← Back to "How I Came to Love the Messenger of Allah (peace be upon him)"
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Teaching morals: how the Prophet, peace be upon him, would visit his companions with compassion. All of this aims to make the Prophet, peace be upon him, beloved to the hearts of his ummah. The goal is that we love Allah, as He says: "Say, 'If you should love Allah, then follow me, [so] Allah will love you.'" Part of loving the Prophet, peace be upon him, is because he is the Messenger of Allah and because Allah, exalted be He, loves him. Let us speak a little about Allah's love for the Prophet, peace be upon him, or the status of the Prophet, peace be upon him, with his Lord.
In the name of Allah, all praise is due to Allah, and blessings and peace be upon the Messenger of Allah. Brothers in listening, peace be upon you, and the mercy of Allah and His blessings. There is a truth in expressing Allah's love for His Messenger that I found eloquent and precious speech in a channel I recently pointed out called "Ghayth Al-Wahi" on Telegram. I advise the brothers with me to enter this channel and join it. I mean, I went through its publications and found eloquence and depth in it, and I think its owner loves Allah and His Messenger. Glory be to Allah, I do not know him, and yet I loved him for his love of Allah and His Messenger. There are Quranic subtleties in it, and there are also notes related to the biography.
So, the speech about Allah's love for the Messenger of Allah, peace be upon him, stopped me for a long time, and I hope that the brothers will listen to me carefully and diligently so that you may see the greatness of this status for the Prophet, peace be upon him.
He said: "What fills me most with love and greatness for the Messenger of Allah, peace be upon him, and what makes me realize something of his worth, is contemplating the verses that reveal his status and position with his Lord, glorified and exalted be He." This is the human being upon whom prayers and peace be upon him, who walked on the earth, while Allah prays for him with mercy and praises him, and swears by His life: "By your life, indeed, they are in their intoxication, wandering blindly." And He swears by His life, and joins his name to His name, comforts him in his sorrow, clears his name when he is accused, refutes the slanders against him, describes him with the most beautiful descriptions, teaches the believers the etiquette of dealing with him, and rebukes them if they trouble him.
Of course, all of this has evidence from the Quran. He makes obedience to him part of obedience to Allah, obedience to the Messenger part of obedience to Allah, glorified and exalted be He, and disobedience to him part of disobedience to Him, and declares that his enemy is His enemy - meaning the enemy of the Messenger is the enemy of Allah - and his friend is His friend. He promises His victory, takes care of his protection, surrounds him with angels and soldiers, and promises him forgiveness for what has passed and what is to come of sin. O Allah, what a human being this is who has reached that status with the Lord of the seven heavens and the Lord of the Great Throne! We have not appreciated him as he deserves, nor have we honored him as he deserves, nor have we loved him as he deserves, may the prayers of my Lord and His peace be upon him and upon his father and mother, peace be upon him.
It is beautiful to observe that the Prophet, peace be upon him, is beloved to his Lord, so our attachment to the Prophet, peace be upon him, is an attachment to Allah, glorified and exalted be He. It is one of the greatest motivations for loving Allah, glorified and exalted be He. Here, the first matter is that if anyone extracts the verses that include this speech, meaning the evidence, by Allah, it will be of good and beautiful benefit.
The second matter is that it is not possible for a person to love the Prophet, peace be upon him, and for this love to lead him to associating partners with Allah, glorified and exalted be He, or to lead him to disobeying the commands of Allah, glorified and exalted be He. As some people claim that they love the Prophet, peace be upon him, but this love leads them to the belief that the Prophet, peace be upon him, intervenes in the universe, forgiveness, and mercy from him, peace be upon him, and this is undoubtedly wrong and contrary.
And he wants, regarding the first task, to extract the verses indicating these meanings, we will make it a competition and see who will come first with evidence for each word through it. Beautiful, beautiful in the comments.
Now, in our previous meeting, we discussed the Prophet's care for his companions, and you mentioned that you have a witness you want to mention in this episode. Yes, indeed, no matter how much we try to cover all the evidence for each topic, we are bound to miss something, forget something, and then say, "I wish we had mentioned that in the episode." Praise be to Allah, after the previous episode ended, and I was looking at the material for this episode, sometimes I like to add some additions here and there, I remembered a very important hadith, which is the story of Jalibib.
This story, if we stand with it, you see more than one thing or more than one principle we talked about last time, which is that the Messenger of Allah peace be upon him checks on his companions, remembers them, shows his love for them, knows who is single among them, and marries them to each other. In the hadith narrated by Imam Ahmad and others, and also part of it in the Sahih of Imam Muslim, that the Messenger of Allah peace be upon him proposed to a girl from the Ansar, and proposed her to whom? Jalibib. And Jalibib was not handsome. So he went to the girl's father and said, "I am proposing to your daughter." He said, "Yes, O Messenger of Allah, an honor and a blessing indeed." Who is it for? The Prophet peace be upon him, the Prophet is proposing for himself. He said, "Not for me." He said, "Then for whom?" He said, "For Jalibib." So the man fell silent and did not like the idea. He said, "Let me consult her mother." So he went to the girl's mother and said, "The Messenger of Allah is proposing to our daughter." She said, "Yes, an honor and a blessing indeed." He said, "It is not for him." She said, "Then for whom?" He said, "For Jalibib." She said, "Jalibib? Is he?" Good, his name is Jalibib? It seems that part of the problem was that he was not handsome in appearance, and it seems that at some stage he used to enter upon women and joke with them, but it is clear that his affair was set right after that, and Allah knows best. I honestly did not delve deeply into the matter, but it is certain that the Prophet seems to have had a noticeable disfigurement, and the Prophet peace be upon him must have proposed this Ansari girl to this man only after he was sure of his faith, and Allah knows best. He may have gone through a stage, Allah knows.
The important thing is that she said, "Jalibib? Is he?" three times, as if it was an interrogative refusal, not surprising. So she refused. The man wanted to stand up to inform the Prophet peace be upon him of the mother's decision. He heard from whom? The girl. She came out of her veil and said, "To whom did the Messenger of Allah propose me?" They said, "To Jalibib." She said, "Look how beautiful this expression is: 'Shall I return the Messenger of Allah's command to him? Hand me over, for he will not ruin me.'" Shall I return the Messenger of Allah's command to him? The Messenger relays his speech, relays his speech. "Hand me over" means deliver me to the Messenger, "for he will not ruin me." The Messenger knows to whom he will deliver me, knows to whom he will marry me. Look, the girl, Allah knows how old she was, maybe 14, 15, 13, 17, Allah knows. She was young, even in the hadith she is called a young girl. But with that, this concept is firmly and clearly rooted in her mind that the Messenger of Allah will not ruin her, and that the Messenger of Allah is more worthy of her than herself, and that he is more concerned for her than her parents are. Indeed, this sentence that she said is a treasure that needs long explanations: "Hand me over, for he will not ruin me."
