All praise is due to Allah, abundant, pure, and blessed praise. All praise is due to Allah, Possessor of Majesty and Perfection. All praise is due to Allah, Possessor of Majesty and Honor. All praise is due to Allah, Who has neither taken a wife nor begotten a son. All praise is due to Allah, Who sent Muhammad, peace and blessings be upon him, with the truth and revealed the Book to him. All praise is due to Allah, filling the heavens, filling the earth, filling what is between them, and filling whatever else Allah wills. O Allah, send blessings upon Muhammad and the family of Muhammad as You sent blessings upon Abraham and the family of Abraham. Indeed, You are Praiseworthy and Glorious. And bestow Your grace upon Muhammad and the family of Muhammad as You bestowed Your grace upon Abraham and the family of Abraham. Indeed, You are Praiseworthy and Glorious. Now then, we seek Allah's help and begin a new session in the series on the biography of the Messenger of Allah, peace and blessings be upon him, asking Allah, the Exalted, for success, guidance, assistance, and support. This is the fifth session, is it not? In this session, we will begin with the time of the Prophetic mission. Undoubtedly, the biography, in its specific sense, begins with the mission, even though the biography, in its general sense and according to common usage in books of biography, begins from the birth, or even before that, with the conditions of the Arabs, the lineage of the Prophet, peace and blessings be upon him, and so on. And praise be to Allah, we have covered that today. God willing, we will begin with the topic of the Prophetic Mission. Undoubtedly, we are now beginning with matters of immense significance, even greater than those discussed previously, such as the incident of the elephant and so forth. If those significant events were merely preludes to the Mission, then the Mission itself is greater than all of them; it is a truly momentous and sublime matter. Therefore, we will begin, God willing, and we ask God for help and support. As I mentioned in the introduction to the lessons, from the beginning of the Mission, God willing, we will begin reading from Ibn Hisham's biography. Even in the previous lessons, we read a great deal from Hisham's biography, but now we begin reading—we will read most of the book, God willing—while also benefiting from many other books. God willing, the most important reference we will have, besides Ibn Hisham's book, is Ibn Kathir's commentary on the biography mentioned in Al-Bidayah wa'l-Nihayah (The Beginning and the End). You may recall I spoke about this book seven or eight years ago in the introduction to the sciences, specifically the introduction to the science of biography. I believe I discussed it there. Other than that, this book may not have been given its due in the field of Prophetic biography. The section on the Prophet's biography in Ibn Kathir's "Al-Bidaya wa'l-Nihaya" (The Beginning and the End) is a great one. Even the topic we are discussing today, which is the revelation of the Quran, if you read the scattered and even the few sources on this event and its related narrations, and then refer back to "Al-Bidaya wa'l-Nihaya," you will find that he has compiled all of that. Indeed, Ibn Kathir truly excelled in the Prophetic biography, he truly excelled. However, it is difficult to rely on it as a book to be read from in detail. Sometimes he includes many narrations, chains of transmission, and so on. Sometimes he includes a long narration in its entirety, and then he says, for example, that there is a weakness in its chain of transmission, or that there is a problem with its chain of transmission, meaning the story is not reliable, established, or even acceptable within the context of the biography. He points this out, and because he covers so much, perhaps it is not the most appropriate to rely on a book that has been read extensively. As for Ibn Hisham, he is unsurpassed. If you want a primary source to rely on... Reading the biography (of the Prophet) and then transferring from other books, starting with Ibn Hisham's work, is what we will follow, God willing, in this series. We ask God Almighty to guide us to the right path and bless us. We ask God for success and help. Of course, another reference that will accompany the book "Al-Rawd Al-Unuf," which we discussed previously, is the commentary on Ibn Hisham's biography by Abu al-Qasim al-Suhayli, may God have mercy on him. He dictated it, may God be pleased with him and have mercy on him. I should also mention another important source that will, God willing, be included. It's not a specific book, but rather a type of source: the commentaries on the Prophetic hadiths throughout the Prophet's life. Some hadiths are even mentioned in Ibn Hisham's biography, but sometimes Ibn Hisham's own commentary, or even al-Suhayli's commentary, or even Ibn Kathir's references, are not sufficient. For example, the hadith we are discussing today, the famous hadith of Aisha about the revelation, which states that the first revelation the Messenger of God, peace and blessings be upon him, received was the true vision. He would not see a vision without it coming to pass. For example, one of the most important references to consult regarding this hadith is Fath al-Bari, because Ibn Hajar explained it at length. Therefore, the commentaries on the Sunnah are also a primary source, in addition to the interpretations of some verses, whether they are mentioned in the Quran or verses that are connected to certain meanings related to events in the Prophet's biography. For example, in the Meccan period, we have verses like, "And do not drive away those who call upon their Lord morning and evening, seeking His countenance." These verses are relevant even today. For example, the first thing we have is the topic of the age of forty, because the Prophet, peace and blessings be upon him, was sent at the age of forty. So we refer to the interpretation of the Quran regarding some verses that mention this age, the words of the commentators, why it is mentioned, and what its relationship is to reaching maturity, and so on. Therefore, we try to gather or collect the various sources. Of course, all of this is not just to present the scholarly material; all of this scholarly material is considered the main text. This gathering is to achieve the first half of what is required, which is what the main text is. The second half of what's required is deduction, commentary, extracting benefits, and so on. Sometimes these benefits are already present in these sources, while others aren't. Therefore, I also want to point out that we have the Al- Arqam School, which specializes, God willing, in the Prophet's biography. I was wondering if the school is suitable for complete beginners in Islamic jurisprudence, Islamic sciences, and the Prophet's biography, or if it's more advanced. Of course, the school, God willing, will be easy; it won't be burdensome in terms of time and so forth. However, a complete beginner might not benefit sufficiently from it because studying the biography there isn't difficult, but it has an advanced level in terms of the scholarly attention given to editing matters of the Prophet's biography, references, sources, and so on. It also offers various benefits on a reformative level and at different levels, God willing. For example, the "Silsilah" (chain of narration) will be fundamental to the school. Therefore, this material isn't suitable for complete beginners. Even if they understand many of the things mentioned, they won't be able to grasp them all. Of course, one should benefit sufficiently from it. This doesn't mean one won't benefit at all; one might. But at least one should move beyond what one doesn't understand. This is an important principle in reading. For example, if something is presented in a structured way, and you don't understand some pages or topics from the lesson, skip over them and move on to what you understand. Don't let what you don't understand become an obstacle to continuing and building upon it. We seek God's help. Ibn Ishaq said in Ibn Hisham's biography: When Muhammad, the Messenger of God (peace and blessings be upon him), reached the age of 40, God sent him as a mercy to all of creation and to all people. God Almighty had taken a covenant from every prophet He sent before him to believe in him, to affirm his truth, and to support him against those who opposed him. He took from them that they would convey this to everyone who believed in them and affirmed their truth. So they fulfilled their obligation regarding this matter. God Almighty said to Muhammad (peace and blessings be upon him): " And when God took the covenant of the prophets, 'Whatever you are given of the Scripture and wisdom, and then there comes to you a messenger confirming what is with you, you must believe in him and support him.' He said, 'You have acknowledged and taken...'" On that I insisted, meaning, what a burden I placed upon you of my covenant. They said, “ We acknowledge it.” He said, “Then bear witness, and I am with you among the witnesses.” So God Almighty took a covenant from all the prophets to believe in him and support him against those who opposed him, and they conveyed that to those who believed in them and confirmed them from the people of these two books. We had previously paused briefly with this verse, but now we pause with the age of forty in the saying of Ibn Ishaq. When Muhammad, the Messenger of God, may God bless him and grant him peace, reached 40 years of age. Well, we have two issues in it: the issue of verifying the age, the age of the Prophet, may God bless him and grant him peace, at the time of the mission. Someone might say, what does verifying the age mean? It is known that 40 tells you that it is true that it is 40, but if you refer to specialized scientific sources you will find details on this issue and some discussion of related matters that will come to us, God willing, but what is more important than that ? Because the age of forty is the most well-known among scholars and the general public, meaning the majority of scholars. However, the point before it is related to the age of forty and what pertains to it, especially since God Almighty mentioned this age in His Book, saying, "Until when he reaches maturity and reaches the age of forty, he says, 'My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents.'" So, we have God Almighty saying, "Until when he reaches maturity and reaches the age of forty." Is maturity the forty mentioned in the verse, or is it something else? Scholars generally believe it is something else. There is the age of maturity, and there is reaching forty. So, this difference between the age of maturity and the age of forty, is it a separate difference, meaning that there is a specific, distinct age at which maturity is reached and another specific, distinct age at forty, or is there a certain overlap and blending between them? This is similar to what verses: "And when he reaches maturity and is fully grown" (Quran 26:14) and " Until when he reaches maturity" (Quran 