Yaser Birjas – The History And Preservation Of The QurAn – Introduction
AI: Summary ©
The Arabianese community experienced struggles, challenges, and challenges to claim the race, challenges to be the winner, and fear of victory leading to their struggles. The community was pressured to believe the Prophet Luca was the only person present and fear of poverty and victory led to their struggles. They also discussed the importance of the god's teachings and legends in the generation of the Prophet, as well as Jibreel's time in the cave and breaking his leg while running. The discussion touches on the importance of finding the meaning of life in learning, editing, mastering, and harvesting phases, as well as finding the cave in the middle of the mountain to find the meaning of life.
AI: Summary ©
Assalaamu alaikum wa rahmatullahi wa barakatuhu Assalaamu alaikum
wa rahmatullahi wa barakatuhu Alhamdulillahi rabbil alameen wa
sallallahu wa sallim wa barakatuhu wa nabiyyin wa
muhammadin wa ala alihi wa sahbihi wa sallam
wa tasliman kathira thumma man ba'd Our ulama
they say, sharaful ilmi bisharaful ma'loom which
means the status of knowledge depends so much
on the status of the subject matter.
The status of a knowledge depends so much
on the subject matter.
And when you study the Qur'an, there
is nothing higher in terms of knowledge, in
terms of the status than learning and reading
the words of Allah subhanahu wa ta'ala.
Knowing that the Qur'an is the book
of Allah azza wa jal, the words of
Allah subhanahu wa ta'ala then if that
is the subject matter of the subject, you
can imagine right now the status of this
knowledge that we're learning over here.
And I hope that you keep that in
your mind as we study the Qur'an,
the words of Allah subhanahu wa ta'ala.
You're not studying any random subject, you're not
studying any particular book, you're studying the book
of Allah azza wa jal, the divine words
of Allah subhanahu wa ta'ala.
This is why studying the Qur'an is
one of the most important subjects, the most
important things you do in your life.
But in order for us to understand inshaAllah
the Qur'an itself, we need to understand
where did it come from, what's the meaning
of it, what's the history behind it, how
even to understand the Qur'an, I want
to know.
Before I learn about the meaning of this
ayah, I want to understand why do I
need to learn the meaning of this ayah,
why the ayah was revealed in that fashion
and what's the meaning of that revelation, that
sense and so on.
So that's why inshaAllah my sessions with you
will be more on the history and the
structure of the Qur'an.
Like helping you understand what Shaykh Ammar is
saying, what Shaykh Waheed is saying and other
mashayikh inshaAllah would come to start discussing the
Qur'an with you.
And with that being said, we're going to
start inshaAllah from the very, very beginning.
I know for many of the stuff that
we're going to be studying probably might be
elementary to many of us, but I want
to realign our understanding of the subject inshaAllah
properly bismillah azza wa jal by starting with
the first few questions we have for you
inshaAllah the revelation of the Qur'an.
Obviously the book of Allah subhanahu wa ta
'ala is eternal.
What does that mean?
Since it's the words of Allah azza wa
jal, it's eternal in that sense, meaning it
has Allah subhanahu wa ta'ala's attributes.
So therefore we need to study at least
from our perspective as humans, the Qur'an.
The first question we have over here that
we need to ask ourselves, what is the
Qur'an?
So I'm going to give you one minute
for you to discuss this question with your
neighbor sitting next to you.
Choose one of the neighbors around you, ask
this question to each other and tell them
what is the Qur'an, what is the
Qur'an to you, bismillah go for it.
What's the Qur'an, what is the Qur
'an?
Alright, let's hear from you right now, I
can see, I can hear that the voices
are going down, so let's hear from you
right now.
Tell me, what is the Qur'an?
You guys answered each other didn't you?
You must have given an answer, so tell
me.
Yes, the book of Allah?
What is revealed to the Prophet ﷺ?
Guidance to all mankind, beautiful.
So you mentioned three things about the Qur
'an, beautiful.
What else, yes?
The speech of Allah ﷻ, very specific.
These are the words of Allah ﷻ, the
speech of Allah ﷻ, beautiful.
What else, yes?
The last revelation that came from Allah ﷻ,
beautiful.
What else?
It is the book of guidance that gives
us what's right and wrong, right?
So at least we live by the instruction
of the Qur'an, beautiful.
What else?
This side, brothers and sisters, yes.
So Allah ﷻ revealed to us, that sent
it to us?
Allah's love letter that was sent to us,
beautiful.
Very interesting perspective, mashallah.
Poetic, tabarakallah.
I understand, but it sounds very poetic, mashallah,
beautiful, yes.
The challenge to mankind, a mu'ajidah, the
challenge to mankind, that's beautiful.
What else?
Healing and mercy from Allah ﷻ, a book
of healing, yes?
It's protected, it's a book that was well
guarded by Allah ﷻ who sent it to
us, yes.
It's a miracle, a miracle in different ways.
We're going to talk about this in details
later inshallah as well.
What else?
What is the Qur'an, yes?
I can barely hear, I'm sorry.
It helps you navigate through life, right?
It's like a road map for life basically,
yes.
So a message to the mankind, sent to
the messenger of Allah ﷻ to heal us
of all these things that we go through
in this life, beautiful, yes.
It's a proof, to what?
The proof and the evidence that established Allah's
ﷻ presence and the meaning of this life
to all of us, beautiful, yes.
Transmitted through mutawatir, like it came to us
with absolute authenticity, that's what it means over
here, yes.
A proof for all times, like it works
at all times.
Look, 1400 years later and we still talk
about the Qur'an being a book of
guidance, a road map to the world, a
beautiful thing that we learn about the Qur
'an as well, yes.
Many stories we can learn from, so it
documents the past so we can live in
the present to the future inshallah.
So all these are beautiful answers, okay?
You guys give me technical answers.
Now let's see about, what about this, what's
the Qur'an for you?
The second question I want you to answer
right now.
Where do you see its importance in your
personal life?
In your personal life, I'm going to give
you another minute to answer this question to
the neighbors next to you inshallah, go for
it.
Bismillah.
Let's hear from you.
Where do you see its importance in your
personal life?
Like what we do with technicality inshallah, let's
answer this question.
I want to hear from you right now.
By the way, the first question was the
Qur'an in general and you guys answered
in a very abstract way.
I need you right now to give me
in your own personal way.
What is the Qur'an to you?
Where do you see its importance in your
life?
Yes.
But is that what you do with it,
personally?
Is that what you hope you would do
with it?
I'm trying to basically make it my daily
life thing, like alhamdulillah.
