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. O Allah, to You belongs all praise in this world and the Hereafter, and to You belongs the judgment, and to You is the return. 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, rely upon Him, and seek His guidance. We begin the seventh session of the series on the biography of the Messenger of Allah, peace and blessings be upon him, which is the session connected to the event or issue of the Prophet's mission, peace and blessings be upon him, and the revelation descending upon him. This session follows two sessions reflecting on the hadith of Aisha, may Allah be pleased with her, concerning the revelation descending upon him, and on the hadith of Ubayd ibn Umayr al-Laythi, narrated by Ibn Ishaq. Today, God willing, we will complete this topic and then proceed to what follows, if there are any remaining points in the hadith concerning the revelation descending upon us. We truly want to... We pause here, meaning we pause longer than before, in the first verses that were revealed. These five verses that were revealed—what is striking about them—their main subject is speaking about God Almighty and introducing Him. This introduction was connected to something related to humanity as well. But these are connected verses, meaning they are related. They are verses related to the attributes of God Almighty and His actions, and speaking about Him, glory and praise be to Him. So the verses are: “Read in the name of your Lord who created.” Look at each of the five verses, almost every one of the five verses. Let's contemplate: “Read in the name of your Lord who created. He 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.” Each of the five verses speaks about God Almighty. Indeed, each of the five verses. And this subject also mentions the revelation that was sent down to Moses, peace be upon him, the story of the mission, or the story of the revelation, or the story of the resurrection of Moses, peace be upon him. The same thing: the first thing revealed to him was, “ I am God. There is no deity except Me, so worship Me.” And in The other verse says, "O Moses, indeed I am Allah, the Exalted in Might, the Wise." We mentioned a similarity between the Prophet (peace and blessings be upon him) and Moses, and a clear connection between the two prophets, whether in the moment of prophethood or in many other matters. We also said that the prophet whose name is mentioned most frequently in the Quran is Moses (peace be upon him), and that the Prophet (peace and blessings be upon him) directly addressed this divine law that was revealed to Moses. The connection is direct and early. The discussion about God in the first revelation to Moses (peace be upon him) and the discussion about God in the first revelation to the Prophet (peace and blessings be upon him) should be a lesson for every beginner in calling to Islam, for every teacher of the religion of God Almighty, for everyone who calls people to good. The first thing to speak about should be the words or the discourse about God Almighty. This is the first thing that should be presented, the first thing that should reach people, the first thing that should be understood and comprehended. From this, we learn that the Prophet (peace and blessings be upon him) – meaning, from this, we learn the hadith in which he taught us faith before we learned the Quran. We learned faith before we learned the Quran, and learning faith is one of the first things to be included in it. what? Knowledge of God Almighty, therefore this scene is the scene of the revelation descending upon the Prophet, may God bless him and grant him peace, and the content that was revealed to him is a great and important matter that must be understood from this aspect. The second aspect that is in these five verses is the aspect of the creature's need for the Creator in creation and command, because what is the content of the five verses from the aspect of God's action related to the creature? What is creation and teaching? Right, because "Read in the name of your Lord who created, created man from a clot." This is creation. Read, and your Lord is the Most Generous, who taught by the pen, taught man that which he did not know. This teaching enters into the aspect of predestination and enters into the aspect of Sharia. What is the aspect of predestination? The aspect of destiny, which is the creation of the organs in the body that have the ability to hear, the ability to understand, the ability to reason and awareness, and so on. This is part of what means making man capable of learning. God brought you forth from the wombs of your mothers when you knew nothing. He completed and gave you hearing, sight, and hearts. See how He linked knowledge with hearing, sight, and hearts. You knew nothing, and He gave you hearing, sight, and hearts so that you might learn. Therefore, read in the name of your Lord who created. He created man from a clinging substance. This is as we mentioned, which is the subject of creation, and the second is the command, or the guidance. He taught by the pen, who taught by the pen, taught man that which he did not know. He taught man that which he did not know. So here we notice that what we benefit from on a practical level from these verses is that the first thing to know is knowledge, and that it is what is presented in the chapter on knowledge of God. What is the matter related to the created being, meaning the relationship of the created being to the Creator and the created being’s need for the Creator in the two matters or in the two fields, which is what? In the realm of creation and destiny and related matters, and in the realm of knowledge and guidance, this message is clear. If it is conveyed to the recipient at the beginning of their learning, they have received the best that can be received and the best that can be learned at the beginning of knowledge and at the beginning of the path. It is clear what is instilled, what is instilled in the child, what is instilled in the one being raised, what is instilled in the learner. What is instilled in them first is knowledge of God: " Read in the name of your Lord who created, created man from a clot. Read, and your Lord is the Most Generous." This is a statement about God, the Exalted, that He is the Most Generous, the Most Generous. Then, the discussion is about the created being in terms of their need for the Creator and their dependence on Him. This is a fundamental message presented at the beginning of education: You are a created being in need, and were it not for God, you would not have been created, were it not for God, you would not have been able, were it not for God, you would not have known. And how is the connection in the stages of human development between what was a clot or in a clot and how they learned and became a teacher, or became a scholar, or became knowledgeable, or whatever the stage may be? It is a tremendous and wondrous stage, and how often a person forgets it, even if it is said If a person contemplates the great and magnificent signs throughout history, they might say, for example, that the parting of the sea for Moses, peace be upon him, is possible, or that the Night Journey and Ascension, or the creation of the heavens and the earth, are indeed possible. But here, one of the most wondrous things is the individual, specifically one person— not all of humanity, but just one person. Let's take this person as an example, reflecting on their own transformation from a state of being a mere clot to one of being capable of learning. Especially if they become a teacher of knowledge, this transformation is one of the most wondrous and greatest signs, one of the most readily apparent, and one of the most easily forgotten. Imagine, for instance, seeing a stone lying on the ground. Imagine if this stone were to transform from being an inanimate object into a being that walks, moves, feels, learns, teaches, understands, does good, does evil, and so on. What would this stone tell you? Even more wondrous is humankind. Because humankind was once blind, yet it transforms into all of this. These signs, in their entirety, if you contemplate the universe from its very beginning, you will find them to be truly astonishing. And it is a very great matter that this was the first thing the Prophet, may God bless him and grant him peace, heard. It is a strange matter, and this is from the wisdom of God that the first thing revealed was not “O you who are wrapped up, arise and warn,” even though some of the Companions said so in some narrations. But there is no doubt that this saying is not preferred, rather it is less preferred, and the most likely thing is that the first thing revealed was “ Read in the name of your Lord.” Ibn Taymiyyah says that with the revelation of "Read" (Qur'an 2:1), the Prophet (peace and blessings be upon him) became a prophet, and with the revelation of "Warn" (Qur'an 2:1), he became a messenger. He also mentions that some scholars have deduced this, meaning they scrutinize such minute details. I think Ibn Ashur, if I'm not mistaken, when he said regarding the hadith of Aisha, "Then the Messenger of God (peace and blessings be upon him) returned with it, his heart trembling," he said something that indicates he recited it. He meant "Read," so the Prophet (peace and blessings be upon him) recited it. The hadith doesn't explicitly state that he recited "Read in the name of your Lord." Rather, it says the Prophet (peace and blessings be upon him) recited the verses and returned with them, his heart trembling. This shows that these verses should be considered from this perspective and contemplated. Glory be to the One who revealed the Qur'an! Glory be to the One who revealed the Qur'an! If we look back at the prophethood of Moses (peace be upon him), we find that it was in this order, but in one instance. As for Surah Al-Muddathir, it was revealed to the Prophet (peace and blessings be upon him) later, while in the story of Moses (peace be upon him), it was in the same situation, but in the order: "I am God, the Almighty." The wise one said, "I am God, there is no god but Me, so worship Me." And in the same order of the verses, then what? And this is the last thing: " Go to Pharaoh, for he has transgressed." And speaking of Ibn Taymiyyah, may God have mercy on him, in this matter, Ibn Taymiyyah, in the sixteenth volume of his Fatwas, has a long treatise on Surah Al-Alaq, in which he reflects on certain points, some related to creed and some related to interpretation. So, pausing to reflect on these verses is important. Pausing to reflect on these verses is important in reflecting on the Prophet's biography. And it would be good if we recalled what we said we would recall during the series. We said we would recall certain things during the series. What were they? Do you remember? Yesterday we said what things we would recall. The verses. Yes, what else? We said we would recall things. Yes, that's right. These are partial topics. Right, there are general topics, which is, for example, the relationship between the Qur'an and the Prophet's biography. This, God willing, will continue along the way with the partial topics, the topic of taking the necessary steps, and many other topics. God willing, we will mention them each time, but