In the Company of the Companions

Occasion: Transcript of a lecture delivered at WCIC on October 2, 2026.Source: transcription of a recorded lecture by Dr. Ahmed Abouseif — watch the original video on YouTube

Alhamdulillah. My dear brothers and sisters in Islam, it is my pleasure to be with you tonight, with these beautiful faces who came only for the sake of Allah, to sit in a mosque, in one of the houses of Allah. You spent your time and your miles and your gas to be here, and I ask Allah to reward every one of you. Tonight our subject is the company of the Companions, the Companions of the Prophet Muhammad ﷺ.

Before I say anything else, close your eyes and imagine. You are in Madinah, a long time ago, and the Prophet ﷺ is there. Imagine yourself a part of his community, with people all around you. You hear the voice of someone calling, and you come to pray. Or you have a problem, and you come straight to the mosque, pray, and then ask the Prophet about your issue. He gives you a solution, and it does not come from his own mind. It comes from Allah, glory to Him. Imagine that you made a mistake, and the Qur'an was revealed to the Prophet ﷺ because of you. Just imagine that situation and tell me what you feel when you find yourself part of that great community, the one that spread the word of Allah to the whole world.

And at the same moment, remember the first time the Prophet ﷺ climbed that mountain and told the people, "If I tell you something, will you trust me?" They said, "Certainly. We have never found any mistake in you."^[1] Then he began calling them for the sake of Allah, and some of them tried to beat him and accused him with the ugliest words. Picture yourself there, one of the very first to receive the message from the tongue of the Prophet ﷺ himself. What is your reaction? Would you be among those who say, "Yes, we trust you, we will believe in you"? Or would you say, "I am afraid of Abū Lahab and those like him; I will be attacked because of them"? Think of the pressure of a surrounding that discourages you with every kind of danger, and ask yourself which of the two you would choose.

Alhamdulillah that we were not there. At that time one mistake was equal to thousands of mistakes today. We only receive the announcements now. What reaches us is information about his existence ﷺ and about the reaction of the people around him.

Same school, different souls

So here is my main question. Were the Companions all alike? They were in the same situation and the same position, yes. But do you think Abū Bakr was a copy of ʿUmar? Were they similar?

Let us remember together. What is the title of Abū Bakr? Raise your voice. And what about the Companion known for modesty, the one whose main character that was? When we give a title to someone, it is either repeated on the tongue of the Prophet ﷺ or repeated by the scholars, and it is given because it is the dominant character of that person, different from the next one's.

Think also of the saying of the Prophet ﷺ about taking half of the religion from one particular woman, the beautiful one, as he described her.^[2] Imagine: that was his way of approaching people's talents. He was speaking about her. And on the other side there is the full measure of qualification to be a great and good woman for a great and good man.

By the way, a wife once asked her husband why he did not treat her the way the Prophet Muhammad ﷺ treated his wives, and whether he had not studied that. He answered simply, "Be for me, and I will be Muhammad ﷺ for you. As much as you give me, I give you; as much as I give you, you give me." That is the balance.

What I am trying to say tonight is that we have people with different personalities, different talents, different skills, and even different ways of saying the same words. I once made a study of the Companions and tried to connect their narrations with their characters. Let me give a humble example. When you analyze a hadith, looking for the character inside it, you will find a resemblance between the hadith and the character of its narrator.

Take Abū Bakr. Think how many years he spent with the Prophet ﷺ. Somebody said twenty-three. But no, it has to be more, because he knew him before the mission. Don't answer me again; see, the talent is different. They were friends from the early days. Once the Prophet ﷺ was asked which of the two of them was older, and the answer reported was, "He is greater than me, but I am older than him by about five years."^[3] So they started life together, in the same place and the same environment. When the message came to the Prophet ﷺ from Allah, the first of the grown men he went to speak to was Abū Bakr. He was the closest person to him. When the Prophet ﷺ opened his eyes to this world, Abū Bakr was already there.

Now, how many hadith did Abū Bakr narrate from the Prophet ﷺ? You would expect the one who spent the most time to have narrated the most. But compare his narrations with those of the other Companions, and you may find that everybody around him gave more. Why? Because he picked only a few hadith, the ones that matched his personality. Each one of the Companions had a different personality.

