Summary of Sahih Al-Bukhari | Episode (1) | The beginning of the revelation - 1

0:00 In the name of Allah, the Most Gracious, the Most Merciful.

0:03 The Efadah Center

0:06 for Humanistic Studies and Research

0:09 presents

0:12 *Mukhtasar Sahih al-Bukhari* (The Abridgement of Sahih al-Bukhari).

0:16 Chapter: How the Divine Revelation to the Messenger of Allah (peace and blessings of Allah be upon him) began.

0:23 And the statement of Allah, Exalted be His Mention:

0:26 “Lo! We inspire thee as We inspired Noah and the prophets after him, as We inspired Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and as We imparted unto David the Psalms;” (4:163)

0:35 On the authority of 'Umar ibn al-Khattab (may Allah be pleased with him), who said:

0:39 I heard the Prophet (peace be upon him) say:

0:44 "O people!

0:46 Actions are judged only by intentions,

0:49 and every person will have only what he intended.

0:53 Thus, he whose migration was for Allah and His Messenger,

0:57 his migration is for Allah and His Messenger;

1:01 and he whose migration was to achieve some worldly benefit

1:05 or to take a woman in marriage,

1:08 his migration is for that to which he migrated."

1:12 Commentary on the Hadith:

1:16 "O people!"

1:18 Indicates that he (peace be upon him)

1:21 was delivering a sermon (*khutbah*).

1:24 "Actions"

1:25 Encompasses the deeds of the tongue,

1:28 thus including speech.

1:30 "Intention" (*Niyyah*)

1:32 The willful resolve directed toward performing an action,

1:35 seeking Allah's pleasure and complying with His command.

1:39 "Migration" (*Hijrah*)

1:42 Moving from the abode of fear to the abode of safety,

1:46 and from the abode of disbelief to the abode of faith.

1:49 It is also applied to abandoning what Allah has forbidden.

1:54 "To achieve some worldly benefit..." (*Dunya*)

1:56 Derived from *dunuw*, which means closeness.

1:59 The worldly life is named *dunya* because it precedes the Hereafter (*al-Akhirah*),

2:03 or, it is said, due to its rapid decline and impermanence.

2:07 "...or a woman"

2:08 A woman is part of the worldly life,

2:11 but she was specifically mentioned to heighten the warning,

2:14 because the trial (*fitnah*) posed by women is more severe.

2:18 Benefits derived from the hadith:

2:21 First:

2:23 The scholars have transmitted in unbroken succession (*tawatur*) statements extolling the monumental status of this hadith.

2:28 There is nothing in the traditions of the Prophet (peace be upon him)

2:31 more comprehensive, self-sufficient, or immensely beneficial than it.

2:36 Second:

2:38 Every action hinges upon its intention;

2:41 whoever intends something will attain it,

2:44 and whatever one did not intend will not be earned by him.

2:48 Third:

2:50 Sincerity of intention is a prerequisite for the acceptance of any deed.

2:54 On the authority of 'A'ishah, the Mother of the Believers (may Allah be pleased with her):

3:00 Al-Harith ibn Hisham (may Allah be pleased with him)

3:04 asked the Messenger of Allah (peace be upon him),

3:08 saying:

3:09 "O Messenger of Allah,

3:11 how does the revelation come to you?"

3:14 The Messenger of Allah (peace be upon him) replied:

3:18 "Sometimes it comes to me like the ringing of a bell,

3:23 and that is the hardest upon me.

3:25 Then it releases its hold on me after I have fully comprehended what was said.

3:31 And sometimes the angel takes the form of a man for me

3:35 and speaks to me,

3:36 and I comprehend what he says."

3:39 'A'ishah (may Allah be pleased with her) said:

3:42 I indeed saw revelation descending upon him on an extremely cold day,

3:48 and when it released its hold on him,

3:50 his forehead was dripping with sweat.

3:54 Commentary on the Hadith:

3:58 "Revelation" (*al-Wahy*)

3:59 Imparting knowledge of the Divine Law.