26:14)? And he reached 40 years of age. Okay, first of all, regarding the difference, Ibn Ashur, for example, said, "He said," and his statement "and he reached 40 years of age" is not an affirmation of his statement "he reached his prime." Why does he say this? Because repeating the verb "reached" removes the possibility of emphasis. Even if he reached his prime and reached 40 years of age, the repetition of the verb "reached" removes the possibility that this is a reiteration of emphasis. Clear. Okay, the other thing that Ibn Ashur relied on, he said, is that the conjunction also removes that possibility because the original meaning is that conjunction implies difference. That is, even if he reached his prime and reached 40 years of age, reaching his prime is one thing and reaching 40 years of age is another. What did he rely on? Of course, this is the talk of most commentators, or many commentators. The linguistic reliance here is on the repetition of the verb "reached" and on the conjunction. Good. Okay, there is a subtle issue. Okay, let's first read or pause at some of the commentators' words on "primary" and some of the commentators' words on "40." Of course, it is clear that he reached 40 years of age, explicitly stated. Then I will pause at the words of al-Tabari, how al-Tabari compared the two ages. Make it completely separate. Even Ibn Ashur, whose words I will now read, also approached it, meaning he made the matter somewhat intertwined. How did Ibn Ashur say that the most intense state is the peak of mental and physical strength? Good, look, mental and physical. And the most intense is not a name for a number of years of age. Of course, many commentators, when they came to this verse, said that the most intense is 33, they specified the age of 33, and other things were said. But here Ibn Ashur tells you that it is not a name for a specific age, but rather the age at which a person is likely to reach the most intense. The idea is clear. Even when he reaches the most intense, he says that the most intense is not a specific age, but rather the age itself, the passing of a certain age or a period of time at which a person is likely to have reached the most intense. The idea is clear. Then he said, and its time is the time of the most intense, which is after 30 years, and it is completed at 40. This idea is that when he reaches the most intense, you see that the beginning of reaching maturity at a certain age begins. The beginning of reaching maturity begins, the person reaches this stage, and then after that, reaching the most intense is completed at the age of 40. So he made them connected to each other, and that is why he said Its time is after 30 years and its completion is at 40 years. Therefore, he connected it to "reached his full strength" with his statement "and reached 40 years," meaning he reached full strength and attained its perfection. Look, he reached full strength and attained its perfection, meaning 40. What is the completion of full strength? This was the beginning of full strength, meaning from the 33rd, and some specified 33 as reaching full strength. It is clear, as in his statement, "And when he reached his full strength and became fully grown," then he mentioned his statement, which is not his statement, "and reached," which we mentioned a little while ago, that it is not for emphasis. Al- Tabari, in his interpretation of the Almighty's statement, "And when he reached his full strength and became fully grown," attributed to Mujahid that reaching full strength is 33 years, and that his statement "and became fully grown" means reaching 40. It became the same as the verse in Al-Ahqaf, "Until when he reached his full strength and reached 40 years." Al-Tabari attributed to Mujahid various reports that "Until when he reached his full strength," meaning 33, and "and became fully grown," meaning reaching 40. So this verse became similar to this verse according to this preference. Or according to this saying, good. Okay, let's say that now there is a comparison between the years, right, between reaching maturity and 40, in that from 30 or from 33 comes the beginning of reaching maturity and the completion of maturity at 40. Al-Tabari also made another comparison, he made the years, he made a comparison between the years, which is between the age of 33 and 40. Okay, Al-Tabari said in the interpretation of Surat Al-Ahqaf, regarding the verse, he said, and we have explained in the past the maturity, then he said, and that it is the end of his strength and his maturity, and if that is so, then the 33 years are more like a dream, meaning he mentioned a saying that is what? When does one reach maturity? Which is reaching puberty, meaning puberty is when a person reaches, even if he reaches his full strength, meaning if he reaches puberty, he mentioned this saying before that. He said, and others said, it is reaching puberty. Of course, before that, he mentioned on the authority of Qatadah that it is 33, etc. Well, he said, and if that is so, which is the end of strength and maturity, then 3 is more like puberty, right? Because a person does not reach the full strength and end of his intensity in his state of puberty. So, if the Arabs mentioned such talk, yes, here, here now, that he is approximating between forty and reaching full strength. Look, this is also a linguistic reliance. We were a little while ago, Ibn Ashur, the linguistic reliance on reaching to differentiate between 40 and 333 or between reaching full strength and 40. Now, Ibn Jarir al-Tabari also mentioned a linguistic approximation that shows that full strength is close to forty. So what did he say? He said, "When the Arabs mention such a statement and connect 'some' to 'others,' they make both times seem close to one another, as He, may His praise be exalted, said, ' Your Lord knows that you stand in prayer for nearly two-thirds of the night and half of it.' You would hardly say, 'I know that you stand for nearly an hour of the night,' and that's all clear. But 'two-thirds and half' are close to each other. 'An hour and all' doesn't make sense, nor does 'I took a little of the money or all of it.' Rather, you say, ' I took all of my money, all of my money,' or 'all of it.' This is what is meant in His saying, 'Until he reaches maturity and reaches 40 years.' Undoubtedly, the sequence of 40 with 'al' is better and more fitting, as it is intended to bring one close to the other, rather than the sequence with 15 or 3. This is very clear. Now, the summary is that we branched out from the fact that the Prophet, peace and blessings be upon him, was sent at the age of forty to the verses that contain an indication of this age in terms of praise and description, which indicates that this has a degree of perfection and that this is connected, in a way, to the beginning of maturity or the most intense stage, which is 33 or 30 or..." 33. To reach maturity, to reach the full maturity, which is forty, or it is the fullness mentioned in the other verse, according to the interpretation of Imam Mujahid, may God have mercy on him, and other scholars. In short, the point is that when the Prophet, may God bless him and grant him peace, reached his full maturity and reached forty years of age, God Almighty sent him. This is the summary and the implication, along with its connection to the rest of the verses that give this age a special significance in this matter. And here, there is no doubt that this has a benefit, a great benefit for man, that he realizes that age has a role in a person's maturity and in his readiness to bear responsibilities, and that the Prophet, may God bless him and grant him peace, was not sent at a younger age, he was not sent at fifteen, nor at sixteen, nor at the middle of his life. Is this the intended age? Yes, it is intended because, in the wisdom of God Almighty, He chose him at this time. Then, with those verses, you learn that what? It is God Almighty who mentioned this age in particular, whether in relation to some of the prophets when they reached their prime and mature, or in relation to those whom God praised, those whose condition God praised from among the righteous, until when he reached his prime and reached 40 years, he said, “My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents.” So, is there a practical benefit that the reformer can gain from all of this? Always see, if this is the basis for deduction and benefit, the existence of a text in a certain case does not mean that this text cannot be used in other cases, even if they are not identical. For example, verses that God mentioned about the disbelievers and the threat of Hellfire, and the threat of Hellfire for them, this does not mean that this verse can be used to admonish some Muslims, not because the verse applies to them completely, but because it serves as a warning, for example, against the action that God Almighty condemned in the disbelievers. It is clear from this, for example, that some scholars interpreted the words of God Almighty, “ Say, ‘Shall We inform you of the greatest losers as to deeds? Those whose effort is lost in worldly life, while they think that they are doing well in work.’” Some of them interpreted it as referring to the Kharijites, and so on. There are many verses that can be used. For example, when we talk in the biography about the age of the Prophet, may God bless him and grant him peace, at forty, we are not talking now, I mean, with regard to the biography, we are talking about the mission, revelation, and prophethood, but it is possible to benefit from other things outside of the context of prophethood and revelation. What is it? The age of forty has an impact on a person's journey, and it may mean that it is said to a person in his reform journey, to seek out some stages of your reform work, years in which you reach a state of strength, in which you reach a state of maturity higher than others, so this age has an important consideration from this perspective. There is no doubt that paying attention to the issue of ages and the effects of ages on a person is undoubtedly an important matter, meaning it falls within the field of psychology, the field of medicine, and the social sciences, right or wrong? Each of these sciences considers age from a specific perspective and angle. Undoubtedly, this also applies to reformative and missionary fields, and to bearing burdens—let's say responsibilities. This age should be taken into account and considered, and it should be a point of mind for a person. Of course, this isn't true for everyone, but it applies even on a detailed, practical level. For example, a person might be told that reaching maturity means investing that age in many advanced reformative endeavors, where a person truly expends their energy, effort, work, and intellect. This is because they have reached maturity in terms of both intellect and strength. After forty, you might lose some of that strength, some of that power. You reach its peak, but after that peak, there is always some decline or decrease. It's not necessarily that mental capacity increases, but it might decrease