Abū Bakr: the courage to say "I am in"

Let us come back to Abū Bakr al-Ṣiddīq. What do we remember of him? His bravery. He was the first to say, "Yes, I am there. I am in." He was truly brave when he spoke to the people around the Prophet ﷺ in Makkah, in the early days. He said, "I am with him," and he did not care about anyone else, whatever they accused him of. "I don't care about you. I care about the Prophet, about Islam, about the Qur'an that is coming to us, about the guidance we receive from this man, and about the future of the religion. I care about nothing else."

The second thing we can find in Abū Bakr is his generosity with a purpose. He once went to the owner of a slave and asked, "Will you release this man's neck? I will give you whatever you ask." The man named a price, a very large one; the lecturer puts it, in today's money, at no less than a quarter of a million dollars, and Abū Bakr paid it. Once he had the man, he announced to everybody that he was free, only for the sake of Allah, glory to Him. And he did the same for other people.^[4] His own father rebuked him: since you are spending that kind of money on weak people, why not buy stronger men who can defend you and bring you benefit? Abū Bakr's reply was that we have to distinguish between what is done only for Allah and what we do to prepare our own situation.

Let me give you an example. I am buying a car for myself. What do I need? Just four wheels to run anywhere? Or do I want the options, so and so, and then I choose this brand or that brand, according to my needs. Abū Bakr is telling us that he needs Allah, glory to Him, and that is it. He has nothing to look for except Allah's blessing.

The third thing is his companionship. Every time somebody asked him to go with them to Madinah, he would not leave the Prophet ﷺ alone, not for a single second, until the moment the Prophet went out and he went with him. They were in real suffering on that trip. He kept jumping in front of the Prophet to see whether anyone was coming from that direction, then behind him to see if anyone was following, then to the right and to the left. He never simply walked beside the Prophet ﷺ. He kept circling him all the time. And in the cave, if you remember the story, Abū Bakr was looking around anxiously, afraid someone might look down at the feet and see them. The Prophet ﷺ said the famous words: two people, and Allah is the third with them; what do you think of them?^[5] Can any danger reach them? No. And Allah revealed the verses about this occasion.

When they arrived in Madinah, we find Abū Bakr guiding the Prophet's camel, or leading it, until the order came from the sky for it to kneel at the door of Abū Ayyūb al-Anṣārī, and we will come to that man shortly.

The businessman who was never absent

Every time the Prophet ﷺ asked for money, Abū Bakr came with the full amount that he had. For a businessman, that makes no sense at all, since a business needs money in order to run. But he was using a different mentality. And even if we judge it as business, he was doing the best thing. Think about it: people know this man as the generous one, and every time there is a fundraiser, he is the one raising his hand: a hundred thousand. I am only giving you an example. What do you think the people feel about that person? What do they say about him? What is his dignity in the community? If people want to buy from someone's inventory, whom will they go to? They will go to him, because they know that even if he has something extra, the money they pay will come back to the masjid. "Even if I give you five thousand more, your five thousand will come back to the cause. I believe in you." So even with a worldly mindset, he was the winner. But of course he did it for Allah, glory to Him. We are only imagining that.

And notice that wherever the Prophet ﷺ went, you found Abū Bakr beside him, on every occasion, supporting him, always. This man spent his time purely for the sake of Allah, and yet he was a businessman. A businessman is supposed to be busy twenty-four hours a day with money. How do we understand that he was with the Prophet ﷺ all the time? We understand it when we see that he was an organized person. He could organize his time and make his plan: I will be in this place at this hour, and I will be around the Prophet at that hour. Up to the end of the Prophet's life you find Abū Bakr there, ﷺ.

When the Prophet ﷺ was sick, he asked the Muslims to tell Abū Bakr to lead the prayer.^[6] Do you understand what that means? He was the most trusted person in the mind and the heart of the Prophet ﷺ. And the Prophet ﷺ made that statement: everybody who did something for me, I have paid him back, except Abū Bakr.^[7] Imagine the Prophet ﷺ saying that he could not repay Abū Bakr for what he had done. He knew the kind of sincerity that was in Abū Bakr's heart.

It is not the big action, my friends. It is not the number of times you do something. The issue is the sincerity in the heart, something that nobody can see unless Allah, glory to Him, the only One who sees what you have inside.