Deliver me to him. And the spoils of war came to him and he opened it and was victorious over his enemies. So he peace be upon him said, "Do you miss anyone?" In the manner of checking. "Do you miss anyone?" They said, "Yes, so and so and so and so." He repeated the question, "Do you miss anyone?" They said, "Yes, so and so and so and so." They don't see them, the people gathered in spoils and victory but faces are not present. He said, "But I miss Jalibib." Look at the scene, in a battle and fighting and the joy of victory, and yet the Prophet peace be upon him has Jalibib in his mind, and a man who is not of high status among the people, meaning he is not of high status among the people to the extent that he is driven away from the doors as they say. So he sent someone to search for him, and he returned to the Prophet peace be upon him and said, "O Messenger of Allah, he is here among seven whom he killed and they killed him." Of course, he killed them and they killed him, perhaps he was wounded among them, or struck him a fatal blow, but before he died he struck him, for example. So the Prophet peace be upon him went to him and looked and said, "He killed seven and they killed him, I am from him and he is from me, I am from him and he is from me, I am from him and he is from me." Meaning complete guardianship, complete belonging, complete relationship. Then he placed him on his hands and dug his grave, and the Prophet peace be upon him lowered him into the grave.
This girl is now a small bride and became a widow at an early age. So the Prophet peace be upon him prayed for her blessing and said, "O Allah, pour goodness upon her, pour goodness upon her." Look at the expression: "Pour goodness upon her, pour goodness upon her, and do not make her life hard, hard, and do not make her life hard, hard." The narrator said, "There was no woman among the Ansar who was more generous than her or any of her generosity." Meaning a place where people compete to propose to her, people compete to propose to her. So the place of the witness is: "Do you miss anyone?" The Prophet peace be upon him remembered this young, simple man who is driven away from the doors, whom people do not like to marry, but he had a status with the Prophet peace be upon him. And the girl's response to her parents: "How do you return the Prophet's command?" With a statement of trust, with a statement of submission, with a statement of satisfaction with the perfection of the Prophet peace be upon him and his command. And I always wish that the brothers would contemplate the evidence we mention and the subtleties we stand with, and sometimes contemplate other dimensions in the same hadith. This hadith has many very beautiful dimensions, including the issue of recommending the suitor, do you recommend a person who does not pray? Do you recommend a pious, believing person? This is also a field that must be stopped at, but the field is long.
Returning to Dr. Muhannad returning to what we mentioned at the beginning of the hadith: why did he not want to marry him? Now, Jalibib may have had a point of weakness, but the Prophet peace be upon him knew from him that he was a man who loved Allah and His Messenger, and that he was ready for sacrifice and ransom, ready to offer his soul for the sake of Allah the Almighty. And this was proven and demonstrated, the groom nevertheless went out to battle and fought with bravery. And this is perhaps a sign that in a person there may be aspects of weakness and aspects of great strength, and therefore he is looked at in his general condition. Very beautiful.
Alright, today, Doctor, you promised me that this episode would be short. Yes, because the episodes have been long. The previous one and the one before it were three hours and fifteen minutes long. Perhaps some brothers don't have the time to go through all the episodes. So, this episode will be relatively short compared to the others, and the upcoming episodes will depend on the youth's activity. If they are active, we can start, God willing. Today, we want to talk about the Prophet, peace be upon him, on his mount. Did the Prophet, peace be upon him, ride alone? Did he ride with his companions, peace be upon him? What advice did the Prophet, peace be upon him, give to his companions on the mount? We want to discuss this topic. In the name of God.
Alright, the follower might wonder why we have a separate topic about the Messenger of God, peace be upon him, on his mount. And they might wonder what this has to do with our subject? Everyone was close to the Prophet, peace be upon him. Those who rode behind him, the people who the Prophet, peace be upon him, allowed to ride behind him on the same mount, and what he said to each of them? Also, in the book "Subl al-Huda wa al-Rashad fi Sira Khair al-Ibad" in the third chapter, it says: "Those whom he, peace be upon him, carried, and they are around fifty." He examined the authentic hadiths, and some are weak. We only mention the authentic ones. It reached fifty companions who narrated that they rode behind the Prophet, peace be upon him.
In "Dallil al-Falihun" by Ibn Alan al-Shafi'i, he said some verses of poetry, including: "Indeed, the chosen one, Tahir, rode with a group, so we have the riding behind if the mount can bear it." Of course, naming the Prophet, peace be upon him, as Tahir is not accurate because Tahir is at the beginning of Surah Tahir, which are disconnected letters, which seem to be disconnected letters, but he tried with this. He said: "Indeed, the chosen one, Tahir, rode with a group, so we have the riding behind if the mount can bear it." Then he mentioned their names one by one in poetry, and he concluded by saying: "Those are people close to their Prophet, they have been honored, blessed are they, O close one." "Those are people close to their Prophet, they have been honored, blessed are they, O close one."
By the way, glorified be God, I have repeatedly written an article that a donkey is more beneficial than millions of cars in our current era. The Messenger of God, peace be upon him, would ride a donkey or a camel or a horse and allow people to ride behind him, benefiting the Muslims with this mount. While in our time, it is rare for a person to think of letting his brother ride in the same car. The meaning of the Prophet, peace be upon him, is that he legislated for us: "Whoever has the privilege of a mount should give it in charity to his brother, let him ride with those who have no mount." Those who have the opportunity to let their brother ride with them on a mount, on a donkey or a camel, on an animal, and yet it is legislated for you to let your brother ride behind you or in front of you accordingly. Imagine we have cars these days passing by with seven passengers and so on, and the empty ones are empty.
