So we're going to continue insha'Allah ta'ala in the theme of the mawali of the Prophet
sallallahu alayhi wasallam, the freed slaves of the Prophet sallallahu alayhi wasallam. And the next two people that we will cover, they set the stage for someone far more prominent
in terms of the memory of the Muslims, but actually not much narrated about her, which is Marya al-Qibtiyya radiyallahu ta'ala anha, Marya the Copt, right? And being al-Qibtiyya means that she is from Misr, she's from Egypt.
And most of what we're going to have about Marya radiyallahu ta'ala anha is narrated about her, but not necessarily narrated from her. Because she comes in very late in the life of the Prophet sallallahu alayhi wasallam and lives a very private life radiyallahu ta'ala anha.
But the two people that we're going to talk about, bi-idhnillahi ta'ala, they really set the stage for the coming of Marya. And when you understand their lives a bit better insha'Allah ta'ala, you'll understand
the context of the life of Marya as well. And what started off as sort of a side pursuit of a biography led to a full-fledged biography of one of the companions of the Prophet sallallahu alayhi wasallam that we'll talk about tonight,
Abu Rafi' al-Qibti. So we have Marya al-Qibti, Marya the Copt, the Coptic woman, and Abu Rafi' al-Qibti, Abu Rafi' radiyallahu ta'ala anhu, the Coptic man.
Now I'll preface this by saying that if I was to look at the family that we're going to talk about insha'Allah ta'ala over these few sessions, if I could call them one thing,
I'd call them the family of the family of the Prophet sallallahu alayhi wasallam. I want you to think about this idea, this concept, that if you were looking at the life of the Prophet sallallahu alayhi wasallam and Banu Hashim and specifically his immediate
family alayhi salatu wassalam, and then those that came after him from Ahl al-Bayt and Nabi sallallahu alayhi wasallam, from Ali radiyallahu ta'ala anhu and Fatima radiyallahu anha, to al-Hasan and al-Husayn, may Allah be pleased with them all, imagine if there was a family
of freed slaves that was attached to this family of the Prophet sallallahu alayhi wasallam, and that is the best way that I could describe the people that we are going to speak about insha'Allah ta'ala in these few sessions bi-idhnillah.
And so the first one is Abu Rafi, mawla Rasulillahi sallallahu alayhi wasallam, kana min Qibti Misr, so he technically is from Egypt, however we can't trace at what point he came from
Egypt to the area of the Hijaz. We don't know what battle it was, we don't know if he's a slave that was sold in the
markets at some point, there's absolutely no information about when he came into the life of the Prophet sallallahu alayhi wasallam or how he came into the household of the Messenger
of Allah sallallahu alayhi wasallam, but just that he is originally Qibti, he is originally Misr, originally Egyptian and from the Copts of Egypt.
Now it's said that his name was Ibrahim or Aslam or Yasar, and most of the scholars call him, they say that his name was actually Aslam radiyallahu ta'ala anhu, but he goes in hadith
literature as Abu Rafi and he was known by his kunya, by his nickname of Abu Rafi radiyallahu ta'ala anhu. And he is one of those names like Thawban radiyallahu ta'ala anhu that you see throughout the collection
of ahadith, throughout the collection of ahadith on the Messenger of Allah sallallahu alayhi wasallam, and he was particularly a slave, and I'm going to be very deliberate
about when I use the term freed versus enslaved. So he was particularly enslaved by al-Abbas radiyallahu ta'ala anhu, so he's originally
in the household of al-Abbas radiyallahu ta'ala anhu and he witnesses everything that's happening in the house of al-Abbas radiyallahu ta'ala anhu prior to Islam.
And as he sees what is unfolding in Mecca, he basically describes his role as someone that would carry messages between al-Abbas radiyallahu ta'ala anhu and his brothers and
his nephew, the Prophet sallallahu alayhi wasallam, and others within the family. And he says that Quraysh sent him at some point to the Messenger of Allah sallallahu alayhi wasallam.
So this refers to some type of a negotiation phase between the Prophet sallallahu alayhi wasallam and Quraysh. And he says that when they sent me to the Prophet sallallahu alayhi wasallam, qala ra'aytu
Rasulallahi sallallahu alayhi wasallam, and at that moment as I saw the Prophet sallallahu alayhi wasallam, ulqiya fi qalbi al-Islam. I looked at the Prophet sallallahu alayhi wasallam at that point, and I already knew that he was a Messenger of Allah.