We also have to look at Abū Bakr after the time of the Prophet ﷺ. He stopped every kind of corruption. His dignity was not because of the number of his narrations. It was because of the number of his actions. He kept giving his hand to Islam and to the Prophet Muhammad ﷺ.

A reflection on our own day

How many kinds of danger do we face? Maybe many people do not feel it, but the future of Islam in this country is not going to be easy. The future of the religion here will not be easy. All of this comes as a test for the community, to see how people react. What are you going to do? I am not saying we will lose our dignity. I cannot even say that, because we have already submitted ourselves to Allah, glory to Him.

My friend, even if we have no water to make wudu, we will find a way and start praying. If we are not allowed to pray in some place, we will sit on a chair and pray like that. Nobody can stop us. You do not know what we hold in our hearts, or what intention we have to purify and develop this community and this land. That is part of our religion: to leave a legacy, not to do anything wrong to the people among whom we live. We are among this community and this community is among us. If we say we are American, it means America is part of our hearts, and we are supposed to give as much as we take. No, we are supposed to give more than we take. That is our religion, and that is what the Prophet Muhammad ﷺ taught us.

Abū Ayyūb: the host

Let us go back and look at a different person. What can you say about someone like Abū Ayyūb al-Anṣārī? When the Prophet ﷺ arrived in Madinah, everyone was asking him to stay with them, to host him in their homes and prepare things for him. The Prophet ﷺ told them all to stop, to leave the camel alone, for it was being guided by Allah, glory to Him, and Allah would give the order to stop at the place He wanted. The camel came to a halt in front of the door of Abū Ayyūb.

I asked you at the beginning to imagine yourself in the community of the Prophet ﷺ. Now imagine you are Abū Ayyūb, and the camel and the family of the Prophet stop in front of your door. What would you do? Allahu akbar. When we receive a righteous person, someone with taqwa, we almost want to hold on to him, to embrace him all the time and get some of the blessing. But that is a difficult relationship. Imagine the Prophet ﷺ in your home.

At the beginning Abū Ayyūb said, "O Messenger of Allah, you will go upstairs and live there." The Prophet ﷺ answered that it would be very difficult for everyone who came to visit him: "I am here for the community, not to be in a room in a hotel." Abū Ayyūb said, "O Messenger of Allah, it makes no sense. I cannot stay up there." "Why?" "O Messenger of Allah, I cannot walk on a floor with you beneath my feet. I cannot imagine myself doing that. I cannot walk while you are on the ground floor." In the end the Prophet ﷺ put his mind at ease.^[8]

Every time they prepared food, nobody ate before the Prophet ﷺ. They brought the food to the Prophet first, before anybody else. And when the plate came back to Abū Ayyūb, he looked for the place of the Prophet's fingers, to eat from it. You can call that funny, but it was really important to the man. He was trying to receive something from the Prophet ﷺ, the traces of what he had tasted. You find Abū Ayyūb next to the Prophet ﷺ wherever he goes.

Abū Dharr: the man who could not be silent

Let us jump to another man, Abū Dharr al-Ghifārī. He was from the tribe of Ghifār, whose territory lay on the road of the trade caravans. The traders went back and forth along it, and the tribe was there to stop them and take their money. They stole, and if someone refused, they killed him, and nobody cared. That was the kind of trial of his upbringing. I am just asking you: if somebody grew up in that environment, something like a mafia, what kind of courage grows in the heart? Do you think he would be scared of anything? He would not be scared of anybody, since the first thing he could do would be to kill. There you go: that is Abū Dharr, with all of that surrounding him. And yet he used to ask what the best way of living was.

One time he heard some news that a man had appeared in Makkah and said: I have a different religion, which tells people to worship God and puts an end to every kind of corruption. He said, "I have found the person I am looking for." He sent someone to ask about the Prophet Muhammad ﷺ. The messenger came back and told Abū Dharr what he had found, but this report was not enough to satisfy him. He needed more. After a while he came to the Prophet ﷺ in Makkah himself. He kept asking where Muḥammad was, and nobody told him, because the Prophet ﷺ was in the hidden stage of the call at that time. Then ʿAlī found him and said, "I have seen you sitting around the Kaʿbah for three days. What are you looking for?" "I am looking for Muhammad." "Oh, Muhammad. What do you want from him?" He told him the whole story. ʿAlī trusted him and took him to the Prophet ﷺ. Abū Dharr received Islam and submitted himself to Allah.