4:01 It sometimes specifically denotes the revealed Word of Allah to the Prophet (peace be upon him).

4:09 "Sometimes" (*Ahyanan*)

4:12 The plural of *hin* (time),

4:15 applied to both long and short periods.

4:18 "Ringing of a bell" (*Salsalat al-jaras*)

4:20 Any resonant or metallic sound.

4:21 And the bell (*al-jaras*)

4:24 is a small chime.

4:25 "It releases its hold" (*Fayafsimu*)

4:26 *Al-Fasm* means to sever without total separation,

4:29 indicating that the angel departs only to return.

4:34 "Takes the form of" (*Yatamatthalu*)

4:35 Takes the shape or appearance of.

4:37 "The angel" refers to Jibril (peace be upon him).

4:41 "Dripping" (*Lyatafassadu*)

4:43 *Al-Fasd*

4:44 is the phlebotomic opening of a vein to let blood flow.

4:47 Her description likened his forehead to an opened vein dripping blood,

4:50 emphasizing the extreme profusion of sweat.

4:53 Benefits derived from the hadith:

4:57 First:

4:59 Revelation is not restricted to these two states;

5:03 rather, there are other states, some of which will be mentioned later.

5:07 Second:

5:08 Angels are created beings whose characteristics and duties have been detailed by revelation.

5:15 Third:

5:17 The hadith demonstrates the intense strain and hardship experienced during the descent of revelation,

5:23 owing to its extraordinary nature—

5:26 namely, profuse sweating in severe cold.

5:30 Fourth:

5:32 Inquiring about the manner of things to seek reassurance does not undermine certainty.

5:40 On the authority of 'A'ishah, the wife of the Prophet (peace be upon him), who said:

5:45 The very first form of revelation to the Messenger of Allah (peace be upon him)

5:51 was true, righteous dreams during sleep.

5:54 He would not see a dream

5:57 except that it came to pass clearly like the brightness of daybreak.

6:00 Then solitude was made beloved to him,

6:03 so he used to go to the cave of Hira'

6:06 to practice *tahannuth* there—

6:08 *tahannuth* meaning acts of worship—

6:11 for a number of nights,

6:14 before returning to his family and provisioning himself for it.

6:20 Then he would return to Khadijah

6:22 and provision himself similarly,

6:25 until the Truth came to him unexpectedly

6:27 while he was in the cave of Hira'.

6:30 The angel came to him and said:

6:33 "Read!"

6:34 The Messenger of Allah (peace be upon him) said:

6:38 "I am not one who can read."

6:41 He said:

6:43 "So he seized me and pressed me tightly until I reached the limit of my endurance.

6:49 Then he released me and said:

6:52 'Read!'

6:53 I replied:

6:54 'I am not one who can read.'

6:57 So he seized me and pressed me tightly a second time

7:00 until I reached the limit of my endurance.

7:03 Then he released me and said:

7:06 'Read!'

7:07 I replied:

7:08 'I am not one who can read.'

7:11 until I reached the limit of my endurance.

7:14 Then he released me and said:

7:17 “Read: In the name of thy Lord Who createth,” (96:1)

7:20 “Createth man from a clot.” (96:2)

7:23 ﴿Recite in the name of your Lord who created * Created man from a clinging clot * Recite, and your Lord is the most Generous * Who taught by the pen﴾

7:26 [al-'Alaq: 1-4],

7:29 up to His saying...

7:32 “Teacheth man that which he knew not.” (96:5)

7:35 So the Messenger of Allah returned with these verses,

7:38 the Messenger of Allah returned with them

7:41 (peace be upon him), with his heart

7:44 trembling, until he entered

7:47 upon Khadijah and said:

7:50 "Wrap me up! Wrap me up!"

7:53 So they wrapped him up until

7:56 the terror left him. He said to Khadijah:

7:59 "O Khadijah, what is wrong with me?

8:02 I truly feared for myself."

