This is now a perfect transition to the companion that has the longest biography amongst those that were around the Prophet ﷺ.
And someone who I really wanted to cover because once we get into the series of the signs of the Day of Judgment, his name is everywhere. His name is everywhere.
And this is the man who is known as Thawban. If you read the hadiths about the Day of Judgment and the occurrence of the Day of Judgment and the signs of the end of time and prophecies,
the name An-Thawban, An-Thawban, An-Thawban, it shows up multiple times. Over 120 narrations to Thawban.
And Imam Al-Dhahabi rahim Allahu ta'ala titles him, though he is Thawban, Mawla Rasulullah ﷺ. Thawban, also the freed slave of the Prophet ﷺ.
Imam Al-Dhahabi rahim Allahu ta'ala has a beautiful title for him. He calls him Thawban An-Nabawi. Thawban An-Nabawi. You know Imam Al-Dhahabi sometimes he praises the companions in this way. By calling them a nickname.
I want you to think about when you think of Al-Masjid An-Nabawi, the Prophet's Masjid ﷺ.
For him to call him Thawban An-Nabawi is a high praise for the attachment of Thawban to the Prophet ﷺ. Who was not only going to be freed by the Prophet ﷺ,
but whose entire existence becomes defined by his attachment to the Messenger of Allah ﷺ. So his nisba, his description is An-Nabawi.
If you did an English translation it would be the prophetic Thawban. Because Nabawi means prophetic, but he is the Thawban of the Prophet ﷺ.
His actual name is either Thawban Ibn Bujaddad or Thawban Ibn Jahdar. Thawban Ibn Bujaddad or Thawban Ibn Jahdar.
But in the books of Hadith he is only Thawban. An-Thawban, An-Thawban, An-Thawban. There is only one, radhiAllahu ta'ala anhu.
His kunya is Abu Abdullah or Abu Abdur-Rahman, even though he had no children. So Thawban would leave no descendants to narrate from him. But instead he would be narrated from by a large group of the companions of the Prophet ﷺ
as well as the Tabi'een being one of the frequent narrators of hadith on behalf of the Prophet ﷺ. And he had many, many, many students around the Muslim world.
And the greatest of the Tabi'een would become his students as well. Shaddad Ibn Aws, Jubayr Ibn Nufayr, Abu Idris Al-Khawlani, Abu Salam Ibn Abdur-Rahman, Khalid Ibn Ma'dan. These are all names that you would hear as the scholars of the Tabi'een.
They actually would become his students. So unlike a companion who merely narrated a few hadiths, Thawban actually would go on to have students, radhiAllahu ta'ala anhu, of the most prominent caliber.
And by the way, this already shows you the shift that happened in the mindset of the Muslims as a result of the Prophet ﷺ as a result of his coming.
That a Mawla, that someone who was a freed slave, was not just looked at as someone we have to be nice to, someone we have to feed the way that we eat ourselves, and someone we have to clothe with the same clothes,
but actually could become a scholar and a leader and a governor of a people. Instantly. This started with the Sahaba of the Prophet ﷺ.
It's not even something that took a generation in order for it to be enacted, in order for it to come into effect. So Thawban, radhiAllahu ta'ala anhu, Mawla Rasulullah ﷺ, as we said,
Ibn Bujaddad or Jahdar, Abu Abdillah, Abu Abdur-Rahman, narrates over 120 hadiths. He was originally from Yemen.
And he initially comes into the prophetic sphere in a very interesting way. He was actually a captive of battle. He was a captive of battle.
So he was an asir. He was a prisoner of war. Which battle? We actually don't know which one. We know his origins to be Yemeni, to be from Yemen in some way. But we don't actually know which battle.
And some of the ulama really just tried to place his timeline with some of the battles that took place around the middle of the Madani period.
So it's not necessarily that he was captured or he was a war captive from Hejaz or from Yemen.
No, not at all. Rather, it could have been one of the small expeditions that took place between the year 5 after Hijrah until Fatah Mecca.
Where you had especially some of those battles that took place between Mecca and Ta'if and on the outskirts. But this is what we know about him. He came in as a captive into the prophetic sphere.