I use it in my salah, in my
ibadah, in my healing, my ruqya, when I
go to sleep, like it's in my daily
life.
Beautiful, what else?
Yes.
I use this to help me go through
the challenges of this life.
Every time I go through something, I want
the Qur'an, I want to see some
healing words from the book of Allah, subhanallah,
beautiful.
What else?
Yes.
Just in the back, all the way in
the back.
Like help me find my identity.
Especially in time when people don't even know
who they are anymore.
Right?
Truly.
As Muslims, alhamdulillah, we're very anchored with that.
That's the thing that anchors us.
Where you go in life, alhamdulillah, the Qur
'an really brings us back again to where
we belong.
Many, many people in this time, they don't
even know what they are.
Not even what gender they are anymore.
But the Qur'an, alhamdulillah, keeps us anchored.
Like I always find my identity in the
words of Allah, subhanallah, beautiful.
What else?
Yes.
So like it gives me, alhamdulillah, a way
to deal with the people and understand them.
Allah has given me a lot of instructions
in the Qur'an, how to handle this
situation.
So I understand, and I just do it,
alhamdulillah, based on this instruction.
Yes, anybody else here?
So how to interact with people.
So basically, alhamdulillah, I use the Qur'an
to help me navigate again how I deal
with people in my life.
Beautiful.
Yes.
So it helps me understand the power behind
all what I see around me, right?
Whether it's positive or negative, I go back
to the Qur'an and it gives me
a better understanding of why these things happen.
Beautiful.
Yes.
It helps me understand who Allah is.
Like, subhanallah, when people are lost in terms
of direction back to God, it helps me
easily find the way to Allah, subhanallah, wa
ta'ala.
Anybody else on this side?
Yes.
So alhamdulillah, it gives me the identity, the
grounding part of it, and also helps me
grow with it.
Like I don't stop there.
I continue to grow based on the structure
of the Qur'an.
Those are all beautiful answers, and I hope
that you can guys reflect on your own
way what the Qur'an is to you.
Beautiful.
The third question we have here, what were
the characteristics of the Prophet ﷺ that qualified
him to be the receiver of the Qur
'an?
Oh, didn't it go on the screen?
Okay.
So the question that's on the screen is
supposed to be, is this.
What were the characteristics of the Prophet that
qualified him to be the receiver of the
Qur'an?
I want you to discuss this also with
your partner next to you.
One minute.
One minute.
What were the characteristics of the Prophet ﷺ
that qualified him to be the receiver of
the Qur'an?
Okay.
Let's hear from you.
Guys, this is very important.
Why?
Because today, one of the major issues to
discredit the Qur'an is to discredit the
receiver, the one who transmitted it to us.
So if you don't even know the qualities
of the Prophet ﷺ that qualified him to
be the messenger, we have a challenge here.
When people ask you and they start attacking
the Prophet ﷺ by attacking his integrity and
his character and so on, and you have
no answer for this, that's a problem.
So I want to hear from you.
What do you know about the Prophet ﷺ
that qualified him to be the receiver of
the Qur'an?
Bismillah.
Let's hear from here.
Yes.
He was illiterate.
He was illiterate.
What does that even mean now?
He couldn't read or write.
So, what's the significance of that?
He could not produce it of his own.
He was not known to be a poet.
He was not known to be a writer
or anything like that.
So being illiterate was one of the qualities
Allah highlighted about him in the Qur'an,
to say that, look, he cannot produce anything
with that kind of eloquence.
Beautiful.
JazakAllah.
What else?
Yes.
He was honest personally and known to the
public to be an honest person.
So if he could not lie to people
about dunya matters, about personal issues, how could
he lie about Allah subhanahu wa ta'ala?
He was a very honest person.
Yes.
He was a tranquility person who would not
have usurped the rights of others.
If he would not, being so honest person
that he could not really usurp the rights
of other people, how would he usurp Allah
subhanahu wa ta'ala's right to reveal a
book and say that it's a book of
Allah subhanahu wa ta'ala?
What else?
Yes.
His what?
Good manners.
Good manners.
Absolutely.
Because he's going to be representing who?
Allah subhanahu wa ta'ala.
So Allah chose the best, as he said
in the Qur'an, qal min anfusihim, which
means among themselves.
Another qiraa of that ayah, min anfasihim, like
from among the best.
Like he's the best of the best salallahu
alayhi wa sallam.
Because being the best of the best, it's
easy for people to know, you know what,
that's true.
His akhlaaq, his manners, I would follow this
individual.
I would follow this man.
Yes.
He was trying his best salallahu alayhi wa
sallam to develop the people, not to separate
them.
Although of course we know that this is
in a tribal system, it's a bit different.
But still, the Prophet ﷺ was, his heart
was into benefiting the people.
Let me put it this way.
His heart was really into benefiting the people
salallahu alayhi wa sallam.
Yes.
Very respectful, so credible salallahu alayhi wa sallam.
But still though he stood for justice, even
though it was against people who are elders
for example in the community.
Yes.
He gave it to us as he received
it.
Like he did not take anything out, he
did not add his own influence in it
or his own interpretation.
As he received it, he delivered it salallahu
alayhi wa sallam.
Beautiful.
Yes.
He did not what?
Like he did not follow the norm which
is basically what's going on to his people
to worship these idols and these traditions.
He was always looking for that which is
reasonable and that which is right.
He was very gentle.
So when he talks, people can connect with
him.
So emotionally he is very connected with the
people salallahu alayhi wa sallam.
Yes.
So he was going up to the mountains
reflecting about the meaning of this life.
So Allah subhanahu wa ta'ala just gave
it to him in that moment.
Not when he was with the people.
He was looking for the truth.
He was a man of truth seeker salallahu
alayhi wa sallam.
Now the question for you guys, all these
beautiful characteristics.
You insist on it.
Go ahead.
Go ahead.
So when he received the first revelation, he
didn't go out boasting about, hey guys, I'm
a messenger of God now.
Instead he was so scared about it.
Because he knew how the responsibility that's been
assigned to him salallahu alayhi wa sallam.
Now my question to you guys, my question.
Huh?
Oh this thing?
I thought it was my beard.
Transmitting so much power.
Sure.
All right.
So my question to you guys.
If you know that these are the qualities
of the person who received the Qur'an
as I had delivered it to the people.
They were at least, we say that they
were not like looking into understanding from him.
What is stopping us today from delivering the
message of Allah subhanahu wa ta'ala following
the exact same guidance of the Prophet salallahu
alayhi wa sallam.
It is his akhlaq and his manners.
Like truly if you're going to be preaching
the Qur'an to people, what do you
need to do?
Be someone who's credible.
