All praise is due to Allah, Lord of the Worlds, abundant, pure, and blessed praise, as our Lord, Blessed and Exalted is He, loves and is pleased with. All praise is due to Allah as befits His Majesty and the greatness of His dominion. We ask Allah for help, support, success, and blessings. We seek His forgiveness for our sins and repent to Him. We ask Allah for protection and well-being. O Allah, to You belongs all praise, filling the heavens, filling the earth, filling what is between them, and filling whatever else You will. Then we ask Him, the Exalted, to send blessings upon His servant and Messenger Muhammad and upon the family of Muhammad, as He sent blessings upon Abraham and upon the family of Abraham. Indeed, He is Praiseworthy and Glorious. O Allah, bless Muhammad and the family of Muhammad as You blessed Abraham and the family of Abraham. Indeed, He is Praiseworthy and Glorious. Now then, seeking Allah's help, we begin the sixth session of the series on the biography of the Messenger of Allah, peace and blessings be upon him. In this session, we will begin directly without introductions because we are late in the prayer time, so we seek Allah's help and begin directly. In the previous session, we discussed the beginning of the revelation to the Prophet, peace and blessings be upon him, and we spoke about the narration of Ubayd ibn Umayr al-Laythi, which Ibn Ishaq included in his book... In the biography, we discussed the narration of Al-Bukhari, the narration of Aisha, may God be pleased with her. That's all we took from that, after the foundational methodology regarding the issue of acceptance, narrations, and so on, except for the first few sentences of the hadith. That is, we stopped at the point about seclusion, "He was made to love seclusion." We haven't yet delved into the details of when the revelation descended. We're focusing on what was revealed, or specifically on the issue of the revelation's descent. There was a lot of talk about seclusion at the end of the previous session, and today, God willing, we will continue with the hadith about the revelation descending upon the Prophet, peace and blessings be upon him. There are also several points to consider. Before we begin, we also need to address the issue of preparation, because it was mentioned in the hadith that the first thing the Prophet, peace and blessings be upon him, received from revelation was true visions. He would not see a vision except that it came to pass like the break of dawn. Then seclusion was made to love him, so he would seclude himself in the cave of Hira. We said this was preparation, right? Do you remember? We said there is preparation in dreams and preparation while awake. The preparation in dreams was the clear, righteous, and truthful visions. The preparation while awake was the submission of the stone. And the trees and the like, we said this is the direct preparation for revelation, in dreams and in wakefulness. The preparation itself has a point to make, regardless of what it is, an important point: that God Almighty, who is capable of all things, who sent Gabriel with revelation to the prophets, who created the prophets, and who created everything, did not let these great matters come without preparation and without specific reasons. I mean reasons that prepare the prophet to receive the revelation that God sent down to him. Reasons in which God took into account the human nature of the prophets, so He prepared them for such a preparation, even though God is capable of all things. As in the case of Moses, peace be upon him, God raised him, taught him, and tested him, saying, "And We tested you with a severe test, and I have chosen you for Myself." And the whole story, even though the knives of Pharaoh's soldiers were still cutting the necks of children, yet God Almighty prepared a person to create to bear that message. What made the matter end suddenly? What made The point is that a person is chosen from among those who are present and sent—meaning a righteous and good person. Just as confronting Pharaoh required patience, steadfastness, and strength, so too did God, the Exalted, nurture Moses with these qualities. Therefore, we must understand the issue of causes. This will be one of the most important themes we will observe throughout the Prophet's biography. I will focus, God willing, throughout this series—the length of which I don't know, and I ask God to bring it to a good end— on the topic of causes. The Prophet, peace and blessings be upon him, took the necessary steps, and before that, God prepared the means for great events. May God have mercy on you. This is truly amazing. It's not like, for example, when the Prophet, peace and blessings be upon him, reached 40, revelation descended upon him immediately. There was a preparation of several months, righteous visions, then the submission of the stones and trees, and then seclusion to prepare himself psychologically—his soul and spirit, peace and blessings be upon him, were prepared through this seclusion. After all that, of course, there was the earlier preparation: tending the sheep, the splitting of the Prophet's chest, peace and blessings be upon him, the incident of the elephant, and all of these. In sum of these, we learn from them God’s law of causes, God’s law of preparation, and God’s law of gradualism. This means that, more importantly, those who do not possess should take it into account. God is the one who possesses and He is the one who is able. And yet what? He makes causes for things, He makes preliminaries for them, and He makes preparations for them. So what about those who do not possess anything and are not capable? They should also take this into the utmost care. This is regarding causes, and it is taken from the issue of the first thing with which the Messenger of God, peace and blessings be upon him, began with revelation: the righteous vision or the true vision. Now, regarding the topic of visions, we will notice that visions with the Prophet, peace and blessings be upon him, will be repeated with him throughout his life, peace and blessings be upon him. That is, the righteous vision was the beginning, as it was a prelude. And among the last things the Prophet, peace and blessings be upon him, said to his companions— among the last things he said in his life—this is a general statement: He said to them, “Nothing remains of prophethood except glad tidings.” They said, “And what are the glad tidings?” He said, “The righteous vision.” So, during these stages, there was—meaning, the vision was present in the life of the Prophet, peace and blessings be upon him— of course, it was present, even with the existence of something higher, greater, and purer than it, and there is no comparison, which is what is direct revelation, but it was present. And from here, we will also try, God willing, during The journey, we know, means what its nature is and what its scope is in the Prophet's biography. Okay, we stopped at the phrase "He loved solitude," so he would retreat to the cave of Hira and devote himself to worship there for many nights. Okay, let's start now. What is the phrase in the hadith that says, "until the truth came to him while he was in the cave of Hira"? What was the phrase? " Until the truth came to him while he was in the cave of Hira, and 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 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 released me and said, 'Read.' I said, 'I cannot read.' So he seized me and squeezed me a third time, then 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.'" This phrase, " until the truth came to him," Ibn Hajar says, meaning