The Prophet ﷺ sees him after he comes into the sight of the Prophet ﷺ, the line of sight of the Prophet ﷺ as a prisoner of war. He's clearly not someone who's a leader of battle.
Nor is he someone who's particularly hostile to Islam. But he's a prisoner of war. And the Prophet ﷺ immediately goes up to him.
And this is the prophetic basirah, the vision of the Prophet ﷺ and seeing someone special. He says to him, listen.
If you'd like to go back to your people, you're free to go. So no ransom. You're not enslaved. You're not remaining a prisoner in any way.
If you'd like to remain back and go back with your people, then go ahead and do so. But he said to him,
If you'd like to stay, you are amongst us, the people of my family, the people of my household. Wait, what? I went from being a prisoner of war to being Ahl al-Bayt?
To being from the Prophet's household? So Thawban saw the Prophet ﷺ and his eyes knew that he was looking at something special.
And the Prophet ﷺ saw the sincerity of Thawban. So he said to the Prophet ﷺ immediately, I will stay and I will be from the Prophet's family. I'll serve amongst the Prophet's family.
Basically, he'll be a freed slave. But he'll be in the companionship of the Prophet ﷺ and he'll be in the khidmah of Ahl al-Bayt. In the khidmah of the family of the Prophet ﷺ.
So he stayed with the Prophet ﷺ. So he stayed close to the Prophet ﷺ and he memorized much of the knowledge of the Prophet ﷺ.
So he was not just a passive person that was doing chores, right? That was trying to help out or in the physical sense of khidmah. He was sitting with the Prophet ﷺ. He was asking the Prophet ﷺ questions.
And he was listening in on the halaqat of the Prophet ﷺ as well. And he lived for a very long time and he became very famous amongst the Sahaba and the Tabi'een.
So he's someone whose fame would grow and he would become notorious in the life of the companions and the Tabi'een. So he attains this honor of being someone who serves not just the Prophet ﷺ in close capacity
but serves the family of the Prophet ﷺ. And he's someone who wanted to live up to what the Prophet ﷺ saw in him of expectation. The goodness that the Messenger of Allah ﷺ saw in him immediately.
There's a famous narration. As a hadith, the sanad is weak, the chain is weak. But it's in the books of sirah, the books of biography. Well, part of it is weak.
When the Prophet ﷺ went on a journey, and this is known about the Messenger of Allah ﷺ, Thawban says that the very last person he would see when he left
and the very first person he would see when he came back was who? What do you all think? Aisha radhiAllahu anha? No. Fatimah radhiAllahu anha, his daughter.
The very last person the Prophet ﷺ would bid farewell to and the very first person he would greet when he came back was Fatimah radhiAllahu anha. He'd go to the house of Fatimah right away and he'd pick up Al-Hasan and Al-Husayn radhiAllahu anhuma
and he'd play with them and that was his sunnah when he came to travel. So it's kind of known that this is what the Prophet ﷺ does. Last thing he does, he goes and he bids farewell to his daughter. First thing he does when he comes back, he goes back to his daughter.
And Fatimah radhiAllahu anha would wait for the return of the Messenger ﷺ. So when she knew that the Prophet ﷺ was coming back on this particular journey,
she hung up like a beautiful curtain on her door and she adorned Al-Hasan and Al-Husayn and she put on them like these silver bracelets on Al-Hasan and Al-Husayn
ready to greet the Messenger of Allah ﷺ. And the Prophet ﷺ when he returned from that journey, in that particular instance, the Messenger of Allah ﷺ didn't go to her house.
Could be for numerous reasons. He had something to tend to, alayhi salatu wasalam. He was tired, salallahu alayhi wasalam. There are so many different things. He had to tend to something in his actual home, alayhi salatu wasalam.
There are so many different possibilities. But you can imagine Fatimah radhiAllahu anha, the relationship she has with her father, salallahu alayhi wasalam. She thought maybe I did something wrong. Let me undo what I did differently. She took the curtain down and she took the bracelets off of Al-Hasan and Al-Husayn
and she sent them to the house of the Prophet ﷺ and said, you know, I'm getting rid of these. If there was something that prevented you, oh my dear father, oh Messenger of Allah ﷺ from coming to my house, they're gone.