physically. There's much more to say on this topic, and these are just some points and insights. Now, we have the second point, which is... well, not a deduction, we're done. Okay, so what's the second thing we mentioned? What is it, Abu Muhammad? Reading in the commentaries on the Sunnah? They mixed other things in for me. Bring me, bring me what else? The series "The Best of Generations"? What else? The history of Western thought? What else? Editing the history of the mission? Editing the history of the mission? You might, for example, someone who isn't a specialist, come across some statements and not pay much attention to them, while you find them in the original sources, the famous and well-known sources. For example, you read in Al-Bidayah wa'l- Nihayah, the chapter on how the revelation to the Messenger of God, peace and blessings be upon him, began, and he mentioned the first thing that was revealed to him from the Glorious Qur'an. Ibn Kathir said that this was when he, peace and blessings be upon him, was 40 years old. Ibn Jarir narrated on the authority of Ibn Abbas and Sa'id ibn al- Musayyib that he was 43 years old at that time. Okay, this comes across you. You read, for example, in Al- Tamhid by Ibn Abd al-Barr, in the explanation of the hadith of Anas ibn Malik, which is that the Messenger of God, peace and blessings be upon him, was not very tall, to the end of the famous hadith. He said, "And in it, God sent him at my head for 40 years, so he stayed in Mecca for 10 years." He lived in Medina for 10 years, and God took him at the age of 60. This is a well-known hadith, and there is a difference of opinion among scholars regarding its meaning. They disagree on whether it refers to him having lived in Mecca for 10 years. You know, sometimes Arabic grammar uses a broken phrase to clarify a grammatical structure. So, he lived in Mecca for 10 years, and this doesn't contradict the 13 years mentioned previously. This is a well-known interpretation. Another interpretation is that for three years, no revelation of the Quran was sent down. This is based on what al-Sha'bi mentioned, which he himself attributed to Ibn Kathir, and which many scholars also mentioned. It states that Israfil was associated with the Prophet (peace and blessings be upon him) for three years. Yes, Ibn Kathir mentioned this, mentioning the Prophet's age at the time of his mission and its date. Imam Ahmad said: Muhammad ibn Abi 'Adi narrated to us from Dawud ibn Abi Hind from 'Amir al- Sha'bi that the Messenger of God (peace and blessings be upon him) received prophethood when he was 40 years old. Israfil was associated with his prophethood for three years, teaching him words and things, but the Quran was not yet revealed. When three years had passed... Gabriel was associated with his prophethood, and the Quran was revealed through him for 20 years—ten in Mecca and ten in Medina. He died at the age of 30. Ibn Kathir said, "This is a sound chain of transmission to al-Sha'bi, and it implies that Israfil was associated with him for three years after the age of 40, then Gabriel came to him." This is clear, of course. I mention this to clarify some points or mention some scientific matters. So, according to this statement, what contradicts the fact that the Prophet's prophethood, peace and blessings be upon him, began at the age of 40? But was the revelation, meaning the revelation of the Quranic verses, from the beginning of the prophethood? Let's say, to clarify further, that it was continuous, for example. Or can it be said that this corresponds to a period of revelation followed by a period of stagnation? The idea is clear. This is something that scholars mention and that is mentioned in the primary references and sources. But the well-known and accepted view is that it was four years after the age of 40, and this does not contradict what al- Sha'bi, may God have mercy on him, said. The Quran was revealed immediately after the stagnation of revelation. There is no doubt about the consensus, and there is an authentic text on this matter. However, there is disagreement regarding the duration of the period of cessation of revelation. How long was this period? Yes, let's read what Ibn Hajar said in Fath al- Bari. He said, "It is mentioned in the history of Ahmad ibn Hanbal, on the authority of al-Sha'bi, that the period of cessation of revelation was three years. What made it so? Everyone considered it the period of revelation, while al-Sha'bi's statement doesn't mention it as a period of revelation. Did Ibn Hajar understand it in this way? I mean, I was just quickly searching for 'then,' and I didn't come across this text from Ibn Hajar, or at least I don't remember it. But this meaning occurred to me: that al-Sha'bi's statement is what is meant, meaning it agrees with the idea of ​​a period of revelation. Clear, clear. So here, it seems that Ibn Hajar interpreted it in this way. He said, 'And Ibn Ishaq affirmed this, and al-Bayhaqi narrated that the period of visions was six months.' Based on this, the beginning of prophethood with visions occurred in the month of his birth, which is Rabi' al-Awwal, after he had completed 40 years, and the beginning of the revelation while awake occurred in Ramadan. And this is not what is meant." The period of revelation, estimated at three years, which is between the revelation of "Read" and "O you who are wrapped in garments," did not include Gabriel coming to him, but rather the revelation of the Quran was delayed. Then I reviewed what was transmitted from the people of the history of Imam Ahmad, and its wording is from the path of Dawud ibn Abi Hind: Prophethood descended upon him when he was 40 years old, and Israfil was associated with his prophethood for three years, teaching him words and things, but the Quran was not revealed to him through him. When three years had passed, Gabriel was associated with his prophethood, and the Quran was revealed to him through him for 20 years. Ibn Abi Khaythama narrated it from another source, in abbreviated form from Dawud, with the wording: He was sent at forty, and Israfil was assigned to him for three years, then Gabriel was assigned to him. Based on this, it is good that this is a mursal (a type of hadith) – what does he mean by a mursal, O Islam? It is the words of al-Sha'bi, because al-Sha'bi was a follower of the Companions, one of the senior followers, who narrated from 500 Companions. If it is established that the two opinions regarding the length of his stay after the mission are reconciled, it has been said 13 years and it has been said 10, and this is not related to the length of the period, and God knows best. This is the end of the statement. This might be the way out of the discrepancy in some narrations regarding whether the Meccan period was 10 or 13 years. These narrations are even found in Bukhari. The two years mentioned are present in Bukhari, which is good, although there is much discussion on this issue regarding chains of transmission, meaning, and so on. What is the conclusion? The conclusion is that the Prophet, peace and blessings be upon him, was sent at the age of 40, and this age has significance and importance. This is something that should be considered even in reality and in the journey of a reformer. And as for whether, after the 40 years, the period of revelation was three years, in agreement with the narration of Al-Sha'bi, may God have mercy on him, that he was accompanied by Israfil in his prophethood. Of course, we cannot say that Al-Sha'bi's statement is definitively reliable because it is mursal (a narration with a missing link in the chain of transmission), and even if it is mursal, it is still considered high-ranking. Or perhaps the period of revelation is not specified at all. The period of revelation will not be covered in today's lesson; we will not reach the end of the hadith because it is quite long, God willing. So, God willing, we will discuss it in the next meeting. We will see then, God willing, if there is an update. Okay, so things are clear now. Let's move on. Also, regarding Ibn Hisham's words, we should return to Ibn Hisham. Should we say Ibn Hisham or Ibn Ishaq? What do you think? Ibn Hisham is correct because the book is by Ibn Hisham, but the material is from Ishaq. Okay, Ibn Hisham said, "The first thing the Prophet, peace and blessings be upon him, began with in his prophethood was true visions." Ibn Ishaq said, "Al- Zuhri narrated from Urwah ibn al-Zubayr, from Aisha, may God be pleased with her, that she told him that the first thing the Messenger of God, peace and blessings be upon him, began with in his prophethood, when God wanted to honor him and show mercy to the servants through him, was true visions. The Messenger of God, peace and blessings be upon him, would not see a vision in his sleep except that it came to pass like the break of dawn." She said, "And God made solitude beloved to him, so there was nothing more beloved to him than to be alone, peace and blessings be upon him." Okay, now, who narrated this? Who narrated it? Ibn Ishaq, from whom? From al- Zuhri, from whom? Urwah, from Urwah ibn al-Zubayr, from Aisha, may God be pleased with her. God willing, God willing, whoever follows this series will not leave it except with, meaning it will be The chain of narrators is sound. Ibn Ishaq narrated from al-Zuhri, from Urwah, from Aisha. What is Aisha's relationship to Urwah? Is she his paternal aunt or his maternal aunt? Let's leave it as is, because he said she was his maternal aunt. You are Urwah ibn al-Zubayr. Aisha is not al- Zubayr's sister, right? Urwah ibn al-Zubayr's mother is Asma bint Abi Bakr. So Aisha is his maternal aunt. Good. Now, the famous, long, well-known hadith in al-Bukhari, which is about the first visions of the Messenger of God, peace and blessings be upon him, is authentic. Who narrated this hadith? Al-Bukhari narrated it through whom? It is hadith number three in Sahih al-Bukhari, in the Book of the Beginning of Revelation. Al-Bukhari said: Yahya ibn Bukayr narrated to us, saying: Layth narrated to us, from Aqil, from Ibn Shihab. Who is Ibn Shihab? Al-Zuhri, from Urwah, from Aisha. So now, this is the same chain of narrators. Correct. So, al-Bukhari met Ibn Ishaq through al-Zuhri. Al- Zuhri, from Urwah, from Aisha. Good. But al-Bukhari mentioned the long hadith. Correct. The whole story and then the revelation. Gabriel spoke to the Prophet, peace and blessings be upon him, and then the Prophet, peace and blessings be upon him, returned to Khadija. She said to him, "No, by God, God will never disgrace you. You maintain ties of kinship." This is the famous hadith, the very well-known story. This is in Bukhari, narrated by al- Bukhari through al-Zuhri, on the authority of Urwa, on the authority of Aisha, in the Book of the Beginning of Revelation. Of course, he narrated it many times in the Book of Tafsir (exegesis), in many places. Here, Ibn Ishaq mentioned it on the authority of al-Zuhri, on the authority of Urwa, on the authority of Aisha. This is just these short sentences, and he did not complete the hadith. Then he relied on