Islam was put in my heart immediately. So he says, faqultu ya Rasulallah inni wallahi laa arji'u ilayhim abada. He said, O Messenger of Allah, I swear that I will never return to them.
I don't want to return to Quraysh. Now the hadith that he's narrating, it doesn't specify at what time period this is. It seems to suggest that this is closer to when the Prophet sallallahu alayhi wasallam
had made hijrah to Medina or possibly even being in Medina, and Quraysh dispatches him to the Prophet sallallahu alayhi wasallam to give a message. So he says, I can't go back to them because I know you are the Messenger of Allah.
So the Prophet sallallahu alayhi wasallam responded to me and he said, inni laa akhthisu bi-al-'ahd wa-la ahbisu al-burrud. He said that I do not betray a covenant.
I'm not going to break a covenant, nor do I imprison messengers. So I can't hold you, I can't imprison you, and I can't break a covenant. Quraysh sent you at the end of the day to deliver a message.
And if you stay here, then it's going to be interpreted in one of those two ways. So the Prophet sallallahu alayhi wasallam said to him, fa-in kana fi nafsika allathi fi nafsika al-an fa-irji'.
He said, listen, if what you are saying is in you right now, go back and basically keep your Islam to yourself.
Qala fadahabtu, he said that I went back to my people until the time was ready where I could come back to the Prophet sallallahu alayhi wasallam and fully lean into my Islam, right? Fully lean into my Islam.
So he is the one who narrates that in the household of al-Abbas radiyallahu ta'ala anhu, he is now witnessing what is unfolding in the house of al-Abbas radiyallahu ta'ala anhu
that he and Umm al-Fadl, Lubaba, the wife of al-Abbas and Abdullah ibn Abbas and the children were secretly practicing Islam. They were secretly practicing Islam in Mecca.
So I want you to imagine being in his place, practicing Islam in Mecca, and he is so vulnerable now because the Prophet sallallahu alayhi wasallam has left Medina.
There is zero protection for someone like him if it comes out that he is Muslim. So he is in Mecca and he says that we stayed back until the Battle of Badr happened.
And if you remember the story of al-Abbas, the uncle of the Prophet sallallahu alayhi wasallam, al-Abbas radiyallahu anhu went out to the Battle of Badr with his people, with the people of Mecca, technically fighting against the Prophet sallallahu alayhi wasallam, but he didn't fight.
He put his hands down and he basically waited to be captured by the Prophet sallallahu alayhi wasallam and sent back to Mecca.
And Abu Rafi' says that I was with Umm al-Fadl, Lubaba, the wife of al-Abbas and we were sitting
and Abu Lahab had come to the house and Abu Lahab was waiting for the news from Badr to come back because Abu Lahab did not go out to fight on the day of Badr. He sent someone in his place.
So he said that I was sitting with Umm Lubaba, with the wife of al-Abbas and Abu Lahab was pacing back and forth and he said that he would sit down, Abu Lahab was a big man, he
would sit down and then he would put his back on my back, like to rest on me, right? And Abu Rafi' is basically narrating the emotions that himself and Umm al-Fadl, right? They're secretly Muslims.
They're waiting to hear the news of victory of the Prophet sallallahu alayhi wasallam, but they can't show their excitement. Abu Lahab is waiting to hear the news of the defeat of the Prophet sallallahu alayhi wasallam and he's extremely nervous. So imagine having Abu Lahab's back to your back and you're secretly a Muslim and Abu
Lahab is taking a break on you, right? And pacing around you. In the state of his heart and the heart of Abu Lahab.
So he says that he gets back up and he paces and then Abu Sufyan ibn Harb starts to approach. So Abu Lahab immediately goes out and he says, come here, come, come, come. Tell me what happened.
What happened with the people? So he says that wallahi, we found a people that were small in number, but not in courage. And he said, they killed us however they wish to kill us.
They captured us in any way that they wish to capture us. And he said, and there were creatures that looked like bright men on these huge horses. And they were huge.
So huge that they filled up the entire skies and they were striking us, but we couldn't strike them. So he's saying there was something other than human beings that were striking at us and
killing us in the Battle of Badr, but we could not kill them. So Abu Rafi', he says that I couldn't contain my joy. I'm watching this conversation happen.
He's the secret Muslim slave at that time in the house of al-Abbas and he's around the one man named in the Qur'an for his oppression of the Prophet sallallahu alayhi wasallam.
