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 the majesty of His countenance and the greatness of His dominion. All praise is due to Allah, the Ever-Living, the Self-Sustaining, the All-Hearing, the All-Knowing, the Almighty, the All- Wise, the One, the Unique, the Eternal Refuge, Who begets not, nor is He begotten, and there is none comparable to Him. All praise is due to Allah, filling the heavens and the earth and all that He wills of anything else. O Allah, send blessings upon Muhammad and the family of Muhammad as You sent blessings upon Abraham and the family of Abraham. Indeed, You are Praiseworthy and Glorious. And bestow Your grace upon Muhammad and the family of Muhammad as You bestowed Your grace upon Abraham and the family of Abraham. Indeed, You are Praiseworthy and Glorious. Now then, we seek Allah's help, guidance, and reliance, and we begin a new session of the series on the biography of the Messenger of Allah, peace and blessings be upon him. This is the eighth session in the series. We ask Allah, the Exalted, for help, support, success, guidance, acceptance, and blessings. He is All-Hearing, All-Knowing. We have concluded in three consecutive sessions the discussion of the revelation descending upon the Prophet, peace and blessings be upon him, in the cave. This discussion took us approximately three sessions for contemplation and reflection. The incident of the revelation and the pause at the hadith, and then regarding the period of revelation and related matters. In this session, God willing, we will discuss something related to the matter of revelation, specifically the revelation itself, not the event of the revelation to the Prophet, peace and blessings be upon him. Then, God willing, we will proceed to what Ibn Hisham mentioned in his biography concerning the Prophet's call, peace and blessings be upon him, and the beginning of the call. This chapter was added by Ibn Kathir, meaning it is not taken from Ibn Hisham or Ibn Ishaq. This is a characteristic of having diverse sources, as one source can add to another. Today, God willing, we will also move on to a new source, and I will tell you about it at length. Just as we have spoken extensively about Ibn Hisham's biography, its merits, its contents, and its significance, today, God willing, we will discuss another source and give it the praise it deserves. Now, regarding the revelation, Ibn Kathir, may God have mercy on him, said that the manner of Gabriel's first and second appearances has already been mentioned. The first appearance was in the Cave of Hira, and the second appearance was in the Cave of Hira. While I was walking or when I descended from Hira, I saw the king who is the one... Perhaps the most complete chain of transmission we have encountered so far from the beginning of the chain is Hisham bin Urwa on the authority of his father. Hisham ibn Urwah, on the authority of his father, and his father is Urwah ibn al- Zubayr. Urwah ibn al-Zubayr was one of the great imams of Islam, one of the imams of Medina. Urwah ibn al-Zubayr is one of the leading scholars of the Prophet's biography. Urwah ibn al-Zubayr was a prominent follower of the Companions. Urwah ibn al-Zubayr was a learned, pious, and virtuous jurist, a hadith scholar, and a leading mufti. Therefore, his status was great. A group of people narrated from Urwah. One of the most famous chains of transmission for Urwah ibn al- Zubayr is through his son Hisham. The most important chain for his son Hisham is always through Malik. Malik narrated from Hisham ibn Urwah, from his father, and after his father, usually from someone who narrated from Aisha. This means Urwah narrated from Aisha. However, in the biography (of the Prophet), it is often on the authority of Urwah, who said, and then mentions an event from the biography. Now, take this as a rule regarding the narrations in the biography: if a report comes from Urwah in a mursal form, mentioning a story from the biography, even if it is detailed, and in it he said, "So he went and replied to him," then this is one of the strongest mursal narrations in the biography. The general principle regarding Urwah ibn al-Zubayr's narrations in the biography is acceptance. The general principle regarding Urwah ibn al- Zubayr's mursal narrations in the biography is acceptance. Clearly, who was Urwah's most important student? Other than Hisham ibn Urwah, other than his son Hisham. We said the first chain is Hisham from Malik. Who is the second, which is very important? Very much so, and the one who narrates a lot from Urwah is al-Zuhri, the Imam, the Imam of the people of Medina, the sheikh of Imam Malik. Who is the most important narrator from al-Zuhri? Malik. So Malik became the most important narrator in both chains of transmission to Urwah. Is that clear or not? Malik is the most important narrator in both chains of transmission to Urwah. That is, Malik narrates from Hisham ibn Urwah, from his father, and from al-Zuhri, from Urwah. So Malik is the one to whom Urwah's narrations are gathered, or let's say the most authentic narrations of Urwah. The most reliable narrations of al-Zuhri are from Malik, and the most reliable narrations of Hisham ibn Urwah are from whom? The point is, I mean, from whom? Who is the one who narrates from him? The most reliable narrator from Hisham is Malik, and the most reliable narrator from al-Zuhri is also Malik. Ibn Kathir said: Malik said, on the authority of Hisham ibn Urwah, on the authority of his father, on the authority of Aisha, may God be pleased with her, that al-Harith ibn Hisham asked the Messenger of God, may God bless him and grant him peace, and he said, "O Messenger of God, how does revelation come to you?" He said, "Sometimes it comes to me like the ringing of a bell, sometimes it comes to me like the ringing of a bell." The revelation would be intense upon me, then it would cease, and I would understand what was said. Sometimes the angel would appear to me as a man and speak to me, and I would understand what he said. Aisha, may God be pleased with her, said: I saw him, peace and blessings be upon him, when revelation descended upon him on a very cold day, and when it ceased, his forehead would be dripping with sweat. This was narrated in the two Sahihs (Bukhari and Muslim) from a hadith that is relevant to you. We have mentioned the story of the revelation's descent, so that there may be an investigation into the circumstances of the revelation's descent upon the Prophet, peace and blessings be upon him. Among the most important accounts of the circumstances of the revelation's descent upon the Prophet, peace and blessings be upon him, is what is in the hadith of Al-Harith ibn Hisham when he asked the Prophet, peace and blessings be upon him, directly about this hadith. It is good and good. And in the hadith of the slander, Aisha, may God be pleased with her, said: By God, the Messenger of God, peace and blessings be upon him, did not move, nor did anyone from the household leave, until the revelation descended upon him. He experienced what he used to experience of intense pain, to the point that something like pearls of sweat would drip from him, and it was a cold day, due to the weight of the revelation that descended upon him. Also, Ibn Kathir said: Imam Ahmad narrated to us, Abd al-Razzaq said: Yunus ibn Salim informed us, Yunus ibn Yazid dictated to me, on the authority of Ibn Shihab, who is Ibn Shihab al- Zuhri, on the authority of Urwah, on the authority of Abd al-Rahman ibn Abd al- Qari, said: I heard Umar ibn al-Khattab say: When revelation descended upon the Messenger of God, may God bless him and grant him peace, a sound like the buzzing of bees could be heard near his face. He mentioned the rest of the hadith in the context of the revelation of "Successful indeed are the believers." But Ibn Kathir said: Al-Tirmidhi and al-Nasa'i also narrated it from the hadith of Abd al-Razzaq. Then al-Nasa'i said: It is rejected. We do not know anyone who narrated it other than Yunus ibn Salim, and we do not know him. This is Ibn Kathir's distinction, that he comments on the chains of narration. Then he said: And in Sahih Muslim and others, on the authority of al-Hasan, on the authority of Hattan ibn Abd Allah al-Raqashi, on the authority of Ubadah ibn al- Samit, he said: When revelation descended upon the Messenger of God, may God bless him and grant him peace, he would be distressed by it, and his face would darken. And in another narration: He would close his eyes. And we knew that from him, may God bless him and grant him peace. All of this is because the revelation, from the first time it descended upon the Prophet, may God bless him and grant him peace, and even in the revelation of the scattered verses, meaning throughout the revelation and the Qur'an to the Prophet, may God bless him and grant him peace, had a weight at the time of its descent, it had intensity, it had a real, tangible effect on the Prophet, may God bless him and grant him peace. And peace be upon him, but this had multiple forms, not just one. Therefore, Ibn Kathir also mentioned it, and this is another of Ibn Kathir's distinguishing features. Ibn Kathir is a memorizer, a memorizer. If he wanted to compile something, he would gather narrations from different places. He is now as if he is conducting an induction of the hadiths that came about the manner of the revelation to the Prophet, peace and blessings be upon him. So, we mentioned first the hadith of the two Sahihs on the authority of Malik on the authority of Hisham ibn Urwah, his father, who is on the authority of Harith, who is on the authority of Harith ibn Hisham, who asked. Then he mentioned to us the hadith of the slander. Then he mentioned to us the hadith of Imam Ahmad on the authority of Abd al-Razzaq, who narrated on the authority of the women that it is rejected. Then he mentioned to us the hadith of Ubadah ibn al-Samit, which is in Sahih Muslim. He also said, and in the two Sahihs, on the authority of Zayd ibn Thabit, may God be pleased with him, when the verse was revealed, “Not equal are those believers who sit,” and when Ibn Umm Maktum complained of his disability, the verse was revealed, “Except those who are disabled.” He said, “The thigh of the Messenger of God, peace and blessings be upon him, was on my thigh,” meaning they were very close together, and I was writing. When the revelation came down, his thigh almost touched mine because the verse was revealed, “Not equal are those believers who sit,” meaning when it was first revealed, there was no mention of “Except those who are disabled.” The harm and the mujahideen in the way of Allah. Ibn Umm Maktum said, "And me, O Messenger of Allah?" Meaning, those believers who sit at home are not equal to those who strive in the way of Allah. Well, I am misguided and cannot strive in the way of Allah. I mean, I am with these people. During this conversation, revelation descended from the Prophet, peace and blessings be upon him, with this sentence. This sentence alone, being short, when it was revealed, almost knocked Abdullah Ibn Umm Maktum's thigh off because he was next to the Prophet, peace and blessings be upon him, due to the weight of what was revealed to him from this revelation. Therefore, among the first things revealed to the Prophet, peace and blessings be upon him, was, "Indeed, We will cast upon you a weighty word." It is weighty in every sense and from every aspect, weighty in meaning, impact, and sensation, and so on. And in Sahih Muslim, from the hadith of Hammam Ibn Yahya, from Ata, from Ya'la Ibn Abi, from Ya'l Ibn Umayya, he said to Umar, "Would you like to see the Messenger of Allah, peace and blessings be upon him, while revelation is being sent down to him?" So Umar lifted the edge of the garment from his face while revelation was being sent down to him, and he was in the state of being... Sawda then went out to the outskirts at night, and Umar said, "We know you, Sawda." So she returned to the Messenger of God, peace and blessings be upon him, and asked him while he was sitting eating his supper, with a bone in his hand. The bone had some meat on it. Then God revealed to him while the bone was in his hand. Then he raised his head and said, "I have given you permission to go out for your needs." This is not in the verse, it is not a verse now, it is not the revelation of the Quran, the revelation, meaning the revelation, whether from the Quran or the Sunnah. This indicates, Ibn Kathir says, that the revelation was not completely absent from his senses, as evidenced by the fact that he was sitting and did not fall, and the bone did not fall from his hand, may God’s prayers and peace be upon him always. He mentioned other hadiths, which is good, but this is a good inference, frankly, a good inference. This is a characteristic of the memorizer, this is a characteristic of the memorizer, and therefore Ibn Kathir truly deserves the title of memorizer. Likewise, Ibn Hajar deserves the title of memorizer. After mentioning these hadiths, Ibn Kathir also went and brought verses that Ibn Ishaq or Ibn Hisham did not bring, and he said, "Chapter: God Almighty said, 'Do not move your tongue with it to hasten it. Indeed, upon Us is its collection.'" And its recitation. So when We recite it, then follow its recitation. Then upon Us is its explanation. He said, and this was at the beginning. The Prophet, peace and blessings be upon him, was so eager to receive from the angel what he was receiving from God Almighty, whether to recite it or not. So God Almighty commanded him to listen to it until the revelation was completed, and guaranteed to gather it in his heart. Indeed, upon Us is its gathering, meaning in your heart, peace and blessings be upon him, and to make its recitation and transmission easy for him, and to explain it to him, interpret it, clarify it, and make him aware of its