I remember and seek forgiveness from God that I may not be among those who love to be praised for what they have not done. Honestly, I was recently astonished by something I used to do. I remember that after reading these hadiths for a period of time, I would sometimes, when I was working at the Applied Science University from Shfa Badran to the seventh or to Diyar, a long distance, remember that in a certain area, there were sometimes people waiting and long waits, so sometimes I would let someone ride with me. I remember how once someone looked at me with a look of surprise after I said, "Please, go ahead." He said to me, "You know, I have a car in the country" his story was about 15 years old "You are the first person to let me ride in a year." Oh God! I said to myself: Oh, a wasted year, a wasted year. Of course, and in some last, some may say: But there are criminals who may ride with you and harm you, may backfire on you, may say that this was stolen from me, gave money. We will not go into details, but the concept itself is a forgotten tradition. Therefore, the Prophet, peace be upon him, would often let many people ride behind him. Of course, this may be done in some countries where they have a certain street for those who carry more than one person in their car. Those who have a situation that falls into the crisis, but if they are two or three or four, they enter a certain road, a highway. They are allowed to ride more than one in their car. Of course, this is to reduce the crisis, not from the legal aspect, but this has legal evidence as God is glorified. Beautiful, beautiful.
Now, I want the brothers who are following to imagine the situation of riding on one mount, especially if it is a small mount like a donkey. Usually, the one who rides behind the main rider, glorified be God, so that he does not fall, he holds on to him. Imagine the companion behind the Prophet, peace be upon him, in our expression, in the shaking position or holding on to him strongly so that he does not fall. And in a hadith, but weak, that he held on to Abu Huraira and made him fall, this is weak, so we do not derive evidence from the weak. But it is known by common sense that in riding, especially if it is small, especially if there is some speed, that you need to hold on to the one in front of you. The companions may have held on to the Prophet, peace be upon him, so that they do not fall. The most similar thing now is bicycles. Yes? The one riding behind the bicycle driver is completely attached to him. Yes, yes.
The interesting thing about the topic is that some of the great hadiths, which have been classified and explained in long explanations, were learned by the companions in this situation, in the situation of riding behind the Prophet, peace be upon him.
The great hadith that we know about Ibn Abbas, and this hadith, indeed, came as a comfort to my heart in more than one place. He said: "I was behind the Prophet, peace be upon him, and he said: O boy." He was a child, yes, a child. "O boy, I teach you some words: Preserve God, and He will preserve you." Of course, he may have been holding on to the Prophet while the Prophet was teaching him. "I teach you some words: Preserve God, and He will preserve you, preserve God, and you will find Him in front of you. If you ask, ask God. If you seek help, seek help from God. And know that if the nation gathers to benefit you with something, they will not benefit you except with something that God has written for you. If they gather to harm you with something, they will not harm you except with something that God has written for you. The pens have been lifted, and the pages have dried." This is a decree that cannot be changed, it is over.
This great hadith that brings the heart closer to God, the heart that is distracted, afraid of this one, hoping for the benefit of that one, longing for what this one has, and fearing the wrath of that one, all these things are removed from it, and the heart is brought closer to God, glorified be He, with this great hadith. Abdullah ibn Abbas learned it while he was a child, so he conveyed it to us, may God reward him for us, while he was behind the Prophet, peace be upon him. Behind the Prophet, peace be upon him, teaching these words to the child. How much faith is poured into the heart of this child as he learns this great hadith with its numerous benefits, as mentioned in the scholars' explanations of this hadith, which are very, very long. And he is young in age, how will his faith be? It is as if the Prophet singled him out so that we can imagine that the Prophet, peace be upon him, singles out Abdullah ibn Abbas and makes Abdullah ibn Abbas drink that this hadith is a treasure for me, especially I learn it alone, and then he began to spread it. This in itself gives him a kind of confidence, a kind of manhood even in his youth. And few words so that he can memorize them in return. Yes, that was his speech, peace be upon him, few words but pearls, pearls arranged, summaries of speech.
Also, in the great hadith known about Muadh bin Jabal, a hadith in Sahih al-Bukhari, he said: "I was the Prophet's (peace be upon him) companion on a donkey called 'Ufair." It even had a name, 'Ufair or 'Ufair. Also, in a hadith, he says: "While, while, while I was the Prophet's (peace be upon him) companion, there was nothing between me and him except the back of the saddle." The one who knows about camels, there is something like a pole or a stick that a person can hold, this is called the back of the saddle. So, nothing separated Muadh bin Jabal from the Prophet (peace be upon him) except this stick. He said: "O Muadh." He said: "At your service, O Messenger of Allah, and may I be your support." Then he traveled for a while. Of course, a while does not necessarily mean sixty minutes, a time when he (peace be upon him) did not say anything. Then he said: "O Muadh." He said: "At your service, O Messenger of Allah, and may I be your support." Then he traveled for a while. Then he said: "O Muadh, O Muadh bin Jabal." In the third time: "O Muadh bin Jabal." He said: "At your service, O Messenger of Allah, and may I be your support." See how the Prophet (peace be upon him) prepares him, tightens his resolve, creates a state of extreme alertness, dries the ground so that when the rain of the Prophet's (peace be upon him) words falls, it is absorbed and grows, grows, grows the great Prophetic plant. He said: "Do you know what is the right of Allah upon the servants?" He said: "Allah and His Messenger know best." He said: "The right of Allah upon His servants is that they worship Him and do not associate anything with Him." Then he traveled for a while. Then he said: "O Muadh bin Jabal." He said: "At your service, Messenger of Allah, and may I be your support." He said: "Do you know what is the right of the servants upon Allah if they do it?" Meaning if they indeed worshipped Allah and did not associate anything with Him, they did not obey the slaves in disobeying Allah, and supported them against the allies of Allah, even if they were enemies of Allah, they did not obey Allah the Almighty and did not associate anything with Him, no association of love, no association of obedience, no association of legislation, nothing. What is their right? He said: "Allah and His Messenger know best." He said: "The right of the servants upon Allah is that He does not punish them." The right of the servants upon Allah is that He does not punish them. And if Allah the Almighty does not punish His servants. This is a central hadith in Tawheed, and it is mentioned in almost all the books of Tawheed, this hadith and its details and explanations are mentioned. And the Prophet (peace be upon him) mentions it to a companion while riding with him on the mount. Glory be to Allah.
In addition to the styles mentioned, meaning the style of questioning, the style of suspense that he mentioned, the style of giving some information and delaying the other, then completing the information at the end, peace be upon him.