another chain of narration for the story of the revelation. Ibn Ishaq said, "We will come to it shortly, God willing." He said, "Wahb ibn Kaysan, the freed slave of the family of al-Zubayr, told me, ' I heard Abdullah ibn al-Zubayr saying to Ubayd ibn Umayr, "Tell us, O Ubayd, how the Messenger of God, peace and blessings be upon him, began his prophethood."'" And he related the long story— meaning the long story that Ibn Ishaq has in Ibn Hisham's biography of the Prophet, in the story of the revelation. It is not the story of Aisha that Bukhari mentioned; it is not a narration. Aisha, may God be pleased with her, only narrated from Ubaid bin Umair Al-Laithi. We will come to you in a little while, God willing. Okay, we are pleased that he mentioned the story of Ubaid bin Umair. Why? Because we know the story of Aisha and it is found in Bukhari and we always come across it, it is good to hear it also from another chain of transmission with another narration. Okay, who is Ubaid bin Umair? Who is Ubayd ibn Umayr, a follower of the Prophet, may God bless him and grant him peace? Who would ask him to tell us how the revelation began from the Prophet, may God bless him and grant him peace? Abdullah bin Abdullah bin Al-Zubayr, a companion of the Prophet, asks a follower of the Companions, saying to him, “Tell us what?” How did the revelation begin for the Messenger of God, peace and blessings be upon him ? This image completely undermines the superficial approach to dealing with some modern rules. The superficial approach to dealing with a single type of hadith is to throw it all into the category of weak and unreliable hadiths, and it cannot be accepted. Here, the companion Abdullah ibn Zubayr, even though he was one of the younger companions, asks a follower, "How is this happening?" This is related to the story of Ubayd ibn Umayr. "How is this? What's the situation? Why is there a difference in the hadiths?" Ubayd ibn Umayr was actually born during the time of the Prophet, peace and blessings be upon him. He was a follower, and his death occurred before that of Abdullah ibn Umar ibn al-Khattab, may God be pleased with him. You see, there were very old followers. This Ubayd ibn Umayr was born during the Prophet's lifetime, peace and blessings be upon him. Some of them were already old during the Prophet's lifetime, peace and blessings be upon him. One of the followers migrated, and when he arrived, he found that the Prophet, peace and blessings be upon him, had passed away five days before him. He was only five days away from becoming a companion. This one, who was already old, came to the Prophet, peace and blessings be upon him, as a Muslim, and then embarked on the path of knowledge, learning, faith, and worship. Who was he? He was a follower, I think. If you don't understand, and the same applies to Qais bin Abi Hazim. Qais bin Abi Hazim narrated from the ten who were promised Paradise, almost all of them. Imagine someone narrating from Abu Bakr, Umar, Uthman, and Ali. He was a great man, and you have people from the great followers. These people do not deal with their narrations as a mursal hadith. So, you deal with it as a mursal hadith. So, if you know the truth about the narration and the truth about that stage, you must know how they dealt with it. Clearly, Ubaid bin Umair, this is what Al- Bukhari says. Al-Bukhari says that he had a vision of the Prophet, may God bless him and grant him peace, and this is included in the definition of the Companions, meaning, but what is known among the general scholars is that he is a follower. Does he mean that he was very young when he saw the Prophet, may God bless him and grant him peace? God knows best, but it is well -known among scholars that Ubayd ibn Umayr, this is the established view among the majority of scholars, was a Tabi'i and one of the senior Tabi'in. Al-Dhahabi mentions that he used to remind people. This Ubayd ibn Umayr was a storyteller, a storyteller who was like a preacher. They used to remind people in Mecca, and Abdullah ibn Umar would attend his gatherings. Abdullah ibn Umar, you see, he didn't attend just anyone's gatherings. Abdullah ibn Umar had great knowledge, and the Companions in general didn't like many of the knowledgeable people who came after them, and he didn't listen to just anyone, and so on. So, Abdullah ibn Umar would come to Ubayd ibn Umayr. This means that Thabit said Al-Banani was the first to tell stories, meaning he stood up for sermons and so on. Ubayd Allah ibn Umar, excuse me, Ubayd ibn Umayr, who is our friend during the time of Umar ibn al-Khattab. Imagine someone who was a preacher during the time of Umar. This is a very high level of trust and endorsement. He died a few days before Ibn Umar. So, what is the conclusion? What is the conclusion from all this talk, Abdul Wahhab? It is possible that the follower is a strong and reliable transmitter, but let's go back a little before that. What is the conclusion from all the talk from the day we started with the narration of Aisha, may God be pleased with her? Well, we have the narration of Aisha, which was adopted by Al-Bukhari. Ibn Ishaq only mentioned the beginning of it, then he went to the long narration of Ubaid bin Umair and mentioned the story. What is the ruling on the narration of Ubaid bin Umair? What is the ruling on it? Good, so here we consider it reliable, but if something contradicts it and Aisha's narration, whose narration do we give precedence to? Why the narration of Aisha, may God be pleased with her? Because that's what it's about, regardless of who sent it. Do you understand the idea? What is the value of knowing that it is a strong transmitter and so on, but what is the value of showing that it is a transmitter? If it contradicts the authentic hadith and the authentic hadith is presented first, there is no discussion. Is the idea clear? The most important source for the narration of the revelation to the Prophet (peace and blessings be upon him) must be the narration of Aisha, which was included by Bukhari in his Sahih in many places and by Muslim. It is agreed upon. However, there is no harm in benefiting from other narrations that we also consider generally authentic, even if they are less authentic than Aisha's narration. Therefore, if there is a contradiction between the two narrations, we give precedence to Aisha's narration, may God be pleased with her, which Ibn Ishaq did not mention, or only mentioned the beginning of. But we are pleased that Ibn Ishaq included the narration of Ubayd ibn Umayr so that we can also benefit from the narration from another perspective and examine its relationship. So, is there a contradiction between Ubaydah ibn Umayr's narration of the story of the revelation and Aisha's narration, may God be pleased with her? Yes, or let's say not absolutely yes, but there is something that appears to contradict each other. So, what did the scholars do with this apparent contradiction between Ubayd ibn Umayr's narration and Aisha's narration? Regarding Aisha's narration, many scholars considered Ubayd ibn Umayr's narration to be reliable. They didn't reject it; they tried to reconcile the two. So we have two approaches: either we reconcile the two, or we accept Aisha's narration. Now, after these introductions, we will read Ibn Ishaq's narration. Interestingly, he separated Aisha's narration from Ubayd ibn Umayr's narration with another, different narration that isn't fundamental to the revelation, although it contains a clear indication. We will read Aisha's narration according to Ibn Ishaq, then we will look at the separation Ibn Ishaq mentioned in another narration, and then we will go to Ubayd ibn Umayr's narration. Excellent. Whoever didn't understand after this should listen again. In the name of God, the Most Gracious, the Most Merciful. Ibn Hisham said: What the Prophet, peace and blessings be upon him, began with in his prophethood was the true vision. Ibn Ishaq said: Al-Zuhri narrated from Urwah ibn al-Zubayr, on the authority of... Aisha, may God be pleased with her, told him that the first thing with which the Messenger of God, peace and blessings be upon him, was initiated into prophethood, when God willed to honor him and show mercy to His servants through him, was true visions. The Messenger of God, peace and blessings be upon him, would not see a vision in his sleep except that it came to pass like the break of dawn. She said, "And God made solitude beloved to him, so nothing was dearer to him than to be alone." Then he said, "The stones and trees greeted the Prophet, peace and blessings be upon him." This is the interlude we mentioned; we move on to it. Of course, we said it was an interlude, but it alludes to the same issue: the revelation. Ibn Ishaq said, "Abdul-Malik ibn Abdullah ibn Abi Sufyan ibn Al-Ala' ibn Jariyah al-Thaqafi told me—and he was a reliable narrator—on the authority of some scholars, that when God Almighty willed to honor the Messenger of God, peace and blessings be upon him, and initiated him into prophethood, when he went out to relieve himself, he would go far away until the houses were clear of him and he reached the mountain passes of Mecca and the valleys of its hills. The Messenger of God, peace and blessings be upon him, would not pass by a stone or a tree except that it would say, 'Peace be upon you, O Messenger of God.'" Then the Messenger of God, may God bless him and grant him peace, looked around him to his right and to his left and behind him and behind him, but he saw nothing but the tree and the stones. So the Messenger of God, may God bless him and grant him peace, remained like that, seeing and hearing, as long as God willed him to remain. Then Gabriel, may God bless him and grant him peace, came to him with what he came to him of the honor of God Almighty while he was in Hira’ in the month of Ramadan. Then Ibn Ishaq moved to what? The narration of Ubayd, specifically the narration of Ubayd ibn Umayr, which we mentioned as the basis for the basic account of the revelation to the Prophet (peace and blessings be upon him), is as follows: Ibn Ishaq said, and Wahb ibn Kaysan, the freed slave of the family of Al- Zubayr, told me, saying, “I heard Abdullah ibn Al-Zubayr saying to Ubayd ibn Umayr ibn Qatada Al-Laythi, ‘Tell us, O Ubayd, how did the Messenger of God (peace and blessings be upon him) begin his prophethood when Gabriel (peace be upon him) came to him?’ Ubayd said, while I was present, narrating to Abdullah ibn Al-Zubayr and those with him, ‘The Messenger of God (peace and blessings be upon him) would seclude himself in Hira’ for a month every year.’ Notice that this contains additions not found in Aisha’s narration, which are beneficial to us. ‘The Messenger of God (peace and blessings be upon him) would seclude himself in Hira’ for a month every year.’ This is not found in Aisha’s narration. This was one of the practices of the Quraysh during the pre-Islamic era. He said, ‘And seclusion means seeking piety.’ Ibn Ishaq said, ‘Now Ibn Ishaq enters to explain the meaning of seclusion, then returns to the narration, and Ibn Hisham also participates with Ibn Ishaq.’” Ziyada shows the meaning of "tahannuth" due to Ibn Hisham's great linguistic interest. Then he returns again to the narration, "Jayyid," and "tahannuth" and " tabarr." Ibn Ishaq said, and Abu Talib said, and Thawr said, "And he who established Thubayr in its place, and Raq to ascend to Hira and descend." Ibn Hisham said, "The Arabs say 'tahannuth' and 'tahannuth,' meaning the Hanifiyyah, so they substitute the 'fa' for the 'tha', as they said 'jadath' and 'jadaf,' meaning the grave." Ru'bah ibn al-'Ajjaj said, "If my stones were with the oars," meaning the graves. This verse is in his rajaz poem, and a verse by Abu Talib is in his poem, which I will mention, God willing, in its place. Ibn Hisham said, "Abu 'Ubaydah told me that the Arabs say 'thumma' in place of ' thumma,' so they substitute the 'fa' for the 'tha'." Ibn Kathir also added to it. Ibn Kathir added to it, "What is in the 'fa' and the ' tha' when he mentioned it in ' ha'?" Yes, well done. He said, "And its garlic." He said, "From this, some commentators interpreted 'its garlic' as 'its garlic,' and that it is the substitution between the 'fa' and the 'tha'." Good, good. He went quickly on the linguistic journey, Ibn Ishaq ibn Hisham, regarding the word "tahannath" (breaking a vow), then returned to the chain of narration. Ibn Ishaq said: Wahb ibn Kaysan told me that Ubayd said: The Messenger of God, peace and blessings be upon him, would spend that month every year in seclusion, feeding the poor who came to him. When the Messenger of God, peace and blessings be upon him, finished his seclusion for that month, the first thing he would do upon leaving his seclusion was to go to the Kaaba before entering his house and circumambulate it seven times, or as many times as God willed. Then he would return to his house. Then, when the month came in which God Almighty intended to bestow His favor upon him in the year in which He sent him—that month being Ramadan—the Messenger of God, peace and blessings be upon him, would go to Hira, as he used to go for his seclusion, accompanied by his family. Then, on the night in which God Almighty honored him with His message and showed mercy to His servants, Gabriel, peace be upon him, came to him with God Almighty's command. The Messenger of God, peace and blessings be upon him, said: He came to me while I was sleeping. This is the most important difference between the two narrations: that he said here, "while I was sleeping," which is good, while the hadith of Aisha says that the Prophet said, " Gabriel came to him while he was awake." This is the more correct version. There is doubt, but we will soon hear the scholars' efforts in reconciling the two narrations. He said, "He came to me while I was sleeping with a brocade cloth containing a book and said, ' Read.' I said, 'I cannot read.' He said, 'He kept at me with it until I thought it was death. Then he released me and said, 'Read.' I said, 'What should I read?... I only say that to ransom myself from him, lest he return and do to me what he did to me.' He said, 'Read in the name of your Lord who created— created man from a clinging substance. Read, and your Lord is the Most Generous, who taught by the pen—taught man that which he did not know.' He said, 'So I read it, then he finished and left me. I awoke from my sleep as if a book had been written in my heart.' He said, 'So I went out until I was in the middle of the mountain and I heard a voice from the sky saying, 'O Muhammad, you are the Messenger of God, and I am Gabriel.' He said, 'So I raised my head to the sky to look, and there was Gabriel in the form of a man, his feet firmly planted on the horizon of the sky, saying, 'O Muhammad, you are the Messenger of God, and I am Gabriel.' Gabriel appeared, and I stood looking at him, neither advancing nor retreating. I turned my face away from him, searching the horizons of the sky, and wherever I looked, I saw him as before. I remained standing there, neither moving forward nor backward, until Khadija sent her messenger to find me. They reached Mecca and returned to her, and I stood in the same place. Then he left me, and I returned to my family until I came to Khadija. I sat by her lap, leaning against her. She said, "O Abu al-Qasim, where have you been? By God, I sent my messengers to find you until they reached Mecca and returned to me." Then I told her what I had seen, and she said, "Rejoice, my cousin, and be steadfast. By Him in whose hand is Khadija's soul, I hope that you will be the Prophet of this nation." Then she stood up, gathered her clothes around her, and went to Waraqa ibn Nawfal ibn Asad ibn Abd al-Uzza ibn Qusayy, who was her cousin. Waraqa had converted to Christianity and had read the scriptures and heard from the people of the Torah and the Gospel. She told him what the Messenger of God, peace and blessings be upon him, had told her about what he had seen and heard. Waraqa said... Holy, Holy, by Him in Whose Hand is my soul, if you had believed me, Khadijah, the greatest angel who came to Moses, peace be upon him, has come to him, and he is the Prophet of this nation. So tell him to be steadfast. So Khadijah returned to the Messenger of God, peace and blessings be upon him, and told him what Waraqah had said. When the Messenger of God, peace and blessings be upon him, finished his stay and departed, he did as he usually did, beginning with the Kaaba and circumambulating it. Waraqah ibn Nawfal met him while he was circumambulating the Kaaba and said, "O my nephew, tell me what you saw and heard." So the Messenger of God, peace and blessings be upon him, told him. Waraqah said to him, "By Him in Whose Hand is my soul, you are the Prophet of this nation, and the greatest angel who came to Moses has come to you. You will deny him, you will harm him, you will expel him, and you will fight him. And if I live to see that day, I will support God with a support that He knows." Then he lowered his head to him and kissed his crown. Then the Messenger of God, peace and blessings be upon him, returned to his home. A wondrous and great narration. Glory be to God. This is a narration from the narration of Ubayd ibn Umayr. The story of the revelation to the Prophet, peace and blessings be upon him, undoubtedly contains benefits, additions, and important matters beyond the well-known narration. There is a narration in Sahih al-Bukhari and Sahih Muslim on the authority of Aisha, may God be pleased with her. Regarding these narrations, we have stated that the narration of Ubayd ibn Umayr is generally accepted, but it is not as firmly established as the narration of Aisha, may God be pleased with her. Therefore, if something is found in it that contradicts or is objectionable, this does not necessitate rejecting all of Ubayd ibn Umayr's narrations, but rather only those that contradict or are objectionable. Clearly, we rely on the narration of Aisha, may God be pleased with her. Since we rely on the narration of Aisha, may God be pleased with her, let us read it from Sahih al-Bukhari. Why from Sahih al-Bukhari and not from Ibn Hisham's biography, Abdul Wahhab? Because Ibn Hisham only included a part of it, not the whole. Peace be upon you. Al-Bukhari said: Yahya ibn Bukayr narrated to us, saying: Layth narrated to us. On the authority of Aqil, on the authority of Ibn Shihab, on the authority of Urwah ibn al-Zubayr, on the authority of Aisha, the Mother of the Believers, that she said: The first thing with which the Messenger of God, may God bless him and grant him peace, was initiated into revelation was the true vision in sleep. He would not see a vision except that it came to pass like the break of dawn. Then solitude was made dear to him, and he would seclude himself in the cave of Hira, where he would devote himself to worship for a number of nights before returning to his family. He would take provisions for this, then return to Khadijah and take provisions for a similar period. Then the truth came to him while he was in the cave of Hira. The angel came to him and said, "Read!" He said, "I cannot read." So he seized me and squeezed me until I was exhausted. Then he released me and said, "Read!" I said, "I cannot read!" So he seized me and squeezed me a second time until I was exhausted. Then he released me and said, "Read!" I said, "I cannot read!" So he seized me and squeezed me a third time. Then he released me and said, "Read in the name of your Lord who created— created man from a clinging substance. Read, and your Lord is the Most Generous!" So the Messenger of God, may God bless him and grant him peace, returned with it, trembling. His heart was filled with fear, so he went to Khadijah bint Khuwaylid (may God be pleased with her) and said, “Cover me! Cover me!” So ​​they covered him until his fear subsided. He then told Khadijah what had happened, saying, “I feared for myself.” Khadijah replied, “Never! By God, God will never disgrace you. You maintain ties of kinship, you bear the burdens of the weak, you provide for the needy, you are hospitable to guests, and you help those afflicted by misfortune.” Khadijah then took him to Waraqah ibn Nawfal ibn Asad ibn Abd al- Uzza, Khadijah’s cousin. He was a man who had converted to Christianity in the pre-Islamic era and could write Hebrew. He would transcribe from the Gospel in Hebrew as much as God willed him to. He was an old man and had gone blind. Khadijah said to him, “O cousin, listen to your nephew.” Waraqah said to him, “O my nephew, what did you see?” The Messenger of God (peace and blessings be upon him) told him what he had seen. Waraqah said to him, “This is the same angel who came to Moses. I wish I were young and strong then! I wish I were alive when your people drive you out!” The Messenger of God (peace and blessings be upon him) said, “Will they drive them out? Will they drive them out?” He said, “Yes, no man has ever come like this.” Just as you brought it, return, and if your day comes, I will support you with a mighty victory. Then, before long, he died, and the revelation ceased. This is the narration of Al- Bukhari, may God have mercy on him, the narration of Aisha, which Imam Al-Bukhari, may God Almighty have mercy on him, included. Now, this narration, as we said, is the narration of Ubayd ibn Umayr, which we read a little while ago. It is an acceptable narration, but the issue of wakefulness and dreams, the issue of wakefulness and dreams. Firstly, there is no doubt or uncertainty that it was while he was awake, that the revelation was while he was awake, and that Gabriel came to the Prophet, peace and blessings be upon him, in reality, and he was in a state of extreme distress. This is good, there is no doubt or uncertainty about it. But the question that the scholars mentioned, or we say the way of reconciliation that some scholars mentioned, is whether the Prophet, peace and blessings be upon him, saw this same scene before it actually happened to him, so that it would be included in the general statement of Aisha: What was the first thing the Messenger of God, peace and blessings be upon him, began with? The first thing the Messenger