So he says, when Abu Sufyan was telling Abu Lahab this news, he said, I got up and I raised my hand and I raised my voice and I said, Tilka wallahi al-malaika, tilka wallahi al-malaika, I swear by Allah, it's the angels.
I swear by Allah, it's the angels. And he said that when I did that, and it was a misstep on his part, he said, that's when Abu Lahab punched me and Abu Lahab basically sat on my chest and he started to pummel me
fist after fist, after fist, after fist, almost to the point that he cracked my skull and that I almost bled out. And that is when Umm al-Fadl, Lubaba, the wife of Al-Abbas took a tent pole and she
hit Abu Lahab across the head, right? And she said, aqawita alayhi ya Abu Lahab, istaghwayta alayhi an ghaaba anhu sayyidu. Are you doing this because you think his master's not here, you can take advantage of him?
How dare you jump on him and beat him in this way? Are you doing this because his sayyid is not present? And of course, when Umm al-Fadl cracked Abu Lahab across the skull, Abu Rafi' is the
one that narrates that Abu Lahab basically would die from that wound. And he would rot to the extent that this man, Subhan'Allah, who opposed the Prophet Sallallahu
Alaihi Wasallam, Abu Rafi' says, by Allah, his own people would not wash him because of how stinky he was, how much he rotted from the blow, how nasty his corpse smelled, his own sons.
And Abu Rafi', he narrates this hadith, or this narration, he says that it was so bad that they threw water at the body of Abu Lahab from a distance to wash him.
And then they threw stones from an upper part. So he said, like, imagine that basically where the body of Abu Lahab was, that there was a cliff of sorts, there was an elevated part of the mountainous area that was above where
his body was, that his people went on top of there and they dumped stones on him that way to bury him that way because no one wanted to come close to his body. This was the end of Abu Lahab.
So he said, when that happened, he said, I went to the Prophet Sallallahu Alaihi Wasallam muhajiran. So he actually made hijrah. So he's considered a muhajir. I migrated to the Prophet Sallallahu Alaihi Wasallam.
And Al-Abbas Radi Allahu Ta'ala Anhu had basically gifted him to the Prophet Sallallahu Alaihi Wasallam. So he technically belongs to the Prophet Sallallahu Alaihi Wasallam. And when he came to the Prophet Sallallahu Alaihi Wasallam, the Prophet Sallallahu Alaihi
Wasallam freed him and the Prophet Sallallahu Alaihi Wasallam married him to another freed woman named Salmah. Salmah. And we're going to talk about Salmah Radi Allahu Ta'ala Anha as well.
So Abu Rafi' made his way to Medina, freed by the Prophet Sallallahu Alaihi Wasallam. And the Prophet Sallallahu Alaihi Wasallam, just as he would marry the most privileged
of his community, the Messenger of Allah Sallallahu Alaihi Wasallam would marry the enslaved amongst each other. He would marry the freed slaves. He would marry people of different classes to each other. So he married him to Salmah Radi Allahu Ta'ala Anha.
And he took care of both of them, Abu Rafi' and Salmah. Now what follows, Abu Rafi' was amongst those that witnessed Uhud and Al-Khandaq and all
of the battles with the Prophet Sallallahu Alaihi Wasallam, other than the Battle of Badr because of everything that happened there. And he and Salmah accompanied the Prophet Sallallahu Alaihi Wasallam at Khaybar and
he is the one who actually narrates the narration of Ali Radi Allahu Ta'ala Anhu holding up a door by himself and basically being able to fight off the multiple enemies on the day
of Khaybar Radi Allahu Ta'ala Anhu. He then narrates the closeness that he came to the Prophet Sallallahu Alaihi Wasallam with. And amongst that closeness is that the Prophet Sallallahu Alaihi Wasallam started to entrust
him with some of the most specific tasks to his family. The Messenger of Allah Sallallahu Alaihi Wasallam saw that he was a trustworthy person.
So he said, I built the furniture in the house of the Prophet Sallallahu Alaihi Wasallam. What is the furniture of the Prophet Sallallahu Alaihi Wasallam's house, right? The little mattress of the Prophet Sallallahu Alaihi Wasallam that could be converted into
a couch that they would sit on during the day, or whatever small items. He said, I was the one that did the carpentry of the house of the Prophet Sallallahu Alaihi Wasallam. And he said, and the Prophet Sallallahu Alaihi Wasallam brought me near to him, and then the
Messenger of Allah Sallallahu Alaihi Wasallam appointed a man from Banu Makhzum to collect the
zakah. So the man said to me, he said, go out with me, he said, if you go out with me, then you will
have a share of the portion of the zakah, of the charity. And Abu Rafi' said, not until... I need to go ask the Prophet Sallallahu Alaihi Wasallam first, if this is permissible for me.