And so the Prophet ﷺ, he takes the bracelets and he says to Thawban radhiAllahu anhu to take these to so-and-so's family, basically give them away.
But, and then he explains to Thawban. He says, inna ha'ula'i Ahl Bayti. So these people are my family.
So he says, akrahu an ya'kulu tayyibatihim fi hayatihim ad-dunya. SubhanAllah, what a powerful, like, what a powerful prophetic parable.
I would hate that my family exhausts all of their goodness in this life. Like, I don't want them, when Allah azza wa jal says, adhabtum tayyibatikum fi hayatikum ad-dunya wa istamta'tum biha. That you got everything good that you wanted in this life.
So there's nothing. Fal yawma la tujzawna, right? Or there's, you will not have on the Day of Judgment except for adhabal hun, except for punishment. The Prophet ﷺ says, I definitely want that my family has a different standard.
But at the same time, the Prophet ﷺ doesn't want to hurt their feelings. So the Prophet ﷺ says to me instead, he says, buy Fatima a necklace or a'asab,
which is basically like a type of bone. Like something that's more simple, right? And give for al-Hassan wa al-Husayn siwareen, two bracelets, but from ivory.
Something that's simpler than those bracelets that they were initially wearing, so that they can still be happy. But at the same time, like, I want there to be a certain roughness that me and my family have. And this is one of the proofs of the Prophethood of the Messenger ﷺ,
that at the height of his power ﷺ, did his standard of living change? Absolutely not. In fact, it got harsher as his power grew ﷺ because the Prophet ﷺ was looking towards al-Jannah,
and he wanted his family to have that same type of mindset towards al-Jannah. However, Thawban also saw the generosity of the Prophet ﷺ towards his family. So if you start to look at the ahadith that Thawban narrates,
it gives you, you know, an idea into the prophetic practice and what he saw. So he narrates that the Prophet ﷺ said, afdalu dinar yunfiquhu ar-rajul, dinarun yunfiquhu ala 'iyalihi.
That the best dinar that a man can spend is a dinar that he spends on his family, or a dinar that he spends on a horse, fi sabilillah, in the path of Allah ﷻ, meaning in battle, or a dinar that he spends on his companions,
in the path of Allah, fi sabilillah, meaning in battle. So this is significant, because Thawban sees the kindness of the Prophet ﷺ towards his family, and he narrates some of the ahadith as well,
about the kindness of the Prophet ﷺ towards his family. Some of the other narrations, he narrates being on a journey with the Prophet ﷺ, and the Prophet ﷺ slaughtering a goat,
and telling him, aslih lana lahma hadhih ash-sha, to prepare this goat, and the barakah of the preparation of that, and the way that things would multiply, and their quantity from the Prophet ﷺ.
He narrates some of those miracles from the Prophet ﷺ in journey. He narrates that the Prophet ﷺ said, man takaffala li, this is an authentic hadith by the way,
man takaffala li an la yas'ala an-nasa shay'a, that whoever promises me, or guarantees me, that they will not beg from the people, he said, a takaffala lahu bil jannah,
that I guarantee that person Jannah. This was a mindset that the Prophet ﷺ wanted from the companions. Of course, there are other narrations, bay'atu nabi ﷺ 'ala an la yas'ala an-nasa shay'a, I took a pledge with the Prophet ﷺ,
that I would never ask from people anything. So, Abdurrahman ibn Yazid, who narrates from Thawban, he says, kana Thawbanu yaqa'u sawtuhu, wa huwa rakibun fa la yaqulu li ahad, nawilnihi hatta yanzila fa ya'khudahu.
Said Thawban, who narrated the hadith from the Prophet ﷺ, that I guarantee Jannah for someone that doesn't ask people, that doesn't beg anything from anyone. Said Thawban, if he was riding his camel, or riding an animal, and he dropped his whip, he would not ask someone to pick it up for him.