intended meaning. He mentioned some other verses, then said, “And do not move your tongue with it to hasten it. Indeed, upon Us is its gathering,” meaning in your heart, peace and blessings be upon him, and its recitation, meaning when you recite it. So when We recite it, meaning when the angel recites it to you, then follow its recitation, meaning listen to it and ponder it. Then upon Us is its explanation. This is similar to His saying, “And say, ‘My Lord, increase me in knowledge.’” And for this reason, he mentioned the hadith of the two Sahihs on the authority of Musa ibn Abi Aisha, on the authority of Saeed ibn Jubayr, on the authority of Ibn Abbas, who said, “The Messenger of God, peace and blessings be upon him, struggled with the revelation and would move his lips…” Then God Almighty revealed, “Do not move your tongue with it to hasten it. Indeed, upon Us is its collection and its recitation.” He said, “Its collection is in your heart, then you recite it. So when We have recited it, then follow its recitation and listen to it and be silent. Then upon Us is its explanation.” So when Gabriel came to him, he would lower his gaze, and when he left, he would recite it as God Almighty had promised him. This is all a noble chapter on the manner of revelation descending upon the Prophet, peace and blessings be upon him, and on the Prophet’s interaction with the revelation at the time of its descent upon him. Here Ibn Ishaq mentioned—and that concludes this chapter—that Ibn Ishaq mentioned a chapter, which contains something unusual, and it is the chapter related to prayer. He directly included it here and cited some hadiths about prayer, about the obligation of prayer, and some of the hadiths he cited are those related to the event of the Isra’ (Night Journey), meaning the prayer that was made obligatory after the event of the Isra’, as is known. Therefore, this was criticized. Ibn Ishaq was criticized for intending to make the five daily prayers obligatory, since the five daily prayers were not made obligatory until after the event of the Isra’, and the event of the Isra’ was Late, well, before the Isra' (Night Journey), what was there? There was prayer, that's for sure. There was prayer. What's the proof that there was prayer? Right, beautiful. Have you seen the one who forbids a servant when he prays? Right, and he used to pray at the Kaaba. And also, "Stand at night, except a little. Indeed, your Lord knows that you stand for less than two-thirds of the night and half of it." And other verses like that. Other verses, verses that generally mention the matter of prayer, meaning the issue of prayer. If it wasn't settled, but a person can settle it, he says, look at what verses mention prayer in the early Meccan verses. For example, we have Surah Al-Muzzammil, it's clear. A person can investigate if there are other verses. Okay, if there was prayer before the five daily prayers, before the five daily prayers were made obligatory, what was it like? What were its times? Its nature, or let's say its form? The number of rak'ahs in each prayer? This is something you won't find, something you won't find, a reliable, established report on which to depend. Good, but there is talk from scholars and their interpretations. Some of them said there were two prayers, and they gave evidence for that. What is it? They cited the verses that include "And glorify the praises of your Lord in the evening and the morning," arguing that this means glorifying the praises of your Lord before sunrise and before sunset. It is known that glorification here refers to prayer, which is strong evidence. However, you will not find anything detailed that applies to the period before the Isra' (Night Journey) with clear evidence, nor will you find evidence that negates anything other than these two prayers. God Almighty knows best. This is the summary. We say, God Almighty knows best. There are several opinions. Ibn Hajar said that a group of people held that there were no obligatory prayers before the Isra' except for the night prayers that were commanded without specification. This is the opinion that there were no obligatory prayers except for the night prayers that were commanded. Al- Harbi held that the prayer was obligatory as two rak'ahs at midday and two rak'ahs in the evening, and there are other opinions as well. But Ibn Ishaq here focused on the issue and presented it directly. What is the order of events in his biography? The revelation of the Quran— this is the story—and then the period of revelation. It is the morning and yesterday the last meeting in which we talked to his house, O Awi Al-Dharik, if it is winter and barking, the family of Al-Duraisin, and those verses and Al-Jahajah from Quraysh, and I don’t know what in the interpretation of Surat Ad-Duha, then I mean the incident of the revelation being sent down with its consequences related to the period immediately after it, the prayer was mentioned immediately after it, the prayer was mentioned, even though he did not stop with Surat Al-Muddathir. What are the narrations that Ibn Ishaq mentioned on the subject of prayer? The first thing I will mention is the well-known and famous saying of Aisha, may God be pleased with her, which was narrated by Bukhari and Muslim: “Prayer was first made obligatory upon the Messenger of God, peace and blessings be upon him, as two rak'ahs for each prayer. Then God Almighty completed it to four rak'ahs when not traveling, and left it as it was initially made obligatory, two rak'ahs, while traveling.” Of course, scholars have differed greatly regarding this hadith: “ Prayer was first made obligatory upon the Messenger of God as two rak'ahs.” Did it mean that the first time it was made obligatory was during the Isra’ (Night Journey), when there were five prayers, all two rak'ahs? This is a very well-known and valid opinion. Or was it before that, when it was two rak'ahs? This is another valid opinion. Ibn Ishaq said, and some scholars told me that when prayer was made obligatory upon the Messenger of God, peace and blessings be upon him, Gabriel came to him while he was in the upper part of Mecca and struck him with his heel in a valley, and a spring gushed forth. Gabriel performed ablution while the Messenger of God, peace and blessings be upon him, watched him, so that he would see how to purify himself for prayer. Then the Messenger of God, peace and blessings be upon him, performed ablution as he had seen Gabriel do. Then Gabriel led him in prayer. Then the Messenger of God, may God bless him and grant him peace, led his prayer, and then Gabriel departed. Then the Messenger of God, may God bless him and grant him peace, came to Khadija and performed ablution for her to show her how to purify herself for prayer, just as Gabriel had shown her. So she performed ablution as the Messenger of God, may God bless him and grant him peace, had done for her. Then the Messenger of God, may God bless him and grant him peace, led her in prayer, just as Gabriel had led him in prayer. So she prayed with him. This is the statement that Gabriel descended and taught the Prophet, may God bless him and grant him peace, how to perform ablution at the very beginning of the matter, and that the Prophet, may God bless him and grant him peace, taught Khadija, may God be pleased with her, that. Then Gabriel stood up and prayed, and he taught the Prophet, may God bless him and grant him peace, how to pray. This is the good news. Ibn Ishaq said about it, and some of the scholars told me that he mentioned this news. We said, what is the first thing about this news? What is its ruling based on this chain of narration? Is it authentic or weak in general? Weak, of course. What is its rank in the five divisions that we divided in the news of Ibn Ishaq in the biography? The fifth, which is the lowest thing, meaning the lowest thing, because it is the closest. We said the fourth. What are the mursal that are from the class of Ishaq’s sheikhs? We said this is a summary. It may be, yes, no, if it is from the fourth, it may be from the fifth, because this is what its forms are? It is closest to the fifth, what are its forms? He is one of the scholars of Ibn Ishaq, plus an unknown person; we do not know who he is among the scholars. Do you understand? If he had said, "Al-Zuhri told me that when prayer was made obligatory, it was done in such and such a way," we would have classified it as a mursal hadith, specifically one from the generation of Ibn Ishaq's teachers. This is clear. However, since he said, "Some scholars told me," we don't know who these scholars are who narrated it, or if this particular narration was from the generation of Ibn Ishaq's teachers, meaning it was later. Therefore, it suffers from weakness on two counts, placing it in the fifth category of weakness. Look, everyone, this type of report—this is a subtle point in hadith that pleases God—means that this type of report is one of the most important pieces of evidence we can use to authenticate Ibn Ishaq. How can we use this type of weak report to authenticate Ibn Ishaq? It strengthens Ibn Ishaq's position because he narrates these reports. The point is that Ibn Ishaq has numerous chains of transmission in his biography of the Prophet. His reliability and precision are such that if he has a report, he will provide you with a chain of transmission. He will say, "So-and-so told me, who said, 'So-and-so told me, who said, 'So-and-so told me.'" He doesn't have a chain of transmission; he doesn't add or fabricate anything. Or he might be lying, but instead he tells you something he doesn't have. He says, " Some scholars told me that prayer was made obligatory." The chain of transmission for this is very weak, but its value lies in the truthfulness of Ibn Ishaq. It's clear he has a chain of transmission. For example, what hadith immediately before it? He tells you, " Salih ibn Kaysan told me, on the authority of Urwah ibn al-Zubayr, on the authority of Aisha." By God, show me the quick hadith from Bukhari: " Prayer was made obligatory upon the Messenger of God, peace and blessings be upon him. The first two rak'ahs were made obligatory." From Bukhari, you show me its chain of transmission. Wow! Look at what Bukhari tells you. He says, "Malik informed us, on the authority of Abdullah ibn Abdullah ibn Yusuf al-Tanisi." Okay, look first. First, let's see what Ibn Ishaq's chain of transmission is. He says, "Salih ibn Kaysan told me, on the authority of Urwah ibn al- Zubayr, on the authority of Aisha." Okay, you go to Bukhari, and he tells you, " Abdullah ibn Yusuf told me, on the authority of Malik, on the authority of whom, on the authority of Salih ibn Kaysan, on the authority of whom, on the authority of Urwah, on the authority of Aisha." It's the same chain of transmission as Ibn Ishaq's. It's like... Ibn Ishaq said this, and it is more important than the previous point. You can recognize Ibn Ishaq's truthfulness if he provides a sound chain of narration. If you go back to al-Bukhari, you will find that he mentioned the same chain of narration, but not through Ibn Ishaq, because Ibn Ishaq is not considered highly reliable by al-Bukhari. This is the level of reliability that al-Bukhari stipulated. For example, al- Bukhari might say, "On the authority of Abdullah ibn Yusuf, on the authority of Malik, on the authority of Salih ibn Kaysan," and then continue with the same chain of narration as Ibn Ishaq. This means that Ibn Ishaq here mentioned a chain of narration going back to Aisha, and he was meticulous. When you go back to al-Bukhari and to reliable narrators, you will find that they narrated the same chain of narration and agreed with Ibn Ishaq. To the extent that he agrees with reliable narrators, you can be sure of his reliability. Now, the next narration doesn't have a chain of narration. It might be something like, " Some scholars told me that when prayer was made obligatory, it was done in such and such a way." He vaguely stated what he told them and mentioned it without a chain of narration. This is evidence of his truthfulness. The idea is clear. Then, after that, he mentioned the story of Gabriel, saying, "Utbah ibn Muslim, the freed slave of Banu Taym, told me, on the authority of Nafi' ibn Jubayr." The restaurant was very useful. It was narrated on the authority of Ibn Abbas, may God be pleased with him, that he said: When prayer was made obligatory upon the Messenger of God, peace and blessings be upon him, Gabriel came to him and led him in the noon prayer when the sun had passed its zenith. Then he led him in the afternoon prayer when his shadow was equal to his length. Then he led him in the sunset prayer when the sun had set. Then he led him in the night prayer when the twilight had disappeared. Then he led him in the dawn prayer when the dawn had broken. Then he led him in the noon prayer when his shadow was equal to his length. Then he led him in the afternoon prayer when his shadow was twice his length. Then he led him in the sunset prayer when the sun had set at its time the previous day. Then he led him in the night prayer when the first third of the night had passed. Then he led him in the dawn prayer when it was still light, not yet fully illuminated. Then he said, "O Muhammad, the prayer is between your prayer today and yesterday." This hadith was also narrated by Abu Dawud and al-Tirmidhi, as mentioned in the footnote. However, this is the correct story, the story of Gabriel leading the Prophet, peace and blessings be upon him, in prayer. It is Gabriel who determined the times of the prayers for the Prophet, peace and blessings be upon him, in the practical manner. He prayed one day at the beginning of the time and the next day at the end of the time, and he told him the time was between these two or something like that. This story is established and authentic, but it has no meaning. There is