So he says that the Prophet Sallallahu Alaihi Wasallam said to me... It's a very powerful hadith. The freed slave of a people, of a family, is like that family.
And we, the family of the Prophet Sallallahu Alaihi Wasallam, it is not halal for us to have charity. Abu Rafi' loved this hadith, because basically the Prophet Sallallahu Alaihi Wasallam is saying, no, no, you're not, you're being elevated now. You're from our family now. Just like Fatima
cannot have a share of the sadaqah. Al-Hasan and Al-Husayn cannot have a share of the sadaqah. You can't have a share of the sadaqah, because you are one of us now, Ya Abu Rafi'.
So this is one badge of honor for Abu Rafi'. He then mentions that I went out with the Prophet Sallallahu Alaihi Wasallam on the day of Al-Khandaq. And this is one of, you know,
we were talking about the miracles of the Messenger of Allah Sallallahu Alaihi Wasallam in the class on the signs, the ayat of the Prophet Sallallahu Alaihi Wasallam. This is one of those dala'il al-nubuwwah, one of those famous miracles of the Prophet Sallallahu Alaihi
Wasallam, which was to take something that was little and to convert it into a lot. So he says that I went out with the Prophet Sallallahu Alaihi Wasallam on the day of Al-Khandaq. And he said
that there was a sheep that was given to the Prophet Sallallahu Alaihi Wasallam as a gift
during the siege of the disbelievers of the Muslims during Al-Khandaq. So he says
that I placed that sheep in a pot to cook and the Prophet Sallallahu Alaihi Wasallam entered upon me and the Prophet Sallallahu Alaihi Wasallam said, what is it that you're cooking? Because the
Prophet Sallallahu Alaihi Wasallam was starving during Al-Khandaq and we'll see the miracles of the Prophet Sallallahu Alaihi Wasallam for other people. So he said, what is this?
So he said, he said that it is a sheep that was gifted to us, O Messenger of Allah. So I decided to cook it in the pot. So the Prophet Sallallahu Alaihi Wasallam said,
Give me from its foreleg, O Abu Rafi'. Bring me its foreleg when you finish cooking it. So he brought it to the Prophet Sallallahu Alaihi Wasallam. And then after the Prophet Sallallahu Alaihi Wasallam
ate from it, the Prophet Sallallahu Alaihi Wasallam said, bring me another foreleg, O Abu Rafi'. So he brought another foreleg and the Prophet Sallallahu Alaihi Wasallam said, bring me another foreleg, O Abu Rafi'. Now, whether the Prophet Sallallahu Alaihi Wasallam was eating or serving
the companions, it's actually not clear from this particular narration. But the point is, is that you can imagine when you read some of the miracles that happened, where the Prophet Sallallahu Alaihi Wasallam would take a pot during the Khandaq, during the siege, and what could feed one person
would feed a hundred. In this situation, the Prophet Sallallahu Alaihi Wasallam is asking for the same part of the animal over and over and over again. So Abu Rafi', he says to the Prophet Sallallahu
Alaihi Wasallam, he says, Ya Rasulullah, how many forelegs does a single sheep have? So the Prophet Sallallahu Alaihi Wasallam said, He said, by him in whose hand is my soul.
If you would not have asked, then the forelegs would have kept on coming in accordance with how many times I asked for them to come. Right? So this is one of the miracles of the Messenger of
Allah Sallallahu Alaihi Wasallam to take something that is little and to turn it into a lot, whether it is water or food. And Abu Rafi' particularly witnessed that with the Prophet Sallallahu Alaihi
Wasallam. He also says that the Prophet Sallallahu Alaihi Wasallam used to discharge him to basically handle debts. And the Messenger of Allah Sallallahu Alaihi Wasallam, he used to take loans and lend
from different people in the community as a means of building with them. So like you would ask, why would the Prophet Sallallahu Alaihi Wasallam, for example, with the Jewish community in Medina, why would the Prophet Sallallahu Alaihi Wasallam lend to them and then take loans from them?