He'd get down and he'd pick it up himself, trying to hold on to the hadith of the Prophet ﷺ. Thawban radiAllahu ta'ala 'anhu also used to visit people. When he visits people, he said, I heard the Prophet ﷺ say,
inna al-muslima idha 'ada akhahu al-muslim, lam yazal fi khurfati al-jannah. He said that the Prophet ﷺ said, indeed a Muslim remains in the greatest garden of Paradise, in the harvest of Paradise,
so long as he visits his brother Muslim. I'll mention just a few more narrations, and get back to a story insha'Allah ta'ala. Abu Darda radiAllahu ta'ala 'anhu, Ma'dan ibn Talha says that,
Abu Darda narrated to me in Syria, that the Prophet ﷺ vomited, or when he vomited, he broke his fast. So I then went and I met Thawban,
Mawla Rasulullah ﷺ in the masjid in Damascus. And I asked him, is it true that when the Messenger of Allah ﷺ vomited, he would break his fast? Thawban radiAllahu ta'ala 'anhu said, yes.
And he said, and I used to be the one to pour the wudu of the Prophet ﷺ. I would be with the Messenger of Allah ﷺ, and I would be the one to actually pour his wudu for him ﷺ. Ma'dan ibn Talha, he also says that,
in the masjid of Damascus, I met Thawban, Mawla Rasulullah ﷺ, and I said to him, show me a deed, dullani 'ala 'amalin, yanfa'uni aw yudkhiluni al-jannah.
Show me a deed that is going to benefit me, or enter me into Jannah. Fasakata 'anni malian. So he was quiet. Thawban was quiet for a long time. Thumma iltafata ilayya.
And then he turned towards me and he said, 'alayka bis-sujud, 'alayka bis-sujud. I enjoin you to make long sajdahs. Prostrate. Prostrate. Qala fa inni sami'tu Rasulullah ﷺ yaqul,
ma min 'abdin yasjudu lillahi sajda illa rafa'ahullahu 'azza wa jalla biha daraja wa hatta 'anhu biha khati'a. There is no man who makes one sajdah for Allah,
except that Allah Subhanahu Wa Ta'ala will raise him in degree by one, raise his status by one degree, and will remove one of his sins as a result. So I enjoin you to make plenty of sujud.
We also find that Thawban narrates some of the meanings of the ayah through asbab an-nuzul in the Qur'an, the reasons for revelation. And so Thawban radiAllahu ta'ala 'anhu says that we were with the Prophet ﷺ
when Allah 'azza wa jalla revealed to him, wal-ladheena yaknizuna adh-dhahaba wal-fidda those who used to pile up gold and silver, those who hoard up gold and silver.
And he says we were with the Prophet ﷺ in one of his journeys, and the companions said, this has been revealed about adh-dhahab wal-fidda, about gold and silver.
If we knew which type of wealth was best, then we would stick to that type of wealth. Meaning is this like a condemnation of owning gold and silver? Is there a better type of currency, Ya Rasulullah? If we know, then we would do that.
And the Prophet ﷺ said, afdaluhu, this will be a good way to remember Ramadan, the last ten of Ramadan. Qala ﷺ afdaluhu, lisanun dhakir
The best form of wealth is a tongue that keeps remembering Allah ﷻ, wa qalbun shakir, and a heart that is grateful.
Qala wa zawjatun mu'minatun tu'inuhu ala imanihi, and a righteous spouse that assists you in your faith, that helps you in your faith. That's wealth. Everything else is not wealth. So the Prophet ﷺ
said to us, as we wondered about this ayah, lisanun dhakir, qalbun shakir, a tongue that
remembers Allah ﷻ, a heart that is grateful, and a spouse that supports you in your faith in Allah ﷻ, that this is the best form of wealth, that this is what you should try to pile up on
instead, right? And that's an authentic narration as well. I'm going to insha'Allah just summarize this part by saying that some of the most famous hadiths that we know, for example,
hadith of fasting six in Shawwal, which I hope insha'Allah ta'ala all of you are doing, it's Thauban's hadith. Saying Allahumma anta salam after the prayer, Thauban's hadith. Sajdah al-sahu,
how you make two sajdahs if you have forgetfulness, it's Thauban's hadith, radiAllahu ta'ala anhu. So many of the famous du'as, raditu billahi rabba, Thauban's hadith, many of the rulings on divorce, which is why we say he took ilm from the Prophet ﷺ, like he sat with the Prophet ﷺ
and learned from him, are from Thauban, radiAllahu ta'ala anhu, but his most famous narrations are the narrations about the end of times. And they're very hard narrations because he was the one that
was narrating almost like these warnings from the Prophet ﷺ about how bad it was going to get, about how bad it was going to get. And that's why in the new series you're going to see his hadiths come up many times, because he narrates many of them and they're authentic hadith.