of God, peace and blessings be upon him, began with of revelation was the righteous vision. Clear. So what led them to this? The narration of Ubayd ibn 'Umayr, in which it is stated that he was in a dream, clearly, and therefore al-Suhayli said in al-Rawd al-Anf and al-Mashra', what is the narration in what is included in the interpretation of what is contained in the book of the biography, and not the hadith of the biography, and all of this is contained in the title of the book, as we have seen previously. What does Suhayl say? It is possible to reconcile the two hadiths by saying that the Prophet, peace and blessings be upon him, was visited by Gabriel in a dream before he was visited in a waking state, as a preparation and facilitation for him and out of gentleness towards him, because the matter of prophethood is great and its burden is heavy, and humans are weak. It has been established through authentic chains of narration on the authority of ' Amir al-Sha'bi that the Messenger of God, peace and blessings be upon him, was entrusted with Israfil, who would appear to him for three years and bring him the word of revelation. Then Gabriel was entrusted with him, and Gabriel brought him the Quran and the revelation. Returning to the previous narration, what does Ibn Hajar say? It is possible that the angel's coming in a waking state followed what was mentioned in the dream. This is clear. This means a possibility mentioned by scholars, although the other view is considered and may be stronger. God Almighty knows best. What is the other view? That the mention of the dream in the hadith of 'Ubayd ibn 'Umayr is an error and a mistake, considering that It is originally a mursal hadith and not a musnad hadith, and the most correct is what came in the hadith of Aisha, and the rest of what came in the hadith of Ubayd ibn Umayr is taken, whether in terms of reliance or in terms of corroboration and support. It is clear, God Almighty knows best. As for me, I think that the second is more likely, and that is the approach, the approach of preference, not reconciliation. No, no, no, because it is a dream. This is what they mentioned, which is the approach of reconciliation, because he said, “So I woke up.” I understood, not that he was asleep and then he woke him up after he mentioned all of this. I mean, all of this scene is a dream. This is according to the narration of Ubayd ibn Umayr. As for me, what I see as more likely, and God Almighty knows best, is that this in the hadith of Ubayd ibn Umayr is not correct, meaning that there is an error in it, and that it is mursal, and that the hadith of Aisha, may God Almighty be pleased with her, is preferred over it, and that it is made up. Is there a definitive impediment to it being a dream, and then it came after waking up? There is absolutely nothing in it, and therefore the scholars carried, as Ibn Hajar said, that it is possible that the coming of the king will be, so let him judge after what Al- Suhaili said to you, what is this originally? As a prelude and introduction, because the scene is great, frightening, and momentous, the Prophet, peace and blessings be upon him, prepared for it beforehand in a dream, and then it came to him while he was awake. Now I'm confused. What should we focus on? We haven't said anything yet. It's all just a prelude, an introduction, chains of transmission, the narration, Aisha's narration, Ubayd's narration, and so on. But what should we focus on from these sentences? What should we take and what shouldn't we take? God Almighty knows best. Let's start with some interpretations or explanations, or focus on some of the sentences that appeared in the hadith. Good. But the most important sentences I will focus on are those in Aisha's narration in Sahih al-Bukhari, because they are the foundation and basis of this event. Good. May God's peace, blessings, and mercy be upon His servant and Messenger Muhammad. But let me finish what I said a little while ago. Was it in a dream or while awake? Ibn Kathir, my brother, may God reward Ibn Kathir! Truly, truly, Ibn Kathir! No one will truly grasp the value of this book, a true work on the Prophet's biography, except someone who... I, for example, have reviewed the various references and sources, and so on. The last thing I came back to from many is that he compiled them all in one place, and he even mentions Al-Suhayli and mentions such and such narrations, and he has his own interpretation. Honestly, Ibn Kathir is good. What did Ibn Kathir say? Just to add to the matter and strengthen the evidence, he said: The statement of the Mother of the Believers: The first thing that began with revelation was the true vision. He would not see a vision except that it came to pass like the break of dawn. This strengthens what I see. It strengthens what Ibn Ishaq mentioned on the authority of Ubayd ibn Umayr al-Laythi. It is good that the Prophet, peace and blessings be upon him, said: Gabriel came to me while I was sleeping with a piece of brocade on which was a book, and he said: Read. I said: I cannot read. He squeezed me until I thought it was death, then he released me. And he mentioned something similar to the hadith of Aisha. This is the statement of many. Ibn Kathir said: This was like a prelude to what came after it from the waking state, which is similar to the statement of whom? The statement of Al- Suhayli, who said just now. And it came explicitly in the Maghazi of Musa ibn Uqba on the authority of Al-Zuhri, that he saw that in a dream, then the angel came to him while awake. It is as if it is in one narration, meaning He mentioned it, and Al-Hafiz Abu Nu'aym Al-Isfahani said, "Glory be to God! This is a narration from Al-Hafiz Abu Nu'aym Al-Isfahani. I had forgotten who mentioned it. I have forgotten now. Ibn Hajar, maybe it was Ibn Hajar or not. It is not Ibn Hajar. The source is a source, meaning it is not very well known. It is Abu Shama, our friend in Al-Rawdatayn and the author of history. This is Abu Shama, our friend and the author of Al-Rawdatayn, the reformer of religion and the world. Abu Shama has a book explaining the hadiths of the Prophet's mission, may God bless him and grant him peace, and the beginning of revelation. He mentioned something in it that may have been mentioned by others, but I came across it in his book. He said, 'Well, is this introduction and preamble specific to the Prophet, may God bless him and grant him peace, or is it general for the prophets?' He said, 'This may be from the miracles of the Prophet, may God bless him and grant him peace, and so on, and it may be for other prophets.' But I came across a report in Abu Nu'aym Al- Isfahani that this was with the prophets. Then when I went back to Ibn Kathir, I found him saying, 'Al- Hafiz Abu Nu'aym Al-Isfahani said in his book, Dala'il Al-Nubuwwah, Muhammad narrated to us.' Of course, God knows best whether it is authentic or not. The chain of narration What I researched was narrated to us by Muhammad ibn Ahmad ibn al-Hasan, who said: Muhammad ibn Uthman ibn Abi Shaybah narrated to us, who said: Jabir ibn al-Harith narrated to us, who said: Abdullah ibn Ajlah narrated to us, on the authority of Ibrahim 'Anqah ibn Qays (meaning 'Anqah ibn Qays, mursal), who said: "The first thing that comes to the prophets is in a dream, so that their hearts may find peace. Then revelation descends after that." Ibn Kathir said: "This is from 'Alqah ibn Qays himself, and it is a good statement, supported by what precedes and follows it. Of course, it is not mursal from the words of ' Alqah, disconnected or mawquf. Even the words of the Tabi'in (Successors) are considered mawquf by some hadith scholars. Excellent, good, which is the preparation through a dream or a righteous vision, and that this is not specific to the Prophet, peace and blessings be upon him, in this narration, the narration of Ibn Nu'aym. Rather, it is also from—let's say— one of the scholars said that. It may be from the category of general deduction and not from the category of specific information. Good. Okay, where do we begin? What is the first thing in the narration? What is the first thing in the narration? No, before the ritual ablution, what was the first thing with which the Messenger of God, peace and blessings be upon him, began his prophethood?" The true vision in the narration of Salihah, so he would not see a vision except that it came like the break of dawn, of course, the break of dawn is its light. Ibn Hajar said, and he specified it with the comparison because of its clear appearance that has no doubt. Good, good. Ibn Hajar said, he began with that, which is what, with the true vision, to be a prelude and preparation for wakefulness. Ibn Hajar said, then he paved the way for it in wakefulness as well. He paved the way with what? The elevation of the stone by seeing the light and hearing the sound, and the elevation of the stone, means that the Prophet, may God bless him and grant him peace, had other than the old preliminaries that we mentioned, and it means what God Almighty prepared for him in general with the incident of the elephant and other matters, and the splitting of the chest while he was a child, while he was being nursed in Bani Saad, and other things. Now, this preliminary event that was immediately before the mission, by anything, by the righteous vision, which came in some narrations, or in the understanding of many scholars, if its duration was six months, good, and some of them interpreted the hadith of a part of 46 parts of prophethood in that way, and it may be more extensive than that. Well, then also the preliminary event that was in wakefulness by greeting, by the stone and the tree greeting him, may God bless him and grant him peace, and this is established and it is in Sahih Muslim, the Prophet, may God bless him and grant him peace, said, “ I know a stone that used to greet me in Mecca, I know it now.” Also, what is the narration that Ibn Ishaq mentioned, which we said was a separation between two narrations on the authority of Abdul Malik bin Abdullah bin Abi Sufyan, and he was aware of it from some of the scholars, that the Prophet, may God bless him and grant him peace, was like this ? He said, "So he would not pass by a stone or a tree without saying, 'Peace be upon you, O Messenger of God.'" Okay, but this question is, this report is about Abdul Malik ibn Abdullah ibn Abi Sufyan al-Thaqafi, and he was aware of some of the scholars. From which level of knowledge? From which class? What is its name? From the five levels we mentioned? The fourth is considered... I mean, it's not from the third level, which is the closest thing to it. The hadith of Ubayd ibn Umayr is correct. With this, the third is higher. The hadith of Ubayd ibn Umayr, meaning it's close to the second. We said first, what he narrated with a sound chain of transmission and agreed with in others from a different route. Then, what he narrated alone and its chain of transmission was sound and continuous, like Ishaq. Then, the third is what was from the major mursal reports of the senior followers and the like, meaning what