Because he wanted to create societal harmony. And there's actually something to be said about that, that social cohesion that comes from that, whether it's a neighbor or someone else, whether it's a shield or something small or a camel or something of that sort. The Prophet Sallallahu Alaihi Wasallam was trying to establish a certain harmony
in his society. And Abu Rafi' witnessed the excellent character of the Messenger of Allah Sallallahu Alaihi Wasallam in that regard. He said that the Prophet Sallallahu Alaihi Wasallam
took from a man a loan of a young camel, bikr, a very young camel. And then the camels of sadaqah
were brought to him. So the Prophet Sallallahu Alaihi Wasallam ordered me to go and to take to that man a camel in its place, to basically repay the man with a camel. So Abu Rafi' came to
the Prophet Sallallahu Alaihi Wasallam and he said, I did not find a camel that was suitable to the loan. Meaning what? Like imagine he gave us a very small camel and now I have these big,
well-fed camels and it's not equivalent to what was given to you. So the Prophet Sallallahu Alaihi Wasallam said to me,
said, give him one of those camels. The best of people are those who pay off their debts in the best of ways. Meaning what? Like, you know, usually when you think about giving someone back something
and things, we're not talking about riba here. We're talking about the timeline and the ihsan, the excellence in repaying someone. Like we don't think in terms of apples to apples. We don't think
in terms of, you know, only to this extent because Allah Azza wa Jal is the one who fulfills all of those things that are in between. So he said, I learned from the Prophet Sallallahu Alaihi Wasallam
basically showing, implying that he learned from the Prophet Sallallahu Alaihi Wasallam that excellence and how to repay the debts and not to be stingy and not to be precise to the point that you could
be short-changing the one who gave you a loan in the first place. He then says that when the Messenger of Allah Sallallahu Alaihi Wasallam wanted to marry Maymunah bint al-Harith.
If you remember Maymunah, the Prophet Sallallahu Alaihi Wasallam married her during the Qada Umrah after Hudaybiyyah, right, during that time. So she represents the blessing of the Prophet Sallallahu Alaihi Wasallam coming back to
Mecca after all of those years. And she was suggested to the Prophet Sallallahu Alaihi Wasallam by Al-Abbas Radi Allahu Anhu, who was her brother-in-law. So Maymunah was the sister of Lubabah
bint al-Harith, the wife of Al-Abbas. So he says that the Messenger of Allah Sallallahu Alaihi Wasallam when he married Maymunah, he says that I was the messenger.
I was the one that he chose as a messenger between her and him Sallallahu Alaihi Wasallam. So this was another point of pride that he mentioned that I was the one that was carrying
the messages between him and his wife Radi Allahu Ta'ala Anha wa Sallallahu Alaihi Wasallam. He also mentions that when he went out with the Prophet Sallallahu Alaihi Wasallam during the hajj that he was the one that would pitch the tent of the Prophet Sallallahu Alaihi Wasallam. So
he had that closeness to the Messenger of Allah Sallallahu Alaihi Wasallam and hajja tawaf as well. He narrates hadiths about how the Prophet Sallallahu Alaihi Wasallam dealt with insects and scorpions. He narrates hadiths about how the Prophet Sallallahu Alaihi Wasallam ate,
he narrates hadiths about how the Prophet Sallallahu Alaihi Wasallam used to pray, and some of the things the Prophet Sallallahu Alaihi Wasallam would recite in his silent salawat. And he narrates some of the messages that were sent from the Prophet Sallallahu Alaihi Wasallam to other people since he was often that person that was dispatched.
And one of the most beautiful testimonies to his character is a famous hadith. And this hadith is when the Sahaba were around the Prophet Sallallahu Alaihi Wasallam one day
and they asked the Prophet Sallallahu Alaihi Wasallam, who is the best of people? Who are considered amongst the best of people? And the Prophet Sallallahu Alaihi Wasallam mentioned in this particular narration that,
another narration, a more famous one,
has the same meaning. Someone who has a pure heart and a truthful tongue. They said to the Prophet Sallallahu Alaihi Wasallam,
We know who a truthful tongue is. But who is a person who is who has a pure heart? The Prophet Sallallahu Alaihi Wasallam said,
A pure heart, you pay attention to this because you'll hear people make the claims, I have a pure heart, I have a good heart, I have a good heart. What does that exactly mean? Usually, by the way, when someone says he has a really good heart or she has a good heart, what they're really saying is excuse their bad character.