Someone when they speak about the Qur'an,
people would say, you know what, yeah I
can take that from you.
A lot of it unfortunately when we talk
about Islam and invite non-Muslims to Islam,
we say beautiful things about Islam that unfortunately
we are unable to, you know, to show,
to be credible for it.
And we have already probably maybe many of
us have heard the statement that many people
they would say when they became Muslim they
say, alhamdulillah Allah showed me Islam before he
showed me Muslims.
So let's not be those people as well.
Don't be part of the statistics over here.
We need to make sure we have the
qualities that qualifies a person to hold the
Qur'an.
Question number four right now.
How did it look like around the time
the Qur'an was revealed?
How did it look like around the time
the Qur'an was revealed?
I want you now to think about the
time when the Prophet salallahu alayhi wa sallam
was sent with the Qur'an.
How did it look like there?
Again, you have one minute.
Share it with your friend next to you
inshaAllah ta'ala.
How did it look like around the time
when the Prophet salallahu alayhi wa sallam was
sent with the Qur'an?
Okay, let's hear from you right now.
Tell me.
What do you know about that time, around
the Prophet salallahu alayhi wa sallam and his
time when the Qur'an was revealed?
Tell me.
What do you know about it?
Come on jama'at.
When we study the Qur'an we need
to understand the context when it was revealed.
What is it?
Yes.
Jahiliyya.
What does that even mean?
Ignorance.
What does that even mean?
Ignorance.
What kind of ignorance we're talking about?
Of God and practice.
Of everything.
Like when we talk about ignorance, the time
of Jahiliyya, ignorance about everything.
About who they are, who God is, the
purpose of this life.
Like they have absolutely no knowledge of that.
They lost, they lost the track of how
to be humans, how to act humans, how
to understand the purpose of this life and
if there is any creator for this world.
That was the time of Jahiliyya.
So, the practice has reflected all of that.
What else?
So, there was chaos in the society.
No rights to anybody.
Everybody just kind of, if you have the
power you can overpower anybody.
Men, women, children, orphans, different race and different
groups and no regard to human rights or
dignity and so on.
Yes.
What else?
Superstition.
People they believed in anything.
They believed in the mountains and the trees
and everything that crawls even.
Doesn't sound any different from our time, right?
But the idea is just like it was
weird.
Yes.
Idol worshipping.
True.
Different idols, not just statues.
Many, many different ways.
Yes.
No sense of community outside of tribal relationship.
Like if you're from my blood, then I
will support you regardless if you're right or
wrong.
But they don't care about other people.
Yes.
So, when they make tawaf, their ibadah, even
their practice is just completely ridiculous.
Like, making tawaf naked for example.
What kind of ibadah is that?
Or their tawaf was about clapping and whistling.
That was kind of like nonsense of ibadah.
Which what we see today sometimes in many
practices of Muslim sects and even non-Muslims
as well too.
Because they're far away from the main source,
the Qur'an.
Yes.
So, basically the kind of the community was
a bit disconnected.
And the Qur'an alhamdulillah just kind of
like brought them together inshaAllah.
There's so much we learn about actually this
time.
I'm going to skip question number five to
go to number six quickly inshaAllah with you.
Which is, how much do you believe the
world today is in need of the Qur
'an and why?
Like, if you understand the context that the
Qur'an was revealed in was so horrible.
How do you see the world today and
how much do we truly need the Qur
'an in our time?
And why?
Go ahead.
We have one minute inshaAllah to share with
each other inshaAllah ta'ala.
Alright.
Let's hear from you and I promise that
was the last question I asked you over
here.
Let's hear from you right now.
If you want to make that parallel, that
comparison between the time when the Qur'an
was revealed and our time today.
What are these parallels?
What do you see that was similar to
what was back then?
Tell me.
Yes.
Poor and rich.
There's a huge gap between the poor and
rich.
And you can imagine what kind of social
injustice that creates in the society.
Yes.
When you don't even believe in God and
you don't believe that there's a purpose of
life other than just indulgence.
You can imagine how people get confused and
what they do in this world.
And that's what they did back then.
What else?
Astaghfirullah, can I hear you?
A lot of corruption in all aspects of
life.
Politics?
You can imagine.
If you have the power, the poor is
gone.
Orphans?
Who cares?
Children?
They'd be murdered in the thousands.
And no one really say anything about this.
Justifying it because there's someone who's more powerful
is actually making the narrative today.
And many other things.
And the society is still in the same
fashion.
What else that we see in our time
that's parallel to the past?
Yes.
Worshiping their desires.
Yes.
Quits?
So the media back then, the propaganda, giving
the narrative that everybody likes and everybody wants
to believe in.
And now the Qur'an comes to break
that narrative.
Yes.
Lack of gratitude with morality.
Like there is no sense of morality anymore.
Morality right now is a very subjective thing
for the people.
If you see these things right now and
you realize that the society today, how close
it is, how so similar to the society
back then, you realize you guys today, the
greatest opportunity has been given to you to
become the da'iyahs for the next generation.
And I'm telling you right now, the world
is so much in need of what you
guys are studying today.
Wallahi, they need it badly.
People are dying for this guidance.
When Gaza situation erupted, Allah make it easy
for them, Ya Rabbil Alameen.
How come people start flocking and coming to
Islam in waves?
Why is that?
Because when they're looking at these people, what
makes them so strong like this?
And they say, oh because they're Muslims.
Okay, what makes them so strong being Muslims?
That's their book, the Qur'an.
And they went and they studied the Qur
'an and subhanAllah they found out, you know
what?
This is what I've been looking for in
my life.
And we've seen all these videos and all
these posts that comes from young people, men
and women, and so happy that they were
able to find that guidance.
Brothers and sisters, Allah subhanahu wa ta'ala
brought those people to Islam without me or
you.
Without us.
Can you imagine if Allah subhanahu wa ta
'ala utilizes you to use the guidance of
the Qur'an to bring it to the
world?
The people are so much in need of
what we have and we're not doing our
job to deliver it to the world.
We're not.
So I want you to make this a
task upon yourself in these seven days that
you're going to be spending here inshaAllah ta
'ala.
Connect with the Qur'an in a way
that you truly, truly find a way to
give it to the people.
How can I become that person inshaAllah ta
'ala who will deliver this to the world
and hopefully a few people, many people, thousands
of people will become Muslim because of me
inshaAllah ta'ala.
Put this in your mind, binillah azawajal, and
that's why we need to study the Qur
'an together inshaAllah, beginning with at least a
definition.
Let's try to understand the Qur'an, the
background of the Qur'an, the history of
the Qur'an, how it all started inshaAllah
ta'ala, beginning with the definition.
