Again the coming of Jibraeel (as) with revelation

Again the coming of Jibraeel (as) with revelation  

Hafez Ibn Hajar says that when the first revelation was revealed to the Prophet (ﷺ), he was awestruck with some fear. In his mentality, a feeling of a bit of anxiety is also observed. In view of this, Allah Rabbul Alamin stopped the revelation for a few days, so that he gets the opportunity to return to normal. It is just that, when the Prophet (ﷺ) became free from the difficulty of the first revelation and became normal in terms of mentality, then his idea that he had been chosen as the Messenger or Messenger of Allah was rooted. And the one who came to him with revelation is the heavenly messenger or revelation bearer. When the mystery thus became clear to him, he looked forward to the next revelation. When he was mentally prepared to receive the revelation, Jibraeel (a.s.) came again with the revelation. It is narrated in Sahih al-Bukhari on the authority of Jabir bin Abdullah (RA) that he heard from the Messenger of Allah (ﷺ) the incident of stopping the arrival. Regarding the description of the incident, the Prophet (ﷺ) said: 

(‏جَاوَرْتُ بِحِرَاءٍ شَهْرًا فَلَمَّا قَضَيْتُ جَوَارِىْ هَبَطْتُّ ‏[‏فَلَمَّا اِسْتَبْطَنْتُ الْوَادِيَ‏]‏ فَنُوْدِيْتُ، فَنَظَرْتُ عَنْ يَّمِيْنِيْ فَلَمْ أَرَ شَيْئًا، وَنَظَرْتُ عَنْ شِمَالِيْ فَلَمْ أَرَ شَيْئًا، وَنَظَرْتُ أَمَامِيْ فَلَمْ أَرَ شَيْئًا، وَنَظَرْتُ خَلْفِيْ فَلَمْ أَرَ شَيْئًا، فَرَفَعْتُ رَأْسِىْ فَرَأَيْتُ شَيْئًا، ‏[‏فَإِذَا الْمَلَكُ الَّذِيْ جَاءَنِيْ بِحِرَاءٍ جَالِسٌ عَلٰى كُرْسِيٍّ بَيْنَ السَّمَاءِ وَالْأَرْضِ، فَجُئِثْتُ مِنْهُ رُعْبًا حَتّٰى هَوِيْتُ إِلَى الْأَرْضِ‏]‏ فَأَتَيْتُ خَدِيْجَةَ فَقُلْتُ‏:‏ ‏[‏زَمِّلُوْنِيْ، زَمِّلُوْنِيْ‏]‏، دَثِّرُوْنِىْ، وَصُبُّوْا عَلَىَّ مَاءً بَارِدًا‏)‏، قَالَ‏ :‏ (‏فَدَثَّرُوْنِىْ وَصَبُّوْا عَلَىَّ مَاءً بَارِدًا، فَنَزَلَتْ ‏:‏ ‏(‏يَا أَيُّهَا الْمُدَّثِّرُ قُمْ فَأَنذِرْ وَرَبَّكَ فَكَبِّرْ وَثِيَابَكَ فَطَهِّرْ وَالرُّجْزَ فَاهْجُرْ‏)‏ ‏[‏المدثر‏:‏ 1‏:‏ 5‏]‏‏)‏

 

"As I was walking along the road, suddenly I heard a voice from the sky. As I looked up at the sky, I saw the angel who had come to me in Hera's cave. He was seated on a throne between heaven and earth. My vision was lowered in fear and amazement. Then I came to my wife and said, 'Cover me with a sheet Give it.' He covered me with a sheet. Then Allah Ta'ala says, 'O clothed (person)! 2. Arise, warn. 3. And proclaim the excellence of your Lord. 4. Keep your clothes clean. 5. Abstain from (all) impurity. [Muddassir (74) : 1-5] revealed until then revelations continue to be revealed continuousl These verses were revealed a few days after the end of revelation in the early stages of prophethood. There are two levels of delegation of responsibility which are successively described as-

First: Entrusting the Prophet (ﷺ) with the responsibility of propagating prophethood and showing fear. 

