[287] See p. 69 supra.
[288] Tradition associates him especially with Waraqa, who was a cousin of his first wife, Khadíja, and is said to have hailed him as a prophet while Muḥammad himself was still hesitating (Ibn Hishám, p. 153, l. 14 sqq.).
[289] This is the celebrated 'Night of Power' (Laylatu ’l-Qadr) mentioned in the Koran, xcvii, 1.
[290] The Holy Ghost (Rúḥu’l-Quds), for whom in the Medína Súras Gabriel (Jibríl) is substituted.
[291] But another version (Ibn Hishám, p. 152, l. 9 sqq.) represents Muḥammad as replying to the Angel, "What am I to read?" (má aqra’u or má dhá aqra’u). Professor Bevan has pointed out to me that the tradition in this form bears a curious resemblance, which can hardly be accidental, to the words of Isaiah xl. 6: "The voice said, Cry. And he said, What shall I cry?" The question whether the Prophet could read and write is discussed by Nöldeke (Geschichte des Qorâns, p. 7 sqq.), who leaves it undecided. According to Nöldeke (loc. cit., p. 10), the epithet ummí, which is applied to Muḥammad in the Koran, and is commonly rendered by 'illiterate,' does not signify that he was ignorant of reading and writing, but only that he was unacquainted with the ancient Scriptures; cf. 'Gentile.' However this may be, it appears that he wished to pass for illiterate, with the object of confirming the belief in his inspiration: "Thou" (Muḥammad) "didst not use to read any book before this" (the Koran) "nor to write it with thy right hand; else the liars would have doubted (Koran, xxix, 47).
[292] The meaning of these words (iqra’ bismi rabbika) is disputed. Others translate, "Preach in the name of thy Lord" (Nöldeke), or "Proclaim the name of thy Lord" (Hirschfeld). I see no sufficient grounds for abandoning the traditional interpretation supported by verses 4 and 5. Muḥammad dreamed that he was commanded to read the Word of God inscribed in the Heavenly Book which is the source of all Revelation.
[293] Others render, "who taught (the use of) the Pen."
[294] This account of Muḥammad's earliest vision (Bukhárí, ed. by Krehl, vol. iii, p. 380, l. 2 sqq.) is derived from ‘A’isha, his favourite wife, whom he married after the death of Khadíja.
[295] Ibn Hishám, p. 152, l. 9 sqq.
[296] See p. 72 supra.