on the level of general topics, the intention is to address the relationship of Gabriel. By the Prophet, peace and blessings be upon him, you did well, right? We mentioned this in the last meeting. So, we're trying to observe, on a holistic level, throughout the entire course of the Prophet's biography, which is the subject of the Quranic verses, the relationship of the verses to events. It's good that we take such a stand with the verses that are connected to the events of the Prophet's biography. Good. We came across that, in the narration of Ubayd ibn Umayr al-Laythi, Waraqa said to the Prophet, peace and blessings be upon him, "The greatest angel who came to Moses has come to you, and you will deny him, and you will harm him, and you will expel him, and you will fight him." Good. Al-Suhayli mentioned a narration, I don't know if he combined the two narrations because it didn't come across it in Ibn Ishaq, which is that the Prophet, peace and blessings be upon him, said, " Or you will expel them." After this, "Or you will expel them" is in the hadith of Aisha, which is well-known and which we have already read. But "And you will deny him, and you will harm him, and you will expel him, and you will fight him." Al- Suhayli said, "The Prophet, peace and blessings be upon him, said, ' Or you will expel them.'" This is not what came in this narration of Ibn Ishaq. Isaac, but he made a beautiful comment on it. What did Al-Suhaili say? He said, “This is evidence of love for the homeland and the intensity of separation from it on the soul.” Or why? Because they said, “Do not lie to him, do not harm him, and so on.” So what did the Prophet, peace and blessings of God be upon him, comment on except what? The director said, or their directors, but as I said, perhaps Al-Suhaili combined the two narrations. Well, Ibn Ishaq said, we are now going back to where we left off. You see, two lessons ago, we stopped at a point and we haven’t moved on from it yet. I mean, this is now, which is two lessons ago, in the fifth lesson, which is the narration of Ubaid bin Umair, the story of the revelation’s descent. We read it before the two lessons, and then we took the previous lesson, the explanation of the hadith, and likewise the first lesson. Now we want to continue from where we left off because the original thing is for us to read the book, meaning almost a complete reading, God willing, with the exception of some topics that we will skip. Ibn Ishaq said, and Ismail bin Abi Hakim, the freed slave of the family of Al-Zubayr, told me that he told me a hadith on the authority of Khadija, that she said to the Messenger of God, may God bless him and grant him peace, “O cousin, can you tell me about this companion of yours who comes to you when he comes to you?” He said yes. She said, “If he comes to you, tell me about him.” So Gabriel came to him as he used to do. The Messenger of God, may God bless him and grant him peace, said to Khadija, “ O Khadija, this is Gabriel, and he has come to me.” She said, “Get up, my cousin, and sit on my left thigh.” So the Messenger of God, may God bless him and grant him peace, got up and sat on it. She said, “Do you see him?” He said, “ Yes.” She said, “Then move and sit on my right thigh.” She said, “So the Messenger of God, may God bless him and grant him peace, moved and sat on her right thigh.” She said, “Do you see him?” He said yes. She said, "Then move and sit on my lap." She said, "So move and sit on my lap." Then she said, "Do you see him?" He said yes. She sighed and threw off her veil, and the Messenger of God, may God bless him and grant him peace, was sitting in her lap. Then she said, “Do you see him?” He said no. She said, "O cousin, be steadfast and rejoice, for by God, he is an angel, not a devil." Ibn Ishaq said, and I related this hadith to Abdullah ibn Hasan, and he said, “I heard my mother, Fatima bint Husayn, narrate this hadith on the authority of Khadija, except that I heard her say, ‘I placed the Messenger of God, peace and blessings be upon him, between myself and my garment, and Gabriel left at that moment.’ She said to the Messenger of God, peace and blessings be upon him, ‘ This is an angel, not a devil.’” What is the status of this story in terms of authenticity now, based on the chain of narration? Is it third? We don’t say third and fourth, and then what? What is confusing people? First, we say, is it authentic or not authentic, acceptable or unacceptable, the wording is clear, then we go back to discussing the status. How do you say this? First, I’m just looking at what Al-Suhayli says about the place Ibn Ishaq reached. Yes, I’m waiting for your answer. What are Ibn Ishaq’s teachers? What are Ibn Ishaq’s teachers? This isn’t called the status of a hadith. The status of a hadith. We haven’t left the fourth and third. Now, tell us what the status of this hadith is. Is it mursal? What? Who has the answer? I can’t hear you. No, it’s mursal. Characteristics that include a ruling: The default ruling for a mursal hadith is weakness, but it may be said that it is mursal, for example, after the default ruling for a mursal hadith is weakness, but there may be exceptions to their rank. Now, we have this hadith. This hadith has a problem with its mursal nature and the unknown narrator. The mursal itself includes unknown narrators because Ibn Ishaq said, "Isma'il ibn Abi Hakim, the freed slave of the family of Al-Zubayr, told me that he narrated on the authority of Khadija." Khadija died during the Meccan period. So, how many narrators are there between Isma'il ibn Abi Hakim, the freed slave of the family of Al- Zubayr, and Khadija, may God be pleased with her? Perhaps three, two, three. Therefore, this is a severe break, a severe break. But, of course, it is considered weak. This hadith is considered weak, even though it lacks the strength of a mursal hadith. That is, it is not among the strong mursal hadiths, so it is weak. And we said that we do not insist on the narrations in the biography, but something like this is considered to have a degree of weakness that is somewhat high. But what compensates for this weakness a little, even though it does not bring it up to the level of authenticity, is the following narration: Ibn Ishaq said, "I told Abdullah ibn Hasan this hadith, and he said, 'I heard my mother, Fatima, the daughter of Husayn, narrate this.'" The hadith about Khadija, except that I heard her say, "I brought the Messenger of God, peace and blessings be upon him, between me and my shield." This narration is from someone who said, "Ibn Ishaq narrated, 'I heard Abdullah ibn Hasan. I am the one who narrated it to him.'" Who is this Abdullah ibn Hasan? Abdullah ibn Hasan ibn Hasan ibn Ali ibn Abi Talib, may God be pleased with him. Hasan ibn Ali is the grandfather of this Abdullah, and he is the father of Muhammad ibn Abdullah ibn Hasan ibn Hasan, who is nicknamed "the Pure Soul," who rebelled against Abu Ja'far al-Mansur, and the famous story happened. Abdullah ibn Hasan has stories with the Abbasids, and his sons have very significant stories with the Abbasids. You read about this in history. This Abdullah ibn Hasan is the direct grandfather of Hasan ibn Ali. So he says, "I heard my mother, Fatima bint al-Husayn ibn Ali ibn Abi Talib," meaning his father was the son of Hasan ibn Ali, and his mother was the daughter of al-Husayn ibn Ali. So his father was the son of Hasan, and his mother was the daughter of al-Husayn. Abdullah ibn Hasan says, "I heard my mother, Fatima al-Husayn, narrate this hadith about Khadija." So this is another chain of narration for the hadith. Okay, what is the ruling on this second chain of narration? The same is also a disconnected narration, but it is less disconnected, especially since we said that we take into account in the narrations of the biography that its narrators or those who say the news, meaning they themselves, should be people of specialization in a particular house and the news should be about the people of this house. If that is the case, then this is less severe. Yes, from the degree of weakness, clear. Okay, Fatima bint Al-Hussein, who is her grandmother? So, Fatima, and who is Fatima's mother? Khadija, right? This hadith is about Khadija, and therefore we say that this narration with the second chain of transmission is among what? Meaning, it is acceptable to rely on it highly and significantly, even though we cannot definitively judge it to be authentic. However, we say it is a mursal hadith, one of the acceptable mursal hadiths in the Prophet's biography. As for the first chain of transmission alone, it doesn't have much value; that is, the first one, the one of Ismail ibn Hakim ibn Abi Hakim. But the second chain of transmission strongly and clearly reinforces the first. Therefore, this hadith as a whole becomes of the third rank in the classification we have established. It becomes of the third rank, whereas if the first hadith were alone, it would be of the fourth rank we mentioned, or even close to the fifth, but of the fourth rank. But now, with the two narrations together, it becomes a definition. Okay, we have finished with this hadith. What is the significance of this hadith? What is its significance? It means that Khadija, may God be pleased with her, wanted to verify and confirm more than that. Yes, that this means The Prophet, may God bless him and grant him peace, this one who comes to the Prophet, may God bless him and grant him peace, is Gabriel, and he is the revelation from God Almighty, and that the devils have no part in this scene and in this matter, and so on, even if it had come before from Khadija, may God Almighty be pleased with her, what had come before from her was the confirmation of the words that confirmed the confirmation of the Prophet, may God bless him and grant him peace. Yes. And God willing, I mean Khadija, may God be pleased with her, I hope we give her her due. No matter what we give her, we will never be able to fully repay her for this Meccan period. Speaking about the Meccan period, in the hadith, Aisha, may God be pleased with her, said in a sound hadith: "I was never as jealous of anyone as I was of Khadija. She died three years before the Messenger of God, peace and blessings be upon him, married me." He was commanded to give her glad tidings of a house of reeds in Paradise. Also, Aisha, may God be pleased with her, said to the Prophet, peace and blessings be upon him: "Why do you remember that old woman with the red hair who died long ago? God has given you someone better than her." This is in a sound hadith. She was jealous of Khadija and said this to the Prophet, peace and blessings be upon him. This is because of how often the Prophet, peace and blessings be upon him, mentioned Khadija. Even though the Prophet, peace and blessings be upon him, married all his wives after Khadija, despite the large number of wives he married from among the Mothers of the Believers, may God be pleased with them all, he still... Khadija held a special place in the Prophet's heart, a position no other wife of his reached. Therefore, he frequently mentioned her and would send charity, food, and the like to Khadija's close friends. Aisha, may God be pleased with her, was young at the time, and it is narrated that her mother used to tell the Prophet, peace and blessings