Then he said, "O Messenger of Allah, I am going to announce Islam." The Prophet ﷺ said, "Don't do that, Abū Dharr. Don't." But for him to be silent was against his personality. "I am not that man. Whatever I have, I must announce it." Next morning he went out and began to announce, and see what they did. They came upon him and beat him. Somebody stepped in and said, "Are you crazy? He is one of the Ghifār. Have you forgotten what they can do? Your trade goes through their land. They will kill you. Come on. Leave him, let him go." Alhamdulillah, they let him go. But he came back the next day and did the same thing, and they did the same thing to him, and the same man stepped in again. I think the man named was ʿAbbās. This happened three times, and the Prophet ﷺ kept telling him: what are you doing, man, stop, stop, stop, stop doing that. But he could not. This is his personality.^[9]

There is also a saying about him, which I will try to recall as correctly as I can, in which the Prophet ﷺ spoke of the "strange one": he would spend his life as a stranger and meet Allah as a stranger. What does that strangeness mean?

Abū Hurayrah: the man who sat and watched

Now to another Companion. Abū Hurayrah was from the tribe of Daws, and they were well off, a rich people at that time. One of the Companions of his tribe came to Makkah, and not to see the Prophet ﷺ at first. He came for business, to do something there. And the people, the media, or the immigration line, so to speak, were there receiving visitors and warning them against the Prophet Muhammad ﷺ. Someone says: don't listen to him, he does this and that and the other. The man said, "They kept warning me about the Prophet until I stuffed cotton in my ears so that I would not let my ears hear anything from that man." Then he was going around the Kaʿbah and he asked himself, "Are you crazy? Why are you doing this? You are a wise man. You can listen to him. If he has something good, you will recognize it. If it is bad, you will leave it. You can know that."^[10]

So he went to the Prophet ﷺ and asked him why people said such things about him: "Your reputation used to mean one thing, and now they accuse you of bad habits and bad qualities. What is wrong with them?" The Prophet ﷺ told him nothing except to recite to him the beginning of a surah, and I am confused as to which one. It may have been even five pages. Imagine, even if he recited the whole surah, how long would that be? If we recited it right now, how long would it take? Half an hour? It would never take half an hour; twenty minutes. Imagine the man spent a few hours with the Prophet ﷺ, talking back and forth. After that meeting, the man said to him, "They have bad habits over there. Send me to them on your behalf, to deliver the message." And the Prophet ﷺ sent him to those people. He stayed there giving them the information and the reminders about Allah, glory to Him, all of it from that one short meeting, until Abū Hurayrah came to the community of the Prophet ﷺ in Madinah.

Imagine: after all that time, Abū Hurayrah had only heard about the Prophet ﷺ. He came to him around the sixth or seventh year after the Hijrah, which means he spent three, or four at most, years with the Prophet. Everybody else came to the Prophet ﷺ to get something. I am saying that Abū Hurayrah came to Madinah not only to take something from the Prophet but to take the Prophet Muhammad ﷺ himself: to observe him, to hold everything the Prophet was doing in his heart and in his mind. He came to find the Prophet ﷺ, and he brought his mother with him.

A group of people from Daws came to Madinah together. Everybody who looks at Abū Hurayrah arriving in Madinah wonders what his position was. Did he have a place, a home, furniture, everything? Abū Hurayrah found what was not even a room but a kind of building next to the door of the Prophet ﷺ. If somebody went there he would see the place of the people of the bench, the Ṣuffah. It was not even a couch. It was the place where those who came sat waiting for something. He stayed there and spent his whole life watching what the Prophet ﷺ was doing. Imagine somebody with a camera, watching a person and going with him everywhere, everywhere, everywhere. But this was not about snacks. It was about receiving what he said, ﷺ.^[11]

After a while, a few months, even a year, he came to the Prophet ﷺ and said, "O Messenger of Allah, my memory is not that strong. I cannot take in everything." He was trying to keep a memory of the Prophet. And the Prophet ﷺ made du'a for his memory. Abū Hurayrah said that afterward he never forgot anything, not even in its deepest details.^[12]