8:06 Khadijah replied:

8:09 "Never! Glad tidings to you!

8:12 By Allah, Allah will never disgrace you.

8:15 For by Allah, you uphold the ties of kinship,

8:18 you speak the truth,

8:21 you bear the burdens of the weak, you assist the destitute,

8:24 you honor the guest,

8:27 and you assist those afflicted by genuine calamity."

8:30 Then Khadijah took him

8:34 until she brought him to Waraqah ibn Nawfal,

8:37 who was the cousin of Khadijah—

8:40 her father's brother's son.

8:43 He had embraced Christianity during the pre-Islamic era of ignorance (*Jahiliyyah*),

8:46 and used to write the Arabic script,

8:49 copying from the Gospel in Arabic

8:52 as much as Allah willed him to write.

8:55 He was an elderly man who had become blind.

8:58 Khadijah said:

9:01 "O my cousin, listen to your nephew!"

9:04 Waraqah said:

9:07 "O my nephew, what do you see?"

9:10 So the Prophet (peace be upon him) informed him

9:13 of what he had seen.

9:16 Waraqah said: "This is the Namus (Jibril)

9:19 who was sent down to Musa.

9:22 Would that I were a young man during your mission!

9:25 Would that I were alive..."

9:28 —he mentioned a word—

9:30 in one narration:

9:32 "...when your people expel you!"

9:34 The Messenger of Allah (peace be upon him) asked:

9:38 "Will they really expel me?"

9:42 Waraqah replied: "Yes;

9:45 no man has ever brought the likes of what you have brought

9:48 except that he was met with hostility and persecution.

9:50 If your day of mission finds me alive,

9:53 I will render you mighty support."

9:56 Shortly thereafter, Waraqah passed away,

10:00 and the revelation subsided for a period,

10:02 until the Messenger of Allah (peace be upon him) became deeply grieved.

10:07 Commentary on the Hadith:

10:10 "Of the revelation..."

10:13 Among the categories of revelation

10:15 is the true vision—

10:17 the righteous dream unmarred by confused nightmares.

10:20 "The brightness of daybreak" (*Falaq al-subh*)

10:22 Radiance,

10:24 in its clear and unmistakable manifestation.

10:27 "Made beloved"

10:30 This inclination was by divine inspiration.

10:33 "Solitude" (*al-Khala'*)

10:34 Seclusion (*al-khalwah*).

10:36 Hira'.

10:37 A well-known mountain in Makkah.

10:40 And the cave (*al-ghar*).

10:41 A pass or opening in the mountain.

10:43 "And he would devote himself to worship" (*fayatahannath*).

10:45 Meaning he worshipped Allah Almighty following the way of Abraham, peace be upon him.

10:51 "To take provisions" (*yatazawwad*).

10:52 Meaning he brought provisions along with him.

10:55 "Until the Truth came to him unexpectedly."

10:57 Meaning divine revelation came to him suddenly.

11:00 "I am not one who reads."

11:02 Meaning "I do not know how to read."

11:06 "So he pressed me" (*faghattanī*).

11:07 Meaning he embraced me and squeezed me tightly.

11:10 Squeezing (*al-ghatt*).

11:11 Restricting the breath.

11:13 "Until I was utterly exhausted."

11:15 Pronounced *jahd* or *juhd*.

11:18 Meaning "the squeezing reached the utmost limit of my endurance."

11:22 "He released me."

11:23 Meaning he let me go.

11:25 "So he returned with them."

11:27 Meaning with the verses.

11:29 Or with the experience.

11:31 "His neck muscles trembling."

11:33 Meaning the muscles between his shoulders and neck were quivering out of fear.

11:37 "So wrap me up!" (*zammilūnī*).

11:39 Meaning "cover me up!"

11:41 Dread (*al-raw'a*).

11:43 Terror.

11:45 "I feared for myself."

11:47 Meaning he feared death from the intensity of the fright.

11:50 Or he feared illness.