Also, Sahlah bin Al-Akwa' (may Allah be pleased with him) says, he is also one of the companions whom the Prophet (peace be upon him) rode with. And those mentioned in the book "Knowledge of the Names of Those Who Rode with the Prophet": Abu Bakr, Umar, Ali, Zayd bin Harithah, Usamah bin Zayd, Abdullah bin Az-Zubayr, Jabir bin Abdullah, Abu Amamah Al-Bahili, and Abu Hurairah (may Allah be pleased with them all). He teaches them words, and of course, others, we said up to fifty according to some books. He teaches them these words which have become from the most important hadiths, and we seek help from them in our religion and worldly life and in strengthening our hearts.
Today, this is about utilizing time, a journey, and yet the Prophet (peace be upon him) utilizes this time to teach his companions these great meanings. And this may happen to us often, traveling with your children, taking them to school, bringing them back from school, traveling with family to a destination. The road may be a quarter of an hour, half an hour, perhaps more. This is an important time to invest in speech, imparting wisdom and subtleties to the children and the spouse, without excess, neither too much nor too little. For example, as I have mentioned, I go out with my children, with my sons, to a restaurant, or anything, because if one of them asks a question, I may teach them a piece of wisdom that will stay in their mind and they will teach it to their children. As the Prophet (peace be upon him) did. The matter is not about giving many pieces of advice but about their quality and that your action is a testimony to them. As I have mentioned, it is a gain of time, utilizing time. A person may wonder how the Prophet (peace be upon him) taught, established a state, and did it, it is a blessing, glory be to Allah, a blessing that Allah the Almighty may grant some of it to a servant from among His servants. Very beautiful.
Well, are there other examples of the Prophet (peace be upon him)? We will limit ourselves to this extent. Of course, the book is full of other examples.
Let us move on to another topic, which is the Prophet's (peace be upon him) dealings with children. We heard in the previous episode about the Prophet's (peace be upon him) dealings with his companions in general, but we did not hear about the Prophet's (peace be upon him) dealings with children. Did the Prophet (peace be upon him) joke with children? Play with children? Talk to children? And I mean here by children two years and below perhaps more of this age. Did the Prophet (peace be upon him) mingle with them? Deal with them? And the Prophet's (peace be upon him) preoccupations as a leader, a teacher, a father, an imam, all of this does not prevent him from dealing with children?
Yes, sometimes you feel that the way of dealing with children is a measure of the extent of a person's mercy and humanity, is that correct? The sincerity of his feelings, the moistness of his heart. The Prophet (peace be upon him), despite his many preoccupations, did so without effort because he is the best of mankind in everything, the best of mankind even in his passionate feelings, in his mercy, in his love, in his emotions. So, all of this did not prevent him from caressing children, even though this may mean that if a person is a state leader and a military leader and a teacher, he may consider it an investment in the wrong place if he spends some time with children. I, this child, what does he achieve for me now in terms of military, political, and financial gains? But the Prophet (peace be upon him) is not like that, he acts according to his noble nature, his great nature. Therefore, in the hadith narrated by Anas in Muslim or Al-Bukhari in Al-Adab Al-Mufrad and authenticated by Al-Albani and others, Anas (may Allah be pleased with him) said: "The Prophet (peace be upon him) was the most merciful of people towards children." Do you see the expression: "The Prophet (peace be upon him) was the most merciful of people towards children." Meaning the most merciful of people towards children. "And he had a foster son in a part of Medina." Whose? Ibrahim, the son of Maria (peace be upon him). "And his back was a Qayn." Meaning he was in mourning, or rather, the husband of his wet nurse was in mourning. "And we used to go to him." Anas would go with the Prophet (peace be upon him) to a part of Medina. Why did the Prophet (peace be upon him) cut distances? So that he could kiss him, smell him, and embrace him to his chest, then return. Beautiful. The Prophet (peace be upon him) would cut a special journey because Ibrahim was a foster son, because there was someone who breastfed him. It was the custom of the Arabs to breastfeed, so he would breastfeed him with this woman. He would cut distances for him, kiss him, embrace him, then return, peace be upon him. The Prophet (peace be upon him) was happy with him and told the people about him and would specially go to see him, kiss him, embrace him, then return.
But what did Allah, the Almighty, decree that this child should die? And we all know that he, peace be upon him, lost all of his sons and daughters during his lifetime except for Fatimah, peace be upon her. We hear Ibn As-Sutt: "His children died in his lifetime." Then he moved on to the next point. Okay, let's not dwell on this sentence. Six six. And the Messenger, peace be upon him, was the most emotionally expressive of people, the most tender-hearted, the most merciful towards children. Consequently, his pain and grief over the loss of his children was immense. However, despite this, he patiently endured it for the sake of Allah, the Most High, and sought reward from Allah for their sake. Of course, this is in addition to the death of his wife Khadijah, in addition to the death of his uncle, in addition to losing his mother when he was young, in addition to the fact that he never saw his father. All of this means that the scene is complete for you: the Prophet, peace be upon him, was the most afflicted of people. Yes, the Prophet, peace be upon him, was greatly afflicted. "A person is tested according to the strength of his faith, the best of people are tested the most." So the Prophet, peace be upon him, was greatly afflicted, and this statement is not summarized by saying that he only lost his children during his lifetime. Yes, meaning that the affliction increases as a person's humanity becomes more intense. The Prophet, peace be upon him, was emotionally expressive, merciful, meaning his heart was very close to children, his heart was attached to them. And yet they died before him. The more his heart was elevated, the more severe the affliction of death was for him.
When the hour of the death of Ibrahim, peace be upon him, came, Anas said: "Then we entered upon him afterwards and Ibrahim was giving up his soul." Meaning he was dying, it was clear that he was suffering from a severe illness and in his final moments. "So the eyes of the Messenger of Allah began to shed tears." He started to cry, peace be upon him. So Abdur-Rahman bin Auf, may Allah be pleased with him, said: "And you, O Messenger of Allah? Even you cry, O Messenger of Allah, over children?" So Ibn Auf said: "It is mercy." Then he followed it with another, meaning his eyes shed tears again. So he said: "The eye weeps and the heart grieves, but we only say what pleases our Lord, and we are indeed saddened by your departure, O Ibrahim." Yes, he grieves, peace be upon him, but in the end, he submits to the decree of his Lord, the Most High. There is no contradiction between weeping and patience and contentment with the decree of Allah, the Most High. For a person may weep and a person may grieve, but this does not contradict faith and submission to the decree of Allah, the Most High. Yes, and weeping is a healthy phenomenon that we should not prevent our children from. I had written an article on the topic that unfortunately there are those who teach their children: "A man does not cry." No, a man cries, the leader of men, peace be upon him, cried. So do not instill this idea in your children, this talk hardens the heart. Let them express their joy through crying, their sorrow through crying. But a man does not let his sorrow prevent him from his duties nor does he panic as some people do.
