Explanation of the Book on the Beginning of Revelation, Faith, and Knowledge-01a

The reciter: Al-Humaydi, Abdullah ibn al-Zubayr, narrated to us, saying: Sufyan narrated to us, saying: Yahya ibn Sa'id al-Ansari narrated to us, saying: Muhammad ibn Ibrahim al-Taymi informed me that he heard Alqamah ibn Waqqas al-Laythi saying: I heard 'Umar ibn al-Khattab (may Allah be pleased with him) on the pulpit saying: I heard the Messenger of Allah (peace and blessings be upon him) say: .

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful. Al-Bukhari (may Allah have mercy on him) said in his Sahih: How did the beginning of revelation to the Messenger of Allah (peace and blessings be upon him) occur? By this heading, he intended to clarify how the beginning of revelation occurred. It will come later that the first thing he was started with was that he would see a true dream, and he would not see a dream except that it would come like the breaking of the dawn.
Then he mentioned the verse: . The revelation of Allah, Glorified and Exalted is He, to His messengers is on the same level. The intermediary between them and Allah, Glorified and Exalted is He, is Jibril. He is the one entrusted with revelation, descending upon the messengers. In His saying: , there is evidence that Noah was the first, the first messenger Allah, Mighty and Majestic, sent.
As for the hadith of 'Umar ibn al-Khattab, al-Bukhari (may Allah have mercy on him) began with it, even though it has no connection to revelation, in order to clarify that the action must be sincere for Allah, Mighty and Majestic, and that a person should seek with his action the Face of Allah and the Hereafter.
Then he mentioned this great hadith which is found in all the chapters of knowledge, . The intent of the Prophet (peace and blessings be upon him) in his saying: , means that there is no action except by intention. So every sane person who performs an action must intend it, and it is not possible for a sane person to perform an action without an intention, ever. For this reason, some scholars said: "If Allah had obligated us to perform an action without an intention, it would have been an obligation of what is not bearable". Then, what a person intends is for him. If he intends something beneficial, it is for him, and if he intends something harmful, it is for him.
And the Prophet (peace and blessings be upon him) gave an example with emigration: , meaning he attained what he desired. This indicates that Allah will facilitate the matter for him until he reaches his desire. If he does not reach it, Allah the Exalted said: .
As for the other, he emigrated, but his emigration was for a worldly matter he would attain, for trade, or a woman he would marry, meaning the desire of the belly and the desire of the private parts. . He did not say "for a worldly matter he will attain or a woman he will marry" in order to belittle their status, and that they are too lowly to be repeated with their own terms.
And some scholars said that the two sentences, , have the same meaning, and that the meaning of the first is that your action is by your intention; if you intend something, you will attain what you intend. But what we mentioned is more appropriate, because what we mentioned implies that each sentence has a meaning. And when the matter revolves between the speech being foundational or emphatic, it is better to take it as foundational. Yes, yes.