So for example, he narrated that the Prophet ﷺ said, that once the sword is imposed on the Ummah, it will not be removed until the Day of Judgment.
The famous hadith that the people will gather to consume you, nations will gather to feast upon you like a meal on a table, right? And the condition of al-wahan, Ya Rasulullah, is it because we are
little? No, you are many, right? You are many. But it's something other than that, which is that Allah ﷻ would put in your heart al-wahan, that condition, which is hubb al-dunya, to love the
world too much and to hate death. This is also a narration from Thauban, radiAllahu ta'ala anhu. And one more narration that I'll move on in this regard to his life with the Prophet ﷺ,
as he continues to be in his presence ﷺ. When you hear the ulama say hadith Thauban, the hadith of Thauban, they're narrating this hadith usually, where the Prophet ﷺ said,
the Prophet ﷺ said that I know a people of my nation who will come on the Day of Judgment with good deeds like the mountain of Tihamah. And Allah will turn those mountains of good deeds
into scattered particles of dust. And he says, who are these people? Describe them to us. So Thauban is asking the Prophet ﷺ, tell us who these people are, tell us what their description
is, so that we're not amongst them without knowing. The Prophet ﷺ said, they are your brothers, they are from your own, they worship just like you, they pray at night
just like you. But they are a people who when they are alone with the boundaries of Allah, then they transgress those limits, willingly, without any care whatsoever.
So there's a recklessness, meaning there's a hypocrisy here, that they pray like you, they do what you have to do, what they have to do to be amongst you, but when they are alone
with the things that Allah ﷻ prohibits, then they become reckless in transgression of those limits. SubhanAllah, what a diagnosis of a modern condition, where it's so easy to be alone with
the things Allah ﷻ prohibited. May Allah ﷻ protect us. Allahumma ameen. So he narrates all of these ahadith, but I'm going to share the most beautiful thing about him. The most beautiful
thing about him, radiAllahu ta'ala anhu. And that is his description, and there's a particular ayah that came down in regards to Thauban, radiAllahu ta'ala anhu. And it's narrated about him,
this is a beautiful way to describe someone. Says he loved the Prophet ﷺ severely,
and he was extremely impatient when he was away from him. Like he got agitated when he wasn't with the Prophet ﷺ, like he was waiting for the Prophet ﷺ to come out every day. He wanted
to attach himself to the Prophet ﷺ constantly. So he loved him severely, and he couldn't wait to see him every single day. Does this sound like a person who comes into society as a slave and a captive? I'm waiting for him every day. So one day, and al-Kalbi, radiAllahu ta'ala anhu,
he says that this hadith, the famous hadith is about Thauban. He says that the Prophet ﷺ came out to him one day, and he noticed his color changed. He was like pale and upset.
And he looked different. Something physically was wrong with him.
And you could tell that he was extremely sad. Prophet ﷺ said, what is it? What caused your color to change? Like, are you okay? Are you sick? What's going on? What happened?
So he says, Ya Rasulullah, O Messenger of Allah ﷺ, I'm not hurt. There's no pain. He says, except that when I don't see you for some time, I start missing you.
And he said that I start to find myself getting anxious. Like I'm getting anxious. When am I going to see you, Ya Rasulullah? Then he said, and this is so beautiful and powerful,
so then I thought to myself, what about the akhirah? What about the hereafter? And I started to get nervous, like what if I don't see you there?
Like it's one thing, I get nervous, and I get agitated. I can't wait to see the Prophet ﷺ every single day. Then he said, I remembered, wait a minute. We're going to die, and then there's akhirah. And he says, how am I going to be able to see you there?
So he really got sad now because he says, like you're going to be raised with the prophets.
Even if I get to Jannah, I know that I'm going to be in a low part of Jannah. So you're going to be all the way up there with the prophets, and I'm going to be in a low part of Jannah. I can't wait to see you every day in dunya. What am I going to do even if I get to Jannah?