And the softness of hearts, also from Anas, may Allah be pleased with him, said: "We witnessed the daughter of the Messenger of Allah, peace be upon him, and the Messenger of Allah was sitting on the grave and I saw his eyes shedding tears." I saw his eyes shedding tears. And the hadith was narrated by Bukhari. Of course, this daughter was not specified, but the most apparent, and Allah knows best, is that it was Umm Kulthum, the wife of Uthman, may Allah be pleased with them both. So the Prophet sat on her grave and his eyes were shedding tears. And by the way, he who follows the occasions of the Prophet's joy, peace be upon him, sees that many of the main occasions were like this occasion. When did Umm Kulthum, the wife of Uthman, die? After Badr, I expect. And the Prophet, peace be upon him, was coming from Badr. So the Prophet, peace be upon him, was coming from a battle in which he had triumphed over those criminals who had made him suffer for 13 years in Mecca. A moment of victory, a great moment of triumph, this moment was broken by a bit of sadness with the death of his daughter. And the Prophet, peace be upon him, at her grave, cried for her. What is the benefit of this? As if Allah, the Almighty, wanted to test the heart of His Prophet, peace be upon him, and that the Prophet should not be attached to the world. The world, meaning that it is natural to have calamities in it. So the human being is not safe and praise be to Allah, the complete comfort is in Paradise. If the human being enters Paradise, then he is completely comfortable. But in this world, the human being is always, meaning, chasing after the world and worries come to him from every direction. The Most High.
Yes, also from Abu Qatadah, imagine this scene that is don't even god, that is also the daughter of Zainab because Zainab, may Allah be pleased with her, had married Abu Al-As and her mother was Zainab, the daughter of the Messenger of Allah, peace be upon him, and she was a young girl carrying her on his back. So the Messenger of Allah prayed while she was on his back. The Prophet, peace be upon him, pictured the girl Ummama and what did he do? He prayed and led the people in prayer while she was praying on his back. He would place her when he bowed and return her when he stood up. He would place her when he bowed and return her when he stood up until he completed his prayer, doing that with her. The question now, was it not possible for the Prophet, peace be upon him, to entrust Ummama to one of the women in Medina? Possible, correct? So that he could finish the prayer. But his heart was attached to her, he did not want to part with her, and on the other hand, he taught people mercy, taught people tenderness towards children. And the hadith is also correct that he loved Ummama and honored her with gifts. A necklace was presented to him, peace be upon him, from the Najashi, the Najashi gave the necklace to the Prophet. So in the necklace was a gold ring. So the Prophet, peace be upon him, called Ummama, the daughter of Zainab, and said: "Adorn yourself with this, O my daughter, adorn yourself with this, O my daughter." Again, another reminder of the people, a reminder of the individuals around him, and this is a reminder of what I mentioned last time about whom you see this khimisa for Umm Khalid. Of course, even in his grandchildren, he was afflicted, peace be upon him, with the affliction of death. In the correct hadith, his granddaughter was dying, so the Messenger of Allah took her and embraced her to his chest, then placed his hand on her. Of course, I remember the hadith in its meaning because it contains some difficult words: she fell silent as if in a trance to the end. But the point is that he went to her and finally embraced her to his chest and placed his hand on her, and she died while in the hands of the Messenger of Allah, peace be upon him. So he cried, and Sa'd bin Ubadah said to him: "Do you cry?" He said: "Allah only has mercy on those of His servants who are merciful." "Allah only has mercy on those of His servants who are merciful." Of course, he cried this mercy for his granddaughter. So his affliction even in his granddaughters, peace be upon him. This means let us talk about the side in which there was some pain, but there is a very beautiful picture, which is the picture of the Prophet's, peace be upon him, dealings with whom? With children. With Al-Hasan and Al-Husayn in particular. There are many beautiful hadiths that depict this scene of the grandfather Muhammad, peace be upon him, with his grandsons Al-Hasan and Al-Husayn. And who else entered with them? The one whom the Prophet treated as he treated his grandsons because he loved his father, Usamah bin Zayd, may Allah be pleased with him. He treated him as he treated Al-Hasan and Al-Husayn. There are many scenes, if you draw a picture from them, you will see how the Prophet, peace be upon him, loved them and his heart was very attached to them.
One example is that the Prophet, peace be upon him, leaned on Abu Huraira's hand one day. He then took him to the market and then sat in the mosque. It seems there was a shelter for Fatima, may God be pleased with her, nearby. He sat by drawing his knees to his chest and said, "Ayn Lak'a? Call Lak'a for me." What does Lak'a mean? A small child, young in mind, young in mind for young age. We, of course, do not intend to honor the one who performed Hasan ibn Ali, but in our everyday language, we sometimes joke with our children: "Come here, fool" for example, without any resemblance or resemblance. But the Prophet, peace be upon him, is affectionate to the young child, young in mind because his mind is at the level of his age, a metaphor for young age, a metaphor for young age and lack of knowledge. "Ayn Lak'a?" and "Call Lak'a for me." Look at the hadith, how beautiful it is. He said, "So he came wearing a necklace with saffron, amber, and musk, fragrant things around his neck. The necklace was worn by children and a beautiful scent came out." The Prophet said openly like this. Hasan said like this. He said, "He became so excited that he jumped into the Prophet's lap." How beautiful the scene is. "He became excited" meaning Hasan started running "until he jumped into the Prophet's lap." He leaped onto the Prophet, peace be upon him. "Then the Messenger of Allah embraced him and kissed him." He embraced and kissed him and said, "O Allah, I love him, so love him and love those who love him. O Allah, I love him, so love him and love those who love him. O Allah, I love him, so love him and love those who love him." Three times. And we bear witness to Allah, the Almighty, that we love Hasan ibn Ali for the love of the Messenger of Allah, peace be upon him, for him, and we ask Allah to love us for that. Abu Huraira or the hadith said, "No one was dearer to me than Hasan ibn Ali after the Messenger of Allah, peace be upon him, said what he said." And also Abu Huraira said, "I have not seen Hasan except that my eyes filled with tears at the mention of this beautiful scene." The Messenger "Ayn Lak'a" and laughing, and Hasan comes beautifully, he was handsome, beautiful, and wearing the beautiful necklace, and he jumps on the Messenger of Allah, embraces him, and the Messenger prays for him and for those who love him.