Imagine somebody who came to submit himself to Allah, glory to Him. What was the talent of Abū Hurayrah? One day he came to the Prophet ﷺ and said, "O Messenger of Allah, make du'a for me and my mother, that we be the most beloved to the Muslim community." What kind of du'a is that? What is the benefit of being loved or not loved? I have no direct relationship with Abū Hurayrah. Even if I receive a message from him, or a narration he narrated to me, I am just following the Prophet. There is no connection between him and me. But once you love someone, you will at least make du'a for him. That is the way. And you will never find someone who hears the story of Abū Hurayrah and his mother and feels any trouble in the heart. We love to hear his name.^[13]

Abū Dharr again: strength that cannot be restrained

If we come back to Abū Dharr, we find the brave one, the strong personality. One time he came to the Prophet ﷺ and said, "O Messenger of Allah, give me a share of responsibility over the people. Make me an amīr, a president, a governor, whatever." And the Prophet ﷺ answered him with a single word: weak.^[14]

Do you remember the word? What is the translation of weak? What kind of weakness does Abū Dharr have? Try to understand the case. Remember what we said about him, and the environment he came from. He is a strong person. He can do whatever he wants. Nobody can limit him. And this is his weakness: nobody can limit him, nobody can stop him. Whatever he wants to do, he will do it. Even if he were committing an injustice against someone, nobody could stop him.

Here is another story, about a strong Companion whom the lecturer does not name. Do you remember what used to happen when he tried to do something and somebody objected? One of the famous incidents is that he was speaking about the dowries of women and the way people gave more than they should, and he wanted to limit them. A woman stood up and said, "What is wrong with me? I am only helping the people, educating them, teaching them." She said, "When you spoke about the dowry, you spoke as if it were a ton, and you are coming to limit our money." She was a smart one. And he said, "Everybody knows more than you." He was a really humble man, with all the bravery he had.^[15]

What did Allah give each of them?

If we continue this talk, we will never stop. By Allah, if we speak about the Companions, we will never stop. Even if we spoke about each of them personally and everything about him, we would never finish. So let us find the main lesson to learn together tonight. The question is: what did Allah give Abū Bakr? What did Allah give ʿUmar? What did Allah give Khālid? What did Allah give ʿAbd al-Raḥmān? What did He give each one of them?

Take one narration. Long after the time of the Prophet ﷺ, ʿAbd al-Raḥmān ibn ʿAwf was a great businessman, smart and intelligent. One time a caravan of his came to Madinah, a great many camels, with all the treasures and equipment and inventory, whatever you can say, different kinds of food and so on. The camels coming into Madinah made the city shake. The people gathered to see what was going on. ʿĀʾishah heard something unusual happening in her room and asked, "What is wrong with the people around me?" They said, "This is the caravan of ʿAbd al-Raḥmān." She laughed. She laughed and said, "What does that mean?" Then came the explanation: on the Day of Judgment you will pass over the fire, and everybody will go through that. If you have good deeds you will pass quickly, and it depends on your position and situation. The Prophet ﷺ described ʿAbd al-Raḥmān's crossing as that of a baby, going like a baby. Imagine the fire underneath and somebody going across at the speed of a baby. And, he said, as much as you give, so much will you be released from it.^[16]

Somebody went to ʿAbd al-Raḥmān at his house and told him the Prophet had said that about him. He asked, "Who said that?" They told him: ʿĀʾishah. He left everything he had in his hands, came to her and asked, "Did the Prophet ﷺ really say that?" She said, "Yes." "He said that?" "Yes." Then he did something with everything he had there; the transcript is unclear, but the sense seems to be that he gave it all away. He made the decision because he had heard one thing about himself and his future. And what is the reaction? Everything is in the hands of Allah; I have nothing here. They believed that even the talent they had came from Allah, glory to Him.