the true command. And in the commentary, Ibn Hajar says, "Until the truth came to him." What does this mean? And in the commentary, the book of commentary... Al-Bukhari included this hadith again in his book of Tafsir (exegesis), in the narration found within Sahih al- Bukhari, "until the suddenness of truth." This is a characteristic of the repetition of chains of transmission, where the wording varies. Sometimes, some words explain others. "Until the suddenness of truth" means "suddenly. " Here, the intended meaning is that it was Gabriel who came to him. Gabriel, peace be upon him, is the Holy Spirit, the trustworthy spirit who brought down the revelation to the Prophet, peace and blessings be upon him, and who brought down the revelation to the prophets. Therefore, when Waraqa heard what had happened to the Prophet, peace and blessings be upon him, he came to the Prophet, peace and blessings be upon him, and said, "This is the same angel who was sent down to Moses." The angel here means the keeper of the secret, and he is Gabriel. So, O Muhammad, the keeper of the secret who came to Moses has come to you, and he is Gabriel. Notice here: the angel is the keeper of the secret, and the Holy Spirit is the trustworthy spirit. Gabriel has a great status, and God Almighty mentioned him in His Book by name and by description. He was mentioned among the first surahs revealed, meaning the surah that... It was revealed early, let's say Surah At-Takwir, and what is in it? So I swear by the retreating stars, the planets that sweep away, and by the night when it darkens, and by the morning when it breathes, that it is the word of a noble messenger. The noble messenger here is Gabriel. That it is the word of a noble messenger, possessing power, with the Lord of the Throne, established, obeyed there, and trustworthy. These are all attributes of Gabriel. And what is before it: the planets that sweep away, and by the night when it darkens, and by the morning when it breathes? What? This is the statement of a noble messenger. These verses in the Quran, which say, "It is but the statement of a noble messenger," mean that the meaning of all the verses is that it is a revelation from the Lord of the Worlds, brought down by the trustworthy Spirit. It is the statement of a noble messenger, not the statement of a poet. These verses, taken together, have significance in the matter of the revelation's descent, in establishing this meaning in the heart of the Prophet, peace and blessings be upon him, and in the hearts of the believers, and in the arguments with the polytheists. Likewise, Gabriel has a great significance in the life of the Prophet, peace and blessings be upon him, and God willing, we will discuss it further. Today, we have covered several things that we will focus on during the biography. Among the things, God willing, that I will focus on during the biography is Gabriel, peace be upon him. I will focus, God willing, on the issue of the Prophet's relationship with Gabriel, which is a noble, significant, and very important matter. Gabriel is the enemy of the Jews among the angels. Say, "Whoever is an enemy to Gabriel - for he has brought it down upon your heart, by permission of God, confirming what was before it and as guidance and good tidings for the believers. Whoever is an enemy to God and His angels and His messengers and Gabriel and Michael - then God is an enemy to them." For the disbelievers, it is good here until the truth came to him. He said, "Because it is called 'truth' because it is a revelation from God Almighty." And this happened. All of this is from Hajar. And it happened in the narration of Abu al-Aswad on the authority of Urwah on the authority of Aisha, who said that the Prophet, peace and blessings be upon him, first saw things in his dreams. And the first thing he saw was Gabriel in Ajyad. Gabriel shouted, "O Muhammad!" So he looked to his right and to his left but saw nothing. Then he raised his eyes and saw him on the horizon of the sky. He said, "O Muhammad, Gabriel! Gabriel!" So he fled and went into the people but saw nothing. Then he came out from them and called him, so he fled. Then Gabriel appeared to him from the direction of Hira, and he mentioned the story of "Read, read in the name of your Lord who created." And he saw Gabriel then with two wings of ruby ​​that snatched away the sight. Ibn Hajar said, "This is from the narration of Ibn al-Lahi'ah on the authority of Abu al-Aswad, and Ibn Lahi'ah is weak." And it has been established in Sahih Muslim on another authority on the authority of Aisha, attributed to the Prophet, "I did not see Gabriel in the form in which he was created except twice." Because this is the issue of how many times the Prophet, peace and blessings be upon him, saw Gabriel. There is disagreement as to whether it was twice or Three, of course. This hadith, the hadith of Aisha, states that he only saw Gabriel twice in his true form. In the hadith of Ahmad, and in the hadith of Ibn Mas'ud, it is explained that the first instance was when he asked him to show him his true form, and the second was during the Ascension. At-Tirmidhi, through Masruq on the authority of Aisha, states that Muhammad saw Gabriel in his true form only twice: once at the Lote Tree of the Utmost Boundary and once at the Garden of Eden. This strengthens the narration of Ibn Lahi'ah, and this instance is different from the two mentioned. It was not included with them because it is possible that he saw him in his full form. And God Almighty knows best. It is mentioned in the biography compiled by Sulayman At-Taymi, narrated by Muhammad ibn Abd Al-A'la on the authority of his son Mu'tamir ibn Sulayman on the authority of his father, that Gabriel came to the Prophet, peace and blessings be upon him, in Hira and recited to him, "Read in the name of your Lord," then he departed. He remained hesitant, then he came to them again in his true form, and he saw something great. Now, in summary, Gabriel came to the Prophet, peace and blessings be upon him, in the cave of Hira during that seclusion on a night. Here we have sent it down on a blessed night, and that was on a Monday, meaning it was Monday. Therefore, it is established in the authentic hadith that the Prophet, may God bless him and grant him peace, was asked about fasting on Monday, and he said, “That is the day I was born, and that is the day it was revealed to me.” This has already been mentioned to us, right? We have already discussed the topic of Monday, the topic of the Prophet's birthday, and so on. This naturally occurred during the month of Ramadan, the month in which the Quran was revealed. Now, when the Quran was revealed, when Gabriel came to the Prophet (peace and blessings be upon him) while he was in the cave, the preparatory stage ended, and the stage of truth, the beginning of prophethood, began. That was a great, wondrous, and momentous moment. And glory be to God, there is a degree of similarity between the Prophet (peace and blessings be upon him) and Moses (peace be upon him). Of course, the connection between the Prophet (peace and blessings be upon him) and Moses (peace be upon him) is great, strong, wondrous, and magnificent. And the most amazing thing is that the book revealed to Muhammad (peace and blessings be upon him), which is the Quran, does not mention the name of any other creature as much as it mentions the name of Moses (peace be upon him). Moses (peace be upon him) is mentioned by name more than anyone else in the Book of God Almighty. From the beginning of the verses until Surah Al-Muzzammil, there is a reference to Moses (peace be upon him). The first thing