no meaning to mentioning it here, as it certainly occurred after the Isra' (Night Journey). The only possible explanation is that Ibn Ishaq mentioned it incidentally, since he had already mentioned the previous event. Ibn Abd al-Barr said in al-Istidhkar, "The narrations do not differ, nor do the scholars of hadith and biography differ, that prayer was only made obligatory upon the Prophet, peace and blessings be upon him, in Mecca when he was taken on the Night Journey from the Sacred Mosque to the Farthest Mosque, then ascended to heaven, and then Gabriel came to him the next day and led him in the prayers at their appointed times." This is good and complete. Therefore, Ibn Kathir here says, " As for the origin of prayer, it was made obligatory during the lifetime of Khadija, may God be pleased with her, as we will explain from him." I said, " Ibn Kathir, this prayer of Gabriel is different from the prayer he led at the Kaaba twice." What is the prayer of Gabriel that he meant here from Kathir, the one Ibn Ishaq mentioned a little while ago when he said, "And some scholars told me..." Excellent. Okay, so we have finished a few topics for today. Two topics now. We have two more left. Excellent. Let's see where. I need to see the time. We have two more topics left now. God willing, we will catch up because the second topic It is a long topic and may take us two or three lessons because we will certainly not finish it today. It is difficult to finish it today because it is a long, honorable and sublime topic, and all these topics are honorable and sublime in the Prophet's biography. If we take two topics now, the first topic is what were the ways of revelation and its forms and a lot of talk and the modern will. The second topic is what was it? Yes, prayer was made obligatory, and we discussed the details of it. Okay, now the third topic is the command to call to Islam. The Prophet, peace and blessings be upon him, was commanded to call to Islam, as we said. Ibn Taymiyyah mentioned in the previous meeting, and Ibn Kathir said that the Prophet, peace and blessings be upon him, began with the revelation, "Read," as a prophet, and with the command, "Stand up and warn," as a messenger. This is an interpretive expression. Ultimately, the Prophet, peace and blessings be upon him, was sent; his prophethood began, without a doubt. "Read," and when he was commanded to "Stand up and warn," what? When he was commanded to "Stand up and warn," he began calling to God Almighty in the Book. Here in the Book, the first thing revealed to the Prophet, peace and blessings be upon him, after "Read, O you who are wrapped up," was "Stand up and descend." We paused in the previous meeting and discussed in detail the first five verses of Surah Al-Alaq, and we reflected on the amazing significance of them being the first revelation. We discussed this matter from more than one perspective, right? Okay, today we want to talk about the first verses of Surah Al- Muddaththir, and we should note that the first revelations to the Prophet, peace and blessings be upon him, were not... The verses of Surah Al- Alaq, meaning Surah Al-Alaq, were not revealed in their entirety; only the first five verses were revealed. We discussed the benefits we gained from them, the most important of which is that the first thing to begin with in calling to Islam, in teaching, is speaking about God Almighty and the creature's dependence on Him. This is the essence of the first five verses of Surah Al-Alaq. Now, after the period of revelation, which we have discussed in various ways, it may have been a short period—a well-known saying being a month or so—or it may have been longer. Some say it was two years, or two and a half years. Whatever the case, the words of God Almighty were revealed to him: "O you who are wrapped in garments, arise and warn! And your Lord glorify! And your garments purify! And all abomination shun!" And up to this point, as in some narrations, and perhaps also: "And do not confer favor to seek recompense, and for your Lord be patient." God knows best where exactly it was revealed, but we will focus on "And for your Lord be patient," which is consistent with the rest of the text. It may be up to this point, up to this verse. God Almighty knows best. The narrations have not been settled precisely, so I will examine how many verses are included, but in some The narrations are clear up to His saying, " O you who are wrapped in garments, arise and warn! And your Lord glorify! And your garments purify! And the abomination shun!" I think some narrations here include, "And the abomination shun!" There are also other narrations. Generally, we want to reflect on these verses, and then we will consider a very beautiful piece of information and impact. How did the scholars, or one of the scholars, choose this? I will pause here, God willing. Now, we notice that Surah Al-Alaq has very short verses revealed to him: "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." The verses of Surah Al-Muddaththir are also short: "O you who are wrapped in garments, arise and warn! And your Lord glorify! And your garments purify! And the abomination shun! And do not confer favor to seek recompense, and for your Lord be patient." We notice that the verses of Surah Al- Alaq and Surah Al-Muddaththir share the characteristic of being commands to the Prophet, peace and blessings be upon him: " Read, O Muhammad! O you who are wrapped in garments, arise, O Muhammad! And warn!" So, the first address is to the one who is called to Islam, the one who carries the message. He is the one who is commanded before he commands. He is the one who prepares and teaches before he teaches. 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. O you who are wrapped in garments, arise and warn! And your Lord glorify! And your garments purify! And uncleanliness shun! And do not confer favor to gain more, and for your Lord be patient. Seven commands—to whom are these commands? To the Prophet, peace and blessings be upon him. So the Quran, as God Almighty said in Surah Saba, “ Say, ‘If I am astray, I am only astray to my own detriment; but if I am guided, it is by what my Lord reveals to me.’” So the guidance of the Prophet, peace and blessings be upon him, was only through this revelation, and his call was only through this revelation. So these are two matters. This revelation was preparing the Prophet, peace and blessings be upon him, and teaching him. God taught him with it, nurtured him with it, gave him patience with it, and made him understand with it. And he, peace and blessings be upon him, was also teaching people with this revelation, nurturing them with it, giving them patience with it, strengthening them with it, and arguing with the disbelievers with it, and so on. So we benefit from these two matters with the story of Moses, because we have always said that there is a connection between the Prophet, peace and blessings be upon him, and Moses when he descended The revelation to Moses, peace be upon him, the first thing revealed to him was, “ I am God, the Almighty, the Wise. I am God. There is no god but Me, so worship Me.” From these three points, we learn that the first thing commanded, or the first thing presented to the reformer who follows the path of the prophets, is that he himself learns, obeys, is nurtured, understands, and worships. He is the reformer himself. Then, after that, he sets out. The first thing is that he reads, the first thing is that he listens to the commands and carries them out. After that, he sets out. “ O you who are wrapped up!” God Almighty chose for him a state he was in after his initial shock, peace be upon him, from what came to him. This choice of description and title has two aspects: firstly, that God is aware of your circumstances, both the minute details, the specific details, and the general details. So God chose this description for him, saying, “O you who are wrapped up!” This was in his house, peace be upon him, something no one else witnessed. And finally, this also means that God sees you, God is with you, God knows your circumstances, O you who are wrapped up! The contrast in the other verse between this state of being wrapped up and this state of being covered up is, “Arise and warn!” So, the situation is not one of being wrapped up. And the position is not a position that means rest or any seclusion or fatigue or fear. Rather, the position is a position of work, diligence and warning. O you who are wrapped up, God is aware of your different circumstances. The matter that comes to you after the command came to you to read. Arise, arise and warn. Arise and warn. We notice, my sister, that God Almighty chose in this descent of revelation the word warning, even though there is another word that is one of the foundations of the call, which is what? The glad tidings and the verse, "And We have not sent you except as a mercy to all mankind, a bearer of good tidings and a warner," indicate the centrality of warning in the call of the messengers. We learn from this that any reformer today who calls to God Almighty must not neglect warning as a fundamental aspect of his call. He is mistaken; warning is essential. Therefore, the first words the Prophet, peace and blessings be upon him, said in his public call when he ascended Mount Safa were, " I am a warner to you before the severe warning." He also called himself, peace and blessings be upon him, "The naked warner," a title used among the Arabs to describe the nature of a warner who gives severe warnings about what is happening, such as an approaching army or an event. Indeed, We sent Noah to his people, "Warn your people," and so on. So, warning is a fundamental pillar of the call: "O you who are wrapped in garments, arise and warn! And your Lord glorify! And your Lord glorify!" This glorification includes both heartfelt and verbal glorification. This glorification is part of teaching the importance of glorifying God and magnifying Him within oneself at the very beginning of the call, in which one will face challenges. The tyrants, criminals, and arrogant ones made him, peace and blessings be upon him, fearless, because one of the first things he was commanded to do was to glorify God and say "Allahu Akbar" (God is Greatest). This was so that he, peace and blessings be upon him, would know that no matter what he faced, God is greater, no matter who stood before him, whether tyrants or polytheists with power. "Allahu Akbar, and your Lord, so glorify Him, and your garments purify." Here, of course, the commentators differed on the meaning of "your garments purify." Al-Tabari mentioned that the majority of the early scholars believed that the purification here was spiritual, meaning related to purifying one's actions, purifying one's heart, and purifying one's deeds. He mentioned some Arabic verses that use the purification of garments in this sense. However, he also said that the apparent meaning of the verse is more likely to be physical purification, and that this is what distinguishes one from the polytheists. This means that purity is one of the characteristics of Islam. "And shun all abomination." Many reciters read it as "And shun all abomination," with the same meaning. Here, they interpreted "all abomination" as referring to idols and statues, and "shun all abomination and do not confer favor to seek gain." This verse is remarkable in this context. The beginning of the divine guidance or commands to the Prophet, peace and blessings be upon him, is: "Do not boast to seek recompense." It has been said that this means: Do not boast to people about this revelation. It has also been said that it means: Do not boast to your Lord. That is, do not boast to your Lord about the abundance of your work. Work, work, for no matter what you do, you have no favor to bestow upon God. That is, do not boast to seek recompense, and do not boast to your Lord by considering your work to be abundant. Work, work, and you will see that no matter what you do, you have no favor to bestow upon God. That is, do not boast to seek recompense, and do not boast to your Lord by considering your work to be abundant. Work, work, work. And according to this interpretation, one of the things that reformers who follow the path of the Prophet, peace and blessings be upon him, are also raised upon is the principle of working from the beginning. Work, don't say, "I am tired," or "I have done too much," or "I will not work." And do not boast to seek recompense, and be patient for your Lord. Patience from the beginning. The Prophet, peace and blessings be upon him, received these divine commands and carried them out perfectly. "Well done, arise and warn." How did the Prophet, peace and blessings be upon him, understand that the warning here is a private warning, and he understood from the other verse, peace and blessings be upon him, that it is a public warning? He understood that there is a revelation that we do not know of, meaning a revelation from someone other than him. The Quran commanded the Prophet, may God bless him and grant him peace, to do that. Was it from the understanding that God made him understand? Perhaps. But notice the wording itself: warn, warn. But the Prophet, may God bless him and grant him peace, understood from the first warning the secret warning and understood from the second warning the public warning. It may be because of what God placed in his soul of understanding the reasons and understanding the reality, and that a call like this only requires, at the beginning, the existence of carriers for it who carry it, and that if it were announced, people would not accept it, and perhaps a certain confrontation would occur without the existence of a group to protect this call or at least carry it and not break it. The point is that the result is that the Prophet, may God bless him and grant him peace, understood