Also, from Abu Huraira, that the Messenger of Allah, peace be upon him, kissed Hasan ibn Ali while Al-Aqra' ibn Habis was present. Al-Aqra' was from the Jafa, meaning the Bedouins of Jafa. So Al-Aqra' said, "I have ten children, and I have not kissed any of them." Look, as if he is boasting of his harshness. So the Messenger of Allah looked at him and said, "He who does not show mercy will not be shown mercy." The Prophet was surprised, meaning he was sorry for his condition. He said, "He who does not show mercy will not be shown mercy." The hadith is agreed upon. And from Aisha, may God be pleased with her, she said: "A Bedouin came to the Messenger of Allah, peace be upon him, and said: 'You kiss the children, and we do not kiss them.' You see, they do not understand this speech, how do you kiss your children?" So he, peace be upon him, said, "Or do I have the power to remove mercy from your heart?" What can you do if you have no mercy? "Or do I have the power to remove mercy from your heart?" And this hadith is also in Bukhari and Muslim. Therefore, we said, O people, there is no need to search for weak, fabricated, and baseless hadiths. The Sahihain are filled with beautiful hadiths.
Doctor, perhaps there is a nice hint that often people look for long periods of time to spend with their children. The idea is not about the quantity of time or the type of time. Perhaps you sit with the child for five minutes, but it affects him. Perhaps you sit and play with the child for five or ten minutes, but it is impactful. You mentioned that the Prophet, peace be upon him, would come from the outskirts of the city, reach his son Ibrahim, kiss him, smell him, and then return. Very short but qualitative. We always look at the quality of actions, not the quantity of actions. When some fathers sit at home a lot, a lot, a lot, perhaps they work from home or something, and they sit at home most of the time, then they do not play with their children at all. Then they increase shouting, then they increase beating and harming. So what is the benefit? And when your daughter becomes burdened with the hijab, you tell her to wear a hijab and expect her to listen to him. Of course, there is no relationship, no affection, no acceptance. Therefore, what you mentioned, the key before command, prohibition, and upbringing is that there is a relationship. There is a beautiful memory that connects you with your children so that they accept you.
Also in the hadith, Hasan, that the Messenger of Allah, peace be upon him, would stick out his tongue at Hasan and make him laugh. He would stick out his tongue, meaning how do we say in colloquial language? He would joke with Hasan, stick out his tongue at him, and make him laugh, meaning he would be pleased and quickly go to him, peace be upon him. They say a father is amused by something if he likes it and quickly goes to it. The deal with children sometimes expands in a person. He is not always constrained by dignity and majesty and does not joke in any particular way. This is a child, after all, who can climb on you, can jump, for example, can kick with his leg, etc. This is a very normal child, these behaviors. So there is no need for dignity with children while maintaining respect.
Also in the hadith, imagine this beautiful picture, but we will draw the picture first. The Messenger of Allah, peace be upon him, was delivering a sermon on the pulpit, and the men were in front of him. Then, from afar, Hasan and Hussein came wearing red clothes. The clothes seem to be a bit long on them, so they walk and stumble. At what age would this be? It would be four years, three years, less, God knows. This would be the beginning of walking at two and a half years old. So the Prophet, peace be upon him, could not bear this scene. He saw them stumbling, had mercy on them, and longed for them. So he came down from the pulpit, lifted them, and said, "Allah has spoken the truth {Indeed, your wealth and your children are but a trial} When I saw these two boys walking and stumbling, I could not bear it until I came down and lifted them." In the authentic hadith, it is said: "The Messenger of Allah, peace be upon him, was delivering a sermon when Hasan and Hussein came wearing two red shirts." A shirt, as far as I know in the language of the hadith, is a djellaba in our time, a single piece like a djellaba. He could not bear them, had mercy on them, and longed for them.
Also from Abu Huraira, may Allah be pleased with him, he said: "The Messenger of Allah, peace be upon him, came out to us with Hassan and Hussein on his shoulders, this one on his shoulder and this one on his shoulder, and he would kiss this one one time and this one another time." What does "ylthm" mean? He kisses. Imagine the scene, carrying his grandsons on his shoulders, bringing Hassan's head close, kissing him, bringing Hussein's head close, kissing him, and walking, peace be upon him. A love, a passionate affection, and justice even in the kisses. Yes, just even in the kisses. And a man said to him, "O Messenger of Allah, do you love them?" He said, "Whoever loves them has loved me, and whoever hates them has hated me. Whoever loves them has loved me, and whoever hates them has hated me."
Also, the Prophet, peace be upon him, when he would prostrate, Hassan and Hussein would jump on his back. Imagine him now leading the people in prayer, he prostrates, and Hassan and Hussein come and ride on his back. If anyone wanted to prevent them, he would gesture to them to let them be. When he finished his prayer, he would place them in his lap and pray for them, saying, "Whoever loves me, let him love these two. Whoever loves me, let him love these two." Imagine this scene, they are riding on his back, he is performing his prayer, gathering them in his lap, hugging them: "Whoever loves me, let him love them." I can imagine today an imam of a mosque doing something like this after prayer, what would happen? What would people do? Oh sheikh, don't bring the children, oh brother, why did you bring the children, oh brother, leave the children at home, oh brother, Allah is our helper. Other than the lecture that is given: respect the prayer, don't jump on your father while he is praying, don't jump on this and that. All this will come out. Of course, neither extremism nor negligence, your position is in the noise and commotion and disturbance to the worshippers is not acceptable. But the child riding, making gentle movements, let him love the mosque and its people. Especially at home, if the father is praying at home, it is natural that the child can come and ride on his back. This is very natural.
I know a dear friend of Lebanese origin, may Allah relieve the people of Lebanon, I met him in America, and he wanted to leave America and go to the land of the Muslims. He tried to go to one of the countries, we won't mention its name now so that no one gets upset with him. He tried to go to one of the countries, and it is known in this country that the people are not friendly as he expected, not social enough. He said, "So my son Abdul Fattah, when he finished his prayer, came and said, 'Daddy, any mail?'" The poor child was still young, and English was still stuck on his tongue. So the joy of the child that he prayed. He said, "One of them looked at him angrily and said, 'Why do they bring the children to the mosque to make noise?'" He said, "So glory be to Allah, he did not stay long in this country and left." Unfortunately, I say that a person should be patient and try to stay in the land of the Muslims as much as he can, not to return to a situation like this. But in general, life did not help him there.