the Prophet (peace and blessings be upon him) heard after he came down from the cave was when he went to Waraqah. He said, "This is the same angel who was sent down to Moses." He immediately heard the name of Moses. And when the jinn listened to the Quran from the Prophet (peace and blessings be upon him), they turned away. The planners said, “O our people, we have heard a book revealed after Moses.” At that moment, fear and dread occurred when the revelation was revealed to the Prophet, peace and blessings be upon him, and to Moses, but it occurred to Moses in a specific scene, which is what? When he threw down the staff, it became a serpent, and Moses fled. Then God Almighty spoke to him, and the well-known story of Moses' prophethood continues. Similarly, with regard to the Prophet Muhammad (peace and blessings be upon him), the events did not occur in an ordinary way. Revelation, even after that, descended upon the Prophet (peace and blessings be upon him) in a severe form. As Aisha, as you know, said, "I saw it descend upon him on a very cold day, and his forehead was dripping with sweat." But the first time was different; there was intense fear, and a state of being that was not repeated afterward. The incident where he seized me and pressed me until I was exhausted, then released me—and he did this several times—involved the ambiguity of the verse, "Read, I cannot read." Then he seized me and pressed me, then said, "Read, I cannot read." This was a terrifying, frightening, wondrous, and sudden event. Al- Khattabi (may God have mercy on him) said that Ibn Kathir mentioned this in "Al-Bidayah wa'l-Nihayah." Al-Khattabi said that this was done to test his patience and refine his character, so that he would be trained to endure the burdens of prophethood. Therefore, he would be afflicted with a feverish state, and he would be overcome by shortness of breath and sweat. Others said that he did this for several reasons, including to awaken to the enormity of what was to be revealed to him after this arduous act, as God Almighty said, "Indeed, We will cast upon you a weighty word." For this reason, when revelation came to him, peace and blessings be upon him, his face would redden and he would snort like a young camel, and his forehead would be dripping with sweat on a very cold day. So, we are faced with this—this great, terrifying, intense, and momentous state that the Prophet, peace and blessings be upon him, saw when the revelation first descended upon him. The only one here is al-Suhayli, may God have mercy on him. We said that al-Suhayli would accompany us on our journey, God willing, and Ibn Kathir would be the one to accompany us most, God willing, after Ibn Hisham, of course. And Ibn Kathir is more knowledgeable than al-Suhayli; we need him for some matters, some strange things, some things. We have read two interpretations. Al-Suhayli's words are correct regarding why he was in this severe state. Then Ibn Kathir said, and others said, and al-Suhayli says, "And in that was a demonstration of the severity and seriousness of the matter." And that he should take the Book firmly and leave behind the leniency, for this is no easy matter. Some of the followers, such as Shurayh al-Qadi, derived from this that a child should not be struck for reciting the Quran more than three times, just as Gabriel, peace be upon him, covered Muhammad, peace and blessings be upon him, three times. This is a far-fetched deduction, meaning it is alluded to. But generally, the statement of al- Suhayli is very important. It showed severity and seriousness in the matter, and that he should take the Book firmly and leave behind the leniency. Leniency is generally praiseworthy. It is true that you have two qualities that God loves: forbearance and patience. Well, sometimes words come—I mean in Islamic law— words that may carry a negative connotation but are used in a positive sense. And sometimes, let's say words whose original meaning is negative are used in a positive sense. And words whose original meaning is praise are used in a negative sense, whether in Islamic law or in the speech of some scholars. There was not— let's say—in the legal discourse, many linguistic precautions, as happened later in the later books. Many of the later books contained such precautions. There are many definitions, meaning preoccupation with the issue of the comprehensive and exclusive limit, and so on. That what is not included in this does not belong to it, and what is included in this does not belong to it, and so on. And excluding all the images that are not this. This is an industrial mentality in dealing with Arabic words. It is not a correct mentality in dealing with the words of revelation. Therefore, you find that words come in the Sharia that are originally reprehensible, but they come in the way of praise. So, you are the one who has to strive to understand that this is an exception, and that this is a specific image, or that this word did not originally have a meaning whose original meaning is reprehensible, or whose original use is reprehensible. For example, there is no envy except in two things. There is no envy except in two things. This came in the way of praise. That there are two situations in which envy should be or can be, right? Okay, so there weren't any major reservations about envy, except that the intended meaning of envy is something else entirely. But this statement is general, and you'll find scholars striving to interpret it, clarify its meaning, and its context. The same applies here. Many of the earlier scholars also spoke in this way. Now, when he tells you that the Prophet, peace and blessings be upon him, took the Book with strength and abandoned laziness, what does As-Suhayli mean when he says that this action, which was given to him or which surrounded the revelation, was to take the Book with strength and abandon laziness? What does he mean? Does As-Suhayli mean that the Prophet, peace and blessings be upon him, abandoned laziness in its praiseworthy sense? Of course not. But these reservations aren't necessary. From the overall statement, you understand what he means: that the matter requires strength, boldness, decisiveness, intensity, endurance, patience, and, let 's say, a surge of zeal and constant readiness. Laziness, on the other hand, is associated with calmness, reflection, consideration, calculation, and so on. So, here he wants to tell you that he doesn't want to deny the Prophet, peace and blessings be upon him, being a laziness, but rather that he began to be serious. So, for example, imagine someone is about to enter a decisive battle, and you come and advise, say, the commander of the right flank or the commander of the left flank, or whatever, telling him to be resolute and bold, and to abandon procrastination. And in the name of God, the Most Gracious, the Most Merciful, he does n't mean to be careless, but rather that the situation calls for seriousness, attention, focus, vigilance, readiness, and preparation—everything. This is what he means. It was meant to convey the severity and seriousness of the matter, to take the book firmly and abandon procrastination, for this is not a trivial matter. And so on. Okay, if all of this is true, then we have taken the phrase "and he overwhelmed me." There are several versions of this phrase in the hadith. As-Suhayli says, "and he overwhelmed me," and it is also narrated as "and he insulted me," and it is also narrated as "and he suffocated me," and I think it is also narrated as "and he terrified me," and all of them have the same meaning: to suffocate and distress. And from the hadith of the suffocating