The linguistic definition of the Qur'an, it
comes from the word qara'a yaqra'a.
This is what you have in your book
right now actually, you have the notes with
you inshaAllah ta'ala.
Qara'a, so the word is qara'a
yaqra'u.
Linguistically speaking the word qara'a means to
put things together, that's what it means actually.
Al qara'a, al jam'a, so when
you put things together, that comes with the
qara'a.
Why?
Because the Qur'an put the words together,
put the ayat together, put the meaning together,
put the surahs together.
So all of this was put together, that's
the Qur'an.
Allah subhanahu wa ta'ala says, inna alayna
jam'ahu wa qur'ana.
He vowed that we will put it together
and we shall give it to you so
you recite that, recite the Qur'an.
Nowadays when we say Qur'an, we mean
by that recitation of the words of Allah
subhanahu wa ta'ala.
We mean by that the recitation, it's an
iqra' which means to recite the words of
Allah azza wa jal.
Now that's from the linguistic definition.
The shari'a definition of the Qur'an,
the ulema have given a lot of definitions,
expanded and short ones, so this is an
average definition of the Qur'an.
Kind of like an average definition, I'm going
to explain that to you one statement at
a time insha'Allah.
Number one, al Qur'an, kalamullah.
When we say kalamullah, what do we mean
by that?
The literal word of Allah subhanahu wa ta
'ala.
The speech of Allah subhanahu wa ta'ala.
Where do we get that from?
From surah at-Tawbah where Allah azza wa
jal says, وَإِنْ أَحَدٌ مِّنَ الْمُشْرِكِينَ اَسْتَجَارَكَ فَأَجِرْهُ
حَتَّى يَسْمَعَ كَلَامَ اللَّهِ If any of the
mushrikeen, the non-believers, they sought shelter, refuge
with you, give them that shelter, give them
that asylum, until they hear from you, kalamullah,
the speech of Allah subhanahu wa ta'ala.
So as Muslims, as ahlul sunnah wal jama
'ah, who believe in the author, we believe
that the Qur'an is the actual speech
of Allah subhanahu wa ta'ala.
However, in a manner that suits His Majesty.
How?
We don't know.
Allah azza wa jal, He spoke the Qur
'an to Jibreel to deliver that Qur'an
to Muhammad ﷺ.
But how that speech happened?
In a manner that suits His Majesty.
That's what we know.
We can't say anything besides that.
But we know it's the word of Allah
subhanahu wa ta'ala.
And when we say it's the literal word
of Allah azza wa jal, we could say
it's an oral revelation.
What's the meaning of saying an oral revelation?
When you open the mushaf, what do you
read in the last three surahs of the
Qur'an?
Or the last, you know, more than that.
But the last three surahs of the Qur
'an.
It starts with what?
Qul.
Qul huwa allahu ahad.
Qul a'udhu bi rabbil falak.
Qul a'udhu bi rabbil nas.
But what is the meaning when we say
Qul?
What does it mean exactly?
Say, right?
Say.
So if you're the receiver of that statement
or that command to say, when you deliver
the message, what do you usually say?
Do you say Qul?
When you deliver it?
You don't.
So what do you say?
Huwa allahu ahad.
Right away.
So the fact that the Prophet ﷺ conveyed
Qul huwa allahu ahad, the instruction that was
given to him as it was pronounced by
the Lord subhanahu wa ta'ala to Jibreel,
that tells us the Qur'an is an
absolutely an oral revelation.
Word for word from Allah subhanahu wa ta
'ala.
Otherwise, if it was given to the Prophet
ﷺ in written form or it was spoken
to him to narrate the Qur'an, not
to recite the Qur'an, he wouldn't say
Qul.
He would skip that.
He would just go straight to saying allahu
ahad.
But we say it's an actual speech of
Allah subhanahu wa ta'ala, oral revelation of
the Qur'an.
And we say, al munazzalu ala nabiyyihi Muhammad.
That was revealed to the Prophet Muhammad ﷺ.
Munazzal, revealed, which means what?
It was actually revealed to the Prophet ﷺ,
meaning from above down.
That's what it means.
From above down, from heavens.
So we know that the Qur'an, Allah
subhanahu wa ta'ala says in the Qur
'an, inna anzalnahu fee laylatul qadr.
It was revealed, it was sent down, fee
laylatul qadr.
So we know it's coming from above down,
from heavens, to the Prophet Muhammad ﷺ.
When we say munazzal ala nabiyyihi, munazzal ala
nabiyyihi ala Prophet Muhammad ﷺ, that excludes who
ya jama'a?
All the other Prophets.
And it excludes also all the other books
of Allah azza wa jalla.
Because the one that was revealed to Musa
ﷺ is called what?
Al-Tawrah.
The one that was given to Isa was
called?
Al-Injeel.
So when we say ala Muhammad ﷺ, it
excludes everything else.
So it's exclusive to the Qur'an.
Billughati al-arabiyya, in the Arabic language, in
the Arabic language.
That excludes what?
All the translations.
All the translations of the Qur'an excluded.
So if someone comes to you holding a
translation and says, look what your Qur'an
says.
You have absolutely the right to say, no
that's not what the Qur'an says.
But look, it says the Qur'an, the
translations of the Qur'an.
Say, well these are the words of the
translator.
And we have so many bad translations out
there by the way.
Especially done by orientalists from the past.
When they were translating the Qur'an, they
put their own bias into the translation.
So therefore, you have all the right to
dispute and reject translations.
Because you will tell them that's not the
Qur'an.
That's only the translation of the Qur'an.
The Qur'an is the Arabic text itself.
And that's it.
Say, biwasitati Jibreel.
There is a will to the Prophet ﷺ
through the Prophet for the message, Jibreel.
Because Jibreel is the angel that Allah ﷻ
assigned to communicate between him and his human
Prophet ﷺ.
Biwasitati Jibreel.
Munajjaman ala mada thalathatu wa'asheena aaman.
Meaning, munajjaman means actually came in intervals.
It wasn't revealed in one single book.
It was sent, you know, ala mada thalathatu
wa'asheena aaman.
23 years.
23 years.
From the first revelation to the end of
the revelation.
It took 23 years.
About 23 years, the Qur'an was revealed.
Now we're going to learn later on that
it was revealed that way.
Why?
In order to, for many reasons.
One of them is obviously to make it
easy on the people, one ruling at a
time.
To strengthen the heart of the Prophet ﷺ.
To always be instant so that it always
have a divine connection with Allah ﷻ.
Like imagine, when you receive instant messaging from
a friend or from your loved ones, how
beautiful, how fresh those messages are.