be upon him, that he was young. She was intensely jealous of Khadija, may God be pleased with her, and said such things. The Prophet, peace and blessings be upon him, became angry. She said, "God has given you someone better than her," or "God has given you someone better than her." The Prophet, peace and blessings be upon him, replied, "By God, God has not given me anyone better than her. She believed in me when people disbelieved me, she comforted me with her wealth when people deprived me, and I was blessed with children through her, while I was denied children through others." Khadija, may God be pleased with her, held a great place in the Prophet's heart, peace and blessings be upon him. Look at this description: "She believed in him when people disbelieved me." The people called me a liar, which is the same description that the Prophet, may God bless him and grant him peace, said about Abu Bakr, which is, "Will you leave my companion alone?" He said, " I was sent to you, and you said, 'You lied,' and Abu Bakr said, 'You spoke the truth.'" And I think in the same hadith, "He supported me with his wealth and his life." It is true that they mentioned, "He supported me with his wealth and his life." And here also, he mentioned support for Khadija, and he supported me with his wealth when the people deprived me. So notice how the Prophet, may God bless him and grant him peace, preserved the same quality for Khadija and Abu Bakr al-Siddiq, may God be pleased with them both. And he supported me with his wealth. Let's just look at some narrations of the hadith. This preservation by the Prophet, may God bless him and grant him peace, of this quality means that the first ones who supported the Prophet, may God bless him and grant him peace, especially with belief, when the support at that stage was not support with weapons and spears, and it means cutting off the root of the disbelievers. So the support was the greatest support. What was it? By faith, he believed in him and confirmed his truth. Look how the Prophet, peace and blessings be upon him, made this confirmation one of the greatest qualities. Look how the Prophet, peace and blessings be upon him, made this confirmation one of the greatest qualities. This is truly a great matter that needs contemplation and consideration. Perhaps I will bring the narrations, God willing, in the next meeting, so that we don't waste time. It's better to take some narrations from the two Sahihs, God willing, regarding Khadija, may God be pleased with her. Okay, the summary now is that Khadija, may God be pleased with her, I mean, I see, I see Ibn Ishaq transmitted a beautiful phrase. Have we reached it or not? Let's jump to this phrase only in a sentence, and I'll come back to it in a little while. But let's jump to the phrase about Khadija Ibn Ishaq. As you know, and I have mentioned this perhaps more than once in the series, Ibn Ishaq has beautiful phrases in his biography. Often, these phrases are described as being in the context of events, in the context of events, meaning in mentioning what makes the event in a clear context. He has nice and beautiful sentences and phrases. And at the highest level, he says about Khadija: “ Khadija bint Khuwaylid believed in him and affirmed what came to him from God Almighty, and she supported him in his mission. She was the first to believe in God Almighty and in His Messenger, may God bless him and grant him peace, and to affirm what came to him from Him. So God relieved His Messenger, may God bless him and grant him peace, because of her. He would not hear anything he disliked, such as rejection or denial, which would sadden him. But God Almighty would relieve him through her. When he returned to her, she would reassure him, lighten his burden, affirm his truthfulness, and make the matter of the people easy for him. May God be pleased with her. Therefore, Ibn Ishaq said: Hisham ibn Urwah narrated to me, on the authority of his father Urwah, on the authority of Abdullah ibn Ja’far ibn Abi Talib, who said: The Messenger of God, may God bless him and grant him peace, said: ‘ I was commanded to give Khadija the good news of a house of reeds, in which there is no noise or toil.’ Ibn Hisham said: ‘Reeds here means hollow pearls.’ Ibn Hisham said: ‘And someone I trust told me that Gabriel came to the Prophet, may God bless him and grant him peace, and said: ‘Convey to Khadija the greetings of her Lord.’ So the Messenger of God, may God bless him and grant him peace, said: ‘O Khadija said, "This is Gabriel conveying greetings of peace from your Lord." Khadija replied, " Allah is Peace, from Him is peace, and peace be upon Gabriel." May Allah be pleased with her. Here, Ibn Ishaq Ibn Hisham said, "And someone I trust told me that Gabriel came to the Messenger of Allah, peace and blessings be upon him." This chain of narration, in this form, is considered very weak. Ibn Hisham is a later figure, and he says, "Someone I trust told me that Gabriel came to the Messenger of Allah, peace and blessings be upon him." We don't know who this person is, and there's a vast difference between the person he trusts and the event. However, this chain of narration is weak. But the hadith is definitely authentic because it was narrated with another connected chain of narration. Give me, by Allah, Al-Bukhari! Give me Al-Bukhari's book on the virtues and merits of the Companions. Yes, this is the book on virtues, the merits of the Companions. Okay, we were going to postpone it, but we can't keep mentioning hadiths. This is the book of the Prophets. First, the book of virtues, the book of merits. Okay, Let's read from Sahih Al-Bukhari. Imam Muhammad ibn Ismail Abu Abdullah Al-Bukhari, may Allah be pleased with him, said... May God have mercy on him and elevate his status and rank. He said: Muhammad told me, he said: 'Abduh informed us, on the authority of Hisham ibn 'Urwah, on the authority of his father, he said: I heard 'Abdullah ibn Ja'far. What does this remind you of? The chain of narration before is correct, but he said: I heard 'Ali, may God be pleased with him, say: I heard the Messenger of God, peace and blessings be upon him, say... ( Haa, Haa, meaning a change, meaning the chain of narration goes again). And Sadaqah told me, he said: 'Abduh informed us, on the authority of Hisham, on the authority of his father, he said: I heard 'Abdullah ibn Ja'far, on the authority of 'Ali, may God be pleased with him, on the authority of the Prophet, peace and blessings be upon him, say: "The best of its women is Mary, and the best of its women is Khadijah." It was said that what is meant by "its women" is Paradise, and it was said that it is this world and the Hereafter. And Imam Muhammad ibn Isma'il Abu 'Abdullah al- Bukhari, may God have mercy on him, said: Sa'id ibn 'Ufair told us, he said: Al-Layth told us, he said: Hisham wrote to me, on the authority of his father, on the authority of ' A'ishah, may God be pleased with her, she said: I was never more jealous of any of the Prophet's wives, peace and blessings be upon him, than I was of Khadijah. She died before he married me, because of what I heard him mention her. And God commanded him. He would give her glad tidings of a house of reeds, and if he were to slaughter a sheep, he would give some of it to her friends, meaning Khadija's friends. This is sugar. And Imam al-Bukhari also said, “Qutaybah ibn Sa'id narrated to us.” Of course, I don't know what percentage of the viewers who enjoyed these chains of transmission were with us in those old years, with Ghayth al-Sari, and in the course on the manufacture of chains of transmission, also before, I mean 10 or 12 years ago. So they should have enjoyed these chains of transmission. Someone might say, “Sahih al-Bukhari, brother, we already know it's all authentic.” We know it's all authentic, God willing, but the point is that the chains of transmission also have value and importance. Anyway, Imam Muhammad ibn Ismail al-Bukhari said, “ Qutaybah ibn Sa'id narrated to us, he said, Humayd ibn Abd al-Rahman narrated to us, on the authority of Hisham ibn Urwah.” Notice this is the fourth hadith, all of it is Hisham ibn Urwah. Did you notice it or not? On the authority of Hisham ibn Urwah, on the authority of his father, on the authority of Aisha, may God be pleased with her, who said, “I was never jealous of a woman.” This is now another hadith, meaning, “I was never jealous of a woman.” Khadija, because of the Prophet's (peace and blessings be upon him) frequent mention of her, said, "He married me three years later, and his Lord, the Almighty and Majestic, or Gabriel (peace be upon him), commanded him to give her glad tidings of a house in Paradise." Imam Bukhari said, "Umar ibn Muhammad ibn Hasan told me, who said, 'My father told us, who said, Hafs told us, on the authority of Hisham, on the authority of his father, on the authority of Aisha (may God be pleased with her), who said, "I was never as jealous of any of the Prophet's (peace and blessings be upon him) wives as I was of Khadija, even though I never saw her."'" Notice how Bukhari adds a word or something extra to each narration and varies the chain of transmission. This is a rule of Bukhari; he doesn't repeat a hadith with the same chain of transmission. It's all on the authority of Hisham, but the first one, which uses this exact wording, was on the authority of Layth, on the authority of Hisham. The second was on the authority of Humayd ibn Abd al- Rahman, on the authority of Hisham, and the third was on the authority of Hafs, on the authority of Hisham. She said, "I never saw her, but the Prophet (peace and blessings be upon him) frequently mentioned her, and sometimes he would slaughter a sheep, cut it into pieces, and send it to Khadija's friends. Sometimes I would say to him, 'It's as if I didn't see her.'" There was no woman in the world except Khadija, and he said, "She was such and such, and I had a son by her." Imam Bukhari said, and Musaddad narrated to us, saying, " Yahya narrated to us." But look at the truthfulness of Aisha as she expresses herself, her jealousy, and her feelings, and narrates them, and the Muslims and the entire nation hear these stories and social situations. Therefore, Glory be to God! This is one of the things God ordained for His Messenger, peace and blessings be upon him, that all of the Prophet's life, peace and blessings be upon him, was made public, both private and public, at home and within the home. There were many homes, and every woman had her own narration. And the more she knew the private aspects of his life, the more her love and veneration for the Prophet, peace and blessings be upon him, increased. This is unlike many of the venerated and respected people. If you see their outward and public life—let's say, what pertains to their general news that is connected to people—you love them, but you might hear something about them that makes you look at them from a different perspective. But with the Prophet, peace and blessings be upon him, private news only increases your love for him. And whoever's private life is in harmony with his public life, and his inner life with his outward life, then this, by God, is a great matter. So she says Aisha said, as if there were no other woman in the world but Khadija, saying, "She was such