is attributed to the sons of the Companions and the like, may God be pleased with them and have mercy on them. And even perhaps weak mursal reports fall into the third, or let's say middle-level mursal reports, for example, middle-level and junior followers, which do not contain anything objectionable, and so on. And the fourth is what is from the class of the sheikhs of Ibn Isaac or someone like him, especially this one, is in the fourth category, even if this is a sheikh, a sheikh of Ibn Isaac, but he is unknown. Some scholars told me that it is a general report about the Meccan period and not about a report in the houses of the Ansar that some of the sons of the Ansar were narrating. It is clear, so it is in the fourth category. Then the weakest thing is the fifth, which we said is what Ibn Isaac's reports and transmissions are. We said they are of two types: if they are summaries in the Prophet's biography, then they are among the strongest things to take, may God have mercy on you. And if they are details, events, narrations, and what was said and reported, then they are among the weakest. Okay, first of all, we have the vision. The Prophet, peace and blessings be upon him, was prepared for the vision with true visions that happened as the Prophet, peace and blessings be upon him, saw them, and they came like the break of dawn. Okay, now we must, since we started with the narrations, move on to Ibn Hajar in Fath al-Bahr. Okay, here we say that this was not specific to the Prophet, peace and blessings be upon him, meaning that it was the case for some of the prophets that at the beginning of their path they had something of a vision that prepared them for something of Their circumstances are at the end of their lives, and what is mentioned of this in the Book of God is the story of Joseph, peace be upon him. The story of Joseph, peace be upon him, began small when he said, "I saw," and then his story, peace be upon him, ended. This is the interpretation of a dream; meaning, at the end of the matter, he said, "This is the interpretation of my dream." At the beginning, he said, "I saw." Similarly, in the case of the Prophet, peace and blessings be upon him, this was a prelude and preparation. This means that God, the Exalted, prepares the way for great matters. For example, the Prophet, peace and blessings be upon him, would receive revelation: " We will cast upon you a weighty word" (Quran 55:1). This was the final message, the final prophecy. After that, revelation from heaven would cease. You know Umm Ayman when she wept after the death of the Prophet, peace and blessings be upon him. He asked, "Why are you weeping? What is with God is better for His Messenger." She replied, "I am weeping because revelation from heaven will cease." Undoubtedly, this great matter was prepared for by these many preludes. As we said previously, the prelude in the Prophet's biography, peace and blessings be upon him, was of two kinds: preparation for the people and preparation for him, peace and blessings be upon him. The preparations for people are numerous. We have mentioned the glad tidings found among the People of the Book, the words of the Jews beforehand, that he would be sent to seek victory over the disbelievers, the incident of the elephant, and other such things. All of this was preparation for people. The most specific matter was the preparation and groundwork for the Prophet, peace and blessings be upon him, himself, so that he might be ready for this great and momentous matter. Some of this preparation was direct, close to the time of his mission, and some of it was indirect, meaning earlier, which is the sum of his formation, upbringing, and preparation beforehand. For example, during the 40-year journey, what falls under this second category? There is no prophet who is not a shepherd. What falls under the first category is the direct, immediate preparation, the righteous visions that he would not see until they came to pass like the break of dawn, and the trees and stones greeting him, and so on. This is now considered the immediate preparation. Among these, as you mentioned, was his seclusion in the cave and his retreat for that purpose. This was among the things that God, the Exalted, guided His Prophet towards as preparation and readiness for him. This is also one of the matters The preparation for the Prophet, peace and blessings be upon him. Ibn Kathir, may God have mercy on him, said: The Messenger of God, peace and blessings be upon him, loved solitude and seclusion from his people because of the clear misguidance he saw them in, their worship of idols and prostration to statues. His love for solitude intensified as he approached the revelation from God, may God’s prayers and peace be upon him. Narrated by Ibn Ishaq, narrated by Al-Zuhri, which is in Al-Bukhari: “And solitude was made beloved to him.” Narrated by Ibn Ishaq on the authority of Al- Zuhri: “Then God made solitude beloved to him.” Even if it is in the passive voice, “And solitude was made beloved to him,” it means that God Almighty is the One who made creation beloved to him. Okay, let’s leave it at that. We have spoken at length, and there is much to say, but let me conclude with the topic of solitude or seclusion. It is mentioned in Al-Bukhari with the word “seclusion,” and in Ibn Ishaq’s narration on the authority of Al-Zuhri: “Then solitude was made beloved to him.” As we said, even though the context is the mission of the Prophet, peace and blessings be upon him, the benefit derived from these actions and deeds is in other contexts, in the meaning that is appropriate or that It is also beneficial for people to benefit from it. until they took more than that when they spoke about the companionship of God with His Prophet, peace and blessings be upon him. They said that this companionship will be for the believers after the Prophet, peace and blessings be upon him, to the extent that they have achieved this prophetic action, which is, for example, reliance on God, as in, “Do not grieve, for God is with us.” You find the words of Ibn al-Qayyim and others that “ God is with us.” You see, this companionship will also be for the believing servants of God if they have achieved the extent of reliance on God Almighty, dependence on Him, and following His Messenger. That is, to the extent that it is achieved. Okay, what about in his saying, in the saying of Aisha, may God be pleased with her, “Then seclusion was made beloved to him,” meaning seclusion was made beloved to him. What should be emphasized in it is that this is an act of worship, or that it is a circumstance for worship. It is a circumstance for worship, meaning a circumstance that prepares the heart for a state of worship and contemplation. The believer who worships God Almighty should not miss it. It is a circumstance for worship. We do not say that it is in itself an independent act of worship; we say that it is The circumstances for worship are good. Worship is contemplation, this is explicitly stated, right? Well, contemplation is undoubtedly an act of worship, and it is facilitated by certain means, isn't that so? I mean, it's very natural for a person to be in the middle of their work, in the middle of their life, and you tell them to contemplate the creation of the heavens and the earth, and so on. I mean, not every time and place is suitable for achieving this contemplation, and even if it is, it is not achieved to a sufficient degree. Well, what is more helpful than what helps and what is most helpful for achieving the act of contemplation? Seclusion, whether it is complete, meaning that it is a specific long period, a month, days, a week, whatever it may be, or it is short, meaning that it involves a state of seclusion, even if it is during the day or night. And from this we understand His Almighty saying: "Indeed, the rising by night is most effective for devotion and most conducive to recitation." Give me Ibn Ashur, he's not here. Let's see quickly. Ibn Ashur had a beautiful comment on this verse, meaning there is something related to this meaning. Yes, let's go back to Ibn Kathir. Well, of course, after they said and described prayer as a rising because He established it The worshipper's rising after the guidance of the night resembles a cloud that rises from the horizon after a clear day, gathering its rain. If the prayer is after sleep, then the meaning of "rising" is stronger. Therefore, Aisha interpreted it as rising after sleep, and Ibn Abbas interpreted "rising of the night" as the entire night prayer. Malik chose this interpretation. The preference for the word "rising" in this verse over others like "standing" or " night prayer" is due to its capacity to encompass these meanings, allowing people to exercise their own judgment. We haven't yet reached the point of evidence. When he mentioned "walking," he said it is a metaphor for the worshipper's ability to pray at night, due to his devotion and peace of mind from daytime affairs, like someone walking on the ground. This makes the action and meaning more impactful. Jabir ibn Zayd and al-Dahhak interpreted it this way, and al-Farra' said it is also possible that "walking" is a metaphor for the state of the night prayer and its effect on the worshipper, meaning a stronger and more lasting positive impact on his soul, and greater reward. This is how he interpreted it. Qatadah said, "Good. Now we haven't reached the point of evidence, even though there are also preliminaries to that. He mentioned that you have a long period of activity during the day." Then he said, "Because the daytime is a time of great work that doesn't leave you any solitude." Look, he explicitly mentioned solitude because the daytime is a time of great work that doesn't leave you any solitude. The Prophet, peace and blessings be upon him, was occupied during the day with calling to God, conveying the Quran, teaching the religion, debating with the polytheists, and checking on the vulnerable believers. He expressed all of that as a long period of activity, and explained that it was a gentle way of explaining and an excuse for his obligation to perform night prayers. It also indicates that the daytime is ample time to accommodate what night prayers might require in terms of daytime fatigue, so that he could sleep during the day and perform some of his duties. Good. The root of 'sabaha' is swimming, meaning moving the body in a lot of water. It is used metaphorically here for easy and expansive action that resembles the movement of a swimmer in water. Ibn Ashur's interpretation is indispensable. By God, if you read it, you could read whatever you wanted of interpretations. Indeed, the summary is that solitude is a time for fulfilling an act of worship. This act of worship may be prayer, it may be night prayer, or supplication, or The Prophet, peace and blessings be upon him, when he was among his people, saw among them those who worshipped idols and statues. God had purified His Prophet, peace and blessings be upon him, from what the people of ignorance were upon. As we said, his chest was opened when he was young, and