that from that warning, that it was what? This warning is not the public, general warning understood from His words, may He be glorified, "And warn your closest relatives" before. We want to close this third topic. We want to pause and consider a statement by Imam Ibn Sa'd, the author of "Al-Tabaqat," which he included as follows: First, Ibn Sa'd's book, "Al- Tabaqat," teaches the student of knowledge humility. When you read and realize that there are vast distances and vast spaces between you and the scholars, this book is what we will focus on today, God willing. Today, we're discussing the fourth topic, but we'll only be on the third for an hour. There are several stages; there are scholars who came before us, who exerted tremendous effort and sacrifice. You will see, God willing, that I included this here in the same place we are discussing now, after Surah Al-Muddaththir, the beginning of the call. I said, "Brother, how did he include it? How did it occur to him to bring this information here in this place?" Perhaps not everyone who listens will be surprised, as I was very surprised. I see this as guidance and success. How did they choose this example here? The success that Ibn Sa'd himself achieved when he mentioned the Muhajirun (immigrants) is that his book, "Al-Tabaqat" (The Classes), is divided into sections: the Muhajirun of Badr, the Ansar (Helpers), and so on. When he mentioned the Muhajirun, he listed them in detail, saying, "The first one," meaning Muhammad ibn Abdullah ibn Abdul-Muttalib. This is a very beautiful and remarkable observation. I have an idea. Then he mentioned the rest of the Muhajirun, which is another beautiful observation. Indeed, the Prophet, peace and blessings be upon him, emigrated, meaning he was the first Muhajir, the Prophet, peace and blessings be upon him. There are beautiful observations, but this one is truly remarkable. Of course, the "al-" is not a small reference; there isn't much information. But the choice of the second thing is the interpretation, because it is an interpretation of the verse. The interpretation is also very remarkable. Of course, the advantage of this chain of narration is that it is authentic, going back to Muhammad ibn Sirin. Muhammad ibn Sirin was an imam among the imams of the Tabi'in (Successors), and he is the one who interpreted the verse. But how did he choose it here? Well, what are the chapters? Look at Ibn Sa'd. This is the first volume of "Al-Tabaqat" (The Classes), the first volume of "Al-Tabaqat al-Kubra" (The Great Classes), about the biography. So it is about the biography. Of course, it is all chains of narration from Sa'd. He rarely has his own words. He rarely says, for example, "They said," and then he quotes their words. But the original is chains of narration. They mentioned the day on which the Messenger of God was sent. May God’s prayers and peace be upon him. He mentioned the revelation descending upon the Messenger of God, may God’s prayers and peace be upon him. He mentioned the first verses of the Quran revealed to him. He mentioned the intensity of the revelation descending upon the Prophet, may God’s prayers and peace be upon him. He mentioned the Messenger of God’s, may God’s prayers and peace be upon him, calling people to Islam. He mentioned a hadith and then said, “Hawdha ibn Khalil told us, he said, Awf told us, on the authority of Muhammad, who is Ibn Salim, on the authority of Muhammad, who is Ibn Salim, on the authority of Muhammad Ibn Salim, who is the Messenger of God, may God’s prayers and peace be upon him.” Muhammad Ibn Salim said, “He is the Messenger of God, may God’s prayers and peace be upon him.” The hadith ends here. Honestly, when I read this, I was very surprised. The first thing is the interpretation of the verse: Muhammad Ibn Sirin, “And who is better in speech than one who invites to God and does righteousness?” He said, “He is the Messenger of God, may God’s prayers and peace be upon him.” How could Ibn Sa’d go to the interpretation because this is not mentioned in the biography? This hadith is not mentioned in the biography. How did he pick up this hadith and bring it to you at the beginning of the call? You see, this is the beginning of the call of the Messenger of God, “And who is better in speech than one who invites to God?” This is the Messenger of God, may God’s prayers and peace be upon him. It was as if nothing more than a beautiful benefit and nothing else. He said, “The hadith is coming next.” Muhammad ibn Umar told us, and he went on to discuss the news. Such choices, selections, traces, and reports indicate that there are vast expanses of knowledge and significant stages within it. We have finished the third topic and now move on to the fourth and final topic in this session, which, as I mentioned, will likely take up our time in the next session as well, or perhaps the one after that—God knows best. The topic is: Who were the first to embrace Islam? Who were the first Muslims? Who were the first to enter Islam? This first generation—we will not even reach the fifth or sixth year of the Prophetic mission. We are currently only discussing those who embraced Islam in the early stages. We will not even reach the conversion of Umar ibn al-Khattab, may God be pleased with him. We are currently in the period before the establishment of Dar al-Arqam, with the beginning of the secret call to Islam. Regarding the first to embrace Islam, Ibn Ishaq, may God have mercy on him, included a chapter on the first to embrace Islam. He said, "The first person to believe in the Messenger of God, may God bless him and grant him peace, and to pray and affirm what came from God Almighty was Ali ibn Abi Talib ibn Abd al-Muttalib ibn Hashim, may God be pleased with him." God be with him, and he was ten years old at that time. And among the blessings that God Almighty bestowed upon Ali bin Abi Talib, may God be pleased with him, was that he was in the care of the Messenger of God, may God bless him and grant him peace, before Islam. And he mentioned the narration on the authority of Mujahid, which is what? Abu Talib had a large family, and they were afflicted by a severe crisis. The Prophet (peace and blessings be upon him) said to Al-Abbas, "O Abbas, your brother Abu Talib has a large family, and the people are suffering from this crisis as you see. Let us go to him and relieve him of some of his burden. You take one of his sons and I will take another, and we will relieve them." So Al-Abbas said, "Yes." He went to Abu Talib and said to him, "We want to relieve you of some of your burden." Abu Talib said to them, "If you leave Aqil with me, then do as you wish." So the Messenger of God (peace and blessings be upon him) took Ali and took him into his care, and Al-Abbas took Ja'far and took him into his care. Ali remained with the Messenger of God (peace and blessings be upon him) until God sent him as a prophet, and Ali followed him, believed in him, and affirmed his truth. Ja'far remained with Al-Abbas until he embraced Islam and became independent of him. This is what Ibn Ishaq mentioned. Undoubtedly, there is some criticism of him regarding who was the first to embrace Islam. These are well-known and established opinions among scholars. He mentioned that the first to embrace Islam was, of course, after... Khadija, because he mentioned the Islam of Khadija, may God be pleased with her, then he mentioned Ali, may God be pleased with him, then he mentioned after that those who did not mention Zayd ibn Haritha, then he said, of course, he cited a report, but he said, and some scholars mentioned that when the time for prayer came, the Messenger of God, may God bless him and grant him peace, would go out to the mountain passes of Mecca, and he mentioned a report, then he said, then the Islam of Zayd ibn Haritha. Ibn Ishaq said, then Zayd ibn Haritha ibn Sharhabil ibn Ka'b ibn Abd al-Azza ibn al-Qays al-Kalbi, the freed slave of the Messenger of God, may God bless him and grant him peace, embraced Islam, and he was the first male to embrace Islam and pray after Ali ibn Abi Talib, may God be pleased with him. Ibn Hisham said, Zayd ibn Haritha ibn Sharhabil ibn Ka'b ibn Abd al-Azza ibn Imru' al-Qays ibn Amir ibn al-Nu'man ibn Amir ibn Abd Wadd ibn Awf ibn Kinana ibn Bakr ibn Awf ibn Udhra ibn Zayd al-Lat ibn Rufayda ibn Thawr ibn Kalb ibn Awbara. This is the lineage of Zayd ibn Haritha, and he mentioned that Zayd ibn Haritha was a slave, and Hakim ibn Haz ibn Hizam ibn Khuwailid from the Levant, among them was Zayd ibn Haritha. His aunt Khadija bint Khuwailid entered upon him while she was with the Messenger of God, may God bless him and grant him peace. He said to her, “Choose, O aunt.” Who is the one who says to her, “Choose, O aunt”? Hakim ibn Hizam. Whichever of these boys you wish, he is yours. So she chose Zayd and took him. The Messenger of God, peace and blessings be upon him, saw him with her and asked her to give him to him, and she gave him to him. So the Messenger of God, peace and blessings be upon him, freed him and adopted him. This was before revelation came to him. Now, all of this is just now. Read Ibn Ishaq's words, which Ibn Hisham included. Okay, excuse me, all of this is now. This is Ibn Hisham's statement. If we go back to Ibn Ishaq, then we'll look at the comments. Then we'll go to the first person to embrace Islam and talk about the details. Okay, but now let's read Ibn Hisham. Then he mentioned the verses of Al-Latifa about the father of Zayd ibn Haritha, that he grieved for him and wept for him when he lost him because he had become a slave. And God knows best, of course, regarding their authenticity. I mean, the verses mentioned in Ibn Hisham's biography are very numerous. Some of them are authentic and strong, some are well-known and do not require proof, meaning that the months are sufficient for them. Some of them are unknown, but there is nothing objectionable in them. And some of them are objectionable, and Ibn Hisham himself criticized Ibn Ishaq for the abundance of some narrations. He would say, "I avoided the abundance of some poems." So I say, "I avoided some..." The poems, but in general, what beautifies Ibn Hisham's biography and gives Ibn Ishaq's biography more value is the poetry in which there is detail, of course, at these levels. I mean, even the poems, you see levels of authenticity, good and fine, but these verses are nice, I mean, they are attributed to Ibn Harith, the father of Zayd, that he missed him when he was enslaved, so he said: I wept for Zayd and I do not know what happened to him. Is he alive so that I may hope for him, or did his appointed time come before him? By God, I do not know, and I am asking: Did the plains claim you after me, or did the mountains claim you? And I wish I knew if time will bring you back, for your return to me is enough for me in this world. Remember, the sun remembers him at its rising, and his memory is present when it sets. And if the winds blow, they stir his memory. Oh, how long my sorrow for him has been, and how much I fear! I will work hard on the earth, and I will not tire of wandering, or the camels will tire of my life, or my death will come to me. For every man is mortal, every man is mortal, even if hope deceives him. Then Ibn Ishaq said: Then Abu Bakr ibn Abi Quhafah embraced Islam. His name was Atiq, and his father's name was Uthman ibn Amir ibn Amr ibn Ka'b ibn Sa'd ibn Taym ibn Murrah ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr. Ibn Shihab ibn Hisham said that Abu Bakr's name was Abdullah, and Atiq was a nickname due to his handsome face and his manliness. Now Ibn Hisham is commenting on Ibn Ishaq's statement that Abu Bakr's name was not Atiq, but Abdullah, and that Atiq was a nickname for him. Ibn Ishaq said: When Abu Bakr embraced Islam, he openly declared his Islam and called to God Almighty and to His Messenger, may God bless him and grant him peace. Abu Bakr—and here are Ibn Ishaq's beautiful words—was a man who was approachable to his people, beloved, and easy to get along with. He was the most knowledgeable of the Quraysh about their lineage and about the good and evil that existed within them. He was a merchant of good character and reputation. The men of his tribe would come to him and befriend him for various reasons due to his knowledge, his business acumen, and his pleasant company. He began to call to Islam those of his people whom he trusted, those who frequented his company and sat with him. He mentioned those among the Companions who embraced Islam through Abu Bakr's call. Now we will read, God willing, so pay attention. It's not much, about four pages or four sides. Then we will close Hisham's book completely and go on to explore the historical accounts and narratives. We will delve into them thoroughly. Regarding those who embraced Islam through the supplication of Abu Bakr, Ibn Ishaq says, of course, now prepare yourselves for the genealogies, because everyone must mention their lineage. There are no names listed like that, one after three, each with their name and then a period. The lineage must be mentioned. Those who embraced Islam through the supplication of Abu Bakr, as I have been told, are: Uthman ibn Affan ibn Abi al-As ibn Umayya ibn Abd Shams ibn Abd Manaf ibn Qusayy ibn Kilab ibn Murrah ibn Ka'b ibn Lu'ayy ibn Ghalib; al-Zubayr ibn al-Awwam ibn Khuwayd ibn Asad ibn Abd al-Uzza ibn Qusayy ibn Kilab ibn Murrah ibn Ka'b ibn Lu'ayy; Abd al-Rahman ibn Awf ibn Abd ibn Abd Awf ibn Abd ibn al- Harith ibn Zuhrah ibn Kilab; and Sa'd ibn Abi Waqqas. The name of Abi Waqqas is sometimes mentioned as Sa'd ibn Abi Waqqas, sometimes as Sa'd ibn Malik. Sa`d ibn Malik, son of Uhayb ibn Abd Manaf, son of Zuhrah ibn Kilab, and Talhah ibn Ubayd Allah ibn Uthman ibn Amr ibn Ka`b ibn Sa`d ibn Taym ibn Murrah, were brought by Abu Bakr to the Messenger of Allah (peace and blessings be upon him) when they responded to his call. They embraced Islam and prayed. The Messenger of Allah (peace and blessings be upon him) said, as I have been told, and Ibn Ishaq said, “I never invited anyone to Islam without some hesitation, reservation, and wavering, except for Abu Bakr ibn Abi Quhafah. He did not hesitate when I mentioned it to him, nor did he waver.” Ibn Hisham said, “His statement about his invitation is from someone other than Ibn Ishaq.” Ibn Hisham said, “His statement, ‘How long did he hesitate?’ was said by Ru`bah, who submitted and accepted it. Ibn Ishaq said, ‘These eight men were the first to embrace Islam. They prayed and believed the Messenger of Allah (peace and blessings be upon him) in what came to him from Allah Almighty. Then they embraced Islam. Now, let each of you hold your finger and list the names of those you do n’t know from among these early Muslims whom Ibn Ishaq will mention now. Their number is approximately 50.’” In total, the previous eight were the first to embrace Islam in all of this land. Indeed, there was no Muslim in this entire land except them. So, tell me, who among these do you know? We came after the detailed account. Now, let's just read Ishaq's words. No, Abu Bakr is finished. So, those who came were these eight. But then he said, "Then Abu Ubaidah ibn al-Jarrah embraced Islam." Those you don't know, add, "Then Abu Ubaidah ibn al-Jarrah, may God be pleased with him, embraced Islam. His name was Amir ibn Abdullah ibn al-Jarrah ibn Hilal ibn Uhayb ibn Dabba ibn al-Harith ibn Fihr. And Abu Salamah, whose name was Abdullah ibn Abd al-Asad ibn Hilal ibn Abdullah ibn Umar ibn..." Where was Abu Salamah from? Which clan? Which branch of the Quraysh? I mean, Makhzum ibn Makhzum ibn Yaqdah ibn Murrah ibn Ka'b ibn Lu'ayy. And al-Arqam ibn Abi al-Arqam, which branch of the Quraysh was he from? Al-Arqam ibn Abi al- Arqam, which branch of the Quraysh was he from? Also, Banu Makhzum, from the same branch as Abu Jahl. So, Abu Salamah and al-Arqam are from Abi al- Arqam. The Makhzumis, whose name is Abu Al-Arqam Abd Manaf Asad Ibn Abdullah Ibn Omar Ibn Makhzum Tayyib and Uthman Ibn Madh’un, and Uthman Ibn Madh’un Ibn Habib Ibn Wahb Ibn Hudhafa Ibn Jumah, and his brother and his two brothers Qudama and Abdullah Ibn Madh’un, three of the sons of Madh’un, who are they? Uthman, Qudamah, Abdullah, and Ubaydah ibn al-Harith, son of Ubaydah ibn al-Harith, son of Ubaydah, who was martyred at the Battle of Badr, one of the three who fought in single combat: Hamza, Ali, and Ubaydah ibn al-Muttalib. Al-Muttalib, whom we discussed in the lineage, is Hashim, his brother al-Muttalib, Abd Manaf, and Nawfal. We said that Banu Hashim and Banu al-Muttalib are one and the same. This is Ubaydah, the grandson of al-Muttalib, Ubaydah ibn al-Harith ibn al-Muttalib ibn Abd Manaf, Qusay ibn Kilab. The sixteenth is Sa'id ibn Zayd ibn Amr ibn Nufayl. So far, everything is known, right? His wife was Fatimah bint al-Khattab ibn Nufayl ibn Abd al- Uzza, who was the sister of Umar ibn al-Khattab, may God be pleased with him. Asma' was the daughter of Abu Bakr, and Aisha was the daughter of Abu Bakr's daughter. I don't think she was mentioned here except by Ibn Ishaq, because Aisha, may God be pleased with her, may not have been born at the beginning of the Prophetic mission. He said she was young. And Khabbab ibn al-Aratt was an ally of Banu Zuhrah. Ibn Hisham said Khabbab ibn Al-Art is from Banu Tamim, and it is said from Khuza'ah. Ibn Ishaq said, and 'Umayr ibn Abi Waqqas, brother of Sa'd ibn Abi Waqqas, and 'Abdullah ibn Mas'ud ibn al-Harith from Hudhayl, meaning he mentioned his lineage to Hudhayl, and Mas'ud ibn al- Qari, who is Mas'ud ibn Rabi'ah ibn 'Amr ibn Sa'd ibn 'Abd al-'Azzah from al-Qarah. Hisham said, and al-Qarah is a nickname, and it is said of them, "The line of al-Qarah has been equitable to those who shot at it," and they were archers. Ibn Ishaq said, and Sulayt ibn 'Amr, Sulayt ibn 'Amr ibn 'Abd Shams ibn 'Abd Wadd ibn Nasr ibn Malik ibn Hasl ibn 'Amir ibn Lu'ayy, and 'Ayyash ibn Abi Rabi'ah ibn al-Mughirah ibn 'Abdullah ibn 'Umar ibn Makhzum, and his wife, Asma' bint Salamah ibn Makhribah al-Tamimiyyah, Tayyib al-Sharun, Khunays ibn Hudhafah al-Sahmi, Khunays ibn Hudhafah ibn Qays ibn 'Adi ibn Sa'id ibn Sahm, Tayyib, and 'Amir ibn Rabi'ah from 'Anz ibn Wa'il, ally of the family of al-Khattab. Ibn Hisham said, 'Anz ibn Wa'il from Rabi'ah ibn Nizar. Ibn Ishaq said, and 'Abd Allah ibn Jahsh ibn Ri'ab ibn Ya'mar ibn Sabra ibn Murrah ibn Kabir ibn Ghanm ibn Dudan ibn Asad ibn Khuzaymah and his brother Abu Ahmad ibn Jahsh, an ally of Banu Umayyah ibn Abd Shams 30 and Ja'far ibn Abi Talib and his wife, who was Ja'far's wife? Asma' bint 'Umays ibn al-Nu'man ibn Ka'b ibn Malik ibn Qahafah ibn Khath'am. Good 31. Who knows this? And Hatib ibn al-Harith ibn Mu'ammar ibn Habib ibn Wahb ibn Hudhafah ibn Jumah and his wife Fatimah, the daughter of al-Mujallal ibn Abdullah ibn Abi Qays and his brother Hattab ibn al-Harith, meaning Hatib and Hattab, and his wife Fakihah bint Yasar and Mu'ammar ibn al-Harith ibn Mu'ammar ibn Habib and al-Sa'ib ibn Uthman ibn Madh'un and al-Muttalib ibn Azhar ibn Abd Awf ibn Abd al-Harith and his wife Ramlah bint Abi Awf and al-Nahham, and his name was Nu'aym ibn Abdullah. Ibn Hisham said he was Nu'aym ibn Abdullah ibn Asid ibn Abd Awf, and he was called al-Nahham because the Messenger of God, may God bless him and grant him peace He said, " I heard a sound in Paradise," and he brought it out. Ibn Sa'd narrated it as a mursal hadith, and it includes al-Waqid and his additions. Ibn Hisham said, "The sound is called 'nahm,' meaning his sound." Ibn Ishaq said, "And 'Amir ibn Fuhayra, this is number 40, approximately, the freed slave of Abu Bakr al-Siddiq." Ibn Hisham said, "'Amir ibn Fuhayra ibn Fuhayra, born in my generation, the lion, black, or rather, black. Abu Bakr bought him from them." Ibn Ishaq said, "And Khalid ibn Sa'id ibn al-'As ibn Umayya ibn 'Abd Shams and his wife, Amina bint Khalaf ibn As'ad." I mean, folks, I could have summarized these names, but these names must be engraved in gold. These names must be engraved in gold. We must know them. These are names, and therefore, God willing, in this lesson and the following lessons, I will focus on these names of those who embraced Islam. First, from the most important source we can take these names from, we stopped at Amina, the wife of Khalid ibn Sa'id ibn al-'As. Ibn Ishaq said, "And Hatib ibn 'Amr ibn 'Abd Shams ibn 'Abd Wadd ibn Nasr ibn Malik and Abu Hudhayfah, you know him, Abu Hudhayfah, of course, son of Utbah ibn Rabi'ah ibn Abd Shams, and Waqid ibn Abdullah ibn Abd Manaf ibn Arin ibn Tha'labah ibn Yarbu' ibn Hanzalah ibn Malik ibn Zayd Manah ibn Tamim, ally of Banu Adi ibn Ka'b. Ibn Hisham said, "His family brought him, and they sold him to al- Khattab ibn Nufayl, who then adopted him. When God Almighty revealed, 'Call them by their fathers' names,' he said, 'I am Waqid ibn Abdullah,' as Abu Amr al-Madani said. Ibn Ishaq said, 'Let's count 46, 47, 48, 49 together, Khalid, Amir, Aqil, and Iyas, sons of al-Bukayr. These are the ones we had a discussion with in the chain of the best generations. We said these four, until I forgot their description from Ibn Sa'd, or al-Dhahabi mentioned them. The first to pledge allegiance in Dar Arqam were four brothers: Khalid, Amir, Aqil, and Iyas, sons of al-Bukayr, son of Abd Yal, son of Nashib, son of Ghayrah, son of Sa'd, son of Layth, son of Bakr, son of Abd Manah, son of Kinanah, allies of Banu Adi, and Ammar ibn Yasser, an ally of Banu Makhzum. Ibn Hisham said: Ammar ibn Yasser, an Ansi from Madhhij. Ibn Ishaq said: Suhaib ibn Sinan, one of the Nimr ibn Qasit, an ally of Banu Tamim ibn Murrah. Ibn Hisham said: Nimr ibn Qasit ibn Afsa ibn Judayl ibn Asad ibn Asad ibn Rabi'ah ibn Nizar. Suhaib, and it is said: Suhaib, the freed slave of Abdullah ibn Jud'an, and so on. And the hadith came from the Prophet, may God bless him and grant him peace: Suhaib, the forerunner of the Romans. Ibn Ishaq said: Then the people entered in groups after what he has now enumerated in detail. He closed the curtain or he closed the curtain and closed the door. Then he said: Then the people entered in groups, men and women, until the mention of Islam spread in Mecca and people talked about it. Then God Almighty commanded His Messenger, may God bless him and grant him peace, to openly proclaim what had come to him from Him, to be forthright with His command to the people, and to call to it. And while the Messenger of God, may God bless him and grant him peace, concealed his matter and kept it secret until God Almighty commanded him to make it public, three years, as I have been informed of his mission. Then God Almighty said to him: So proceed with what you are commanded and turn away from the polytheists. And He said: And warn your closest relatives and lower your heads. Your wing is for those who follow you from among the believers, and say, “I am the clear warner.” Ibn Hisham said, “I will make a clear distinction between truth and falsehood.” Abu Dhi’ib al-Hudhali, whose name is Khuwaid ibn Khalid, describes a wild beast and its stallion, and it is as if it is a lute, and it is as if it is a secret that overflows the arrows and makes a clear distinction between the arrows and their shares. This verse is in one of his poems. And Ru’bah ibn ‘Ajjaj said, “You are the forbearing one and the avenging prince. You make a clear distinction with the truth and you banish the oppressor.” These two verses are in one of his rajaz poems. If we finish with “Who?” Ibn Hisham and Ibn Ishaq, in this long text, what does this text contain? There are two points. The first point concerns who embraced Islam first, with absolute priority, after the Prophet (peace and blessings be upon him). The second point concerns who specifically named the first converts before the command to openly proclaim the message. This is understood from Ibn Ishaq's biography, as we have read, that these individuals embraced Islam during the period of secret preaching. He said, "Then the Messenger of God (peace and blessings be upon him) was commanded to openly proclaim the message." So, according to Ibn Hisham ibn Ishaq's account, we can say that those who embraced Islam in the first three years of the call—which was the secret period—were these fifty. Of course, Ishaq's statement requires clarification regarding the names. Yes, it does. Some may have forgotten some, others may have been omitted, and a few may have been added. But this is the general understanding, and God knows best. As for the issue of absolute priority, it is one that scholars have addressed, citing chains of transmission and narrations. Ibn Kathir (may God have mercy on him) is among those who mentioned many chains of transmission, narrations, and reports on this topic. He said, among other things, that Ibn Ishaq mentioned that... Among the males, Ali ibn Abi Talib was the first to embrace Islam, but he also mentioned another opinion, saying, on the authority of Muhammad ibn Ka'b, that Khadija was the first of this nation to embrace Islam, and the first two men to embrace Islam were Abu Bakr and Ali. Ali embraced Islam before Abu Bakr. This is the same meaning, but al-Waqidi said, "Our companions agree that Ali embraced Islam a year after the Messenger of God, peace and blessings be upon him, had foretold it." Al-Waqidi said, "It was narrated on the authority of Mujahid that Ali embraced Islam when he was ten years old." He also mentioned, with his chain of narration, on the authority of al-Nakha'i, that he denied that the first to embrace Islam with the Prophet, peace and blessings be upon him, was Ali ibn Abi Talib, and said, "Abu Bakr was the first to embrace Islam." Then he mentioned a hadith, and then he said, "And others said that the very first of this nation to embrace Islam was Abu Bakr al-Siddiq." The reconciliation between the opinions is that Khadija was the first of the women to embrace Islam, and the apparent meaning of the contexts is that she was also the first of the men to embrace Islam. That is, the first to embrace Islam absolutely in this nation after the Prophet, peace and blessings be upon him. This is a virtue that no other virtue can rival or approach. May God Almighty be pleased with her and grant her His pleasure. The apparent meaning of the contexts is that she was also the first of the men to embrace Islam. And the first of the freed slaves to embrace Islam was Zayd ibn Zayd ibn Haritha and the first of the young boys to embrace Islam was Ali ibn Abi Talib, who was a minor, not yet of age, may God be pleased with him, according to the well- known account. These were the members of the Prophet's family at that time: Khadija, Zayd, and Ali. The first of the free men to embrace Islam was Abu Bakr al- Siddiq. His conversion was more beneficial than that of those mentioned previously, as he was a highly respected and honored leader among the Quraysh, wealthy, and a propagator of Islam. He was beloved and approachable, spending his wealth in obedience to God and His Messenger, as will be detailed later. However, Ibn Kathir cited a hadith in Bukhari and then said, "This is like a clear statement that he was the first to embrace Islam." This hadith, narrated by Abu al- Darda' in Bukhari, concerns the interactions between Abu Bakr and Umar, may God be pleased with them both. In it, the Messenger of God, peace and blessings be upon him, said, "God sent me to you, and you said, 'You are lying,' while Abu Bakr said, 'He is telling the truth.' He supported me with his life and wealth. Will you leave my companion alone?" He was not harmed after that. Ibn Kathir said, "This is like a clear statement that he was the first to embrace Islam," meaning that he was the first to embrace Islam, may God be pleased with him. Who is Abu Bakr? Al-Siddiq said: Yaqub ibn