By the way, when we ask what the talent of Abū Bakr was, and ʿUmar, and Khālid, and ʿAbd al-Raḥmān, and all of these people, I want you to ask yourself: what is my talent? If they gave to Islam, what can I give? Or do you think Allah, glory to Him, created you for nothing? Do you think Allah brought you to this country for nothing? That He created you in this time in particular for nothing? That He gave you that career for nothing? That He gave you that wife, that husband, for nothing? That He gave you that kind of health for nothing, randomly, and not for a reason? Every single thing we have came to us for a reason. If I can talk to you and you can listen to me, that is for a reason. If I can walk, run, give advice, give money, raise a child, there is a reason. What is the talent that you have, and what kind of participation can you share with the community?

Harmony before talent

If we ask about the best thing in the community of the Prophet ﷺ, we can say the first thing was harmony between the people. I am only giving a humble word: the harmony between everybody.

One time Abū Dharr, with his personality, was with a man of dark complexion, and in anger he said to him, "You son of a black woman." Something had happened, and he was angry. The Prophet ﷺ heard it and came straight to him and said, "You still have the same character you had in your days before Islam."^[17] It has not been educated yet. See the weakness the Prophet ﷺ warned him about. And what was Abū Dharr's reaction? The narration tells us that he put his face on the floor and asked the man to put his foot on top of his face.^[18] This is the harmony we are talking about.

Another time the Prophet ﷺ came out to the people to tell them the exact night of Laylat al-Qadr, the one we hear about every year. Two men were arguing, their voices raised, each against the other. Once we have an argument, it is the sign of the start of something like disagreement, and then maybe we will come against each other and go so and so. It is a dangerous situation, and at that time it was becoming a bad scenario, even a worse one. The Prophet ﷺ stopped talking about it. He turned his good face away from them; it was a warning sign to the community.^[19] This is the dangerous thing: when there is disagreement between two people in the community.

And when there is a disagreement between two people in the community, the Prophet ﷺ said that it is like shaving.^[20] Shaving what? Not the hair; it is shaving the relationship between the people. It destroys the whole religion within the community, because once we come against each other we will never put our hands together. We cannot work together or build the community together. The community becomes separated, each of us on his own.

Are we jealous of them?

Now, if we ask ourselves about the Companions, we need a certain statement, which the lecturer quoted in Arabic. How many here speak Arabic? Raise your hand, and you too. What is the meaning of it? It says that the Companions of the Prophet Muhammad ﷺ think they will reach him before us, at the pool of the Prophet on that Day, and that they will be first. "No, I swear by Allah, we will have our competition at the door of Paradise, to see who enters before the other." It is not a matter of beating them. It is a matter of racing with them: which one will be first? I can do it. Remember it with me.^[21]

If we feel jealous because of the position of the Companions, because they were there and began Islam with the Prophet ﷺ, did all those things with him, saw him day and night, five times a day, we can remember the hadith in which the Prophet ﷺ used to say, "When will I see my beloved ones?" The Companions asked, "Are we not your beloved ones?" He said, "But my beloved ones are the people who will come after me."^[22] They will not find anyone to support them and help them stay on the straight path.

Think about it. I am with you, living among you. I am surrounded by you. Whenever you have a problem, you come to me directly to ask for the solution. Whenever I see any weakness in one of you, I push it away and give advice. You watch the revelation coming from the sky from Allah, glory to Him, to me. You receive the fresh Qur'an coming down to this world. What reason do you have not to be great Muslims? But now we are the ones facing all of these trials, the fitan, and we deserve to get … (the sentence breaks off in the transcript).

And imagine when the Prophet ﷺ described the reward. He said that each one of us will have a reward fifty times greater than you. They asked, "Fifty times of the other people?" He said, "No, fifty of you."^[23] To whom was he speaking? To Abū Bakr. So we are only remembering the stories of these people now, and the Prophet ﷺ is telling us that we can hold the same position as them and more than that in reward.

For sure, they have a rank that nobody can catch: they held the Islam at the very beginning, watched the Prophet Muhammad ﷺ with their own eyes, helped him, and received the fresh Qur'an, as we said. But in reward, there is something we can do. The question is what kind of legacy you will find, what your talent is. You need to find it yourself. Nobody is going to show you your strength, and nobody is going to tell you, "You are good at this one."