Usually it's an insult. It's not a good thing. It's a good heart. She has a good heart. That means that, you know, overlook some of the bad things that you see there. And you might be right. By the way, it's from Husn al-Dhan. I'm saying it obviously jokingly, but it might be from the good assumptions that you say, look, there's something good about that person. Right. But
we know when we use that in our common language, we're often excusing. We're saying, look past the behavior. There's a good heart there. So the Prophet Sallallahu Alaihi Wasallam says, pure heart. The Sahaba said, what is a pure heart? So the Prophet Sallallahu Alaihi Wasallam said,
Al-Taqi. Al-Taqi is a heart that is God-conscious. So it doesn't sin, doesn't carry sinfulness. Taqwa. Al-Naqi. Naqi is purified in regards to other people. So Taqi is pure in
regards to the sins that relate between it and Allah Aza wa Jal. Naqi is pure in regards to the people. You meet people with a clean heart. And the Prophet Sallallahu Alaihi Wasallam explained,
a heart, it has no sin, no transgression, no malice and no envy. So that's a heart that's
pure with Allah and a heart that's pure with the people. And the Prophet Sallallahu Alaihi Wasallam was then asked, Ya Rasulullah, then who comes next? Like, who is this? How do we lean into this?
And the Prophet Sallallahu Alaihi Wasallam said that a person, Yasna al-dunya wa yuhibbu al-akhirah. A person who is repulsed by the life of this world, by this dunya and who loves the hereafter.
And look at what the Sahaba said. This is so beautiful. Ya Rasulullah, we don't know anyone amongst us who's like this person you're describing,
whose heart is so pure. Carries no malice, no hatred. Just pure. Except for Abu Rafi,
Mawla Rasulullah Sallallahu Alaihi Wasallam. So you can imagine how amazing it is to have that testimony from the Companions. Like, this man seems so simple. But if you go back to the
hadith of the Prophet Sallallahu Alaihi Wasallam, it says a man is going to enter amongst you from the people of Jannah. And then Abdullah ibn Amr follows that man home. And basically his only thing is that he sleeps with a pure heart. They're like, Abu Rafi has a pure heart. He doesn't fight
with anybody. He's never mad at anybody. Every time you look at him, he's smiling. He's always, you know, in some form of khidmah to the Prophet Sallallahu Alaihi Wasallam. But he's never someone that carries any type of rancor. And for the Sahaba to say that about him is an incredible
testimony to his life. And subhanAllah, his fadl, his virtue carried on throughout, even after the time of the Prophet Sallallahu Alaihi Wasallam. And so after the Messenger of Allah Sallallahu
Alaihi Wasallam, well, one more thing, by the way, he's the one who narrates the Adhan of the Prophet Sallallahu Alaihi Wasallam in the era of Al-Hasan, when Al-Hasan was born. So he was there for the birth of Al-Hasan radiallahu ta'ala anhu. And he was there for some of these pivotal
moments in the life of the Messenger of Allah Sallallahu Alaihi Wasallam. After the Prophet Sallallahu Alaihi Wasallam passed away, Abu Rafi radiallahu ta'ala anhu took place in multiple battles, including the opening of Palestine, particularly Al-Quds. May Allah Aza wa Jal allow us to be amongst
its liberators, Allahumma ameen. So Abu Rafi actually was a mujahid as well. And he was someone that took place, took part in multiple futuhat, multiple battles under Abu Bakr, under
Umar, under Uthman, until the life of Ali. May Allah Subhanahu Wa Ta'ala be pleased with them all. The amazing thing, subhanAllah, about his life, and we're going to, this is what I want you to pay
attention to again, the family of the Prophet Sallallahu Alaihi Wasallam, is that he remained still part of Ahl al-Bayt. He still remained part of Ahl al-Bayt. And so you'll see the closeness
that he enjoyed to Sayyidina Ali radiallahu ta'ala anhu. And even correcting, there's a narration of him correcting Al-Hasan radiallahu ta'ala anhu in salah. And you're thinking like, you know, imagine
this, this scene, right? This man who continues to attach himself to the family of the Prophet Sallallahu Alaihi Wasallam, and he remains in their home. And he has, if you open in Musnad Imam Ahmad,
remember the Musnad Imam Ahmad Rahimallah, it categorizes, as a Musnad does, the ahadith by narrator, by narrator. So Abu Bakr's Musnad, Umar's Musnad, and so on and so forth. So the Musnad
of Abu Rafi is about 40 ahadith from the Prophet Sallallahu Alaihi Wasallam that he narrates in closeness to the Messenger of Allah Sallallahu Alaihi Wasallam. Again, about the very intimate
matters of the household of the Messenger of Allah Sallallahu Alaihi Wasallam.