one, there is another hadith that Satan appeared to him while he was praying, and he said, "and he terrified him," as in the authentic hadith that the Prophet, peace and blessings be upon him, called him. So this is an explanation of what "and he overwhelmed me" means, and so on. And Ibn Hajar, in Fath al-Bari, also explained this naturally. He said, "He squeezed me," and in al-Tabari's narration, it is with a "ta," meaning what did he mean by "he squeezed me"? It is as if he meant to hold me and squeeze me. "Ghat" means to hold one's breath, and from it comes "ghata fi al-maa" (to drown in water), or he meant to suffocate me, and from it comes "al-khanaq" (strangulation). Of course, one of the things that I will be pleased with, God willing, throughout the series is linguistic attention. That is, we will all learn, God willing, a lot of vocabulary and explanations of words along the way. And that is actually the reason, not the helper, for that reason. The reason is known, meaning attention to language. But the helper for that is that we are relying on Ibn Hisham's biography, and Ibn Hisham pays great attention to explaining the rare words, the origins of the language, and the poetic evidence. Likewise, Ibn Ishaq and also al-Suhayli. Al-Suhayli, in his explanation of the biography, pays great attention to language. So where did we get to? Yes, or he meant to suffocate me, and from it comes "al-khanaq" (strangulation). And in Abu Dawud al-Tayalisi's Musnad, with a good chain of transmission, he said, "He took hold of my throat until I reached my limit." Ibn Hajar says, meaning he reached my limit and effort. And it is narrated with a "damma" (vowel point). This is, of course, "al-jahd" (effort) with a fatha on the "jeem," and it is narrated with a "damma," meaning he reached The effort reached its limit, meaning it was narrated with a dammah and a raf', and it was narrated with a fatha and a nasb, until the effort reached its limit, with the fatha on the jim and the nasb, meaning it appears on the dal, until the effort reached its limit, meaning it reached the limit of my striving, or it was narrated likewise with a dammah and a raf', meaning with two dammahs, the dammah on the jim and the raf' where the dal becomes dammah, until the effort reached its limit, so if the effort becomes the limit of striving, it reached its limit, until the effort reached its limit, or until the effort reached its limit, meaning the effort reached its limit. Okay, then send me, meaning release me. Okay, now this is regarding the definite article, regarding the sentence, "So he took me and covered me until the effort reached its limit." Then these verses were revealed: Read, of course, read, I am not a reader. Read, I am not a reader. Read in the name of your Lord who created, created man from a clot. Read, and your Lord is the Most Generous, who taught by the pen, taught man that which he did not know. Five verses, meaning we reflect from here until God wills on these five verses. What does it mean that we do not fulfill the purpose of these five verses? And there is no doubt that it means Also, the whole scene—these five verses— is also wondrous. They do n't explain everything; they don't explain everything, but rather they explain profound truths. But they are also connected to the majesty and grandeur of the scene and its impact on the Prophet, peace and blessings be upon him. " 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." That's all the Prophet, peace and blessings be upon him, heard and returned. So, will he be sent? To whom? What is the content of the mission? How will it be presented? Will it be for all people, or for some, or for others? The most important thing is the explanation: " 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." And that's the end of the scene. What overwhelmed the Prophet, peace and blessings be upon him, was fear— intense fear that reached the point of trembling. The Prophet, peace and blessings be upon him, began to tremble. This trembling—it's the entire scene—and the Prophet, peace and blessings be upon him, expressed it when he returned to Khadija, saying, "I feared..." On myself, he feared for himself. What did Ibn Hajar mention in Fath al-Bari? He cited ten sayings, ten sayings that he feared, he feared for himself. He feared, meaning, what is mentioned is related to the fear, right? He feared for himself, what would happen? He didn't mention my father and mother, peace and blessings be upon him. So here Ibn Hajar mentioned ten sayings, of course, the Prophet, peace and blessings be upon him, returned with them, hoping for a heart. Of course, before that, one of the connections that may be mentioned between the verses and the situation is that creation is appropriate for that as well as sending. It is, "Read in the name of your Lord who created." Here, creation and teaching are mentioned, meaning, "Read in the name of your Lord who created, created man from a clot. Read, and your Lord is the Most Generous, who taught by the pen, taught man that which he did not know." So this situation of creation, which is the one in which man is brought out from the state of death to life, may be appropriate for the state of resurrection from this aspect, meaning that it is also the resurrection, or the state of the resurrection, I mean, the state of revelation by which hearts are revived and by which people are brought out from spiritual death to life, from darkness to light. And he mentioned the teaching that he taught. By the pen, man was taught what he did not know. This is a wondrous scene, glory be to God, in every detail, in the choice, and in the content of the verses revealed. In any case, the Prophet, peace and blessings be upon him, returned with his heart trembling. The wording here is: "So the Messenger of God, peace and blessings be upon him, returned with his heart trembling." He entered upon 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 said to Khadijah, telling her the story, "I feared for myself." He told her the story, recounting the scene to her. The Prophet's comment on this scene: "I feared for myself." Well, what was this fear? [He clears his throat.] Ibn Hajar said: The aforementioned fear— the scholars differed on its meaning, offering twelve interpretations. I say there are twelve, but there are twelve interpretations. The first is madness, and that what he saw was of the nature of soothsaying. This was explicitly stated in several narrations, and Abu Bakr ibn al-Arabi refuted it, and he had the right to refute it. However, al-Isma'ili interpreted it as meaning that this occurred to him before he acquired the necessary knowledge that what he saw was a form of divination. An angel came to him, and it was from God Almighty. This is the first statement, and it is mentioned in some narrations. It is also mentioned that Ibn Arabi, may God have mercy on him, refuted it, and Ibn Hajar agreed that this statement is not correct. The second is the obsessive thought, which is also incorrect because it is not stable, while this one was stable, and there was a review between them. The third is death from extreme terror. The fourth is illness, and Ibn Abi Jamra affirmed this. The fifth is the continuation of the illness. The sixth is the inability to bear the burdens of prophethood. The seventh is the inability to look at the angel due to terror. The eighth is the inability to endure the harm inflicted by his people. The ninth is that they will kill him. The tenth is leaving his homeland. The eleventh is their rejection of him. The twelfth is their reproaching him. Ibn Hajar says that the third of these statements is