Allah's statement in this regard: (قُمْ فَأَنذِرْ) That is, if mankind does not refrain from ignorance, wickedness, misguidance, worshiping other deities other than Allah Almighty, associating partners with His entities, attributes, rights and actions, then they will be warned of severe punishment by Allah. intimidate

   ..' Secondly; Aligning one's being with what Allah commanded the Messenger of Allah (ﷺ) and standing firm on it. Keeping those things carefully for the pleasure of Allah only. And becoming a good role model for those who believe in Allah Ta'ala. Allah says in the next verse, (وَرَبَّكَ فَكَبِّرْ) i.e. declare His greatness with sincerity and do not associate anyone else with Him. Then Allah Ta'ala says, (وَثِيَابَكَ فَطَهِّرْ) its external meaning: Purification of body and clothes. For it is not fitting for a person who stands before God to stand in a state of impurity and impurity. And the purity that is actually intended here is to refrain from all shirk and sins and being endowed with good character. (وَالرُّجْزَ فَاهْجُرْ) That is, keep yourself from the causes of Allah's displeasure and punishment. Moreover, hold fast to his obedience and avoid sinful actions. Allah says, (وَلَا تَمْنُنْ تَسْتَكْثِرُ) That is, no matter what good deeds you do, do not seek reward from people or expect any better result from Allah in this world in return. 

In the following verses, people are warned about calling people to One God, fearing them from His punishment and capture, and the opposition they will face from people because of religion, and they will be tortured and persecuted by them. Then Allah Ta'ala said, (وَلِرَبِّكَ فَاصْبِرْ) That is, be patient in order to attain the satisfaction of your Lord. 

In the opening tone of the mentioned verses, an exhortation from Allah Ta'ala is evident, in which the Prophet (ﷺ) is commanded to wake up from his sleep for the noble task of Prophethood and leave the blanket of sleep and the warmth of the bed to engage in the preaching of the Oneness of Allah. :

يَا أَيُّهَا الْمُدَّثِّرُ قُمْ فَأَنْذِرْ

Oh cloth covered (person). 2. Arise, warn. (Al-Mudassir 74 - 1-2)

It is said that he who wants to live for himself can live in comfort. But what is your relationship with sleep when you have to devote yourself to a great and great responsibility? What is your relationship with Aram Ayesh? What do you need a heated bed for? What do you need to live a happy life? You rise up and leap into that great work. Your time for sleep and relaxation is now over. Now you must toil unceasingly and engage in a long and painful struggle. Calling to the path of Allah and dawat of speech and Tablighi Nesab are very high value works. But going on this path is very scary and dangerous. This action dragged the Prophet (ﷺ) out of his peaceful home, happy family environment, comfort and soft bed and threw him into the ocean of worry, despair and sorrow. brought about by the great tension between man's external dress behavior and the strong inner natural dilemma. 

Then, the Prophet (ﷺ) became aware of his status and responsibilities and spent more than twenty years in that state of awareness. For a long time, there was nothing left for him to call happiness, peace and comfort. He sacrificed everything. His life was no longer for himself or his family. His life remained responsible for the work of Allah. His duty was to Allah Calling the world. Uprooting all kinds of untruths, injustices and lies from the chest of the world and guiding people to establish justice and truth. 

Words such as 'Call to the path of Allah', 'Establishment of truth' may not seem so difficult or difficult at first sight. But in fact there can be no more difficult and difficult task in the world. Resalat deposit is the most responsible and difficult thing in the world deposit This deposit is on the one hand the deposit of the highest excellence and development of the worldly man and on the other hand the deposit of all cancellations and the destruction of Ghairullah by resisting his influence. So the burden that was placed on his shoulders was the burden of the entire humanity. The burden of all doctrines and the burden of Jihad in the Maidan and resisting it. For more than twenty years, he has been continuously going through extensive and multi-faceted struggles  spent life Ever since that long period, when he was entrusted with the most difficult and thorny task of hearing the heavenly call, no one condition could make him the least bit heedless or indifferent to any other condition. May Allah Ta'ala bestow upon him a good reward on our behalf and on behalf of all humanity.