Sufyan told us: Abu Bakr al-Humaydi told us: Sufyan ibn 'Uyayyin told us, on the authority of Malik ibn Maghul, on the authority of a man, who said: Ibn Abbas was asked, "Who was the first to believe?" He replied, "Abu Bakr al-Siddiq. Have you not heard Hassan's saying: ' When you remember a sorrow from a trusted brother, remember your brother Abu Bakr for what he did. The best of creation, the most loyal and just after the Prophet, and the most worthy of what he carried. The second one, whose presence is praiseworthy, and the first of them to believe in the Messenger. He lived praiseworthily for the command of God, following the command of his predecessor and what he passed on.'" Abu Bakr ibn Abi Shaybah narrated it, saying: A sheikh of ours told us, on the authority of Mujarrad, on the authority of 'Amir, who said: I asked Ibn Abbas, or Ibn Abbas was asked, "Who was the first of the people to embrace Islam?" He replied, "Have you not heard Hassan's saying?" He mentioned it and mentioned a narration that Abu al-Qasim al-Baghawi transmitted to Yusuf ibn al-Majishun, who said: I met our elders, including Muhammad ibn Munkadir, Rabi' ibn Abi 'Abd al- Rahman, Salih ibn Kaysan, and 'Uthman ibn Muhammad, who had no doubt that the first of the people to embrace Islam was Abu Bakr al-Siddiq, may God be pleased with him. I said: Ibn Kathir said the same. Ibrahim al-Nakha'i, Muhammad ibn Sirin, and Sa'd said the same. Ibn Ibrahim, and this is the well-known view among the majority of Sunnis, said: The conclusion is that the first person to believe after the Prophet (peace and blessings be upon him) was Khadija. Regarding who believed after Khadija, or embraced Islam after Khadija, there is a difference of opinion. It has been said that it was Ali (may God be pleased with him), then Zayd, then Abu Bakr. It has also been said that it was Abu Bakr before that. Which of these is definitively more likely? God Almighty knows best. God Almighty knows best. However, the distinction they made and the way they reconciled what was separated is the division that Ibn Kathir referred to, which became widespread and well-known: the first woman to embrace Islam after the Prophet (peace and blessings be upon him) was Khadija, of course, and she has absolute precedence after the Prophet (peace and blessings be upon him). The first boy to embrace Islam was Ali, the first freed slave to embrace Islam was Zayd, and the first man to embrace Islam was Abu Bakr. So, it seems they gathered these scattered narrations from among the free men. God Almighty knows best. The matter is open to differing opinions. However, what is explicitly stated from the Prophet (peace and blessings be upon him) that he mentioned in Medina is the statement about Abu Bakr in the matter of him saying, "I was sent to you, and you said, 'You are lying.'" Abu Bakr, you are right, or rather, as Ibn Kathir said, and this is like a text stating that he was the first to embrace Islam, and it is also supported by the previous mursal hadith which is that no one who was called to Islam did not have a stumble or hesitation except Abu Bakr, and what is your opinion about it? Well, Imam Ahmad and Ibn Majah narrated from the hadith of Asim bin Abi al-Nujum on the authority of Zirr on the authority of Ibn Masoud, this is one of the good hadiths, he said: The first to openly declare Islam, the first to openly declare Islam were seven, the first to openly declare Islam were seven, their enemy was the Messenger of God, may God bless him and grant him peace, Abu Bakr, Ammar, his mother Sumayyah, Suhayb, Bilal, and al-Miqdad, although Ibn Ishaq, I think, missed mentioning Bilal, right? He tells you that there are corrections to it in some things that may be missed, so I don’t know if he mentioned Sumayyah or not? Ammar mentioned what I mean, it might be captivating even just looking at it, because I didn't read every word. But he didn't mention Bilal, and I think he didn't mention Sumayyah al-Miqdad either. He didn't even mention him. He said, "As for the Messenger of God, may God bless him and grant him peace, God protected him through his uncle. As for Abu Bakr, God protected him through his people. As for the rest of them, the polytheists seized them, dressed them in iron armor, and exposed them to the sun. None of them submitted to what they wanted except Bilal, for he considered his life insignificant for the sake of God, and his people considered him insignificant. So they seized him and gave him to the children, who paraded him through the valleys of Mecca while he said, 'One, One.'" This is how al-Thawri narrated it, on the authority of Mansur, on the authority of Mujahid, in a mursal hadith. Yes, okay, we're done now. Of course, there's an order among the first eight. Ibn Ishaq, you know, the first group is the one that he said was Khadijah, then Zayd, then Abu Bakr. Then there's a group that came with Abu Bakr, then after that, which is Abu Ubaydah. And after him, is this group or the group? The second point concerns the order of who embraced Islam first. There are some narrations, for example, Sa'd ibn Abi Waqqas, famously reported in Bukhari as saying, "I stayed for seven days and I was a third of Islam." This is what Sa'd said, and it is authentically attributed to him. Then the scholars questioned what was meant by "a third." This might have been according to his own knowledge, may God be pleased with him, even though the call to Islam was initially secret. Therefore, the fact that the call was secret is one of the most important factors explaining many of the differences that have been reported. For example, it is reported that Abu Dharr was the fifth of five, or something like that, and Sa'd was the third of three, and so on. This is one of the things that brings us together, as the call was initially secret. Everyone is relating what they think they are doing, and it is not necessarily the absolute truth. Okay, we have now finished with Ibn Kathir. Now we go to our journey with the great Imam Ibn Sa'd, the author of "Al-Tabaqat." Look, everyone, based on what I have studied from history books and biographies, and you know, thank God, I have been connected to books of hadith, biographies, and men for a long time. But if you want to read about the biographies of the Companions in specific details... A comprehensive social perspective, to the best of my knowledge and observation, is not readily available. Let's say it's easy to find, through consulting many sources related to biographies, such as Ibn Sa'd's "Al-Tabaqat al-Kubra." Ibn Sa'd's "Al-Tabaqat al-Kubra" is a different source, but it needs further analysis. A large part of his information comes from al-Waqidi. Al-Waqidi was Ibn Sa'd's teacher, and perhaps this is one of the reasons for the abundance of information. Al-Waqidi is very prolific, of course. There's a lot to say about al-Waqidi, and I don't want to make this too long, because I want us to start quickly. Al-Waqidi is not easy at all in terms of compilation and comprehensiveness; he's very prolific. We've already discussed Ibn Ishaq in detail, and perhaps that's sufficient, especially with today's commentary. Let's return to the detailed discussion of al-Waqidi so that we can have an hour and further investigation to arrive at a clear conclusion, God willing. But when you conduct a quick investigation, there's a difference between the type of information Ibn Ishaq wants and the information al- Waqidi wants. Look at Ibn Ishaq's information so far... Indeed, Ibn Ishaq is meticulous in this regard, as he attributes narrations to the Companions with clear and well-known chains of transmission. Except for what you find in Bukhari, Muslim, or the Sunan books, where they agree with him on the chains of transmission. This is evidence of their precision, which is unique to Ibn Ishaq. His narrations are not numerous, and when he is the sole narrator, he often says, "Some scholars told me, 'So-and-so told me,'" meaning that it is not actually a complete chain of transmission. This is the core of Ibn Ishaq's narrations, which include "He told us, he told us, he told us," with a continuous chain of transmission. So, Ibn Ishaq is different, of course. Relatively speaking, in terms of very high-level narrations, he is considered prolific. But when you look at al-Waqidi, there is a clear difference. Al-Waqidi is prolific; the number of narrations he is the sole narrator of is very, very large, and they are all supported by chains of transmission. That is why he was criticized for what he was criticized for. Ibn Sa'd's advantage is that he included al-Waqidi's narrations and added much to them with his own chains of transmission. Ibn Sa'd is trustworthy; in fact, Ibn Sa'd is not only trustworthy, but he is also one of those who can evaluate and criticize narrators. May God have mercy on you. Now, look, you will surely see. Of course, God willing, may He make it easy for those of you who have access to the biographies of the noble scholars, Al- Isabah by Ibn Hajar, right? What other biographical books have you consulted? Tahdhib al-Tahdhib, for example? What else? What have you consulted? I mean, everyone should talk about what they've read. What other original books have you consulted? For example, some of you might have consulted Usd al-Ghabah by Ibn al- Athir, or what else? What have you consulted, everyone? I'm asking you, what other biographical books have you consulted? What other books of biographies? What about Tarikh al-Islam al-Dhahabi? Maybe, and others. Now, when you hear Ibn Sa'd, you know that you're talking about a book different from all that I mentioned. No, the biography of the noble scholars is Bilal al-Dhahabi's Tarikh al- Islam al-Ghabah, especially regarding the Companions. I'm talking about the Companions, even those who weren't Companions. Of course, this doesn't mean that those books weren't distinguished from Ibn Sa'd's book in other ways, but Ibn Sa'd was distinguished from them in clear ways. First of all, look, Ibn Sa'd divided the discussion about the Companions into classes, and within those classes, by tribes. This is the first advantage because We are now in the biography of the Prophet (peace and blessings be upon him). We have Banu Makhzum, Banu Jumah, Banu Sah, Banu Hashim, Banu Abd Shams, and Banu... This biography must include the clans of Quraysh. Ibn Sa'd brought it to you with the clans, organizing it neatly, meaning the tribes, and arranging them. This is the third volume in this edition. Of course, this edition isn't the best, and this is a constant source of frustration. Every time I read Ibn Sa'd's work, I mean the third volume on the Badr participants from the Muhajireen and Ansar. This book only includes Badr participants. It's excellent, starting with the Muhajireen and then moving to the Ansar. You see the 50 names that Ibn Ishaq mentioned? These are the best source to refer to, even more so than Ibn Sa'd. In fact, some of them, if you go to some of the books of the Companions, you won't find their names. Sometimes, for example, you go to al- Isti'ab ibn Abd al-Barr. Of course, al-Isti'ab is better than al-Hajar. If you go to al-Isti'ab ibn Abd al-Barr, you won't find some of the names. So, who do you remember from the names? Should we start with the order? Or should we start? He tells you now to name those we have counted from the Companions of the Messenger of God (peace and blessings be upon him). Peace and blessings be upon him, from the Muhajireen and the Ansar and others, and those who came after them from their descendants and followers from among the people of jurisprudence, knowledge, and narration of hadith, and what has reached us of their names, lineages, nicknames, and attributes, layer by layer. Excellent, the first layer is based on precedence in Islam, those who witnessed Badr. Now, he brought you the forerunners, so in a chapter on the status of those who witnessed Badr from the first Muhajireen, all of which is the title of the layer of the first Muhajireen who were expelled from their homes and wealth, and from the Ansar who settled in the city and embraced the faith, and all their allies and clients, and those for whom the Messenger of God, peace and blessings be upon him, allocated a share and reward. He witnessed it from the Muhajireen from Banu Hashim ibn Abd Manaf, Qusayy ibn Kilab ibn Murrah ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr. This is all in the title. Now, the title is not finished yet. And to Fihr, the gathering of Quraysh, ibn Malik ibn al-Nadr ibn Kinanah ibn Khuzaymah ibn Mudrik ibn Ilyas ibn Mudar ibn Nizar ibn Ma'ad ibn Adnan, from the sons of Ishmael ibn Ibrahim, peace and blessings be upon him. This is all now. What is the answer now? Someone will tell you, Muhammad, the Messenger of God, peace and blessings be upon him Peace and blessings be upon him, the first of the early emigrants, the good and blessed, the master of the Muslims, the leader of the pious, and the Messenger of the Lord of the Worlds, the son of Abdullah, the son of Abdul- Muttalib, and so on. Then he mentioned now, only from the Banu Hashim. He will mention to you now from the Banu Hashim, the first of them being Muhammad, the Messenger of God, and the second being Hamza ibn Abdul-Muttalib. Hamza, because he did not mention these previous names, we will not mention him later. He said, "From Ali ibn Abi Talib, may God be pleased with him." Of course, the biography of Ali ibn Abi Talib is very long. We, God willing, will... I mean, look, everyone, I am giving a warning. Now, we are saying one or two sessions. You see, I will not mention their biographies, I will not mention their detailed biographies. We will go with the biography of Ali ibn Abi Talib in detail. No, this means it will become... you know... I mean, 15 or 20 episodes. No, I only want to mention some things, some quick aspects, because I am focusing