11:52 "You bear the burden of the helpless."

11:54 Meaning you assist those who cannot manage their own affairs.

11:57 "And you provide for the destitute."

11:59 Meaning you give people what they cannot find with anyone else.

12:04 "The afflictions of truth."

12:06 Calamities and unforeseen hardships.

12:10 Waraqah ibn Nawfal.

12:12 Ibn Asad ibn 'Abd al-'Uzza.

12:14 Ibn Qusayy ibn Kilab.

12:17 "He had embraced Christianity" (*tanassara*).

12:18 Meaning he had become a Christian.

12:21 "Listen to the son of your brother."

12:24 Referring to the Prophet's father, 'Abdullah, peace and blessings of Allah be upon him.

12:28 Waraqah shared the same ancestral line up to Qusayy ibn Kilab,

12:33 In whom their lineage met equally.

12:36 Thus, from this genealogical perspective, he stood in the position of his brother.

12:42 The Namus.

12:43 Meaning the keeper of the secret.

12:45 Referencing Gabriel, peace be upon him.

12:49 "A young man" (*jadha'*).

12:50 Meaning a strong, youthful man.

12:53 "Harmed."

12:54 Meaning treated with hostility.

12:56 The reason for this hostility was his bringing them something that required abandoning their familiar religion.

13:02 "Strongly supported" (*mu'azzara*).

13:04 Meaning powerful.

13:05 Derived from *al-azr*.

13:07 Which means strength.

13:09 It may also be derived from *al-izar* (garment).

13:12 Symbolizing his readiness to roll up his sleeves to support him.

13:16 "He did not tarry" (*lam yanshab*).

13:18 Meaning he did not linger before passing away.

13:21 The continuation of the account.

13:24 "And the divine revelation paused" (*fatara al-wahy*).

13:26 Meaning it abated and its descent was delayed for a period.

13:30 Among the benefits derived from this hadith:

13:32 First:

13:35 The dreams of Prophets are divine revelation.

13:37 Second:

13:39 The Prophet, peace and blessings of Allah be upon him, was initially prepared through true dreams

13:43 To serve as a gentle transition and preparation for waking divine revelation.

13:47 Third:

13:49 Seclusion frees the heart for whatever it directs its focus toward.

13:55 Fourth:

13:56 The hadith indicates that whatever knowledge a person acquires

14:01 Is solely through the power, success, and assistance granted by Allah, Mighty and Majestic.

14:06 For it was knowledge bestowed upon the Ummah of Muhammad, peace and blessings of Allah be upon him,

14:11 Such that they came to write with the pen after having been unlettered.

14:16 Fifth:

14:18 It is recommended to reassure someone undergoing a distressing event

14:21 By reminding them of how manageable it is and minimizing their alarm.

14:26 Sixth:

14:27 Whoever experiences a alarming ordeal,

14:29 It is recommended that they consult someone whose sincere advice and sound judgment they trust.

14:35 Seventh:

14:37 Waraqah was described as writing the Gospel rather than memorizing it,

14:41 Because memorizing the Torah and Gospel was not as easy as memorizing the Qur'an,

14:47 Which was a unique distinction granted specifically to this Ummah.

14:51 Eighth:

14:53 Taking provisions for a journey or similar endeavor does not contradict reliance on Allah (*tawakkul*).

14:59 Ninth:

15:00 The hadith guides that a person in need should put forward someone who recognizes their standing,

15:07 From among those closer in status to the one being asked.

15:11 Tenth:

15:13 It is permissible to express a wish for the impossible if it pertains to performing a good deed,

15:17 For Waraqah wished to return to his youth, which is ordinarily impossible.

15:24 Eleventh:

15:26 The hadith points to the importance of taking advantage of one's youth,

15:30 Because youth affords greater capacity for action and support.

15:34 On the authority of Jabir ibn 'Abdillah, may Allah be pleased with them both,

15:41 That he heard the Prophet, peace and blessings of Allah be upon him, say:

15:46 "Then the divine revelation paused for a period.