the correct one and the safest from doubt, and the two that follow it. As for the third and the two that follow it, the third is death from extreme terror, the fourth is illness, and the fifth is the continuation of illness. As for rejection and the inability to bear the burdens of prophethood, and so on, these are not mentioned in Ibn Hajar's words now. As for the first one, which is madness and obsessive thoughts, and so on, Ibn Hajar also says that all of them are incorrect. He feared for himself death or he feared for himself illness or the continuation of illness for his father and mother, may God bless him and grant him peace. This is the statement of Ibn Hajar, may God have mercy on him. Ibn Kathir did not mention details, but he said, then he said, “ I feared for myself,” because he witnessed something that he had not experienced before and that was not in his mind. This is what Ibn Kathir mentioned. As for Al-Suhayli, no, Al-Suhayli is the one who elaborated, and he is Al-Suhayli, he mentioned the first statement, which is what? What Ibn Hajar said is not correct. Yes, he said that al-Suhayli said, "Chapter," and in the authentic hadith, he said to Khadija, "I feared for myself." The scholars spoke about the meaning of this fear with many opinions. Abu Bakr al-Isma'ili held that this fear was from him before he attained the necessary knowledge that what came to him was an angel from God. The most difficult thing for him was to be called mad. Al- Isma'ili did not see this because this is impossible at the beginning, since necessary knowledge may not be attained all at once. He gave the example of a line of poetry; you hear the beginning and you do not know whether it is poetry or prose. But if you continue and know for certain that he intended it as poetry, then when the revelation continued and the evidence for certain knowledge was added to it, certain knowledge was attained, and God praised him. God praised him for this knowledge, saying, "The Messenger has believed," and so on. So his belief, peace be upon him, in God and His angels is an acquired belief for which he is promised a great reward, just as he is promised for all his acquired actions, whether they are actions of the heart or actions of the limbs. And it has been said regarding his saying, peace and blessings be upon him, " I feared for myself," that it means, "I feared that I would not rise." With the burdens of prophethood, and though he was weaker than them, God removed his fear and granted him strength, power, steadfastness, and protection. It has been said that his fear was from his people, that they might kill him. This is not surprising, for he was a human being who feared death and severe harm, as all humans do. Then patience became easy for him, and patience for the sake of God became easy for him, or patience for the sake of God made all fear easy for him, and it brought all courage and strength to his heart. There are other sayings about the meaning of fear besides these, and I have refrained from being lengthy in mentioning something clear now, meaning the context of the scholars' words on fear, and the ambiguous wording, meaning that the object is not mentioned, this may be better, meaning that it remains in its generality and ambiguity. I feared for myself, and the situation is one of fear. I feared for myself. That's it, meaning exactly what did the Prophet, peace and blessings be upon him, fear for himself? The Prophet, peace and blessings be upon him, did not explain it. The scholars exerted themselves to explain it. Of course, Ibn Hajar said that it was what he said first: madness. Is this correct? This came in a narration. He said that it came in several chains of transmission. Is this correct? And it came in the last thing. Ibn Kathir mentioned that among the first verses revealed to him was "Nun. By the pen and what they write, you are not, by the grace of your Lord, mad." He then mentioned this on the authority of Sulayman al-Taymi. Sulayman al- Taymi is well-known; he is one of the great hadith scholars. He has a biography, and I was surprised by many. You remember I told you in the last meeting that Ibn Kathir, may God bless him, doesn't leave a single source unturned. So I was surprised that he also referred to the biography of Sulayman al-Taymi and mentioned the narration of the Prophet's mission, peace and blessings be upon him, from the biography of Sulayman al- Taymi. This is one of the early scholars, Sulayman ibn Tarkhan al-Taymi. In it, the Prophet, peace and blessings be upon him, said, "I turned back and came upon some trees and stones. We said, 'Peace be upon you, O Messenger of God.' Khadija said, 'Rejoice! By God, I knew that God would only do good for you. I bear witness that you are the Prophet of this nation whom the Jews are waiting for. A sincere advisor informed me of him.'" The Jews were waiting for him—meaning those who spoke of him and gave glad tidings of him and sought victory through him over those who disbelieved, then disbelieved in him. A sincere advisor informed me of him, my servant and Bahira the monk, and he commanded me to marry you more than... Twenty years, of course. This is all hearsay, because it was Sulayman al-Taymi who said, "We have been informed," and he mentioned the story, which contained some unsubstantiated details. She kept at the Messenger of God, peace and blessings be upon him, until he ate, drank, and laughed. Then she went out to the monk, who was nearby, and so on. Then she got up from him and went to Waraqa ibn Nawfal. She asked him about Gabriel, and he told her the same thing. Then he asked her what the news was. Then she got up from him, confident that God would only do good to her companion. She returned to the Messenger of God, peace and blessings be upon him, and told him what Waraqa had said. Then God revealed, "Nun. By the pen and what they write, you are not, by the grace of your Lord, mad." (Quran 68:1-2) He said to her, "No, by God, it was Gabriel." She said to him, "I would like you to go to him and tell him, perhaps God will guide him." I think she meant Waraqa ibn Nawfal. So the Messenger of God, peace and blessings be upon him, went to him, and Waraqa said to him, "This one who came to you, did he come in light or darkness?" So the Messenger of God, peace and blessings be upon him, told him about Gabriel's description, what he had seen of his greatness and appearance, and what he had revealed to him. Waraqa said, "I bear witness that this was Gabriel, and this..." The word of God has commanded you to convey something to your people, and it is a matter of prophethood. If he lives to see your time, he will follow you. Then he said, " Rejoice, son of Abdul-Muttalib, in what God has shared with you." He said, "And Waraqa's words and his belief in the Messenger of God, peace and blessings be upon him, spread, and this distressed the people of his tribe." He said, "The revelation ceased, and they said, 'If it were from God, it would have continued, but God has rejected it.' So God revealed 'By the morning brightness' and 'Did We not expand for you your breast?' in their entirety." This is a narration from a source—I mean, what kind of source? It is somewhat rare and contains new things and things not mentioned in the narration of Aisha, may God be pleased with her. Although this narration is a chain of transmission and cannot be relied upon to establish specific details, some of what is mentioned in it may be considered helpful. Of course, there is a difference of opinion among scholars as to whether 'By the morning brightness' was revealed after this period of revelation or not. We will come to that