Gabriel said, "This is the portion of Satan in you." The Prophet, peace and blessings be upon him, might have felt alienated from this state of the polytheists, from his association with them, so he would go and be alone and devote himself to worship, or he would follow the Hanifite faith, which is what was preserved, remained, was known, or was traced back to something that remained from Abraham, peace be upon him. Hanifite faith is attributed to Abraham, peace be upon him. In the narration of Ubayd ibn Umayr, it is mentioned that even this had something to do with feeding the poor. Likewise, Hira was known as a place for worshippers or those in seclusion, and so on. Some poor people might come for that. This is supported by the poem of Abu Talib when he said, "And Thawr, and He who established Thubayr in its place, and he who ascended to Hira and descended." What I want to say after that is that how much we need some seclusion for contemplation, reflection, worship, and remembrance, especially In the midst of a relentless and unforgiving modern life, the problem isn't merely the sheer volume of busyness, day and night. The issue runs much deeper, encompassing even the design of homes and cities, the nature of the functional system that underpins modern life, the nature of demands, and the openness brought about by media and social networks. This is all in addition to the basic, everyday concerns of all humanity: household duties, marital responsibilities, raising children, providing food, earning money, and so on. Even with the nature of these preoccupations, a person still finds refuge in a home, whether on the outskirts of a city, in the countryside, or in a village, and sees the sky and its stars, just as all of humanity throughout history has. We are the only ones deprived. A person denied the privilege of gazing at the sky at night is deprived of a great deal of good. Perhaps nothing resonates more deeply with a thoughtful person than looking at the sky at night, away from the lights. It has a profound effect on the soul and heart. Rarely does contemplation produce such an impact. Therefore, it's no wonder we live in a time that has lost There is tranquility in it, and it is no wonder that we are in a time where diseases related to nerves, the psyche, stress, anxiety, and the state of affairs are numerous. From lights to lights, from screens to screens, from discussions to social networks to life, to the pressure of studies upon the pressure of universities upon the pressure of jobs upon the pressure of cars upon the pressure of thick gases upon the pressure of designing houses. I don't know how, I don't know who even thought of them. People living in 100 floors, in 16,000 families together, behind each other in boxes stacked on top of each other. Apartments are built, and you don't know when you will see the sky, when you will see the mountains, when you will see the stars, when you will see life. It has become inflated from a standard perspective, to the point that people find it easy to overcome difficulties for its sake. People travel and go to the ends of the earth for the sake of studying, a degree, a job, and so on. If a person travels today to seek religious knowledge for the sake of preaching and reform, without the purely professional principle, people do not accept that. But they accept that a person goes to the ends of the earth, even if it is Alone, even if he is far away, with a poor woman, his poor wife, and because he is a son living among strangers and among those he does not know and with whom he does not share religion, creed, morals, or language, people accept that, and God help him. My beloved son has work, I don't know where in God's lands, and he has studies there, he studies for six or seven years, it is normal for him to be away from his family, they bear that he bears being away during the holidays and bears being away from home, all because he is going to a good university to get a degree, and so that after that my son will be a doctor, or an engineer, or a dog's son. Okay, all this pressure and stress, the question of the reality of death, from which no one can escape, and the reality of eternity in heaven or hell, and the reality of resurrection and judgment, and the reality of the questioning and reckoning, where does it stand in all of this equation? Okay, so if one of the most important ways to achieve success in the hereafter is through tranquility, which means that a person reads his Lord’s book thoughtfully and prays and so on, then what is the result of all this talk? The conclusion from all this is not isolation or seclusion, but rather isolation in its conventional sense, at least according to some interpretations. It's not absolute isolation or complete withdrawal. No, rather we say that a person is a product of their reality. This reality is like something imposed upon us, like an inevitability. But it's important for a person to realize their need for some escape from this grinding cycle. This escape must be frequent. This repetition—once a year, once every three years, once a year, three times a year, five times a year, seven times a year— means that a person escapes this grinding cycle. It means taking a break, breathing fresh air, reflecting, contemplating, examining themselves, and reviewing their life. Do you know that many people, or some people, are afraid to examine themselves? They are afraid to be alone with themselves. They can befriend everyone, but being truly honest with themselves is very difficult because, according to some people's logic, their happiest moment is when nothing within them awakens to question them. That's why you find some people, for example, indulging in alcohol and intoxicants; they can't bear it. He means he has work during the week, then at the end of the week he goes and drinks, for example. Some people who live a life of leisure, at the end of the week they don't have work, so they can't bear to sit for a whole day without work. They might talk to themselves, while we say the opposite. A person in this grinding pace should pull himself away to have some time alone to reflect, contemplate, review, remember God Almighty, and supplicate. That's why, out of His mercy, God prescribed acts of worship for us in the last ten days of Ramadan, including seclusion. This seclusion achieves something, it achieves something great in this regard, if it's a seclusion without programs. There are nice and beautiful programs, and they might have an educational purpose, but sometimes a person needs to be alone for that reason. This seclusion and going out has even influenced the lives of some righteous people and scholars. That's why it is mentioned about Ibn Taymiyyah, may God have mercy on him, that he would sometimes go to some deserted mosques to pray there, his face touching the dust, saying, "O Teacher of Abraham, teach me," and he would complete the supplication. And sometimes Ibn Taymiyyah was mentioned In his biography, it is represented by the poet’s saying, “And go out from among the houses, perhaps I will speak of you, the soul is free in secret.” This is known and familiar, meaning that we are in greater need of it. They, at least, were living normally. But then the evening comes, after a while, look at them, and they see themselves as necessary. So the point is that the need is for seclusion, the need for remembrance, contemplation, tranquility, tranquility. So we say, O people of goodness, even if it is not easy for a person to be alone. I remember when I used to meet with some of the brothers working on great Islamic fronts, working day and night, and you would tell them, O people, the most important requirement you are asking for now amidst this work and labor is tranquility. So how is tranquility achieved? Tranquility isn't about a long period of time. Tranquility means, for example, dedicate a specific time, like the time you pray, to tranquility. Just take five minutes before and five or ten minutes after. This is easy. So, if you can manage it during the five daily prayers, make it a two- or three-times prayer. Set aside time for tranquility. Prayer itself has specific preparatory times, but no one has defined them. Pray with presence of heart, then recite the supplications. It's a Sunnah to sit in the mosque, even for a short time, like five minutes after the supplications. As you know, as mentioned in the authentic hadith, the angels continue to pray in the prayer area as long as a person is praying, saying, "O Allah, forgive him, O Allah, have mercy on him." This is something we should reflect upon, especially regarding prayer. And I conclude with this, my dear brothers and sisters: I hope, for myself and for my brothers and sisters, especially those working in da'wah (calling to Islam), reform, and other demanding activities, that they make prayer the ultimate goal. What do you have to do after prayer? Do you have a lesson to give? Do you have a work meeting to arrange? He has a great purpose in opening up to you, and so on. All of this leads to the oneness of God, His worship, and submission to Him. You are now in the most crucial situation for achieving this servitude and oneness, which is prayer. Therefore, whatever other needs you have—meetings, gatherings, lessons, education, striving in the path of God, etc.— these needs only help you achieve them, lead to them, and ultimately converge with the purpose of prostrating to God and worshipping Him. You are in the midst of the greatest of needs and its ultimate goal. So do not make prayer a place for everything except what it was prescribed for. Rather, make it the most important place to launch into other needs. The better a person is in their prayer, the better and more intelligently they will approach other matters. We ask God for guidance, piety, chastity, and contentment. We seek His forgiveness and repent to Him. We praise Him at the end of the lesson and the gathering, just as we praise Him at its beginning. Praise be to God always, at the end and at the beginning. Their final supplication is, "Praise be to God, Lord of the Worlds." So praise be to God, then praise be to God, first and last, outwardly and inwardly. We seek His forgiveness and repent to Him. To Him we turn, and we ask Him for Paradise, and we seek refuge in Him from Hellfire. We ask God for well-being. We seek refuge in God from worry, grief, helplessness, laziness, cowardice, and stinginess. We ask Him, the Exalted, to send blessings upon His servant and Messenger Muhammad, and to grant him the highest station, and to raise him to the Praiseworthy Station which He promised him, and to make us among those who will drink from his Basin, and to keep us alive according to his Sunnah, and to keep us alive through his path, and to cause us to die upon it. Glory be to You, O God, and praise be to You. We bear witness that there is no god but You. We seek Your forgiveness and repent to You. By God, were it not for God, we would not have been guided, nor would we have given charity, nor would we have prayed. So send down upon us tranquility and make our feet firm until we meet Him.