkah, to the left of the Arafa road, is the grotto of Hira, chosen by Mohammad to seek seclusion there yearly for one whole month, living day and night in absolute retirement.
He would take some provisions, consisting mainly of "Kaak" (a kind of biscuit cooked in oil and which possessed the advantage of remaining indefinitely in a good state of preservation), so as not to be forced to return to the town. If, by any chance, his stock of food became exhausted and he was obliged to go and fetch other eatables, he went back to his cave, for any interruption of his ecstatic meditations made him suffer greatly.
He was now forty, and, for the last fifteen years, by dint of anxious Adoration, he tried to rid the Hanif religion, that is to say the monotheistic creed of his ancestor Abraham, of the vulgar modifications from which it had suffered at the hands of the citizens of Makkah, when one night, the twenty-fifth, twenty-seventh or twenty-ninth of the month of Ramadhan (January 15-17, or 19, A.D. 611), the unforgettable Event occurred by which the Merciful One proved His generosity to His creature, by sending His Revelation on earth in the first verses of the Qur'an, by the lips of His Messenger.