and such, and I had a son by her." Imam Muhammad ibn Ismail Abu Abdullah al- Bukhari al-Ju'fi said, "Musaddad told us, Yahya told us, on the authority of Ismail..." (The chain of narration is without further comment. Those who know, know.) Musaddad, on the authority of Yahya, on the authority of Ismail, said, "I said to Abdullah ibn Abi Awfa, may God be pleased with him, 'Did the Prophet, peace and blessings be upon him, give Khadija the good news?' He said, 'Yes, with a house of reeds, where there is no noise or toil.'" Qutaybah ibn Sa'id told us, Muhammad ibn Fudayl told us, on the authority of 'Ammarah, on the authority of Abu Zur'ah, on the authority of Abu Hurayrah, may God be pleased with him. Abu Zur'ah said, "This is al-Razi, O Abu Muhammad, who narrates on the authority of Abu Hurayrah, not al-Dimashqi, nor al-'Iraqi, none of them, of course, on the authority of Abu Zur'ah, on the authority of Abu Hurayrah, may God be pleased with him, who said, 'Gabriel came to the Prophet, peace and blessings be upon him, and said, " O Messenger of God, listen, listen to the hadith, listen. Gabriel came to the Prophet, peace and blessings be upon him, and said, ' O Messenger of God, this is Khadija, she has come with a vessel containing food.'" Or food or drink. If she comes to you, convey to her greetings from her Lord and from me, and give her glad tidings of a house in Paradise made of reeds, wherein there is neither noise nor toil. Ismail bin Khalil said, "Look, it's all authentic in Bukhari." Ismail bin Khalil said, "Ali bin Mushir informed us, on the authority of Hisham, on the authority of his father, on the authority of Aisha, may God be pleased with her, who said, 'Hala bint Khuwaylid, the sister of Khadija, sought permission to enter upon the Messenger of God, peace and blessings be upon him. He recognized Khadija's manner of seeking permission, and her sister was startled by this. So she sought permission to enter upon the Prophet, peace and blessings be upon him, in the same voice, perhaps in the same manner, and he was startled by this. He said, "O God, Hala!" Aisha said, "I became jealous and said, 'What do you remember of an old woman from among the old women of Quraysh, with red hair, who perished long ago? God has replaced her with someone better.'" This is what Bukhari, may God have mercy on him, included. Give me Sahih Muslim. This is good. And in Sahih Muslim, Imam Muslim, may God have mercy on him, said, "Abu Bakr bin Abi Shaybah told us, 'Abdullah bin Numayr and Abu Usamah told us.' He said, 'And Abu Kurayb told us, ' Abu Usamah and Ibn...'" Numair, Waki’, and Abu Mu’awiyah, it’s clear after the narrations, where will it go? Right, right? This is Muhammad Adnan, the youth. So, what am I supposed to do? I mean, what am I supposed to do with myself? I mean, I’m supposed to say all these chains of transmission and no one is sitting there? What am I supposed to do? Okay, we’ll just learn. Ghayth al-Sari and Sahih al-Bukhari, where will it go? The Muslim says: Abu Bakr ibn Abi Shaybah told us, he said: Abdullah ibn Numair and Abu Usamah told us, and Abu Kurayb told us, he said: Abu Usamah, Ibn Numair, Waki’, and Abu Mu’awiyah told us, and Ishaq ibn Ibrahim told us, he said: Abdah ibn Sulayman informed us, all of them on the authority of Hisham ibn Urwah, and the wording is the hadith of Abu Usamah, and Abu Kurayb told us, he said: Abu Usamah told us on the authority of Hisham on the authority of his father, he said: I heard Abdullah ibn Ja’far say: I heard Ali in Kufa say: We have the same chain of transmission in al-Bukhari, right or wrong? I heard the Messenger of God, may God bless him and grant him peace, say: The best of its women is Maryam, the daughter of Imran, and the best of its women is Khadijah, the daughter of Khuwaylid. Abu Kurayb said, and Waki’ pointed to the sky. And the earth, and Abu Bakr ibn Abi Shaybah and Abu Kurayb told us, saying: Waki’ told us, and Ha’, and Muhammad ibn al-Muthanna and Ibn Bashar told us, saying: Muhammad ibn Ja’far told us, all of them on the authority of Shu’bah, and ‘ Ubayd Allah ibn Mu’adh al-‘Anbari told us, and the wording is his, saying: My father told us, saying: Shu’bah told us on the authority of ‘Amr ibn Murrah, on the authority of Murrah, on the authority of Abu Musa, may God be pleased with him, who said: The Messenger of God, may God bless him and grant him peace, said: Many men reached perfection, but no women reached perfection except Mary, the daughter of ‘Imran, and Asiya, the wife of Pharaoh. And the superiority of ‘A’ishah over other women is like the superiority of Tharid (a type of bread soup) over other foods. Then he mentioned, with his chain of narration, in brief, on the authority of Abu Hurayrah, the same chain of narration that contains on the authority of Abu Zar’, on the authority of Abu Hurayrah, that he said: Gabriel came to the Prophet, may God bless him and grant him peace, and said: O Messenger of God, this is Khadijah coming to you with a vessel containing food or drink. When she comes to you, convey to her greetings from her Lord, the Mighty and Sublime, and from me, and give her glad tidings of a house in Paradise made of reeds, wherein there is no noise or fatigue. Then he also brought out the hadith of ‘Abd Allah ibn Abi Do you remember what I said about the chain of narration? Oh, the same chain of narration that is from the path of Ismail, who said, “I said to Abdullah bin Abi Awfa, ‘Did the Messenger of God, may God bless him and grant him peace, give Khadija the good news?’” We saw this in Bukhari a little while ago. Well, also on the authority of Aisha, may God be pleased with her, that the Prophet, may God bless him and grant him peace, gave Khadija the good news of a house in Paradise. And also the hadith of Aisha, “I was never jealous of any woman as I was of Khadija.” We saw this a little while ago because I want to mention if there are hadiths that Bukhari did not mention. Also, he would slaughter a sheep and say, “ Send it to Khadija’s friends and her close companions, may God be pleased with her.” And also the hadith of Aisha, “I was never jealous of the Prophet, may God bless him and grant him peace, of any woman as I was of Khadija.” This is also an addition from the path of Ma’mar, on the authority of Al-Zuhri, on the authority of Urwa, on the authority of Aisha, who said, “The Prophet, may God bless him and grant him peace, did not marry another woman while Khadija was alive.” It is amazing that you see who narrated most of Khadija’s virtues ? Aisha, who never felt jealous of any woman like I did of Khadija, truly possessed a remarkable level of character. It's truly astonishing. She mentioned her jealousy, saying she didn't remember any old woman from the Quraysh, and that she never felt jealous of anyone, as if there was no other woman but Khadija. And then, this same Aisha, who was jealous of Khadija, was consumed by jealousy, even though her jealousy only began after Khadija's death. It's true that the Prophet (peace and blessings be upon him) didn't marry Aisha until after Khadija's passing. Yet, she spoke of her virtues. She didn't say, for example, that her jealousy was only present when Khadija (may God be pleased with her) was alive, and then suddenly began speaking of her virtues after her death. No, all the jealousy and praise came after her death. Undoubtedly, the presence of the Prophet (peace and blessings be upon him) influenced Aisha's jealousy, but look at this level of self-improvement, where she became the primary source of mentioning... The virtues of Khadija, may God Almighty be pleased with her. The hadith of Hala bint Khuwaylid, the wording that is in Muslim, so he was pleased with that, and the one in Bukhari, so he was pleased with that, are two narrations. Yes. This is what Imam Muslim mentioned in his Sahih. Well, if this means a tour with the hadiths of Khadija, may God Almighty be pleased with her, and the virtues of Khadija, how beautiful that is, how pure this woman is, how great she is, how magnificent she is, congratulations, congratulations to her, may God Almighty be pleased with her. Then look, the Prophet, peace and blessings be upon him, described her house in Paradise as being free from noise and toil. Some scholars said that this was a reward based on the principle that the reward is commensurate with the deed. Perhaps this was one of Khadija's attributes in this world, that she ensured nothing would disturb or harm the Prophet, peace and blessings be upon him. This was mentioned by scholars here. As-Suhayli says, " As for his statement, 'There is no noise or toil therein,' it is also related to what we were discussing, because he, peace and blessings be upon him, called her to faith, and she responded willingly. She didn't need to raise her voice like a husband might when his wife is disobedient, nor did she need to exert herself. Rather, she removed all hardship from him, relieved him of all loneliness, eased all his distress, and provided him with her wealth to relieve him of all toil and hardship." He described her home, which she was given glad tidings of, with the attributes that corresponded to her actions and image. May God be pleased with her and grant her His pleasure. The hadith about Khadija is something else entirely. The hadith about Khadija, glory be to God, has a great significance. And the status— look at the status of the one who believed when... People disbelieve in this, which the Prophet, peace and blessings be upon him, gathered for Khadija and Abu Bakr, and he was angry because of it. He was angry in the context of that because of those who transgressed against Khadija or Abu Bakr. The most important quality mentioned in the context of this transgression is that it is precedence in Islam. It is that she believed in me when people disbelieved in me, she believed in me when people disbelieved in me, or as the Prophet, peace and blessings be upon him, said. The part we skipped from Ibn Ishaq's hadith, we will return to it now. He said, regarding the beginning of the revelation of the Quran, Ibn Ishaq said, "The Messenger of God, peace and blessings be upon him, began the revelation in Ramadan." God Almighty says, "The month of Ramadan in which the Quran was revealed as guidance for mankind and clear proofs of guidance and the criterion." And He, the Exalted, said, "Indeed, We sent it down on the Night of Decree," to the end of the surah. And He said, "Ha Mim. By the clear Book. Indeed, We sent it down on a blessed night. Indeed, We were warners therein. Every wise matter is decreed - a command from Us. Indeed, We were messengers." And He said, "If you have believed in God and in what We revealed to Our servant on the Day of Criterion," the day the two armies met, and that was the meeting of the Messenger of God, peace and blessings be upon him, and the polytheists at Badr. God said, Ibn Ishaq and Abu Ja'far Muhammad ibn Ali ibn Husayn told me. Who is Abu Ja'far Muhammad ibn Ali ibn Husayn? We said that along the way, with Ibn Hisham's book, we also have things, right? Lineage, language, and chains of transmission. These three things are memorized along with Ibn Hisham and Ibn Ishaq's book. These three things will be with us throughout the chain. Therefore, whoever reviews "Facilitating the Knowledge of Chains of