15:49 While I was walking,

15:53 I heard a voice from the sky.

15:56 I raised my gaze toward the sky,

15:59 And behold, the angel who had come to me at Hira'

16:03 Was sitting on a throne between the sky and the earth.

16:08 I was struck with awe of him,

16:10 Until I fell to the ground.

16:13 I came to my family and said:

16:15 'Wrap me up! Wrap me up!'

16:18 And in another narration:

16:20 'Cover me up and pour cold water over me!'

16:25 He said:

16:26 'So they covered me up and poured cold water over me.

16:31 Then Allah Almighty revealed:

16:33 ﴿O you who covers himself!﴾

16:36 Up to His words:

16:38 ﴿...and shun uncleanliness!﴾"

16:39 Commentary on the hadith:

16:43 The angel was Gabriel, peace be upon him.

16:48 "I was struck with awe" (*faju'ith-tu*).

16:49 Meaning I was terrified and filled with fear.

16:52 "I fell" (*hawaytu*).

16:53 Meaning I collapsed to the ground out of intense fear.

16:56 "Cover me up and pour cold water over me."

17:01 The wisdom in pouring water after wrapping up

17:04 Is that trembling is typically followed by fever,

17:09 And it is established in Prophetic medicine

17:12 That fever is treated with cold water.

17:16 Among the benefits derived from this hadith:

17:20 First:

17:21 The temporary pause in revelation

17:23 Was intended to dispel the fear that the Prophet, peace and blessings of Allah be upon him, had experienced,

17:28 And to instill in him an eager longing for its return.

17:32 Second:

17:33 The hadith provides evidence for the actual existence of angels.

17:38 Third:

17:39 Encouragement to persist in worship,

17:42 As the Prophet, peace be upon him, continued his practice of secluded devotion.

17:48 Fourth:

17:49 It is permissible to take provisions when entering spiritual retreat (*i'tikaf*),

17:54 Demonstrating the essence of servitude to Allah

17:56 While fulfilling the rights due to others;

17:59 Hence, the Prophet, peace be upon him, used to return periodically to his family.

18:04 Fifth:

18:06 Whoever is afflicted by an ailment

18:08 May seek treatment according to what they are accustomed to,

18:11 So long as it is not unlawful;

18:13 For when fright overcame the Prophet, peace be upon him,

18:18 He resorted to what he normally did in such a state, which was covering himself up.

18:26 On the authority of Sa'id ibn Jubayr,

18:28 On the authority of Ibn 'Abbas regarding the statement of Allah Almighty:

18:32 “Stir not thy tongue herewith to hasten it.” (75:16)

18:36 He said:

18:37 The Messenger of Allah, peace and blessings of Allah be upon him,

18:40 Used to suffer great hardship during the descent of revelation,

18:43 And he used to move his lips rapidly because of it.

18:47 Ibn 'Abbas said:

18:49 "I will move them for you just as the Messenger of Allah, peace be upon him, used to move them."

18:57 Sa'id said:

18:59 "I will move them just as I saw Ibn 'Abbas moving them."

19:05 So he moved his lips.

19:07 Then Allah Almighty revealed:

19:10 “Stir not thy tongue herewith to hasten it.” (75:16)

19:14 “Lo! upon Us (resteth) the putting together thereof and the reading thereof.” (75:17)

19:19 He said:

19:20 Meaning "Its collection in your chest and your recitation of it."

19:24 “And when We read it, follow thou the reading;” (75:18)

19:28 He said:

19:29 Meaning "Listen to it and remain silent."

19:32 “Then lo! upon Us (resteth) the explanation thereof.” (75:19)

19:36 "Then it is upon Us to clarify it and have you recite it."

19:39 After that, whenever Gabriel came to the Messenger of Allah, peace be upon him,

19:47 He would listen attentively;

19:48 And when Gabriel departed, the Prophet, peace be upon him, would recite it just as Gabriel had recited it.