What's Jannah without the Prophet ﷺ? SubhanAllah, think about how beautiful and pure that love is that he has for the Prophet ﷺ. So he remembered that, and he started to say that beyond that, and if I don't get into Jannah,
then that's even worse because I'll never see you. Like if I'm in Jannah, even if I make it to Jannah, I'm barely going to see you
because you're going to be in a different level. And if I don't get to Jannah, then I'll never see you at all. So Allah ﷻ revealed the ayah, وَمَن يُطِعِ اللَّهَ وَالرَّسُولَ
that whoever follows or whoever obeys Allah and the Messenger ﷺ, فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُولَٰئِكَ رَفِيقًا
Whoever obeys Allah and the Messenger ﷺ, Allah revealed whoever obeys Allah and the Messenger ﷺ,
فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ they will be with those that Allah ﷻ is pleased with. From the Nabiyyin, from the prophets, وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ from the martyrs, وَالصَّالِحِينَ and from the righteous,
وَحَسُنَ أُولَٰئِكَ رَفِيقًا and how beautiful a company or a companionship that is. And so Thauban radiAllahu ta'ala anhu is at the سَبَبِ النُّزُولِ of that ayah. He's at the reason of that revelation, like you'll be with the Prophet ﷺ. أَنتَ مَعَ مَنْ أَحْبَبْتَ
You'll be with the one that you love. And so this was Allah comforting Thauban radiAllahu ta'ala anhu and all of those who love the Messenger of Allah ﷺ that even after he dies, you will still be with him.
You will still be with him. So what do you think happened to Thauban when the Prophet ﷺ actually died? He had the condition of Bilal radiAllahu ta'ala anhu. You know what the condition of Bilal is? He couldn't stay in Medina. He can't take it anymore.
As soon as the Prophet ﷺ died and they buried the Messenger of Allah ﷺ, he spent a couple of days in Medina and then he left because everywhere he looked, he remembered the Messenger of Allah ﷺ and he could not handle the separation from the Messenger of Allah ﷺ.
So he went to al-Sham. He participated in the expeditions and he basically said to Abu Bakr al-Siddiq radiAllahu ta'ala anhu, just keep me perpetually in jihad. I just want to be in battle. I don't want to be in Medina. I can't be around the Prophet ﷺ when he's,
I mean, I can't be in this place when the Prophet ﷺ has passed away. SubhanAllah. So he goes off into the expeditions to al-Sham. The first documentation of him is in Damascus.
So he settled in Damascus for some time and that's where he gathered many students from the Tabi'een and taught much about the Prophet ﷺ. Then secondly in Ramla, Palestine. So he had a home in Palestine.
He lived in Palestine for some time and he had students in Palestine who he narrated to and there was a clear recognition of many of the narrations about al-Sa'ah, the narrations of the hour in Palestine and then he took part in the conquest of Misr, of Egypt.
So he fought in the army of Amr ibn al-As radiAllahu ta'ala anhu and he lived in Egypt for some time, radiAllahu ta'ala anhu and he had a home in Egypt and he had students in Egypt and then finally he went to Hims in Syria back towards al-Sham
and that is where he would spend the rest of his life was in al-Sham, radiAllahu ta'ala anhu and one of the most beautiful hadiths that he narrates is there's a story behind it.
Abu Salam al-Habashi, he says that Umar ibn Abdul Aziz, who's one of the narrators from Thauban, radiAllahu ta'ala anhu he says he sent for me and I came to him upon a riding animal as a raqib
he says he sent for me and I came to him upon a riding animal as a raqib and I had to bring him a lot of stuff swiftly. So Umar ibn Abdul Aziz basically apologized to him for giving him like a heavy task.