Transmission" from the esteemed students of knowledge, okay, whoever reviews "Facilitating the Knowledge of Chains of Transmission," whoever reviews, meaning, it should be good. And Abu Ja'far Muhammad ibn Ali ibn Husayn told me. Who is Abu Ja'far Muhammad ibn Ali ibn Husayn? Husayn ibn Ali. Okay, what do you know about him? Abu Ja'far Muhammad ibn Ali ibn Husayn. Abu Ja'far Muhammad from Ali ibn Husayn. Who is Ali ibn Husayn? He is Ali ibn Husayn from Ali ibn Abi Talib. What is his title? Zayn al-Abidin. Abu Ja'far is al-Baqir. His father is Zayn al-Abidin. And his son... Who is his son? What is his son's name? I think it's Ja'far. He is Abu Ja'far. What's wrong with you? And Abu Ja'far? Yes, the son of Abu Ja'far. Who is Ja'far? Why? I said who? His father was Ali ibn al-Husayn Zayn al- Abidin. His son was Ja'far, also known as Ja'far al-Sadiq ibn Muhammad. This is the father of Ja'far Muhammad al-Baqir, and his grandfather was Ali ibn al-Husayn, who is Zayn al-Abidin. These are among the Imams of the Ahl al-Bayt and among the Imams of the Sunnis. They are, of course, among the three Imams according to the Shi'a, the Rafidites. But they are truly among the Imams of the Ahl al-Bayt, followers of the Sunnah of the Prophet, peace and blessings be upon him, and among those who venerate the Messenger of God, peace and blessings be upon him, and honor his companions. The most honored of them in this lineage after al-Husayn, meaning the Companions, may God be pleased with them, is Ali ibn al-Husayn. He was a great man of immense stature. He was a follower of the Companions and had a high standing among the Imams of the Muslims in his time. Ali ibn al-Husayn and his son Muhammad al-Baqir, as well as Ja'far al-Sadiq, each had his own position and stature. Now, the Messenger of God, peace and blessings be upon him, met the polytheists at Badr on Friday morning, the 17th of Ramadan. Ibn Ishaq said— and this is a very beautiful statement from Ibn Ishaq, may God have mercy on him—then he said… The revelation was completed to the Messenger of God, peace and blessings be upon him. Of course, when I say " beautiful," I mean that I hope these beautiful phrases are memorized. Perhaps the esteemed students at Al- Arqam School will pay attention to these phrases by Ibn Ishaq and memorize them. By God, these phrases are meant to be memorized. I mean, when you recite something about the Prophet's biography, you will recite it from memory. These words are very beautiful. Look at this phrase: He says, " Then the revelation was completed to the Messenger of God, peace and blessings be upon him, while he was a believer in God, affirming what came from Him, accepting it with acceptance, and bearing what it entailed, whether it pleased or displeased people. Prophethood has its burdens and responsibilities, which only the strong and resolute messengers can bear, with God's help and guidance, in dealing with what they encounter from people and what is rejected from them regarding what they brought from God Almighty. So the Messenger of God, peace and blessings be upon him, proceeded according to God's command, despite the opposition and harm he faced from his people." Okay, so all of this means that we have finished with this. This is how it is on page. The pages of the Prophet's biography, and which page is related to what? With the revelation, you see that even all the talk about Khadija falls under the branch of her stance at the time of the revelation to the Prophet, peace and blessings be upon him, when she believed in him. This is good because we haven't started with the section on the first to embrace Islam. We haven't started with the section on whether this was for her or for him. Learn, but it has a connection in that Khadija, may God be pleased with her, has a connection to the story of the revelation. That's why it was mentioned here. Otherwise, the section on the first to embrace Islam is separate and will come, God willing. But let's catch our breath for a moment and return to what we have studied. We have studied so far an introduction to the objectives of studying the Prophet's biography, its importance, the book assigned to this series, its nature, characteristics, and features. Then we moved on to the lineage of the Prophet, peace and blessings be upon him, and we talked about it in detail. But before we talked about the specific lineage of the Prophet, peace and blessings be upon him, in detail, we talked about the importance of lineage and knowing genealogies. I mentioned many examples from the Book of Examples and from the Sunnah, many examples to show that our understanding of the texts of revelation with knowledge of genealogies is better than our understanding without it. There are texts that cannot be properly understood without knowing something about genealogy, and we said that this matter is legitimate, important and great, and then we moved on to what? We began with the events that occurred before the Prophet's mission (peace and blessings be upon him), starting with the earlier events, those not directly connected to the mission but rather preceding it. We discussed the Year of the Elephant, the winter and summer journeys, and the subsequent shepherding of sheep, among other things. Then we moved on to the precursors, such as the true vision, the submission of the stone and the trees, and some events that occurred, whether precursors or recent occurrences, like the Prophet's marriage to Khadija and the raising of the Black Stone in the Kaaba. We then discussed the precursors, seclusion, and so on. Finally, we discussed the revelation in the last three sessions. So now we have completed our discussion of the period before prophethood and the stage of revelation to the Prophet (peace and blessings be upon him). This is the most detailed topic we have covered; we have spent two and a half sessions discussing this narration and related matters. From there, we branched out to Khadija (may God be pleased with her) and her belief in the Prophet (peace and blessings be upon him). So, we're supposed to take a step forward a little. This step, we haven't yet moved beyond the core discussion, which is the discussion about the revelation. What does this step relate to? We said, " Yes, the revelation paused." We said, "." The last sentence in Aisha's hadith was, "Then the revelation paused for a while." Then, Waraqa didn't live long before he died, and the revelation paused for a while. So, we're now at this point, and after that, we'll descend from the cave. We've already descended from the cave and gone to the house of the Prophet, peace and blessings be upon him, and to Khadija, may God be pleased with her. Now we begin. Look, the first thing we'll move on to is who embraced Islam after Khadija. This is the logical topic. We say, "O Prophet, peace and blessings be upon him, now received the message, received prophethood." Then we must mention, "O you who are wrapped in garments, arise and warn!" Then we move on to, "Who were warned and who believed?" But Ibn Ishaq paused at the incident of the pause in revelation and had a statement about it. He said, may God have mercy on him, "Then it paused." The revelation to the Messenger of God, peace and blessings be upon him, ceased for a period, causing him distress and sadness. Then Gabriel came to him with Surah Ad-Duha, swearing to him that his Lord, who had honored him with such honor, had not forsaken him nor hated him. He said, "By the morning brightness, and by the night when it covers with darkness, your Lord has not forsaken you nor hated you." Now, should we consider this narration among the general statements we mentioned, which are among the strongest in Ibn Ishaq's biography, or should we consider it among the detailed ones? That is, is it among the detailed ones that require a chain of transmission, or is it among the general statements that rely solely on Ibn Ishaq's statement? It is among the detailed ones because he mentioned that Surah Ad-Duha was revealed after a period of revelation, which increases the need for its pillars and reliable chains of transmission. There is disagreement about what was revealed after the period of revelation, and therefore we cannot rely solely on Ibn Ishaq's statement in this general and unbroken manner. However, we consider it among the statements that are considered in the methodology of scholars when they mention what was revealed after a period of revelation. They say, "Ibn Ishaq held that what was revealed after a period of revelation..." The revelation is Surah Ad-Duha, meaning they consider his words in this regard. Okay, then now he began to interpret Ad-Duha, and we are Surah Ad- Duha, and we are, it is good that we stop at some things because in it, we also diversify in the council. We started with the meanings in this council, the meanings of the Qur’an, right? Read in the name of your Lord who created, and then we went to what? Khadija, and then we went to the chains of transmission, meaning now we diversify the spirit of the language, which is good because Ibn Hisham mentioned beautiful things in the language here, so we diversify it with some very beautiful verses. Okay, Ibn Ishaq says that his Lord swears to him, and He is the One who honored him with what He honored him with, that He did not forsake him nor hate him. He said, “By the morning brightness and by the night when it covers with darkness, your Lord has not forsaken you nor hated you.” He means He did not cut you off and leave you, nor did He make you angry since He loved you. “And the Hereafter is better for you than the first life,” meaning what I have in store for you in your return to Me is better for you than what I has hastened for you of honor in this world. “And your Lord will surely give you, and you will be satisfied,” meaning success in this world and reward in the Hereafter. “Did He not find you an orphan and give you refuge? And He found you lost and guided you? And He found you poor and enriched you?” He makes him aware of what He began with him of His honor in his immediate affairs and His favor upon him in his orphanhood, his poverty, his straying, and His rescue of him from all of that by His mercy. Here from the book you learn language, you learn a high level of expression, just as you learn the events of the biography, genealogies, chains of transmission, and so on. He continues So, who is Ibn Hisham? When he comes to enter now, inside the linguists of Ibn Hisham, what does he say? Ibn Hisham said, "Saja means to be still." Umayya ibn Abi al-Salt said, "When he came at nightfall, and my companions had slept, and the night was still with the deep darkness." This verse is in one of his poems. It is said of the eye when its gaze is still, "Sajih," and "Saja means its gaze." Jarir said, "And we shot you when we went with eyes that kill from behind the curtains, eyes that are still." This verse is in one of his poems. "And the needy, and the needy, and He did not find you an orphan, so He sheltered you, and He found you lost, so He guided you, and He found you needy, so He enriched you." He said, "And the needy is the poor." Abu Khirash al-Hudhali said, "This is the verse we are going to stop at. It is a challenge, a challenge for someone to understand it, a challenge for someone to understand it just by hearing and prior