Also, from Shaddad bin Al-Had Al-Laythi, speaking of how the Messenger of Allah, peace be upon him, came out for one of the evening prayers, meaning the Maghrib or Isha prayer is called the Isha prayer, and he was carrying Hassan and Hussein. So the Messenger of Allah came forward, placed Hassan or Hussein down, then said the Takbeer and prayed. After the Prophet, peace be upon him, prostrated and prolonged the prostration. So Shaddad's father raised his head, raised his head, and saw Hassan or Hussein on the back of the Messenger of Allah, peace be upon him. When he finished his prayer, the people said, "O Messenger of Allah, you prostrated in the middle of your prayer, a prostration that you prolonged until we thought that something had happened or that revelation had come to you." We feared that something had happened to you. Or perhaps revelation had come down to you. So what did he, peace be upon him, say? He said, "None of that was the case. But my son made me delay, and I hated to hurry him until he fulfilled his need." "But my son made me delay," meaning he treated me as if he were a small child. "I hated to hurry him until he fulfilled his need." Someone might say, "Okay, O Messenger of Allah, there are no Muslims behind you, meaning men who go to their homes, go to their work. Why prolong the prostration? Maybe we can break the rest for two or three minutes." But the first thing is the mercy in the heart of the Prophet, peace be upon him, hated to hurry the child. And it is also a lesson to his nation until the Day of Judgment. Billions will hear this hadith and be influenced by it, and they will act and instill in their hearts mercy for children. It is not appropriate to always take this hadith and interpret it directly. If perhaps as an imam of a mosque, something like this happened to you, you know the reaction of the people would perhaps be bad. So consider this matter. This is the Messenger of Allah, peace be upon him, doing this, and the companions look at him with a place in their hearts.
Also, from Saad bin Abi Waqqas, he said: "I entered upon the Messenger of Allah, peace be upon him, and Hassan and Hussein were playing on his stomach. So I said, 'O Messenger of Allah, do you love them?' He said, 'And why should I not love them, and they are my two scents, and they are my two scents.'" Meaning in this world. Of course, children at that time did not have diapers, they could put rags, and even if they put the rags, the rags meant that there was a shortage of resources in general. Diapers are cut off, I am just mentioning this to mean things. Yes, we now currently do not have children even at their times. But the point is not to put the child's diaper. Once he placed Hassan in the lap of the Prophet, so he slapped him, Labaa bint Al-Harith, as he slapped him on the back. So the Prophet, peace be upon him, said, "Be gentle with my son, may Allah have mercy on you, you hurt my son." Mercy for the child and his advice to the woman was a kind advice: "Be gentle with my son, may Allah have mercy on you, you hurt my son." A little bit about the child.
Also about Usama bin Zaid. Now we said this special treatment that included Hassan and Hussein also included Usama, his son, who was, on one of the days, meaning he was a burden on the Prophet, peace be upon him, and he was adopted before it was forbidden. Yes, before it was forbidden. So Usama was completely different from Hassan and Hussein in appearance. He was black, may Allah be pleased with him, while Hassan and Hussein were white, like their mother Fatima, may Allah be pleased with her, and their grandfather, peace be upon him. And the Prophet, peace be upon him, treats all with the same treatment. The Prophet looks at the beauty of morals and the beauty of hearts. In Al-Bukhari, from Usama, may Allah be pleased with him, he said: "The Messenger of Allah, peace be upon him, would take me and sit me on his thigh and sit Hassan on his other thigh, then he would bring them close and say: 'O Allah, have mercy on them, for I have mercy on them.'" Imagine this scene, how beautiful it is. The child sits on one thigh, and the other on the other thigh, then he brings them close and says: "O Allah, have mercy on them, for I have mercy on them." Of course, imagine a doctor with this scene, the Western scene was very recently, schools were separated between whites and blacks. Schools for whites and schools for blacks in some countries. Glory be to Allah, this Prophet, peace be upon him, gathers the white and the black on his thigh, peace be upon him, brings them close and prays for them. Yes yes. And we come to learn the rights of the child is cooperation with the child. Glory be to Allah, the Merciful.
We want to extend the program further, Doctor. We said we wouldn't extend the episode, but we still have one or two witnesses to show. We have cut off at forty-five minutes. Abu Sami, forty-five minutes. Alright, give us just five minutes. Also, regarding Aisha, may Allah be pleased with her, she said: "A child came to the Messenger of Allah, peace be upon him, and urinated on my garment. He called for water and had it washed off, saying, 'O Abu Sa'tta.' He brought water, poured it on, and the problem was solved." Also, among the evidence of Usama's, may Allah be pleased with him, love is that he said: "Whoever loves me, let him love Usama." Also, as he said about Al-Hasan and Al-Husayn: "Whoever loves me, let him love these two." He said about Usama: "Whoever loves me, let him love Usama." The hadith is authentic from him, peace be upon him.
Now, we move from the circle of his grandchildren to the circle of the children of Muslims in general, his relatives' children. Of course, we know that Ja'far held a great place in the heart of the Prophet, peace be upon him, and that he sent him to the Battle of Mu'tah, where Ja'far was wounded and died, may Allah be pleased with him and accept him among the martyrs. The Prophet now wants to take care of their children. So, who narrates the hadith is Abdullah ibn Ja'far. Abdullah ibn Ja'far said that the Prophet gave the family of Ja'far three days. He left them to grieve normally. Then he came to them and said: "Do not weep for my brother from today onwards." Of course, this is not an obligation that cannot be borne if the eye tears involuntarily for his wife or children. But he was telling them, "Now we are moving on, we are overcoming this stage. We do not force ourselves to weep. We do not force ourselves to weep and that's it, we resume our lives." Then he said: "Call me the children of my brother." The children of his cousin Ja'far. He said: "So they were brought to me like chicks, small chicks." He said: "Call me the barber." Because their mother was preoccupied with them, fearing that something might happen to their heads. So the barber came, and he ordered him to shave their heads. Because he wanted to comfort them and make them happy. He said: "As for Muhammad, he is the son of Ja'far, he resembles our uncle Abu Talib." "O Allah, replace Ja'far in his family." Meaning, provide for their needs, comfort them after the death of their father, and bless Abdullah in his right hand that his dealings may be blessed and his actions blessed. He said: "I will take his place, I will take care of them." Peace be upon him.