Makes you feel, you know, kind of like
so excited.
So that you're connecting with them.
But if you receive something, you know, after
a few hours, all in one text, it's
not the same feeling like when you have
it instant.
The same thing when you receive it from
Allah ﷻ instantly.
Let's finish it and then come to you,
inshallah.
What does that mean?
Means it's miraculous by its own text and
language.
Like the language itself of the Qur'an
is miraculous.
The actual love of the Qur'an, the
actual pronouncements and the words of the Qur
'an are miraculous.
And we're going to learn that the miraculous
nature of the Qur'an expands beyond the
words.
But the wording itself is miracle.
How so?
Allah ﷻ in the Qur'an challenged the
Arab back then who excelled in the art
of speech three times.
He says, first of all, bring me the
Qur'an similar to this.
فَلَا تُبِي مِثْلِ هَذَا الْقُرْآنِ Let them bring
something similar to this Qur'an.
They couldn't.
Then Allah ﷻ challenged him with what?
Ten surahs.
فَلَا تُبِي عَشْرِ سُورِ المُفْتَرَيَاتِ If you can
create and fabricate ten surahs.
He didn't even tell them the length of
the surahs.
Like any ten surahs.
And they couldn't.
Then he said, okay, one single surah.
As short as إِنَّا عَطَيْنَاكَ الْكَوْثَرِ And they
could not.
And this challenge, this linguistic challenge of the
Qur'an stands until this day.
The many attempts happen here and there, but
they're all ridiculous when it comes to the
quality of how they're trying to fabricate something
similar to the Qur'an.
So that's what the meaning of saying linguistic
miracle of the Qur'an.
فَلَا تُبِي تِلَاوَتِهِ That when we recite the
Qur'an, it's an act of worship.
An act of worship in terms of what?
In terms of salah, it's an act of
worship.
Reading every letter is an act of worship.
As the Prophet ﷺ mentioned, you take ten
hasanat, ten merits, for every letter.
He said, I don't say alif, laam, meem,
one letter.
No, alif is letter, laam is letter, meem
is letter.
So you get reward for every letter that
you recite.
And then he also, we know that when
you read the Qur'an for healing, it's
also an act of worship as well too.
When you blow it in the water and
drink it as well, ruqya is an act
of worship.
So the Qur'an, reciting the Qur'an
is in itself an act of worship as
well.
المُفْتَتَحُ بِسُرَةِ الْفَاتِحَ The way we understand now,
it starts with the Fatiha, as the order
of the Mus'haf is in our hands
today, and ends with Surah An-Nas.
Why?
Because there was an attempt, I don't know
how many of you have seen that, there
was an attempt, it's actually available on the
internet unfortunately, when some people they reordered the
Mus'haf and the Qur'an based on
the chronological order of the revelation.
So the beginning of the Mus'haf you'll
find, اِقْرَى بِاسْمِ رَبِّكَ الَّذِي خَلَقَ the first
five verses only, and then the beginning of
Al-Muddathir, and then this is basically for
them to try to put the Qur'an
in the right order of revelation, trying to
fabricate another format of a Mus'haf.
So Alhamdulillah, it's rejected by the Ummah, and
really not so many people even know anything
about this so-called Mus'haf, or modern
Mus'haf of our time.
المَكْتُوبُ فِي الْمَصَاحِفِ So the Qur'an has
been documented in the Mus'haf today.
There are many recitations or قراءات that happen,
and not necessarily in the Mus'haf we
have anymore, so we'll discuss that later inshaAllah
ta'ala.
And then we said, وَالْمَنْ قُولُ إِلَيْنَ بِالتَّوَاتِرِ
that was transmitted to us through التواتر.
تواتر means in abundance.
So in every generation that transmitted the Qur
'an to us, there's an abundant number of
people.
When we say abundance, it means basically limitless.
We're talking about thousands and thousands of people
who have memorized the Qur'an, and they
moved the Qur'an from generation to generation
to generation, until we have it today alhamdulillah
in our time, when we have millions of
people who have memorized the Qur'an.
Today we have millions of people who are
huffadh and memorize the Qur'an.
Men, women, children, adults, Arab, non-Arab, you
name it.
And that is one of the miracles of
the Qur'an as well.
So this is just a general definition of
the Qur'an.
Once again, it's the words of Allah ﷻ,
the speech of Allah ﷻ, which was revealed
to the Prophet Muhammad ﷺ in the Arabic
language, to the Messenger Angel Jibreel, in intervals
of 23 years, miraculously in his language, and
its recitation, its worship, that starts with the
Fatiha in Surat al-Nas, and written in
the Masahif, what was revealed to us or
transmitted to us through تواتر.
You had a question?
Yes.
No.
So the question is about when Allah says,
إِنَّا أَنزَيْنَاهُ فِي لَيْلَةِ الْقَدْرِ Does that mean
that the Qur'an was revealed on the
Night of Al-Qadr, the Night of Power?
Was that the actual revelation to the Prophet
ﷺ, or was that the actual revelation from
the seventh heaven to the first seven?
We're going to come to that, inshaAllah, chronological
order of the revelation.
But since you opened the subject here, إِنَّا
أَنزَيْنَاهُ فِي لَيْلَةِ الْقَدْرِ That is actually when
the Qur'an was entirely, the entirety of
the Qur'an was brought from الَّوْحَ الْمَحْفُوظِ
all the way to the earthly heaven.
So that was actually that night.
So the whole Qur'an came down to
the earthly heaven.
Which is why Allah ﷻ says, قَالَ تَنَزَّلْ
مَلَاكَةُ وَالرُّوحُ فِيهَا It comes with a huge
procession of angels.
It was the escorting and of course the
revelation of the Qur'an all the way
to their earthly heavens.
And then when Allah ﷻ gave the order,
the first verse are revealed to the Prophet
ﷺ over the 23 years.
والله عليه نعم All right, any questions, Jama
'ah?
Okay, I'm going to give you one minute.
I want you to share with your neighbor
next to you, what did you learn about
the definition of the Qur'an?
One thing you learned about the definition of
the Qur'an.
One minute, go for it.
Don't tell me you learned nothing.
All right, let's hear from you guys.
I want to hear from you.
Okay, we have still about 17 minutes to
finish and start the session.
I want to hear from you.
What did you guys learn about the definition
of the Qur'an?
What did you learn from the definition of
the Qur'an?
Yes.
So it was revealed over 23 years.
How significant is that to you?
So alhamdulillah it came through 23 years.
That makes it easy on me even today
when I try to study the Qur'an.
You know, it takes time.