knowledge, except for a few of God's servants, those whom God has blessed with good linguistic knowledge. He is now explaining the meaning of 'needy,' so he tells you, 'The needy is the poor.' Yes, the needy is the poor." Abu Khirash al-Hudhali said, " To his house, he shelters the needy when winter comes, and he is in the state of the weary, needy." It's clear, Bilal, right? And the one who is barking and barking, the one who is barking, the one who is barking, and the one who is barking, and the one who is barking, and the one who is barking, and this verse is in a poem of his, which I will mention, God willing. Continue, but who will not walk? Who will explain now? Ibn Hisham is coming to explain what? He is coming to comment on Ibn Ishaq's explanation. Suhaili came to comment on Ibn Hisham's explanation, which is Ibn Ishaq's explanation. Yes, this verse is beautiful. What does it say? He says, "He goes to his house, sheltering the weak and needy when winter comes, and he barks at the clothes of the poor." The one who barks is the one who is truly intrigued. It turns out there's something about this concept among the Arabs. Of course, barking is the sound of a dog, so who is the one who barks? Is it the dog, or who would say no? The one who barks is the one who gets lost in the darkness of night and barks to hear, or to hear, the barking of a dog. So, someone who gets lost at night imitates the sound of a dog so that the dogs bark, because the dogs are usually with people. You understand the idea? So, if the dogs bark, he knows that there are people there, so he goes towards the dogs so that the one who is lost can go to the people who have the dogs. And that's it, that's the story of the one who barks. You also learn from it how they were. "At the clothes of the poor" means the old clothes. So, in short, he is praising someone, saying, "He goes to his house, sheltering the weak and needy when winter comes, and he barks at his house." He is the one who shelters the weak and needy when winter comes, so that this explains what "wealthy" means. He is using this as evidence that he is the one who is needy. The poor man, well, since he explained the word "family," he told you, "Come here, the word 'family' has other connotations in the language. It doesn't mean 'poor'." He said, "Its plural is 'family' and 'family'. 'Family' also means the one who supports the family. 'Family' also means the one who is unjust. What does 'unjust' mean? 'Unjust' is an active participle from 'unjustness,' which is injustice or lack of fairness. It is the opposite of injustice and inclination away from justice. No, no, this verse doesn't mean 'unjust.' And in the Book of God, the Almighty, it says, 'That is more likely to prevent you from being unjust.' Here, 'unjust' means 'unjust.' Abu Talib said, 'Now, to cite the meaning of ' family,' what does it mean? No, the unjust one. No, he finished with the meaning of 'poor.' He said, 'With a just balance, its barley will not spoil. It has a witness from itself, not from a family.' And this verse is in a poem, God willing, I will mention it in its place. 'Family' also means the burdensome, weary thing. A man says, 'This matter has burdened me,' meaning it has weighed me down and wearied me. Al-Farazdaq said, and these verses are very powerful, but he mentioned one verse from it, and the second verse was mentioned by Al-Suhaili. What is it?" The verses say, "The noble and generous ones from Quraysh, when matters become serious in times of hardship, stand looking at Sa'id as if they see a crescent moon in him." The verse should be completed here. Al-Suhayli mentioned it: "The noble and generous ones from Quraysh, when matters become serious in times of hardship, stand looking at Sa'id as if they see a crescent moon in him." This refers to Sa'id ibn al-'As ibn Sa'id ibn al-'As ibn Umayya. It is said that when Marwan ibn Hakam heard al-Farazdaq reciting this verse to Sa'id, he envied him for it. It's a powerful verse, meaning it's earth-shattering. Why would he say that? It means something terrible. The noble and generous ones are the masters, one of them being a noble and generous one. "Critical times" refers to the events and vicissitudes of time. So, the noble and generous ones from Quraysh, the masters of Quraysh, when matters become serious in times of hardship—what does "serious" mean here? The third meaning is heavier and more burdensome. The noble and generous ones from Quraysh, when matters become serious in times of hardship, stand looking at Sa'id as if they see a crescent moon in him. Sa'id should close the office and go home. Okay, understand? So, we... we... what are we living at? At the level of Twitter tweets? Yes. Yeah, I don't know what, and the words of WhatsApp incidents and conversations, Arabic words mixed with English, and I don't know what else, and you get confused and write a tweet, then he tells you, "I don't understand what you're saying," he doesn't say "ah," and a footnote to clarify the obvious, and an unnecessary footnote for the sane and the insane too, something unnecessary. You say something like that, and he tells you, "So what do you mean? You didn't mention anything." And here he tells you, "This is the most generous of the Quraysh, if he hopes for his matter in the second event." I'm sure that maybe half the people who hear this now don't know if it's praise or blame because "Jahaj" (generous) I expect they think it's blame, meaning it's a difficult word. I said, "It seems he's insulting him," meaning. Here he is praising them, the masters. "The most generous of the Quraysh, if he hopes for his matter in the second event, they stand looking at Saeed as if they see a crescent moon in him." So he tells you that Marwan bin Hakam envied Saeed for this verse when Al-Farazdaq said it, so Marwan said to Saeed, not to Saeed Al-Farazdaq, he said, "Say, 'They sit looking at Saeed on the The least means lighten it a bit, meaning once, meaning, okay, they are all looking at him, but let them at least sit, also standing, meaning, it's not right, meaning, he said, "Say, 'They are sitting, looking at Saeed, O Abu Firas.'" Al-Farshadaq said to him, "No, by God, O Abu Abdul-Malik, except standing on their feet." This is all a very simple footnote that Ibn Hisham inserted into Ibn Ishaq's interpretation of Surat Ad-Duha because of the Almighty's saying, "A needy person," and the needy person is the poor person. So Ibn Hisham couldn't bear this, so he said, "The needy person is the poor person, and the proof is such and such," and that the needy person also has another meaning and a third meaning, and that's it, a simple matter, a simple matter, meaning, what's his name, As-Suhayli, came and completed it, yes, so this means important knowledge, great knowledge, meaning, a person must go through such matters and such meanings. Okay, let's go back to Ishaq's words after he said, "With a just balance, its barley will not spoil," he has a witness from himself, not a needy person, and after he said, "You see the most generous of the Quraysh, if the matter is not high in the event," he went back to all of this, excuse me, Ibn Hisham's words, then Ibn Ishaq returned to the interpretation of the surah: "So as for the orphan, do not oppress him, and as for the beggar, do not repel him." That is, do not be tyrannical, arrogant, or foul-mouthed, and do not be harsh with the weak among the servants of God, the Almighty. "And as for the favor of your Lord, speak of it." That is, speak of what came to you from God of His favor and honor of prophethood, mention it and call others to it. So the Messenger of God, peace and blessings be upon him, began to mention what God Almighty had bestowed upon him and upon the servants of God of prophethood, secretly to those of his family whom he trusted. We will discuss this in the next meetings, God willing, the topic of the secret call and so on. Okay, we will not move on to the next topic with Ibn Ishaq, which is the beginning of the obligation of prayer. We will leave that, God willing, for the next meeting. But let's go back a little. This is what Ibn Ishaq is saying. What is all this talk about? I know it is about the forenoon, but during the period of revelation. Regarding the period of revelation, what was it during the period of revelation? So what was revealed? Surah Ad-Duha. So, As-Suhayli, As- Suhayli, this, my friends, is truly a man. What is easy, by God, is truly something, and it has investigations. It seems that one of his strongest strengths is his mastery of language, and he has powerful writings. Before we go back to that period, just to prove to you—not to prove to you all—I will mention a witness to this meaning: Suhayli, a great scholar of language, who comments on other great linguists. For example, do you remember a little while ago when Ibn Ishaq told us about the story of Khadija, that he greeted her, that he conveyed to her the greetings of peace from her Lord and from me, and she said, "Peace be upon God, and from Him is peace, and peace be upon Gabriel." She did not say, "And peace be upon God." This is advanced understanding, meaning amazing and profound. He sat talking about peace and the meaning of peace, and he said, "Most linguists believe that peace and safety are synonymous." I am mentioning the witness just so you know Suhayli's advanced understanding of language. He said, "Most linguists believe that peace and safety are synonymous, like breastfeeding and nursing." He said, "If they had contemplated the speech of the Arabs and what the feminine ending gives in terms of specificity, they would have seen that there is a great difference between them, and that majesty is much more general than majesty." The pleasures are more eloquent than the pleasures, and breastfeeding refers to a single feeding, while breastfeeding is more than that. Similarly, peace and safety are the same. And compare this to his date and dates, his meeting and meeting, his striking and striking, and so on, which do not concern you much, O Abu Bakr. Right, and others from the luminaries of the rising generation from the luminaries of the rising generation. He is now telling you the difference between peace and safety, and that they are not one and the same thing. Even if most of the people of language went away, and that this ta’ gives what it does not give, meaning what did he say it gives? The feminine ta’ of specificity, so it is as if he said that safety is narrower than safety, the broad name. This is like the difference between majesty and majesty, pleasures and pleasures, breastfeeding and breastfeeding. Breastfeeding means a single feeding, so this is the addition of the ta’, the feminine ta’, safety gives something of specificity, while peace is broader and more general than that. And He, Glory be to Him, is called Peace because He encompassed all of creation and included them in safety from difference and disparity. Of course, then also, who is he responding to? In response to those who tell you that "peace" means safety from defects, he also responded to them, and he meant that too. What did he respond to them with force? He said, "And whoever among the interpreters of this name claims that God was named with it, meaning that God was named with the name of peace because of His safety from defects and