I'm sorry I made you do this and I'm sorry I made you carry all this and come to me rushing. So he said I'm sorry for the trouble that I caused you and Abu Salam responded and he said basically it's okay
and he said to him but there's a hadith that I'm going to narrate to you. So basically almost like as a gift for what I put you through I'm going to narrate a hadith to you
and he said that this is a hadith that I heard from Thauban, radiyAllahu ta'ala anhu Mawla Rasulillah sallAllahu alayhi wasallam concerning the hawd, concerning the fountain of the Messenger of Allah sallAllahu alayhi wasallam
that the Prophet sallAllahu alayhi wasallam said
The Prophet sallAllahu alayhi wasallam said that my hawd, my fountain on the Day of Judgment is wider than the distance between Aden and Ayla which is Al-Quds and it's whiter than milk and sweeter than honey
its cups are as many as the stars in the sky and whoever drinks from it will never feel thirsty again and the first people to come to drink from it will be the poor ones from the muhajireen with their dirty clothes and their disheveled hair
who do not have the women open their doors for them and who people do not respond to meaning the rejected, the downtrodden will be the first people that I will bring to my hawd
Thauban, Mawla Rasulillah sallAllahu alayhi wasallam, he lived that life and he's the one narrating from the Prophet sallAllahu alayhi wasallam that the closest people to me on the Day of Judgment, to my hawd
are the people that are the most marginalized and put in society away from others they're turned away from people's doors but they're not turned away from the Prophet sallAllahu alayhi wasallam and then Umar ibn Abdul Aziz, he started to weep as he narrated the hadith
because he realized that in his life Allah azza wa jal opened the doors for him and he swore by Allah that he would abstain from all the types of riches in this world that would possibly disqualify him from that position with the Prophet sallAllahu alayhi wasallam
so this story went longer than I anticipated it to go so I'll come to the end of Thauban radiyAllahu ta'ala anhu and then we'll stop bi'idhnillahi ta'ala the time of his death
which is also carries some of that honor of that dignity of being a narrator or being a freed slave of the Prophet sallAllahu alayhi wasallam
Shuraih ibn Ubayd he narrates that Thauban became sick in al-Hims in Syria and the governor of Hims at the time was a man by the name of Abdullah ibn Qurt
so Thauban lived a long life decades after the Prophet sallAllahu alayhi wasallam and narrated much and was very well known amongst the students of knowledge and narrating on behalf of the Prophet sallAllahu alayhi wasallam but the governor did not visit him which was strange
seen as strange because of the status of Thauban amongst the people and Allah knows best why that was right again Thauban is not ibn anybody he's not of the nobles of the Arabs in terms of the Arab distinctions that were given at the time
so one of the men visited Thauban and Thauban asked him while he was dying do you write do you know how to write he said yes so he said I want you to write something write something for me pull out that piece of paper and write for me
so he said address it to the Amir Abdullah ibn Qurt and he said from Thauban the freed slave of the Prophet sallAllahu alayhi wasallam look at his words to proceed
if Jesus or Moses had a freed slave in your presence you would have went and visited him he's not offended because of who he is he's saying I'm
the tree the lion that honored Safina right I serve the Messenger of Allah sallAllahu alayhi wasallam and you're a Muslim if you knew that someone who served Moses or Jesus was in your presence you would have certainly went and visited that man
so the man took the letter to the governor of Hims at the time so he got up like quickly like shocked so they said you know what's wrong with him did something happen like did someone wage war like did you just get a battle cry
and he said he said no no it's something else and then he went and he visited and he went to his bedside and as he entered in
said to him sit down next to me let me now give you some hadith from the Prophet sallAllahu alayhi wasallam sit down and I'm going to narrate some hadith from the Prophet sallAllahu alayhi wasallam to you so he said are you listening he said I'm listening
that there are 70,000 people from this ummah that will enter into Jannah without any form of punishment and without any form of questioning
and with every alf another 70,000 with every 1,000 Allah will enter another 70,000 so basically he's giving him a hadith to strive for do better here's a standard right
strive for the cream of the crop be the best version of yourself that you can may Allah subhanahu wa ta'ala make us amongst them and Thauban radiyAllahu anhu you can imagine wanted to be from those 70,000 and Allah azza wa jal includes him
from the greatest of the companions of the Prophet sallAllahu alayhi wasallam in this regard and he passed away in the 54th year after hijrah may Allah azza wa jal unite him and unite us with our beloved one sallAllahu alayhi wasallam Allahumma ameen
Jazakum Allahu khayran Assalamu alaikum warahmatullahi wabarakatuh you