later. In summary, the Prophet, peace and blessings be upon him, found in this event a great and severe matter, and he was greatly overwhelmed by Gabriel, peace be upon him, until he reached him. The effort and the sentences were astonishing to him, peace and blessings be upon him. He said, "Read!" He replied, "I cannot read." Then the command was repeated, "Read! I cannot read! Read! Read in the name of your Lord who created!" These verses were recited, and the scene ended, and the Prophet, peace and blessings be upon him, returned. Undoubtedly, this was a momentous matter, which the Prophet, peace and blessings be upon him, expressed, as we mentioned, by saying, "I feared for myself! I feared for myself!" Therefore, it is no wonder that many of the verses at the beginning of the revelation and the beginning of the call to Islam contained reassurance for the Prophet, peace and blessings be upon him, and, let's say, urged him to be patient and steadfast, especially since the plots and harm of the polytheists followed. We will try, God willing, to strive to establish the order of the events surrounding the polytheists' entry into hostility towards the Prophet, peace and blessings be upon him, because this scene is not arranged in many books of biography. We need to know when the polytheists became aware of the Prophet, peace and blessings be upon him. For example, we have the well-known incident when the Prophet, peace and blessings be upon him, ascended Mount Safa and announced, right? Before that... Was it a secret phase? Did the polytheists know about the Prophet, may God bless him and grant him peace, during the secret phase or not? If they knew, what was the extent of the opposition? Did the opposition reach the point of harm in speech or not? Here is the narration of Sulayman al-Taymi, the messenger. What does he say? It was from the time of Waraqa bin Nawfal that the matter failed and they started saying the talk began, meaning from when? From the beginning, we say that the Prophet, peace and blessings be upon him, said, “I feared for myself.” We will not delve into the intricate details of this fear and its related matters, even though scholars have discussed it and mentioned various interpretations. We maintain that the statement remains as it is, in its entirety. This statement itself carries weight, meaning it should be understood in its entirety, or in its general sense. It is not necessary to apply it to all the interpretations that have been given, especially since some interpretations have been questioned by scholars, or some have reservations. We say that the Prophet, peace and blessings be upon him, was deeply affected by this scene when he descended from the cave trembling and said, “I feared for myself.” He then told Khadijah, may God be pleased with her, the story, “I feared for myself.” Here, we pause to reflect on Khadijah, may God be pleased with her. She took a remarkable and profound stance, not merely out of love for the Prophet, peace and blessings be upon him. Rather, Khadijah was a woman of perfect intellect. Therefore, her action in this situation was truly remarkable, profound, and precious. It was a sign of God's support for His Messenger, His beloved, His chosen one, and the Seal of the Prophets, Muhammad (peace and blessings be upon him), that He provided him with this woman who stood by him in this magnificent and extraordinary way. This was not the only instance where Khadija stood with the Prophet (peace and blessings be upon him). Throughout her life, which spanned the time of his mission, she was always the one who comforted him and supported him in his message and in the face of the polytheists. In my opinion, Khadija (may God be pleased with her) was distinguished by three things in this situation, each of the three being more remarkable than the last. The first thing was that the Prophet (peace and blessings be upon him) returned and said, "Cover me! Cover me! Cover me!" The first thing was that she did not speak to the Prophet (peace and blessings be upon him) or ask him what was wrong until his fear subsided. She said, "So I covered him until his fear subsided." Of course, this is just a side note, a marginal one, meaning... For many people, especially in later times, it wasn't considered a marginal event for women. On one hand, it was considered ordinary, and on the other hand, it was significant. The one who narrated Khadija's most important moments, the most significant moments that highlighted her greatness, was Aisha. The most important moments that glorified Khadija, or that gave her this status, were narrated by Aisha. Aisha said, "I was never jealous of anyone as much as I was of Khadija." So, we say this, and it should be considered normal—I mean, it's a great matter and a religious one—but for many women, it's not normal. It's not normal that the greatest moment in Khadija's life, the one that glorified her, was narrated by Aisha, may God be pleased with her, who said, "I was never jealous of anyone as much as I was of Khadija." Now, the first moment is a remarkable one: the Prophet, peace and blessings be upon him, came in a state Khadija had never seen before, his heart trembling. Of course, in one narration, it's also mentioned in the authentic hadith collections that his heart trembled. And Ibn Kathir says... The word "badrah" was mentioned by Abu Ubaidah as a trembling piece of flesh between the shoulder and neck. Others said it refers to veins that quiver when frightened. In one narration, it is said that the word "badil" (plural of "badil") is used, and in some narrations, it is said to refer to the area between the neck and collarbone. The Prophet, peace and blessings be upon him, said, meaning he came in this state and made a specific request: "Cover me! Cover me!" The amazing thing is how she didn't speak. How could she bear not speaking? The usual reaction of most women is that they wouldn't do anything before asking, "What's going on? Why is this happening? What's going on? Explain it to me! I want to know! What's the idea? Why is this happening?" So, she, may God be pleased with her, didn't speak. She saw the Prophet, peace and blessings be upon him, in this state and said, "Cover me!" So she covered him until his fear subsided. She was a woman whom God had chosen for His Messenger, peace and blessings be upon him, in this place. An amazing situation indeed. Then she heard from the Prophet, peace and blessings be upon him, and said, "I feared for myself." The beautiful thing is that she understood what he meant when he said, "I feared for myself." What are its implications, and what is the appropriate thing in this second situation, in responding to or reassuring the Prophet, peace and blessings be upon him, after this statement, "I feared for myself"? What is appropriate, meaning, because the Prophet, peace and blessings be upon him, feared for himself? We said, "What did he fear for himself?" God knows best. He feared for himself. Undoubtedly, he needed reassurance, and that this predestined act is for the best, for the best, and that he should not fear that God would disgrace him. He should not fear, meaning, whatever the situation, it is as if she is saying to the Prophet, peace and blessings be upon him, the important thing is to know that God will not disgrace him, and that this is a good situation, and congratulations on what God has honored him with. So she said, "Rejoice! By God, God will never disgrace you." This statement is great, and the Prophet, peace and blessings be upon him, heard it in this place, but its greatness was completed by the detailed reassurance to the Prophet, peace