So if Allah ﷻ chose to reveal the
Qur'an 23 years for the ummah, to
make it easy on them, you know, to
memorize it and learn it and live by
it.
It also takes time, a lifetime for me
to learn the Qur'an.
Beautiful.
JazakAllah khair.
Anything else?
What did you guys learn about the definition
of the Qur'an?
Yes, sister.
Say it again.
You should be learning Arabic.
Bismillah.
Who wants to join the jama'ah?
You know, I don't know how to say
that since you brought the subject.
I don't want to guilt trip you guys.
But wallahi, being born as an Arab and
speaking the language, you know, as a mother
language, it's not just a privilege.
It's also a huge responsibility.
You know, there are many, many, many, many
times I've been invited to attend someone's graduation
for a Hif program or recite the Qur
'an.
Families are happy that their child finished this
or that, subhanAllah.
It's so interesting for me to be sitting
there.
And it gives me goosebumps when I realize
among the 200, 300 people attending and listening
to the child reciting the Qur'an, I'm
the only one understanding what he's saying.
Wallahi, I'll be looking around, I'm just like,
this is really scary.
200 people attending this program, I'm the only
person understanding what this child is reciting.
And in my mind, I wish they all
know what he or she is saying.
So yeah, learning the Arabic language is a
huge privilege and responsibility at the same time.
And may Allah subhanahu wa ta'ala facilitate
that and make it easy for you.
Because wallahi, tomorrow, by the way, our first
session in the morning, we're going to talk
about the language of the Qur'an.
And you're going to see how beautiful, how
significant it is to be in the Arabic
language.
Out of all the languages, Allah chose the
desert people tongue to reveal his final revelation.
Why?
We're going to learn that tomorrow morning, inshaAllah.
What else?
We'll learn about the finish of the Qur
'an.
Yes?
Until he died.
Until he died.
And so it's a lifelong relationship.
So the revelation of the Qur'an, we
say 23 years, but you have to keep
in mind, this is actually lasted the lifetime
of the Prophet ﷺ from the moment he
received the first revelation until he died.
Which is again, if you would like to
have a connection with the Qur'an, it's
from the moment you realize how important the
Qur'an to you in your life until
you really die.
There's no interruption of it.
You have to be living with the Qur
'an.
So I hope you have your own action
item that you're registering down next to these
points, inshaAllah, with regard to the meaning of
the Qur'an.
Let's move on to the next point, inshaAllah.
And that's the events preceding the first revelation
of the Qur'an.
The events preceding the first revelation of the
Qur'an.
First of all, we're going to talk about
the world around the Prophet ﷺ.
And then we're going to talk about the
actual event that happened in the life of
the Prophet ﷺ himself.
And we have about 14 minutes to finish
this session, inshaAllah.
Number one, the Meccan society.
Let's talk about the Meccan society before the
Prophet ﷺ received the revelation.
The Meccan society, or just to give you
a perspective on Mecca.
Mecca was considered a very important town in
the Arabian Peninsula.
It was a trade center.
It was the home of the religious hub
of the entire Arabian Peninsula.
The Arabs of Mecca, or the Quraysh to
be specific, they were more like the shapers
and shakers and movers of the Arab culture
in the Arabian Peninsula because they were considered
Ahl al-Hims, like the people of God,
basically, the chosen ones to be custodians of
the house of Allah ﷻ.
So they had tons of privilege.
Anyone who was born there in Mecca, and
born for the Quraysh, and born for Bani
Hashim, was someone special.
Because it's like Gizna from being an Arab,
to being from Mecca, to being a Quraysh,
to being Bani Hashim, and then you have
all now to the micro-level lineage of
the Prophet ﷺ.
When the Prophet ﷺ was born, who was
the chief of Quraysh at that time?
Who was the chief of Quraysh when the
Prophet ﷺ was born?
Guys, who was it?
Abdul Muttalib.
Who was Abdul Muttalib?
The grandfather of the Prophet ﷺ.
And when the Prophet ﷺ was born, there
was a major event happening around the Arabian
Peninsula.
What was that?
The Eid of the Elephant.
What is so unique and special about this?
Just to give you perspective of how important
the event was.
So the story is, in Yemen, when Allah
ﷻ revealed to us later on Surah al
-Buruj, talking about the people of the trench,
when they were burned alive there, because of
their faith and their belief.
So what happened there is that there was
the talent of that land.
He subjugated the Christians against, of course, that
persecution.
Eventually they were burned and killed, those monotheistic
Christians of that time.
So later on, the Abyssinians, who were Christians,
they took revenge against, of course, what happened
to their fellow Christians in the southern part
of the Arabian Peninsula.
So they took revenge of that.
And when they did that, Abraha al-Habashi,
who was the commander of the Abyssinian army
there, he wanted to spread, of course, his
da'wah and his religion into the Arabian
Peninsula, so this never happened again.
And they heard about the Arab worshipping something
there, and they do something in a town
called Mecca.
So what he did, he goes, you know
what, I'm going to make something better for
them.
He built a fancy building called al-Qulays.
Huge, massive structure, beautiful, exquisite, colorful, you name
it.
Obviously, it's supposed to be impressive to the
Bedouins to come and worship over there.
But no one was impressed by that.
Because for them, religion was not about how
fancy it is, how sacred that place was
for them.
Even it was made of bricks.
So they did not.
And there was a special event when the
announcement went to the Arabian Peninsula that, you
know, you're going to have to start going
to Mecca, and you need to move to
worship in Yemen.
Part of it is, of course, in addition
to the religious advantage he was trying to
achieve there, the economic advantage as well, too.
He wants to move the financial hub or
center of trade from Mecca to Yemen, which
is closer to the Abyssinian area.
And he tried to do that.
He failed miserably.
So what happened, he said, you know what,
I'm going to go and destroy that place.
Forcefully.
And we know what happened.
You know, Allah ﷻ destroyed his army and
the elephant that came with them.
But that was around the time when the
Prophet ﷺ was born, and his grandfather was
the chief of Quraysh.
So he was born, you could say, in
a very privileged time, ﷺ.
However, that privilege somehow was compromised a little
bit when his father died before he was
born, and his mother died when he was
only six years old, ﷺ, growing up as
an infant, in a society that praised and
worshipped power.
And if you are orphan, you're done.
Which is why Allah ﷻ at the beginning
of Surah An-Nisa, when he was talking
about the rights of people and social justice
of the society, right from the very beginning,
the first thing he talked about, he ﷺ
spoke about who?
The rights of the orphans.
Because they were usually the weakest link in
the society.
And they would always be taken advantage of.