on the biography only. What will I focus on in each one? What will I focus on? I will focus on the first thing, the narrations that mention when he embraced Islam. Secondly, I will focus on the narrations that contain some information. The best source of personal information about the Companions is the book " Tabaqat Ibn Sa'd." Okay, let's start with some quick examples, but not in any particular order. I'm not going to follow Ibn Sa'd's order, nor the order of the names mentioned by Ishaq. I'll make selections. I'm currently unsure where to begin with these selections, but I'll give you an example. For instance, Al-Zubayr ibn Al-Awwam. Al-Zubayr ibn Al-Awwam said, "From the tribe of Asad ibn Abd Al-Azza ibn Qusayr." Al-Zubayr ibn Al-Awwam ibn Khuwayd ibn Asad ibn Abd Al-Azza ibn Qusayr. And his mother? Who was she, Muhammad? Al-Zubayr's mother was Safiyya bint Abd Al-Muttalib ibn Hashim ibn Abd Manaf. They said, "Al-Zubayr had..." Look at this. Now, see if you've come across this passage in any book of biographies. They said, "Al-Zubayr had 11 sons and nine daughters: Abdullah, Urwa, Al-Mundhir, Asim, and Al-Muhajir." He mentions two sons, as if he's mentioning two. He usually says "he mentions" for a specific person, meaning he mentions that person. Yes, no, he did not live, meaning he did not have offspring. And Khadija the Elder, and Umm al-Hasan, and Aisha, and their mother was Asma, and their mother was Asma bint Abi Bakr al-Siddiq. All of those mentioned, their mother was Asma bint Abi Bakr al-Siddiq. And Khalid, and Amr, and Habiba, and Sawda, and Hind, and his mother was Umm Khalid, and she was the mother of Khalid bin Saeed bin al-Aas bin Umayya. And Musab, and Hamza, and Ramla, and their mother was al-Rabab bint Unayf bin Ubayd bin Musad bin Kaab bin Alim bin Janab from Kalb. And Ubayda and Jaafar, and their mother was from Zainab, and she was the mother of Jaafar bint Marthad bin Amr bin Abd Amr bin Bishr bin Amr bin Marthad bin Saad bin Malik bin Dabi’a. And Zainab, and her mother was Umm Kulthum bint Aqq Uqba bin Abi Mu’ayyad. And Khadija the Younger, and her mother was al-Halal bint Qais bin Nawfal bin Jabir bin Shajna, and so on. What is the idea? Ibn Sa'd always mentions one of the Companions, mentioning his children and specifying which one each child was from, or mentioning the names of his wives and which children each wife had. This is something I only found in Ibn Sa'd. He mentions almost all the Companions whose stories I have memorized, and so on, in detail. When he comes to the Successors, he does the same. He said, "I was informed by Hisham ibn Urwah, on the authority of his father, that al-Zubayr ibn al- Awwam said, 'Talhah ibn Ubayd Allah al-Taymi names his sons after the prophets, even though he knows there will be no prophet after Muhammad. I name my sons after martyrs, hoping they will be martyred. So he named his son Abdullah after Abdullah ibn Jahsh, al-Mundhir after al-Mundhir ibn Amr, Urwah after Urwah ibn Mas'ud, Hamzah after Hamzah ibn Abd al-Muttalib, Ja'far after Ja'far ibn Abi Talib, Mus'ab after Mus'ab ibn Umayr, Ubaydah after Ubayd ibn al-Harith, Khalid after Khalid ibn Sa'id, and Amr, meaning Amr ibn Sa'id ibn al- As, who was killed at the Battle of Yarmouk.'" Ibn Sa'd said, "Abu Usamah informed us..." Hammad bin Usama said: Hisham bin Urwa told me on the authority of his father. He said: This chain of transmission is authentic. Now, this is a feature. Look at the strongest reports of Ibn Saad that he narrates on the authority of someone other than al-Waqidi. And when he narrates on the authority of Abu Usama, Abu Usama is a great and well-known trustworthy person, on the authority of Hisham bin Urwa on the authority of his father. We said his father was Urwa bin al- Zubayr. Urwa bin al-Zubayr, if he narrates mursal reports in the biography, then this is one of the best mursal reports in the biography. So what if it is related to whom? Al-Zubayr, his father, is the one who didn't catch up with his father, meaning he didn't catch up with his father while he was aware. Urw ibn al-Zubayr was young when his father died, when his father was killed, may God be pleased with him. But this is one of the best reports, considered to be mursal. What did Urw say? He said, "Al- Zubayr fought in Mecca while he was a boy. Al-Zubayr fought in Mecca while he was a boy. He killed a man and broke his hand and beat him severely. He passed by the man, and he passed by his companion while he was carrying him. Now, who hit whom? Al-Zubayr, who was a boy, hit a man and broke his hand. It seems that it might even have been before the Prophethood, meaning before Islam. He passed by the man while he was carrying him, and she said, 'What is the matter with him?' They said, 'He fought for al-Zubayr.' She said, 'How did you see him? I thought he was a date palm or not, but a falcon.' He, meaning what? He was his companion. She raised him, she raised him. And even in some narrations, it is said that she used to beat him severely and so on. They said, 'Muhammad ibn Umar told us.' Muhammad ibn Umar, who is al-Waqidi? From the day you hear Muhammad ibn Umar al- Waqidi, he said, 'Mus'ab ibn Thabit told me. He said, ' Abu al-Aswad told me.'" Muhammad ibn Abd al-Rahman ibn Nawfal said: Al-Zubayr's conversion to Islam came after Abu Bakr, he was the fourth or fifth. He said: And I was informed on the authority of Hammad ibn Usamah on the authority of Hisham ibn Urwah that Al-Zubayr converted to Islam when he was 16 years old and he did not miss any of the battles that the Messenger of God, may God bless him and grant him peace, fought. As I said, we will not mention the detailed news in the biography, we will only mention these matters related to his conversion to Islam and what is related to it. They said: And Al-Zubayr migrated to the land of Abyssinia, both migrations. He said: Muhammad ibn Ismail ibn Abi Fadak al- Madani told us: Abdullah ibn Muhammad ibn Umar ibn Ali ibn Abi Talib told us on the authority of his father that when the Prophet, may God bless him and grant him peace, established brotherhood between his companions, he established brotherhood between Al-Zubayr and Talhah, even though it is known that brotherhood was established between whom and whom? The Muhajirun (immigrants) were Ansar (helpers), but it becomes clear from reading Ibn Sa'd's book that the Prophet, peace and blessings be upon him, established two brotherhoods: one between the Muhajirun themselves, and the other between the Muhajirun and the Ansar, which is the more well-known. Therefore, they explicitly mention the brotherhood between one Muhajir and another Muhajir, and then the brotherhood between the same Muhajir and another Ansar. Thus, he cited the following narration, and the following narration has a sound chain of transmission: Yazid ibn Harun told us, saying: Hammad ibn Salamah told us, on the authority of Hisham ibn Urwah, on the authority of his father, and he mentioned two other chains of transmission on the authority of Urwah, who said: The Messenger of God, peace and blessings be upon him, established brotherhood between Zubayr ibn al-Awwam and Ka'b ibn Malik. I said: Abdullah ibn Numayr told us, on the authority of Hisham ibn Urwah, on the authority of Bashir ibn Abd al-Rahman ibn Ka'b ibn Malik, who said: The Prophet, peace and blessings be upon him, established brotherhood between Zubayr and Ka'b ibn Malik. This Zubayr, may God be pleased with him, was the great disciple, the Companion, the Imam. Here, he tells you that he was the fourth or fifth to embrace Islam. He was 16 years old. His virtues and circumstances are well-known. God willing, it will come in due time in the series "The Best of Generations," but here is just a scene I wanted to capture from the layers of Sa'd al- Zubayr. He lived in Mecca throughout the years of the Prophet's mission and was among those who were oppressed and persecuted. He was among those who migrated twice to Abyssinia. Consider this account, narrated by Ibn Sa'd with his chain of transmission from Abu Kabsha al- Anbari, who said: When the Messenger of God, peace and blessings be upon him, conquered Mecca, al- Zubayr ibn al-Awwam was on the left flank, and al-Miqdad was on the right flank. That is, after that march, Zayd al-Zubayr came at the head of the army, or a contingent of the army. He was among those who led the conquest of Mecca with the Prophet, peace and blessings be upon him. Also among them was Mus'ab ibn 'Umayr. From which branch of the Quraysh was he? Mus'ab ibn 'Umayr. Mus'ab ibn 'Umayr. From which branch of the Quraysh was he? It is known who the standard-bearers were. The standard-bearers in Quraysh. Oh, people, who were the standard-bearers who killed the disbelievers of Quraysh in the Battle of Uhud? Every time one of them raised the banner, he killed. Yes, from Quraysh in Uhud. Yes, the Banu And Abd al-Dar, and from the sons of Abd al-Dar, was Mus'ab ibn 'Umayr. Mus'ab ibn 'Umayr, from the sons of Abd al-Dar, was the standard-bearer of the Quraysh. The Prophet, peace and blessings be upon him, gave him the standard. He was the one who carried the standard on the day of Badr. Mus'ab ibn 'Umayr had a daughter named Zaynab, whose mother was Hamna bint Jahsh, the sister of Abdullah ibn Jahsh, may God be pleased with him. Regarding Mus'ab ibn 'Umayr, 'Umar ibn 'Abd al-'Aziz said, "I was sitting..." 'Urw ibn al-Zubayr said, " I was sitting with 'Umar ibn 'Abd al-'Aziz while he was building the mosque." He said, "One day, Mus'ab ibn 'Umayr came while the Prophet, peace and blessings be upon him, was sitting with his companions. He was wearing a striped garment with a leather strap. When the companions of the Prophet, peace and blessings be upon him, saw him, they lowered their heads out of compassion for him, for they had nothing else to offer him. He greeted him, and the Prophet, peace and blessings be upon him, returned his greeting and praised him highly, saying, ' Praise be to God, who turns the world upside down with its people,' or something to that effect. 'I saw this man,' meaning Mus'ab, 'and there was no young man in Mecca more blessed than him, nor was there any young man in Mecca more blessed by his parents than him.'" What drove him out of that was the desire for good, the love of God and His Messenger, peace and blessings be upon him. Mus'ab ibn 'Umair was distinguished in Mecca by his eagerness to learn from the Messenger of God, peace and blessings be upon him. When the Hijra came, he was the first to be sent to teach the people, as al-Bara' said: "The first of the Companions of the Messenger of God, peace and blessings be upon him, to come to us was Mus'ab ibn ' Umair and Ibn Umm Maktum," meaning during the Hijra to Medina. His story regarding the conversion of Sa'd ibn Mu'adh is well-known. He said: 'Ubaydullah ibn Musa told us, 'Amr ibn Sahban told us, on the authority of Mu'adh ibn 'Abd, on the authority of Mu'adh ibn 'Abdullah, on the authority of Wahb ibn Qatan, on the authority of 'Ubayd ibn 'Umair, our companion 'Ubayd ibn 'Umair, that the Prophet, peace and blessings be upon him, stood over Mus'ab ibn 'Umair on the day of Uhud while he was lying face down, and he recited this verse: "Among the believers are men true to what they promised God." As you know, Mus'ab ibn ' Umair's friend was Khabbab ibn al-Aratt, who said, "O Messenger of God, will you not pray to God for us?" After that, Mus'ab ibn 'Umair remembered when he opened the doors of the world to the Companions of the Prophet, peace and blessings be upon him. Among the names mentioned, we can move on to... How many unknown names did you count, Abu Ali? 24 29 How many did you count, guys? Those who don't know 27, did anyone count less or more? Okay, for example, from the names mentioned in the previous secret call, I mean, this name is well known, well known, but not very well, which is Amer bin Fahira, who is the master of whom? Abu Bakr al-Siddiq, this is Amir, his story is wondrous. Ibn Sa'd said: Muhammad ibn Umar told us, Muhammad ibn Salih told me, on the authority of Yazid ibn Ruman, that Amir ibn Fuhayra embraced Islam before the Messenger of God, peace and blessings be upon him, entered the house of al-Arqam and before he preached there. And with his chain of narration also to Urwa ibn al-Zubayr, he said: Amir ibn Fuhayra was among the oppressed believers, and he was among those who were tortured in Mecca to make them renounce their religion. He said: Ya'qub ibn Ibrahim ibn Sa'd told me, on the authority of his father, on the authority of Salih ibn Kaysan, on the authority of Ibn Shihab, he said: Abd al-Rahman ibn Abd Allah ibn Ka'b ibn Malik and men of knowledge told me that Amir ibn Fuhayra was among those who were killed on the day of Badr, along with the day of Bi'r Ma'una. This is Amir Fuhayra, one of the early converts who embraced Islam before the house of al-Arqam. He was martyred during the lifetime of the Prophet, peace and blessings be upon him, in the well-known and famous incident of Bi'r Ma'una. Now we have al- Arqam ibn Abi al-Arqam from the Banu Makhzum. He said: And his descendants, and his descendants, and his descendants, and his descendants, and his descendants, and his descendants, and all of them are the descendants of Uthman ibn al- Arqam, and some of them are in the Levant. It means from the lineage of Al Tayyib. Muhammad bin Imran bin Hind bin Abdullah bin Uthman bin Al-Arqam bin Abi Al-Arqam Al-Makhzumi told us, he said: My father told me on the authority of Yahya bin Imran bin Uthman bin Al-Arqam, he said: I heard my grandfather Uthman bin Al-Arqam say: I am the seventh in Islam, my father embraced Islam when he was the seventh. This is a narration on the authority of Al-Arqam, on the authority of Ibn Al-Arqam, that he embraced Islam. What was his position in Islam? Seventh, his house was in Mecca on Safa, the same house where the Prophet (peace and