and blessings be upon him, as to why God will not disgrace him. The Prophet, peace and blessings be upon him, wanted to hear this detailed explanation. This detailed explanation is what reassures or increases the Prophet, peace and blessings be upon him, in such a situation. Therefore, she did not suffice with the general reassurance that God will never disgrace him, but rather she mentioned to him the well-known attributes of God. What are the qualities for which God will never disgrace him, may God bless him and grant him peace? She mentioned the Prophet's (peace and blessings be upon him) usual good deeds, saying, " You maintain ties of kinship, you bear the burdens of the weak, you provide for the needy, you are hospitable to guests, and you assist those afflicted by misfortune." She continued, " Whoever is like this, God Almighty will not disgrace him." Ibn Kathir explained, "This is because she knew the beautiful customs God has instilled in His creation." She repeated it twice for emphasis, saying, "This is because she knew the beautiful customs God has instilled in His creation." She repeated it a third time, saying, "This is because she knew the beautiful customs God has instilled in His creation." Meaning, whoever possesses good qualities will not be disgraced in this world or the hereafter. Then she mentioned some of his noble qualities and good traits, saying, " You maintain ties of kinship." This is mentioned in several narrations. She also said, "You speak the truth." Ibn Kathir (may God have mercy on him) mentioned that he spoke the truth and was well- known for it. All of this is a lengthy discussion, and he was well- known for it, may God's peace and blessings be upon him, among those who agreed and disagreed. "You bear the burdens of the weak" means you provide for the needy, relieving them of the burden of supporting their families. "You provide for the needy" means you hasten to do good and rush to help those in need. Giving to the poor earns you their reward before anyone else. The poor are called destitute because their lives are incomplete, so their existence and non-existence are the same, as some have said: "He who dies and finds rest is not truly dead; rather, the truly dead are those who live." Then he said, and Al-Khattabi said, "The correct view is that you earn the destitute," meaning you give to them, or "you earn the destitute," meaning you give them money to live on. He said, and our Sheikh Abu al-Hafiz, the memorizer Abu al-Hajjaj al-Mizzi, who is the father-in-law of Ibn Kathir, chose that what is meant by "destitute" here is the money given, meaning money is given to someone who is destitute. Okay, and you honor the guest. All of this is now an explanation of the sentence that Khadija said, the words of many: "and you honor the guest," meaning you give them hospitality and provide them with a good place to stay, and you help with the misfortunes of the righteous. It is narrated that good means if a misfortune befalls someone, you help them with it and stand with them until they find a means of sustenance or a means of livelihood. You see, this sentence summarizes the life of the Prophet, peace and blessings be upon him, before his mission. She is telling him, "This is your guidance," meaning This is your constant, ongoing work. We see in the second situation Khadija is still pending the third. We will return to it, but Ibn Hajar in Al-Fath says, " No, in 'May God never disgrace you,' of course, in a narration, 'May God never grieve you.'" She said, then she cited as evidence for what she swore to, which was the denial of that ever, an inductive matter which she described as the foundations of noble character, because kindness is either to relatives or to strangers, and either with the body or with money, and either to those who are independent in their affairs or those who are not. All of that is encompassed in what I described, and all of it is that she bears all of it. Ibn Hajar said, "It is the one who is not independent in his affairs, as God Almighty said, 'He is a burden upon his Master.' And the one who earns the nonexistent," he mentioned the two narrations, "earns" and "does not earn," and the discussion and disagreement about it will come later. And her saying, "She helps in the calamities of truth," is a comprehensive statement for the individuals of what came before. And in the narration of the author in the interpretation, meaning in the book of interpretation from Sahih Al- Bukhari, through the route of Yunus from Al-Zuhri, from the addition, "And she confirms the hadith," which is one of the noblest qualities. And in the narration of Sham ibn Urwah from his father in this story, "She fulfills the trust." Yes, well, if all of this is from the actions of Khadija, may God be pleased with her. God Almighty is far above such a thing, and it is a great and wondrous act. I mentioned it to the Prophet, peace and blessings be upon him, and I stood with the Prophet, peace and blessings be upon him, in a wondrous manner. The third situation, and Khadija, may God be pleased with her, completed it. I mean, she completed it with majesty, beauty, virtue, and kindness. That situation, which is what she did, she took him to Waraqa, she took him to Waraqa ibn Nawfal and said to him, "O cousin, listen to your nephew." It is wondrous, meaning Khadija's three actions, the three situations, let's say the three parts of the situation, meaning she completed everything that could be done in that situation. Waraqa ibn Nawfal did it. We have already discussed this, right, in the story of the effeminate men of the pre-Islamic era. He was a man who had converted to Christianity in the pre-Islamic era and had knowledge. The Christians had knowledge of the prophets, meaning that a prophet would be sent. He was an old man who had a vision, as Ibn Kathir says, of the Messenger of God, peace and blessings be upon him, as we mentioned earlier, of what Khadija described to him and what he possessed of pure qualities. Therefore, when what happened, she took the hand of the Messenger of God, peace and blessings be upon him, and brought him to him and stood with him and said, "O cousin, listen to your nephew." Your brother, when the Messenger of God, peace and blessings be upon him, related the news to him, Waraqah said, "Subhan, Subhan! This is the same law that was revealed to Moses." He did not mention Jesus, even though he came after Moses, because his law was a completion and perfection of the law of Moses, peace be upon him. Some of it was forgotten and abrogated, according to the soundest opinion of the scholars. Then Waraqah said, "Oh, if only I were a young man then!" Ibn Kathir says, "Oh, if only I were a young man today, strong in faith, beneficial knowledge, and righteous deeds. Oh, if only I were a young man today, alive when your people expel you," meaning so that I could go out with you and support you. This is the same law that was revealed to Moses. Oh, if only I were! It's amazing, Glory be to God! Waraqah also summarized the scene in a few words, but he summarized everything. God is Great! Or, "Subhan, Subhan! This is the same law that was revealed to Moses." The law that holds the secret, the law here is Gabriel, peace be upon him, who was revealed to Moses. He connected the Prophet, peace and blessings be upon him, with Moses. Oh, if only I were alive! Oh, if only I were a young man then! Oh, if only I were alive when your people expel you! Look, he went To the end, he went to the end, and how amazing! Glory be to God! The Prophet, peace and blessings be upon him, as God Almighty said, "Neither you nor your people knew this