Every station is a calling

We have a lot of positions in which to build a legacy. What about motherhood? What does that mean? You will say, this is the normal position; everybody can have it. But remember it together. Because of that position, every single person in the Muslim community imitates one woman who fulfilled the duties of motherhood. The concept of motherhood is with Hājar. She did her best to be a good mother. That is it. Am I right? What did Hājar do to have that position? Hājar, the wife of Ibrāhīm, did nothing except look for water or food for her son. That is all. Because of that running, because of fulfilling the duty of motherhood as a concept, Allah, glory to Him, made it something we imitate to this day, and she was running over there. We imitate a woman because of the concept of motherhood.

When we come to fatherhood, what does it mean and what duties must we perform? We can find childhood too. What is the duty there, and how do you deal with your parents? How do you treat your mother when she asks you to do something? "I don't care." "It's not fair." These are the same words we hear every single day from our children. Guys, what are you doing? They don't care, because carelessness has become the main character, the special mark. Imagine, subhan Allah.

Now, if you are a treasurer, if you are a CPA, if you are a doctor, if you are a teacher, whatever your position, it is supposed to be submitted to the religion of Allah, glory to Him.

If there is any question, I am here to answer. Other than that, it is food time, and you can go.

--- ^[1]: Editor's documentation (توثيق المحرر): the incident on Mount Ṣafā, when the Prophet ﷺ called the Quraysh together and asked whether they would believe him. Narrated by al-Bukhārī and Muslim from Ibn ʿAbbās; the lecturer did not quote the wording. The transcript names the man who abused him indistinctly (Abū Jahl or Abū Lahab); the traditional report names Abū Lahab. ^[2]: Editor's documentation (توثيق المحرر): the lecturer says only that the Prophet described her by her beauty. He refers, in a garbled passage, to the saying "take half of your religion from this fair-skinned (al-Ḥumayrāʾ) woman", understood to refer to ʿĀʾishah. It is not found with a sound chain, and the transcript does not make clear what he said; it is included as he mentioned it, not as an authenticated hadith. ^[3]: Editor's documentation (توثيق المحرر): the transcript is unclear as to who was asked and who answered. The lecturer's figures for the length of the friendship (twenty-three years, and a larger figure) are contradictory and are not given in the text. ^[4]: Editor's documentation (توثيق المحرر): the transcript renders the freed man's name unclearly ("Balibah"), and the sum paid is garbled, so the dinar figure is not stated; the dollar estimate in the text is the lecturer's own. The earlier summary edition and the editor identify him as Bilāl. The reproach and the reply correspond to the verses of Sūrat al-Layl: ﴿وَمَا لِأَحَدٍ عِنْدَهُ مِنْ نِعْمَةٍ تُجْزَىٰ ۝ إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ﴾ [الليل: 19–20]; the lecturer did not quote them. ^[5]: Editor's documentation (توثيق المحرر): «مَا ظَنُّكَ بِاثْنَيْنِ اللَّهُ ثَالِثُهُمَا؟» Narrated by al-Bukhārī and Muslim; the lecturer gave it in his own words. Editor's documentation (توثيق المحرر): the verse the lecturer refers to is ﴿إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا﴾ [التوبة: 40]; he did not quote it. ^[6]: Editor's documentation (توثيق المحرر): Narrated by al-Bukhārī and Muslim from ʿĀʾishah; the lecturer did not quote the wording. ^[7]: Editor's documentation (توثيق المحرر): «مَا لِأَحَدٍ عِنْدَنَا يَدٌ إِلَّا وَقَدْ كَافَيْنَاهُ، مَا خَلَا أَبَا بَكْرٍ» is narrated by al-Tirmidhī; the lecturer gave only the sense. ^[8]: Editor's documentation (توثيق المحرر): the story of the Prophet's stay with Abū Ayyūb and the question of the upper floor is narrated by Muslim. The transcript spells the name unclearly ("Abu Aubsar"); the context identifies Abū Ayyūb al-Anṣārī. ^[9]: Editor's documentation (توثيق المحرر): the account of Abū Dharr's conversion and public declaration is narrated by al-Bukhārī. The transcript is unclear at the point of the intervening man, who is said to be ʿAbbās in that account; the lecturer's own wording is kept. The transcript also omits the name of Abū Dharr's tribe; "al-Ghifārī" and "Ghifār" in the text are the editor's identification. ^[10]: Editor's documentation (توثيق المحرر): the transcript gives only the tribe (Daws) and no name. The story of a man of Daws who stuffed cotton in his ears before hearing the Prophet ﷺ is told in the Sīrah of al-Ṭufayl ibn ʿAmr al-Dawsī (Ibn Isḥāq); this identification is the editor's. ^[11]: Editor's documentation (توثيق المحرر): the transcript says only that this was "the place of als"; it is rendered here as the people of the Ṣuffah by the editor. The years stated (sixth or seventh year after the Hijrah; three or four years with the Prophet) are as the lecturer said them. ^[12]: Editor's documentation (توثيق المحرر): narrated in Ṣaḥīḥ al-Bukhārī in the chapter on knowledge; the lecturer's wording is paraphrased. ^[13]: Editor's documentation (توثيق المحرر): «اللَّهُمَّ حَبِّبْ عُبَيْدَكَ هَذَا وَأُمَّهُ إِلَى عِبَادِكَ الْمُؤْمِنِينَ» is narrated by Muslim. The lecturer's explanation of why being loved matters is his own. ^[14]: Editor's documentation (توثيق المحرر): «يَا أَبَا ذَرٍّ، إِنَّكَ ضَعِيفٌ، وَإِنَّهَا أَمَانَةٌ» Narrated by Muslim; the lecturer named only the word "weak". The explanation of weakness is his own. ^[15]: Editor's documentation (توثيق المحرر): the lecturer does not name the Companion in this story. It is commonly told of ʿUmar ibn al-Khaṭṭāb and the woman who objected to limiting dowries, but its chain is disputed, and the transcript is partly garbled here. ^[16]: Editor's documentation (توثيق المحرر): the transcript is garbled in this passage; the lecturer said only that the Prophet described him as passing "like a baby". The report that ʿAbd al-Raḥmān ibn ʿAwf would enter Paradise "crawling" is narrated in the Musnad of Aḥmad from ʿĀʾishah; many hadith scholars grade it weak, and the lecturer did not name a source. The number of camels, which the transcript gives unclearly, is left out. ^[17]: Editor's documentation (توثيق المحرر): «إِنَّكَ امْرُؤٌ فِيكَ جَاهِلِيَّةٌ» Narrated by al-Bukhārī, in the story of Abū Dharr and a man he insulted by his mother. Editor's documentation (توثيق المحرر): the transcript does not name the man; some reports identify him as Bilāl. ^[18]: Editor's documentation (توثيق المحرر): the lecturer relates this as a narration; its source could not be confirmed from the transcript, so it should be treated as reported. ^[19]: Editor's documentation (توثيق المحرر): «خَرَجْتُ لِأُخْبِرَكُمْ بِلَيْلَةِ الْقَدْرِ، فَتَلَاحَى فُلَانٌ وَفُلَانٌ فَرُفِعَتْ» Narrated by al-Bukhārī. The name of the night is missing in the transcript ("the exact night of ... that we hear about every year"); Laylat al-Qadr is the editor's identification from the hadith. The lecturer's account of the Prophet turning away is his own explanation. ^[20]: Editor's documentation (توثيق المحرر): «هِيَ الْحَالِقَةُ، لَا أَقُولُ تَحْلِقُ الشَّعَرَ وَلَكِنْ تَحْلِقُ الدِّينَ» Narrated by Aḥmad and al-Tirmidhī; its chain is disputed (graded weak by some). The lecturer gave only the meaning, and the words "hatred" and "religion" in the hadith are not his. ^[21]: Editor's documentation (توثيق المحرر): the lecturer quoted this saying in Arabic without naming who said it, and the transcript of the Arabic is badly garbled. It is given here in the sense he explained, and its source should be verified. ^[22]: Editor's documentation (توثيق المحرر): «أَنْتُمْ أَصْحَابِي، وَإِخْوَانُنَا الَّذِينَ لَمْ يَأْتُوا بَعْدُ» Narrated by Muslim; the lecturer gave only the second half. ^[23]: Editor's documentation (توثيق المحرر): «لِلْعَامِلِ فِيهِنَّ أَجْرُ خَمْسِينَ مِنْكُمْ» is narrated by Abū Dāwūd and al-Tirmidhī; the lecturer gave the sense, not the wording, and the transcript of the exchange is unclear.