blessings be upon him) used to stay in the early days of Islam. It was there that he called people to Islam, and many embraced it. On Monday night, he prayed, "O God, strengthen Islam with the one You love most: Umar ibn al-Khattab or Amr ibn Hisham." The next morning, Umar ibn al-Khattab came and embraced Islam in al-Arqam's house. They left, proclaiming God's greatness, and circumambulated the Kaaba openly. Al- Arqam's house was then called the House of Islam, and he gave it as charity to his children. A copy of al- Arqam's charity of his house reads: "In the name of God, the Most Gracious, the Most Merciful," and so on. May God be pleased with him and grant him His favor. Also among the names is Amir ibn Rabi'ah, an ally of Banu Adi ibn Ka'b. It is also attributed to Yazid ibn Ruman that Amir ibn Rabi'ah embraced Islam early, before the Messenger of God (peace and blessings be upon him) entered al-Arqam ibn Abi al-Arqam's house and before he preached there. They said that Amir ibn Rabi'ah migrated to Abyssinia twice, accompanied by his wife, Layla bint Abi Hathma al-Adawiyya. Amir ibn Rabi'ah was known by the kunya Abu Abdullah. He witnessed the Battle of Badr, the Battle of the Trench, and all the battles with the Messenger of God, peace and blessings be upon him. I don't know, folks, this statement just comes to mind. For me, it doesn't just pass by casually. I mean, this statement makes a person pause, reflect, and contemplate. I mean, the first thing he did was embrace Islam before the Prophet, peace and blessings be upon him, entered Dar al-Arqam. So, out of all the Muslims, there were 15, 20, or 30 of them, and he was one of them. He migrated twice to Abyssinia and then came and migrated to Medina. It was narrated on the authority of Amir ibn Rabi' on the authority of his father that no one came to Medina for migration before me except Abu Salama, and he witnessed the Battle of Badr, the Battle of the Trench, and all the battles with the Prophet, peace and blessings be upon him. So, for me, honestly, it increases if he was martyred during the Prophet's lifetime, peace and blessings be upon him, or martyred in Yamama, or something like that, like some of the early Muslims, like Abu Hudhayfa ibn Utbah and Salim, the freed slave of Abu Hudhayfa. These men were from the beginning of Islam and witnessed everything and fought with the Messenger of God, peace and blessings be upon him, and did this and that and the other thing. Something, both of them were killed on the day of Yamama, they were martyred. This means this is a sentence, I mean, I don't want it to be taken as information, I mean, think about it. Okay, when did Amer bin Rabi'a die? Don't forget, people, when did Amer bin Rabi'a die? He wasn't martyred, but he died. He has a story. Abdullah bin Amer bin Rabi'a told us, and Amer was a participant in the Battle of Badr. He said, Amer bin Rabi'a got up to pray at night, and that was when the people were busy attacking Uthman. So he prayed at night, then slept. He was visited in a dream and told, "Get up and ask God to protect you from the tribulation from which He protected His righteous servants." So he got up and prayed, then he fell ill, and no one took him out except his funeral. May God be pleased with him and grant him His pleasure. That is why Muhammad bin Umar al-Waqidi said, " Amer al-Riyah died a few days after the killing of Uthman bin Affan. He had stayed in his house, and people didn't notice until his funeral was taken out. May God be pleased with him and grant him His pleasure." Okay, let's conclude in two or three minutes. The brothers, the four brothers who are the sons of Abu al-Bakir, who were they? Aqil bin Abi al-Bakir bin Abd al-Yamin. Look at this text, people. Look at this text, by God, on the authority of Abu Bakr bin Muhammad bin Amr bin Hazm, who said: Aqil, Khalid, Amer, and Iyas, the sons of Abu al- Bakir, left Mecca for Medina for the migration. They gathered all their men and women, so no one remained in their houses until their doors were closed. They stayed with Rifa’ bin Abd al-Mundhir in Medina. What is the idea? Many of the emigrants emigrated on their own, leaving behind their relatives and families in Mecca. Two families of emigrants, the Banu Madh'un (Uthman ibn Madh'un and his companions) and the Banu al-Bukayr, all left Mecca. None of them remained there. They closed their homes and emigrated to Medina. May God be pleased with them. Now, who is this? We said, who is Aqil? Look, they said that the Messenger of God, peace and blessings be upon him, established brotherhood between Aqil ibn Abi al-Bukayr and Mubashir ibn Abd al- Mundhir, and they were both killed at Badr. This is Aqil ibn Abi al-Bukayr. It is also said that the Messenger of God, peace and blessings be upon him, established brotherhood between Aqil ibn Abi al-Bukayr and Mujaddar ibn Ziyad. Aqil ibn Abi al-Bukayr was martyred at Badr at the age of 34. He was killed by Malik ibn Zuhayr al-Jushami, his brother Khalid ibn Abi al-Bukayr. The Messenger of God, peace and blessings be upon him, established brotherhood between Khalid ibn Abi al- Bukayr and Zaid bin Al-Dathnah and Khalid bin Abi Al-Bukayr witnessed Badr and Uhud and was killed on the day of Al-Raji’ as a martyr on a journey in the fourth year of the Hijra. He was 34 years old on the day he was killed. Hassan bin Thabit said about Khalid bin Abi Al- Bukayr: “Oh, if only I had witnessed Ibn Tariq and Zaid, and wishes do not avail, and apostates. I defended my beloved Khubayb and Asim, and it would have been a cure if I had saved Khalid.” Who named them? Who are they, people, who were killed on the day of Al-Raji’? These are Hassan, who says, “Oh, if only I had witnessed Ibn Tariq and Zaid, but wishes are of no use.” And I defended my beloved Khubayb, who was killed and taken captive on the day of Al-Raji’, and then crucified in Mecca. And Asim, Asim bin Adi, who was killed on the day of Al-Raji’, so I defended my beloved Khubayb and Asim. And it would have been a cure if I had saved Khalid, Khalid bin Abi Al- Bukayr, who was killed on the day of Al-Raji’ in the fourth year. At dawn, their brother Iyas was the last of the Messenger of God, may God bless him and grant him peace, between Iyas bin Abi Al-Bukayr and Al-Harith bin Khuzaymah. And Iyas bin Abi Al-Bukayr witnessed Badr, Uhud, the Trench, and all the battles with the Messenger of God, may God bless him and grant him peace. Who is the fourth of them? Amir ibn Abi Bakir was the last of the Prophet's companions, may God bless him and grant him peace, between Amir ibn Abi Bakir, Thabit ibn Abi Bakir, and Thabit ibn Qays ibn Shammas. Amir ibn Abi Bakir witnessed the battles of Badr, Uhud, and the Trench, and all the battles alongside the Messenger of God, may God bless him and grant him peace. This is a mention of some of the early Muslims. God willing, in our next meeting, we will also mention some of the early Muslims with similar accounts—some information about them, some of their circumstances, and where and when they were killed— without going into a detailed biography. Why? Because these early Muslims have a great status, and because we must reiterate and emphasize their mention, draw closer to God through our love for them and our satisfaction with them, and envy them for what they attained and the great favor they received. So, congratulations to those hands that reached out to the hand of the Messenger of God, may God bless him and grant him peace, and to one of them who defied all his people, daring to take this great and wondrous step in that desolate time of alienation, as the Prophet, may God bless him and grant him peace, said: “ Islam began as something strange, and then someone came and extended his hand to the Messenger of God, may God bless him and grant him peace.” The Messenger of God said, "I believe in you and I believe in what has come to you from God Almighty. I am a believer in you and a Muslim to God Almighty, and I follow your command." This was at a time when there was no one else, no gains, no conquests, and no means of protection. There were no conquests, no means of protection. When Amr ibn Abasa came, he asked, "Who is with you in this?" He said to the Prophet, peace and blessings be upon him, "He understood the message." He asked him, "Who is with you in this?" He replied, "A free man and a slave, a slave, a free man and a slave. So, if you want to submit, come forward. If you want to submit, come forward. There is no one to defend you, no protection, nothing." This is in addition to the torture, mockery, and so on that followed. These people were with the Prophet, peace and blessings be upon him, from the very first day. They were the ones who heard the verses of the Quran as soon as they were revealed to the Prophet, peace and blessings be upon him. He would go and meet with them and say, " These verses have been revealed to me tonight," and he would recite them to them. They would receive them at a time of need, hardship, harm, dialogue, discussion, and debate with the polytheists. Then After that, they endured all these hardships and migrated to Abyssinia, living in exile. Then they returned, then migrated again to Medina, Medina, Medina, as exiles who left their homeland. Then, the banner of jihad was raised, and they were in the first ranks with the Prophet, peace and blessings be upon him, at Badr. The polytheists came to Medina, and they fought for the Prophet, peace and blessings be upon him, and in his defense. At Uhud, Medina was besieged, and they were with him, peace and blessings be upon him, in the trench. Then, some of them were killed— some hadn't even reached the battle yet, meaning they were killed at Badr. For example, who was killed at Badr? Aqil ibn Abi Bakr. And this one was killed at Al-Raji', who was Khalid ibn Abi Bakr. And this one was killed at Uhud, like who among the early Muslims were killed at Uhud? Mus'ab, and who else? Abdullah ibn Jahsh. Abdullah ibn Jahsh, who used to say before Uhud, "O God, I ask You for an enemy, I ask You for a man from among the polytheists, one who is fierce in his strength and fierce in his anger," or something like that, "so that he kills me and cuts off my nose and mutilates my nose," and so on. And I would say, "O my Lord, I am content with You." After all this, he was killed at Uhud. And this is Mus'ab ibn 'Umair, may God be pleased with him. The Prophet, peace and blessings be upon him, came to him while he was lying face down on the ground after being killed and wounded by swords and spears. He said to him, "Among the believers are men who have been true to their covenant with God." And this is Abu Salamah, one of the first to embrace Islam. Abu Salamah was also martyred, wounded, and then succumbed to his injuries and died, may God be pleased with him, shortly after the Battle of Uhud. And this is so-and-so, and this is so-and-so, and those who remain are Abu Hudhayfah and Ibn 'Utbah. Then who is Abu Hudhayfah? The son of whom? Ibn 'Utbah ibn Rabi'ah. 'Utbah ibn Rabi'ah? Who is 'Utbah ibn Rabi'ah, who led the polytheists in insulting the Prophet, peace and blessings be upon him, and the people of Hira? And this one contradicts his father. And this is the brother of Safwan, and this is the brother of the son of so-and-so. We can't just take their stories like that. I mean, I know their names. No, these are the ones our children, like Rashid and so-and-so, and so-and-so, in terms of age, the young men, the rising generation, will memorize these names, know them, and understand how these people came before, remained steadfast, persevered, and fought. We will learn every word about these people. We take this information seriously, we learn about them, their children, their wives, and so on, and when they died, when they were martyred, when they were killed, and where. This information is essential. These predecessors have a great and special status. May God Almighty be pleased with them and grant them His favor. May God Almighty keep us steadfast, or may He guide us to their path and keep us on it. We ask Him, the Exalted, for forgiveness and well-being. We ask Him, the Exalted, to send blessings upon His servant and Messenger Muhammad. O God, send blessings and peace upon Your servant and Messenger Muhammad. O God, send blessings and peace upon Your servant and Messenger Muhammad. O God, send blessings upon him and upon his family and upon those who strove with him, were patient with him, remained steadfast with him, followed him, and believed in him. O God, our Lord, be pleased with his companions and with those who followed them in goodness until the Day of Judgment. O God, we ask You for forgiveness, well-being, guidance, piety, chastity, and sufficiency. We seek Your forgiveness for our sins and repent to You. We ask You for Paradise and seek refuge in You from Hellfire. O God, we ask You for well-being. O God, we ask You for well-being. O God, we ask You O God, our Lord, forgive us our sins, whether intentional or unintentional, in jest or in earnest, and all that we have done. O God, guide us, make us righteous, and keep us steadfast on Islam, O Lord of the worlds, and gather us with Your Prophet in Paradise and gather us with his companions in Your Paradise, O Lord of the worlds. O God, save the oppressed believers everywhere. O God, save the oppressed believers in Turkestan, in Gaza, and everywhere else, O Lord of the worlds. O God, have mercy on Your oppressed servants among the believers everywhere, save them, and strengthen Islam and the Muslims, O Lord of the worlds. Glory be to You, O God, and praise be to You. We bear witness that there is no god but You. We seek Your forgiveness and repent to You. By God, were it not for God, we would not have been guided, nor would we have given charity, nor would we have prayed. So send down tranquility upon us and make our feet firm until we meet God.