afflictions, then he has brought forth a heinous statement. Yes, all of it is linguistically. That is, peace is from Him who is safe, and the safe one is from others. That is, he tells you, if the name of God Almighty was the Safe One, then its meaning would be peace, but peace is not peace from Him. That is, he said, when He encompassed all of creation and included them in safety from disruption and disparity, since everyone deviates from the system of wisdom, and likewise, the two weighty things were safe from injustice and oppression coming to them from Him. So, peace means what exactly is safe, and the safe one is from afflictions, and the safe one is from others. What does he prove to you?" He tells you, and look at His Almighty words, “Be cool and peaceful upon Abraham,” and at His words, “Peace it is.” It is not said of a wall that it is free from blindness, nor of a stone that it is free from a cold or a cough. Rather, it is said that it is safe in what is susceptible to harm, and so on. are a state, and they have made “peace” mean “safe.” What we mentioned earlier means the first meaning of what most of the predecessors said: “And safety is one of the characteristics of peace.” Then this is proof of the first statement, that the feminine ending (ta’ marbuta) and what it indicates of specification. He said, “And safety is one of the characteristics of peace.” Is that good or not? Okay, what else is there? We said the period was the period of revelation. Yes, Suhayl has a statement about the period of revelation. He says, “A chapter was mentioned about the period of revelation from the Messenger of God, may God bless him and grant him peace,” and he did not mention the duration of the period. It has come in some authenticated hadiths that it was two and a half years. From this, what Anas ibn Malik said agrees. What did Anas ibn Malik say in Bukhari, the hadith that we went through, that the Prophet, may God bless him and grant him peace, stayed… And he said in Mecca, “ The years of his stay in Mecca were 10 years,” and Ibn Abbas said 13 years. Of course, there is a well-known discussion among hadith scholars about how to reconcile Anas’s statement with Ibn Abbas’s statement. We referred to this in the previous meeting, I think, or I told you, and he had begun with the true vision for six months. What does he mean by that? That he completed the three years. So, whoever counts the period and adds the six months to it, it was as Ibn Abbas said. And whoever counts it from the time the revelation began and continued, as in the hadith of Jabir, it was ten years. Another way to reconcile the two statements is that the people said, “Israfil was entrusted with the prophethood of Muhammad, peace and blessings be upon him.” Remember the hadith. Then Gabriel came to him. We have already presented this hadith, and Abu Omar narrated it in the book Al-Isti’ab. If it is authentic, then it is also a way to reconcile the two hadiths. So we have two ways to reconcile the two hadiths: either the period becomes two and a half years, and with it the six months of true visions, three years, or the hadith of Al-Sha’bi about Israfil being entrusted with it. And those three years will be after that, the Quranic revelation will come down. So, we're appointed, okay, we can't conclude the session before going to our beloved Imam Ibn Kathir, whom you will get used to, God willing. It's supposed to be that in every session, we must visit Kathir. May God help you when you go, you will miss your friend from Kathir, our friend, all of us, right? Yes, indeed. Look at what we do with Ibn Kathir. I mean, I don't know if I'm committed to this custom or not. I don't know, but you will remember the description I gave of Kathir. Remember what we used to bring? That is, after one goes back to the different sources, you go to Kathir and you will find that he has gathered everything for you. Of course, this doesn't make you forget to go to the sources. So, I don't know if I will adhere to this custom or not, that after we take these details, we go to Kathir and visit him because he will have gone through all the events and commented on them. I am keen on Kathir's comments as well. For example, Ibn Kathir mentioned some additions. He brought words from Al-Bayhaqi, he brought words from Al-Bayhaqi in the commentary on the story of Khadija when she said, "What is coming to you? Come sit here, sit here," to the Prophet, peace and blessings be upon him. Al-Bayhaqi said, "This is something Khadija used to do to confirm the matter, as a precaution for her faith and to strengthen her belief. As for the Prophet, peace and blessings be upon him, he trusted what Gabriel told him and showed him of the signs we mentioned repeatedly, including the trees and stones greeting him, peace and blessings be upon him. This was also during the period of revelation— yes, during the period of revelation, which is a story in Bukhari that we've forgotten, not in the long hadith of Aisha. But this part is a mursal hadith from Aisha. It is a hadith of Aisha with a chain of narration, but this is what he said, which is from the words of al-Zuhri, as I recall. He said, 'Then the revelation ceased until the Prophet, peace and blessings be upon him, became sad, as we have been told.' This phrase, ' as we have been told,' indicates a cessation of revelation. He became so sad that he repeatedly considered throwing himself from the tops of mountains. Whenever he reached the summit of a mountain to throw himself off, Gabriel would appear to him and say, 'O Muhammad, you are truly the Messenger of God.' This would calm his heart and reassure him, and he would return. If the period of revelation was prolonged, he would again consider doing the same. Whenever he reached the summit of a mountain, Gabriel would appear to him and say to him..." This hadith, in terms of its chain of transmission, we cannot say it is authentic because it is mursal (a hadith with a missing link in the chain of transmission). Zuhri says, "As we have been informed," but we do not know the basis of its chain of transmission. This hadith, despite its weakness, was narrated for a meaning that is not the meaning used by those who criticize the Prophet (peace and blessings be upon him). We ask God for protection. This is found in some books of Sunnah, and one laughs at this level of understanding. Rather, it was narrated for a meaning that is not the meaning used by the critics. It was narrated to convey that the Prophet (peace and blessings be upon him) was intensely longing and saddened by the cessation of revelation at the very beginning. It is difficult to imagine the scene; it is a magnificent, awe-inspiring scene. The revelation came and then stopped, and he feared for himself, and so on. Everything ceased. If the narrations are authentic that it lasted two and a half or three years, then the matter is astonishing. It is due to the intensity of the Prophet's (peace and blessings be upon him) sorrow, as is mentioned and narrated. We do not rely on this narration; it is clear we do not rely on it in terms of its authenticity. I am simply clarifying the point. So that the matter is not taken naively and superficially, it means that due to the Prophet’s intense sadness and his longing for this matter to return, he almost did it, as if he preferred death to life. The conclusion is that he could not live without this revelation that came to him that time and then stopped. Okay, even though, as we've said for the third or fourth time, this hadith, in terms of its chain of narration, is not authentic. But this is its interpretation, and this is its meaning. A person is not obligated to believe what it contains. In fact, the denial of some scholars may be more valid. But the point is to also clarify its interpretation, especially since it is mentioned in Bukhari, but it is not mentioned in Bukhari with a clear chain of narration. That is, it cannot be said that because Bukhari included it, it is authentic. No, Bukhari included it; he included its core with a sound chain of narration. As for this part, he said, "In what has reached us from the words of al-Zuhri," so it is not authentic and established in terms of its chain of narration. Okay, fine. And in the two Sahihs, from the hadith of Abd al-Razzaq, this is what Ibn Kathir says, on the authority of Ma'mar, on the authority of al-Zuhri. Ibn Kathir loves chains of narration; he can't just say, "And in the two Sahihs, from the hadith of Jabir." What is it? What is it? I mean, he may have spent 40 years memorizing chains of narration, and then he says, "And in the two Sahihs, from the hadith of Jabir." It doesn't work for him; he has to bring you the chain of narration. And in the two Sahihs, from the hadith of Abd al-Razzaq, on the authority of Ma'mar, on the authority of al-Zuhri. Wow! Imagine saying it without a chain of narration; it's not possible. So when you You hear Abdul Razzaq Muammar Al-Zuhri Abu Salma about Jab Ya Sana, meaning there's something in it, a very big meaning, especially if you know who Abdul Razzaq is, where Muammar is from, who Al-Zuhri is, and who Abu Salma is. You see, yes, may God teach us, may God teach us all, O Lord. Okay, well, you have new generations now, meaning someone might memorize 100 or 150 player names, maybe, right, maybe even more, yes, more, right? I mean, maybe 100 players from one club, considering the history and that it's the 30 years ago, or 20 years ago, or I don't know what, with the staff, and with, yes, oh, right, now with social networks, the player's relatives, right, yes, and his children, his wife, their trips, everything, right? Right, yes, this means maybe from one or two clubs, meaning if the total of the clubs, the total of the history, the total of the players, and the total, I expect it reaches hundreds. So, he knows the names in the record, the information about them, right? But Muammar, Al-Zuhri, and Abu Salma, we have to know them, we know them well too, especially since we have records. A detailed account of them is found in Siyar A'lam al-Nubala' and Tahdhib al-Tahdhib, and other books on men, criticism, and explanation. So, Ibn Kathir can't say to you, "And in the two Sahihs, on the authority of Jabir," meaning he might sometimes mention it. But even in Tafsir, we always mention the chains of narration, and many, meaning those who are mentioned as having memorized the Musnad, so even the hadith in the two Sahihs, now he starts with the highest chain, so he says to you, " Imam Ahmad said, 'He narrated to us, he narrated to us, he narrated to us,'" and Al-Bukhari and Muslim included it from this chain, for example. Anyway, in the two Sahihs, on the authority of Abd al-Razzaq, on the authority of Ma'mar, on the authority of al- Zuhri, he said, "I heard Abu Salamah Abd al-Rahman ibn Abd al-Rahman, who is Ibn Abd al-Rahman ibn Awf, narrating on the authority of Jabir ibn Abdullah, may God be pleased with them both, who said, 'I heard the Messenger of God, may God bless him and grant him peace, narrating about the period of revelation. The Chosen One, may my father and mother be sacrificed for him, may God bless him and grant him peace, narrating about the period of revelation. He said, "While I was walking, I heard a voice from the sky, so I raised my eyes, and there was the angel