Also, about Abdullah ibn Ja'far. He said, the Messenger. This was narrated by Imam Muslim. He said: "When the Messenger of Allah, peace be upon him, would return from a journey, he would be met by the children of his household." Meaning, they would come out and his relatives would send the children. They knew that he, peace be upon him, would be pleased to see them. "He would be met by the children of his household." He said: "And he came from a journey and preceded me to him." His mother had sent him quickly or one of his relatives had sent him quickly. Come and see the Messenger, has he returned from the journey. "He carried me in his arms, then one of the children of Fatima, Al-Hasan or Al-Husayn, was brought and placed behind him, and we entered the city, the three of us on a mount." Abdullah ibn Ja'far was in front, and Al-Hasan or Al-Husayn was behind him, and they entered the city on a mount.
Now, we move beyond the circle of his grandchildren, his children, and his relatives' children to the children of Muslims. Look, as you mentioned a moment ago, Doctor Engineer, sometimes we are in moments of leisure, in moments of leisure, we can utilize them in a nice way that leaves a deep, beautiful impression on those around us. Look at this simple gesture that took only perhaps three seconds from the Messenger of Allah, peace be upon him, and was etched in whose heart? Mahmud ibn Rabi'. And it was narrated by Al-Bukhari. Mahmud ibn Rabi', may Allah be pleased with him, said: "The Messenger of Allah, peace be upon him, splashed water on my face when I was five years old from a bucket." Meaning, the Prophet, peace be upon him, for example, would perform ablution or drink from the bucket, put water in his mouth, and then splashed it on the face of Mahmud ibn Rabi'. Someone might say, "But this is trivial." No, it is not trivial. I wish the Messenger of Allah, peace be upon him, his blessed saliva and his blessed touch, and thus he plays and jokes with this child. This child remembered this incident, this splash from him, and he was five years old and told it.
Also, regarding Aisha, may Allah be pleased with her, the Prophet, peace be upon him, would have the children brought to him, bless them, and chew dates for them. He would invoke blessings for them. He would chew dates and, considering the child's condition, take some of his blessed saliva with the dates and put it in the child's mouth. This brings blessings, and the child also becomes strong with it, peace be upon him. I came to the Prophet, peace be upon him, and brought dates. I brought them to the Messenger of Allah, and he was wearing a cloak. He said: "Do you have dates?" He asked him while he was wearing a cloak. Anas imagines the scene and the beauty of the scene. He narrates the hadith with its details. Think of someone who says to you, for example, do you remember when you were living with your grandfather and he was wearing a green shirt that day. Anas paints the scene with detailed nostalgia. So the Prophet, peace be upon him, said to Anas: "Do you have dates?" I said: "Yes." He took the dates, put them in his mouth, chewed them, then collected his saliva, opened his mouth, and fed the child, making him eat. The child began to chew, and the boy wanted to eat like you with his dates. He chewed him and named him Abdullah. And you see the Prophet, peace be upon him, named many of the children of the Ansar and the children of the Companions. He said: "There was no young man among the Ansar more blessed than he whom the Prophet, peace be upon him, chewed dates for."
Anas says: "The Messenger of Allah used to mingle with us." Look at this expression: "mingle with us," visit us, check on us, and comfort us. "To the point that he would say to my little brother: 'O Abu Umayr, what did the little bird do?' When his sparrow died. Also, out of his mercy, tenderness, and compassion for the children of the Companions in general. The Messenger of Allah, peace be upon him, would enter prayer if he wanted to prolong it, prolong the prayer and recite extensively. But he would hear a child crying and feel compassion for the child's mother, fearing that she might be saddened by him. He feared that she might be saddened by him or be saddened by him, so he would shorten the prayer. Therefore, glory be to Allah, this mercy, I return and conclude with this mercy as a measure of goodness in people. Indeed, if you see that you know he is rude and harsh in temperament, look at his dealings with his children. And if you see in him tenderness, compassion, and mercy, this is a measure of the tenderness of his heart and the mercy of his heart. Therefore, in the authentic hadith narrated by Al-Bukhari, the Prophet, peace be upon him, said: "The best women are those who ride camels, the virtuous women of Quraysh, the most tender of them towards their children in their youth, and the most merciful of them towards their husband in their hand." "The most tender of them towards their children in their youth," meaning in tenderness. And also "the most tender of them towards their children in their youth," in tenderness, compassion, love, beautiful memories, and play. This is more likely that you instill beautiful values in your son and daughter and that you protect them with a shield if they want to stray from the path of Allah the Almighty with these beautiful memories, by the permission of Allah the Almighty.
I apologize for the interruption. This is, of course, a beautiful aspect of the memories of the Prophet, peace be upon him, and his treatment and mercy towards children, which does not do justice to him, peace be upon him. But it draws a part of the picture that informs you of the long days he spent, peace be upon him, with the young and old companions whom he treated, cared for, and showed his affection towards them, peace be upon him. And that he was moderate. Therefore, what we mention of his actions needs to be placed in the context of moderation, balance, and a sound understanding of issues and the general educational perspective so that it actually yields an appropriate result. Some may interpret these hadiths as excessive pampering, excessive indulgence that may lead to a flaw in the children as a result of them getting everything they ask for. This is not accurate nor correct. On the other hand, some may interpret this speech as harshness and severity. The matter is neither like this nor like that. "Indeed in the Messenger of Allah you have a good example." May Allah open for you. And following up on what Dr. Muhannad mentioned, I have commented more than once that, people, pamper your daughters. Of course, the sons, but pampering the daughters. The daughter needs someone to compliment her on her beauty, to dote on her. If she does not find that in the family environment, she may seek it outside. And once again, when your daughter becomes accountable, it is necessary, of course, to wear the covering garment. So, when we say pampering the daughters, as Dr. Muhannad preferred, it does not mean satisfying all material needs. Satisfying material needs corrupts the sons and daughters. Excess in spending, excess in food, excess in travel and trips, and so on, this is corrupting. But "Indeed in the Messenger of Allah you have a good example." This pampering and affection and showing genuine emotion is what we mean by pampering.
I ask Allah for goodness for you and bless you, and with the hope, God willing, to meet in the coming week, God willing, with the fourth episode. Review the previous episodes, bring them well, contemplate the details mentioned. I ask Allah, the Most High, to benefit me and you with what we have mentioned. May Allah bless Dr. Muhannad, and may Allah be pleased with you. With the hope of meeting you in the coming week. Peace be upon you and the mercy of Allah and His blessings. And upon you be peace and the mercy of Allah and His blessings.