19:56 Commentary on the hadith:

19:59 "He suffered hardship" (*yu'aliju al-mu'alajah*).

20:03 Exerting strenuous effort to accomplish something.

20:06 "I move them."

20:08 Meaning "I move my lips"

20:10 To demonstrate how that effort looked.

20:12 Ibn 'Abbas, may Allah be pleased with them both, did not witness the Prophet, peace be upon him, in that specific state,

20:19 Because the descent of these verses clearly occurred at the very beginning of revelation,

20:25 Whereas Ibn 'Abbas was born only three years before the Hijrah;

20:29 Rather, the Prophet, peace be upon him, simply informed him of it later on.

20:35 "Then Allah revealed..."

20:37 Meaning on account of that situation.

20:39 “Stir not thy tongue herewith to hasten it.” (75:16)

20:43 The meaning:

20:44 Do not do that and do not rush it.

20:47 Listen attentively and keep silent.

20:50 Listening attentively (*al-istima'*) is more specific than remaining silent (*al-insat*);

20:53 For *istima'* means actively paying close attention,

20:56 While *insat* means remaining quiet,

20:59 And remaining quiet does not necessarily imply active attention.

21:02 "So follow its recitation."

21:04 Meaning once Gabriel finishes reciting,

21:07 Recite it yourself.

21:10 Among the benefits derived from this hadith:

21:14 First:

21:15 Initially, the Prophet (peace and blessings of Allah be upon him)

21:20 would match Gabriel in reciting the Qur'an,

21:22 hastening to memorize it

21:24 so that no part of it would slip away from him.

21:27 It was also said

21:28 that he recited along out of his intense love for it.

21:32 Second:

21:34 Guidance on avoiding haste when acquiring knowledge.

21:38 Third:

21:40 The recommendation to recite the Qur'an deliberately and without haste.

21:44 Fourth:

21:46 The legitimacy of using parables and depicting abstract concepts.

21:50 Fifth:

21:52 The permissibility of delaying the detailed explanation beyond the time of initial address,

21:55 as held by the majority of scholars.

22:00 On the authority of Ibn 'Abbas (may Allah be pleased with him and his father), who said:

22:04 "The Prophet (peace be upon him) was the most generous of all people in doing good,

22:10 and he was at his most generous during Ramadan

22:13 when Gabriel met him.

22:17 Gabriel (peace be upon him) used to meet him every night in Ramadan

22:23 until it came to an end,

22:25 and the Prophet (peace be upon him) would review the Qur'an with him."

22:30 In another narration:

22:32 "and Gabriel would study the Qur'an with him.

22:35 Thus, when Gabriel (peace be upon him) met him,

22:38 he was more generous in doing good than a sent wind."

22:43 Commentary on the hadith:

22:47 "The most generous of people"

22:49 means the most magnanimous of people.

22:52 "Passes" (yansalikh)

22:53 means elapses or ends.

22:55 "Sent" (al-mursalah)

22:56 means unleashed,

22:58 pointing to the continuous blowing of its mercy,

23:01 and indicating the widespread benefit of his generosity,

23:04 just as a sent wind encompasses everything over which it blows.

23:09 Key benefits derived from the hadith:

23:14 First:

23:15 Encouragement to be generous at all times

23:18 and to seek out occasions of goodness,

23:21 for Ramadan is the season of blessings,

23:24 as is gathering with righteous people.

23:27 Second:

23:29 Guidance to visit the righteous and good people,

23:33 and to repeat such visits if the host does not dislike it.

23:37 Third:

23:39 The recommendation to recite the Qur'an abundantly during Ramadan,

23:43 and that doing so is superior to all other forms of remembrance.

23:47 Fourth:

23:48 The recommendation to study the Qur'an together.

23:51 Fifth:

23:53 An indication that the initial revelation of the Qur'an

23:57 took place in the month of Ramadan.

Summary of Sahih Al-Bukhari | Episode (1) | The beginning of the revelation - 1

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