Women as well, too, in Surah An-Nisa,
taken advantage of.
So that was kind of like the situation
there.
In the Meccan society, part of, of course,
of the Arab society out there, it's all
about tribal advantage, blood relationships.
When it comes to the subject of war,
it's all about revenge and taking retaliation.
Sometimes they fight for the most ridiculous thing.
I don't know if you've ever heard about
Arab folklore, but there's a very famous war
called Dahis Wal Ghabra that lasted 40 years.
Two generations were fighting, not knowing why, from
later on.
But the whole story is all about debating,
about fighting to claim which horse won the
race.
Dahis or Ghabra.
So these two horses belong to different tribes.
So when they were racing, it seemed like
it was almost like a head-to-head
race.
But then they were fighting to say who
won the race, because for them it's not
about the money, it's about actually the fame
and the privilege of being the winners.
And for 40 years they kept fighting each
other, fighting each other to claim that winning
race until Islam came to them.
Also, we have seen that in the Aws
al-Khazraj.
They were fighting for many, many years, many
years until the Prophet ﷺ came to them
to unify them.
So you see that the society was very
actually exhausted, was very tired, morality down, prostitution
all over there.
In terms of human rights, they killed their
own kids because of a fear of poverty
or fear of shame.
Worshipping stones and statues.
And Umar ﷺ, even he mentioned after he
became Muslim how silly it was for them
when they traveled.
Sometimes when they don't have a guide, they
don't have anything to carry with them, they
make God out of dates.
They put the dates together in the form
of a statue and start worshipping them.
And when they get hungry, they eat it,
basically.
This is how ridiculous their way of worshipping
was.
But then, subhanAllah, Allah sent them the Prophet
Muhammad ﷺ.
We also know from the surrounding Arabian Peninsula,
there were two major entities that were fighting
against each other for world dominance.
The Byzantine Empire, which was located in modern
-day Istanbul, and then we have also the
Persian Empire.
They're fighting against each other.
The Byzantines were Christians, Orthodox Christians, and the
Persians were Magians.
So they were fighting for political dominance, obviously.
The Arabian Peninsula, historically speaking, by the way,
no one really showed much interest in the
Arabian Peninsula.
Why is that?
No resources.
Empty land, nothing.
The only space people they fought for in
the Arabian Peninsula, only the southern belts.
Why?
Because that's when you have dominance over the
trade routes through the water, the water straits,
that's it.
So Yemen was very actually important for them.
The same thing in modern-day Oman, for
example.
But in the middle, in the center, no
one cared about them.
They're Bedouins fighting each other, no one cared
about them.
Even when the Ottomans actually, when the Ottomans
took over, same thing.
They only cared about the Hejaz, where Mecca
and Medina is, and that's all over Yemen.
Central, fight each other, as long as you
give me loyalty, I'm okay with that.
So this is how ridiculous was the society
of the Arabian Peninsula.
But the Romans and the Persians were fighting
each other, and the southern belt of the
Arabian Peninsula has always been a source of
fighting for them.
So it's always one time ruled by the
Romans, or at least their proxy states in
Abyssinia, the Christians, and sometimes by the Persians.
By the time the Prophet ﷺ arrived, they
were still fighting, and there were two major
battles that happened, Allah reported in Surah Ar
-Rum.
Like one time, the Romans, they lost the
battle to the Persians, and after a few
years, it took about seven to nine years,
Allah ﷻ gave victory to the Romans against
the Persians.
But when the Prophet ﷺ arrived, the Persians
were in control of Yemen.
They were in control of Yemen, the southern
belt.
And the Christians were in control of the
northern belt of the Arabian Peninsula.
So modern day Tabuk and these areas used
to be actually Christian land, Arab Christians who
were vessel states for the Romans of that
time.
As for religion, in the Arabian Peninsula, there
were pagans, few Christians in the north, like
we said, also Christians and Jewish tribes, Arab
Jewish actually, in the south.
Where did Judaism come to Yemen from, Ijemaa?
Anyone knows?
Ethiopia?
Ethiopia was very purely Christian, actually, but before
it was considered in Yemen before.
Why?
Actually, Judaism came to Ethiopia from Yemen.
Sulayman ﷺ and Balqis, when she accepted his
message in Islam, of course at the time
of Sulayman ﷺ, so that became more like
a connection between the two states, in Jerusalem
and Al-Quds, and Yemen.
And when the Romans and the Persians invaded
Jerusalem and the Jews had to leave and
they lost their state, they started going south.
And they went south as far as Yemen
as well, to find shelter, of course, with
their allies from the past as well.
So that's why actually they have a presence
over there.
So there were Jewish people, there were Christians,
and there were some of the people who
are considered muwahhidun, monotheistic faith, such as Waraq
ibn Nawfal and others.
One of them is also, we know him
in the story of the Prophet ﷺ, Sirah
Salman al-Farisi, may Allah be pleased with
him and please him, who was very monotheistic
and trying to follow the pure message of
Ibrahim ﷺ.
Now as for the Roman Empire, it was
completely corrupted, 500 years from the time of
Isa ﷺ, 600 years as a matter of
fact, that of course led to Christianity being
altered multiple times.
So when the Prophet ﷺ arrived, Christianity went
far away from the origin or the first
revelation.
Now in regards to the time of the
Prophet ﷺ, before the Prophet ﷺ received his
first revelation, how did the Prophet ﷺ, how
was he prepared for the revelation?
So we know that Allah ﷻ brought Muhammad
ﷺ among anfasihim, min anfusihim, which means from
the people of Quraysh, and He brought him
ﷺ among the best of the best.
Like people, they always of course had special
status in their hearts for the Quraysh and
for Banu Hashim, the family and the clan
of the Prophet ﷺ.
They were the custodians of the haram.
They were the ones who gave them food,
gave them water and gave them zamzam, so
they always respected them.
In addition to that, what happened to Abdul
Muttalib, when Abraha was trying to invade Mecca
to destroy the Kaaba, and Abdul Muttalib, he
went and he held the doors of the
Kaaba and he says, Ya Rabbi, ihmi baytaka,
protect your house, and they went to the
mountains and Allah ﷻ showed them that sign.
So that was like a special status to
the leader of Quraysh when he made that
dua that Allah accepted from him, and that
increased the status of his family in the
hearts of the Arab as well too.
So that's how the Prophet ﷺ was prepared
among the people.
And when he was born ﷺ, there are
many, many signs, and by the way, you
probably have read about them a lot in
books of Sira, about his mom saying it
was a very light pregnancy, she had seen
a light that was shining into the skies
when he was born, and he was born
making sajdah, he was born with his hands
showing tawheed, and all these signs that I've
just mentioned to you, they're actually not authentic.