before," and he had no knowledge of the news of the prophets and their detailed circumstances, and how the prophets faced these challenges, were expelled, harmed, tortured, and killed, etc. He said, " Or their expulsion?" He said, "No one has ever brought what you have brought except that he was opposed. And if I live to see your day, I will support you with a support that God will grant you." Then the Messenger of God, peace and blessings be upon him, said, " Or their expulsion?" As- Suhayli said, "He only said that because separation from one's homeland is very difficult for the souls, and there is no doubt that expulsion is one of the greatest trials for the prophets and the followers of the prophets. It is a punishment from the oppressors for the righteous and reformers throughout history. And when those who disbelieved plotted against you to imprison you or kill you or expel you." Well, look, look at the variety of punishments in the desires. So, in short, what the polytheists wanted to harm the Prophet, peace and blessings be upon him, was one of three things. These matters come after negotiations, after the desire for him to concede, and after the desire for him to compromise, and so on. In the end, we want to reach one of three things. These are three things. These three things are the way of tyrants with reformers throughout the ages. Either all three, or one of the three. And when those who disbelieved plotted against you to imprison you, or kill you, or expel you. Imprisoning you means imprisonment, detention, and it was said otherwise. Even among the sayings that were said, to bewitch you, Al-Tabari mentioned in his interpretation that imprisoning you, or killing you, or expelling you is one of three. Of course, what follows it? Torture, harm, and so on, killing is over. They kill him so they can get rid of him. If they can't prove you or kill you, what do they do? They expel you. Here's the strange thing: Waraqa chose expulsion from these three, and that's what happened. He said, "I wish I were alive when your people expel you." How did Waraqa know that expulsion specifically was what would happen? Perhaps—I don't know—say perhaps, perhaps, because it's from the news found among the People of the Book that this is the Seal of the Prophets, that the message will reach such and such, and that he will conquer and be... and Herakash says his kingdom will reach between his feet. This contradicts what? Proof or killing? Okay, at least killing, meaning at the beginning of the call. But expulsion, he says, perhaps—he understood that. Then he cited as evidence the divine tradition: "No one has ever brought what you have brought except that he was opposed. And if I live to see your day, I will support you with a mighty victory." He said, "And if I live to see your day, I will support you with a mighty victory." Then Waraqa didn't live long before he died—that is, he died shortly after this story. Ibn Kathir, may God have mercy on him and be pleased with him, says, "For such a thing as what was issued..." Regarding this, there is confirmation of what was found, faith in what was revealed, and a good intention for the future. Imam Ahmad said: Hasan narrated to us on the authority of Ibn al-Hay'ah, who said: Abu al- Aswad narrated to me on the authority of 'Amr, on the authority of 'A'ishah, that Khadijah asked the Messenger of God, peace and blessings be upon him, about Waraqah ibn Nawfal. He said: I saw him in a dream, and I saw him wearing white clothes. I think that if he were among the people of Hell, he would not have been wearing white clothes. This is a good chain of narration. Ibn Kathir says: A good chain of narration in the general sense of good, because it includes Ibn al- Hay'ah, who is weak, but it is a good chain of narration. This statement does not contradict each other, meaning in the broad sense of good. He said: But al-Zuhri and Hisham narrated it on the authority of 'Urwah as a mursal hadith, so the more likely interpretation is that it is mursal, because al-Zuhri and Hisham narrated it on the authority of 'Urwah. The two of them narrated it on the authority of 'Urwah as a mursal hadith, meaning a good mursal hadith. If this is authentically transmitted as a mursal hadith on the authority of 'Urwah on the authority of the Prophet, peace and blessings be upon him, it is excellent and beautiful. Al- Hafiz Abu Ya'la narrated it on the authority of Surayj ibn, on the authority of Ibn, on the authority of Surayj ibn Yunus, on the authority of Isma'il, on the authority of Mujalid, on the authority of al-Sha'b, on the authority of Jabir bin Abdullah said that the Messenger of God, may God bless him and grant him peace, was asked about Waraqa bin Nawfal, and he said: I saw him and I saw him wearing white clothes. I saw him in the depths of Paradise, and he was wearing silk. He was asked about Zayd bin Amr bin Nafil, and he said: He will be resurrected on the Day of Resurrection as a nation alone. He was asked about Abu Talib: Will your prophethood benefit him? He said, "Yes, I brought him out of the depths of Hell to its shallows." He was asked about Khadija because she died before the obligatory prayers and the rulings of the Quran. He said, "I saw her on a river of Paradise, in Paradise, in a house of reeds, where there was no noise or toil." Ibn Kathir said, "Its chain of narration is good, and some of it has supporting evidence in the Sahih." Also, this is good in its general, conceptual sense because it includes Mujalid, who is also weak on the authority of al- Sha'bi. However, both of these hadiths are among the acceptable ones in this context, generally speaking. And God Almighty knows best. We will stop here, God willing. In the next meeting, perhaps we will begin from the continuation of the hadith, which is from his saying, "Then he did not delay in his death." We have finished with this, and the revelation ceased for a while. This sentence, "The revelation ceased for a while," perhaps we will begin from it, God willing. It is the last sentence in the hadith for what remains for us, and if there are some remaining benefits, we will see if we can return to them. Then, God willing, we will move on to what comes after that in Ibn Hisham's biography. We praise God last, as we praised Him first, and we ask His forgiveness for our sins and repent to Him. O God, forgive us. We have erred, we have done wrong, we have joked, we have been serious, and all of that is with us. O Allah, pardon us, grant us well-being, accept our repentance, and guide us. There is no power nor strength except with You. O Allah, we ask You for all good, both immediate and delayed, that which we know and that which we do not know, and we seek refuge in You from all evil, both immediate and delayed, that which we know and that which we do not know. O Allah, pardon us, grant us good in this world and good in the Hereafter, protect us from the torment of the Fire, and deliver the oppressed believers everywhere. O Allah, guide us and grant us success. O Allah, accept our repentance and have mercy on us. Glory be to You, O Allah, and praise be to You. We bear witness that there is no god but You. We seek Your forgiveness and repent to You. O Allah, send blessings and peace upon Your servant and Messenger Muhammad, grant him the means of intercession, and raise him to the praised station which You have promised him. Indeed, You do not fear the appointed time. By Allah, were it not for Allah, we would not have been guided to the religion, nor would we have given charity, nor would we have prayed. [ Singing] So send down tranquility upon us and make our feet firm until we meet.