who came to me in Hira' sitting on a chair between the sky and the earth, and I was terrified of him."'" He said, "I was terrified," meaning I was frightened or scared. Okay. I was so frightened of him that I fell to the ground. I went to my family and said, "Cover me! Cover me!" Then God Almighty revealed, "O you who are wrapped up! Arise and warn! And your Lord glorify! And your garments purify! And all abomination shun!" Then the revelation intensified and continued. Of course, these verses, God willing, we will examine just as we examined the first five verses of Surah Al-Alaq. These are also the verses from the beginning of Surah Al-Muddaththir. We will examine them, God willing, in the same way. But now we will suffice with this summary. Ibn Kathir comments to clarify or explain the issue that was mentioned in some narrations, that when Jabir, may God be pleased with him, was asked what was the first thing revealed of the Qur'an, he would say Al-Muddaththir. Jabir was a companion, or Abu Salamah. No, Jabir, may God be pleased with him, would say Al-Muddaththir. So how can this be, when we have a narration that what was revealed first was Al-Alaq? Ibn Kathir comments, bringing this difference to mind, and says, "Therefore, the first thing revealed of the Qur'an was Al-Alaq." After the period of revelation, not absolutely, that is his saying, "Read in the name of your Lord who created." That is the absolute, meaning, and it has been established on the authority of Jabir that the first thing revealed was " O you who are wrapped up," and it is appropriate to interpret his words as we have said, for in the context of his words there is something that indicates the precedence of the angel's arrival. What is the evidence? Because he said, "Then the angel who came to me at Hira," the same hadith, "Then the angel who came to me at Hira," meaning that the angel came to Hira before that and brought him something. He brought Surah Al-Alaq with the first verses, for in the context of his words there is something that indicates the precedence of the angel's arrival, who informed him a second time with what he informed him of the first time. Then his saying, "He speaks of the period of revelation," is evidence of the precedence of revelation over this inspiration. And God knows best. And it has been established in the two Sahihs on the authority of Jabir, no need to bring the chain of narration, on the authority of Ali ibn al-Mubarak, and in Muslim on the authority of al-Awza', both on the authority of Yahya ibn Abi Kathir, who said, "I asked Abu Salamah ibn Abd al-Rahman, 'Which part of the Qur'an was revealed first?' He said, 'O you who are wrapped up.' So I said, ' Read in the name of your Lord, read in the name of your Lord.' He said, 'I asked Jabir ibn Abdullah, 'Which part of the Qur'an was revealed first?' He said, 'O O you who are wrapped up! So I said, " Read in the name of your Lord who created." The same objection was raised. He said, "The Messenger of God, peace and blessings be upon him, said, 'I stayed in the cave of Hira for a month. When my stay was over, I descended and went down into the valley. I looked in front of me, behind me, to my right, and to my left, but I saw nothing. Then I looked to the sky, and there he was, on the Throne in the air. I was seized by trembling, or he said, a feeling of dread. So I went to Khadija and ordered them to wrap themselves up. Then God, the Exalted and Glorified, revealed, " O you who are wrapped up!" until He reached, "And your garments purify." And in another narration, "Then the angel who came to me in Hira was sitting on a chair between the sky and the earth, and I came from him." Ibn Kathir said, "This is explicit in the precedence of his coming to him and the revelation from God to him, as we mentioned. Praise be to God. This is clear in the wording of the hadith." Okay, let's see now. Let's focus on these narrations. He said, "And some of them claimed that the first revelation after a period of time was Surah Ad-Duha and Surah Al-Layl when it covers with darkness." Who claimed this? Muhammad ibn Ishaq said it. Good. And some reciters said, " And for this reason, the Messenger of God, peace and blessings be upon him, said, 'God is Great!'" May God bless him and grant him peace. He began with joy at the beginning of Surah Ad-Duha. And you know this is transmitted among some reciters, that they begin with the Takbir from Surah Ad-Duha to Surah An-Nas before the Surah. There are even some recorded recitations. Allahu Akbar, Bismillah Ar-Rahman Ar-Rahim. Ibn Kathir said, "This is a far-fetched statement, refuted by what was mentioned earlier in the narration of the author of Sahih Al-Bukhari, that the first verse of the Quran to be revealed after a period of revelation was 'O you who are wrapped up!' (Surah Al-Muddaththir). But Surah Ad-Duha was revealed after another period, which was a few nights, as mentioned in Sahih Al-Bukhari and Sahih Muslim and others, in the hadith of Jundub, or rather, in the hadith of Al-Aswad ibn Qais, on the authority of Jundub ibn Abdullah Al- Bajali, who said, 'The Messenger of God, may God bless him and grant him peace, was ill and did not stand for prayer for one, two, or three nights. A woman said, "I see that your devil has left you." We ask God for well-being.' Let's say, let's reflect on what I want to say: how much the Prophet, may God bless him and grant him peace, suffered! How much he endured! Imagine, the revelation would only pause for a little while, and a woman would come to him and say, 'I see that your devil has left you.'" Leaving you with a hurtful, offensive word, meaning harmful. Ibn Hajar said in Al-Fath that it was Umm Jamil bint Harb, the wife of Abu Lahab, who said this. So, the witness is that God Almighty revealed, “By the morning brightness, and by the night when it covers with darkness, your Lord has not forsaken you, nor has He ever forsaken you.” Then Ibn Kathir said, “And with this matter, the sending to the people occurred, which is, ‘Arise and warn,’ and at the beginning, the prophethood occurred.” This is the same as what Ibn Taymiyyah said that I mentioned. And some said that the period was close to two or two and a half years. Ibn Kathir says, “And it appears, and God knows best, that it was the period in which Michael was with him, as Al-Sha’bi and others said.” This may be a mistake on the part of Ibn Kathir, may God have mercy on him, that the intention was to be more precise, but perhaps his mistake was in the name. This does not negate the fact that Gabriel’s revelation to him first came, “Read in the name of your Lord who created,” then the period in which Michael was with him occurred, then Gabriel was with him after the revelation came, “ O you who are wrapped in garments,” then the revelation intensified after this and continued, meaning it addressed something after something else. Then the Messenger of God, may God bless him and grant him peace, stood up in the message, completed his standing, rolled up his sleeves, and called to God, the Near. The distant, the free, and the slaves— every wise, responsive, and happy person believed in him then. Every stubborn tyrant persisted in his opposition and disobedience. The first of the free men to believe was Abu Bakr al-Siddiq, among the boys Ali ibn Abi Talib, among the women Khadija bint Khuwaylid (his wife, peace be upon him), and among the freed slaves his freed slave Zayd ibn Haritha al-Kalbi (may God be pleased with them all). We have already discussed the faith of Waraqa ibn Nawfal regarding what he found of the revelation, and he died during the period of revelation (may God be pleased with him). This is a brief overview of Ibn Kathir's words (may God have mercy on him) concerning the period of revelation and related matters. In the next meeting, God willing, we will discuss the main topic: the first to embrace Islam, the first people to accept Islam, and also Surah al-Muddathir. We may also touch upon the topic of revelation and its descent upon the Prophet (peace and blessings be upon him), not from the perspective of the story itself, which has already been completed, but rather from the perspective of the Prophet's circumstances during the revelation and related matters. Ibn Kathir also dedicated a chapter to preventing the jinn and the devils from eavesdropping, and this has already been mentioned and completed. This was mentioned in the advanced lessons. These are the fundamental topics for the upcoming meeting. We will also comment on Ibn Ishaq, as the next topic is directly related to prayer. After mentioning Khadija's conversion to Islam, Surah Ad-Duha, and the period of revelation, he immediately discusses the beginning of the obligation of prayer. Then he goes on to discuss the first person to embrace Islam. So, God willing, we will examine Ibn Ishaq's words on the beginning of the obligation of prayer and related matters. After that, the main and major topic, God willing, will be the first person to embrace Islam. Of course, the first person to embrace Islam refers to the very first, not just those included in the general term "predecessors" in the early years. Rather, it refers to the very first, whether in terms of precedence, absolute precedence, or something close to it, in terms of being among the very first. We ask God Almighty to bless His servant and Messenger Muhammad, to forgive us, grant us well-being, guide us, and grant us success. We ask Him, the Exalted, to help us follow his Sunnah and revive his path, to cause us to die upon it, and to make us among his supporters, the supporters of his religion, and the supporters of his Sunnah. We ask God to gather us in the company of our Prophet Muhammad, peace and blessings be upon him, and to make us among those who drink from his Basin (Al-Kawthar), and to reunite us with our families and loved ones at the Prophet's Basin, peace and blessings be upon him, and to grant us his companionship in Paradise. We ask God Almighty to be kind to his nation, to have mercy on them, and to relieve their distress by His might and mercy, by His might and mercy, for He is the All-Mighty, the Most Merciful. We ask Him, the Exalted, to deliver the oppressed believers in Turkestan, in Gaza, and in the prisons of the occupation. We ask Him to deliver all the oppressed believers among His servants wherever they are wronged and persecuted. We ask God for forgiveness, well-being, protection, and mercy. We ask God for Paradise and we seek refuge in God from Hellfire. There is no power nor strength except with God. There is no god but God, the Magnificent, the Forbearing. There is no god but God, Lord of the Magnificent Throne. There is no god but God, Lord of the heavens and Lord of the earth and Lord of the Noble Throne. There is no god but You, Glory be to You, indeed we have been among the wrongdoers. There is no god but You, Glory be to You, indeed we have been among the wrongdoers. O Allah, pardon us and grant us well-being. O Allah, pardon us and grant us well-being. O Allah, pardon us and grant us well-being. 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. By Allah, were it not for Allah, we would not have been guided, nor would we have given charity, nor would we have prayed. So send down tranquility upon us and make our feet firm. We will meet You.