So you probably read about them a lot
in the Sira and the stories, but none
of these stories had any chain of narration
to say it's a verified report.
They call them qasas, which means just stories,
maybe tales.
Allah ﷻ knows if they're authentic or not.
If you ever narrate these stories, make sure
to say, they say, instead of saying, it
is what it is, because we don't know
if it's authentic or not.
But what we know about the authenticity of
what happened to the Prophet ﷺ is when
he was born, no woman was accepting this
child to nurse him, except for one woman,
and that woman was Halima al-Sa'diyah, and
there was so much barakah in taking that
orphan boy to her tribe.
That is now mentioned, actually verified in the
Sira of the Prophet ﷺ.
The barakah of having the milk from the
others of the camels, and also Halima al
-Sa'diyah was able to feed the baby and
her children as well.
There is so much khayran barakah happened in
her time for taking care of the Prophet
ﷺ.
So he was a very special child.
He was a very, very special child.
Also, that child, as he was growing up,
he was very unique, never prostrated to any
idol among the Arab.
He did not follow the path of his
own people.
He did not even like that kind of
partying scene that they had in their own
ways.
So he was a very unique person, very
respectful, very pure, very innocent, trustworthy.
And as he became an adult, he was
also known to be what?
The truthful, the honest person.
That reputation caused a woman such as Khadijah
to say, I want you to lead my
caravan to Ash-Sham.
So he became a businessman ﷺ, trading for
her, until of course she saw his honesty,
and she married him to become her husband
ﷺ.
It was around his 40s, around that time,
before he became 40 ﷺ, and this is
in the age of human beings by the
way, it's stage three in our life.
So our phase is first, the first phase
is called the learning phase, then the editing
phase, and then we go into the mastering
phase, and then we go to number four,
to the harvesting phase.
Like after going through life, now we start
reflecting on life.
And that's what the Prophet ﷺ now is
reflecting, what's the meaning of this?
What's the purpose of all of that?
It was mentioned in the Sahih, that the
Prophet ﷺ during that time, he loved going
into seclusion.
And his favourite spot was a mountain somewhere
far away from Mecca, going all the way
up to find a small cave there called
Hira.
How many of you have went to the
mountain of An-Nur and the Ghar of
Hira, anyone been there?
I don't know if you noticed that, but
before this whole construction of Mecca, as we
see it today, how on earth did you
find even that cave there?
Like literally, how would you find that cave?
It's in the middle of the mountains, you
can't even see anything if you look from
the bottom up over there, unless you go
and you climb and you look for it.
So the Prophet ﷺ, he must have put
so much energy and effort in trying to
find a way to be away from people.
Like he didn't want people to see him.
He just wants to find that moment with
Allah ﷻ, trying to find the meaning of
this life.
It was that time when the Prophet ﷺ
starts going to the cave of Hira, not
telling anybody where he is.
So he takes supplies from home, food and
water and so on, and he goes up
there to spend the night.
If you've ever been there, unfortunately there's no
way, there's no way you can even have
the same feeling anymore because there are always
visitors up there.
With the nice stairs that they built to
get you there, it's becoming even easier for
people to go up, so now you have
more people being up there.
So you will never really enjoy the same
feeling.
I always wanted to enjoy the moment when
it's silent and quiet and the only thing
you could hear is just the blowing of
the wind or the howling of the wind
through, of course, the holes of the mountain.
But never.
You can't find that.
But that moment is that, imagine you're sitting
there day and night and then you run
out of supplies, you go down home, you
spend a few days over there, you get
some more, you go back again out there.
You do the same thing again and again
and again.
You become familiar with that cave.
So you know that cave?
It's just a cave.
It's empty.
You know, it's ins and outs.
You know every detail of that space and
so on.
It was during that time when the Prophet
ﷺ became very comfortable in that cave that
Allah ﷻ showed him the miracle, which is
why it was so very special for the
Prophet ﷺ and he was very shocked when
it happened.
So I want to take you, inshallah, in
that moment.
So here's the Prophet ﷺ in the cave
of Hira alone at night when it's dark.
And I don't know how many of you
have seen Ghar Hira, but it's very tiny.
It could barely fit two people in there,
by the way, at a time.
So he's just sitting there ﷺ trying to
reflect on life and so on.
And in an instant, all of a sudden,
this whole space became bright.
Like light and shiny and even limitless.
Like no space anymore.
Like, you know, imagine sometimes they do that
actually in movies.
Like suddenly from being in a room, all
of a sudden everything is bright and white
around you.
Just like, whoa.
No boundaries, no walls, nothing.
And then this man standing in front of
you.
He says, read.
And the Prophet ﷺ was shocked.
He didn't even know what to say, but
he says, like, what do I read?
I mean, there's no way to go because
there are no doors, no exits, nothing.
I can't see anything around me.
Everything is bright and light.
Like, read.
And the man is just like, he's just
shocked ﷺ.
And he says, what do I read?
I don't know how to read.
So the man squeezes him to make sure
that he understands, you're awake, you're not sleeping,
you're not dreaming.
Like, you are awake.
You know when sometimes you see something, you
say, can you pinch me please?
I don't know if I'm awake.
So Jibreel was doing that to the Prophet
ﷺ, squeezing him.
I couldn't breathe anymore.
He did that three times.
And then finally he says, read in the
name of your Lord who created.
And that was the first revelation that the
Prophet ﷺ received from Allah ﷻ.
Now we know that the Prophet ﷺ received
that revelation, and then suddenly Jibreel vanished.
And that light and that space shrunk again
back to the darkness of that cave.
If you were in that moment, what would
you do?
You wouldn't even stay a moment in that
place.
And that's what the Prophet ﷺ did.
In the darkness of the night, he came
out of the cave running.
And I want you to remember, there were
no stairs like we have today.
In the darkness of the night, he had
to run down that mountain.
He could actually hurt himself.
He could break his leg.
But he was too scared even to think
about what's going on.
And he was running and going down that
mountain.
By the time he got to the ground,
he still had another distance to run all
the way to Mecca.
Have you ever seen the clock tower from
the mountain?
You could drive.
You drive actually about, what do you say,
20 minutes driving.
Imagine now running.
It takes forever.
And he kept running until he entered the
house of Khadijah ﷺ, knocking on the door.
And she was shocked and surprised because he
usually doesn't come during that time.
And that's when he came in and he
said to her, to which Allah ﷻ revealed
the following ayat afterwards.
What's the significance of these ayat?
We're going to discuss that tomorrow morning, inshaAllah.