Thawban (ra): The One Called “An-Nabawi”

He was anxious to see the Prophet ﷺ every day, and even more anxious to be with him in Jannah. 

And by serving the Prophet ﷺ and keenly learning from him, Thawban (ra) went from being a prisoner-of-war to a freed-slave and then to becoming one of the greatest teachers of hadith — including many hadith about the signs of the Day of Judgment — to the ummah.

Transcript

SPEAKER_00 0:06

This is now a perfect transition to the companion that has the longest biography amongst those that were around the Prophet Sallallahu Alaihi Wasallam, 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 Tauban. Thauban. 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 Thuban, it shows up multiple times. Over 120 narrations to Tauban Radiallahu Ta'a anhu. And Imam al-Dhabi Raimallah Ta'ala titles him, though he is Tauban, Mawla Rasulillahi sallallahu alayhi wa sallam, thauban, also the free slave of the Prophet sallallahu alayhi wa sallam. Imam Imam Imam al-Dahbi Rahimullah Nasir has a beautiful title for him. He calls him Thawban al-Nabawi. Imam al-Dahabi sometimes he praises the companions in this way by calling them a nickname. Like I want you to think about when you think of Al-Masjid al-Nabawi, the Prophet's masjid. For him to call him Thuban al-Nabawi is a high praise for the attachment of Tauban to the Prophet, who was not only going to be freed by the Prophet, but whose entire existence becomes defined by his attachment to the Messenger of Allah, sallallahu alayhi wa sallam. So his nisbah, his uh his description is a nabawi. You know, if you did an English translation, it'd be the prophetic thauban, because nabawi means prophetic, but he is the thauban of the Prophet. Uh his actual name is either Thoban Ibn Bujadad or Thouban ibn Ja'hdar. Or Thoban ibn Jahadar. But in the books of Hadith, he's only Tauban. An Tauban, An Thoban, An Thoban. There is only one, Radiallahu ta'ala anhu. His kunya is Abu Abdullah or Abu Abdul Rahman, even though he had no children. So Thauban 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, as well as the Tabi'een, being one of the frequent narrators of hadith on behalf of the Prophet, sallallahu alayhi wa sallam. 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 Aus, Jubayr ibn Nufayr, Abu Driss al-Khaolani, Abu Salam ibn Abdur Rahman, Khad ibn Ma'adan. 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 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's birthday, as a result of his coming. That a mawlah, 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. It's not even something that took you know a generation in order for it to be enacted, in order for it to come into effect. So Subbanhu, uh Mawla Rasulullah, as we said, Ibn Bujaddad or Jahdar Aba Abdullah Aba Abdul Rahman narrates over 120 a hadith. 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 Yemani, to be from Yemen in some way. But we don't actually know which battle. And some of the Ilama, you know, really just try to place his timeline with some of the battles that took place around the middle of the Medini 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 five after Hijrah until Fatih Mecca, where you had especially some of those battles that took place between Mecca and Ta'af and on the outskirts. But this is what we know about him. He came in as a captive into the prophetic sphere. The Prophet sees him after he comes into the sight of the Prophet Sallallahu Alaihi Wasallam, the line of sight of the Prophet 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 immediately goes up to him, and this is the prophetic basera, the vision of the Prophet and seeing someone special. He says to him, Listen, in shiita and talhaqbi kaumik, 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 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 al-bait to being from the Prophet's household. So Thoban saw the Prophet and like his eyes knew that he was looking at something special, alayhi salatu was salaam, and the Prophet saw the sincerity of Thobanhu. So he said to the Prophet, 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 and he'll be fixidmati ahlbait in the khidmah of the family of the Prophet. So he stayed with the Prophet, so he stayed close to the Prophet and he memorized much of the knowledge of the Prophet. 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, he was asking the Prophet questions, and he was listening in on the halakat of the Prophet as well. And he lived for a very long time and he became very famous amongst the Sahab and the Tabi'im. So he's someone whose fame would grow and he would become notorious in the life of the companions and the tabi'im. So he attains this honor of being someone who serves not just the Prophet in close capacity, but serves the family of the Prophet. And he's someone who wanted to live up to what the Prophet saw in him, of expectation, the goodness that the Messenger of Allah sallallahu alayhi wa sallam saw in him immediately. There's a famous narration as a hadith, the Sana this week, the chain is weak, but it's in the books of Sear, the books of biography, that well, part of it is weak. When the Prophet went on a journey, and this is known about the Messenger of Allah, 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 radiallahu anha, no. Fatima radiallahu anha, his daughter. The very last person the Prophet would bid farewell to, and the very first person he would greet when he came back was Fatima radiallahu anha. He'd go to the house of Fatima right away, and he'd pick up Al-Hassan al-Hussain, radiallahu anhuma, and he'd play with them, and that was his that was his Sunnah when it came to travel. So it was kind of known that this is what the Prophet 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 Fatima radiallahu ta'ala anha would wait for the return of the messenger, sallallahu alayhi wa sallam. So when she knew that the Prophet was coming back on this particular journey, she hung up like a beautiful curtain on her door and she adorned Al-Hasan al-Hussain and she put on them like these silver bracelets on Al-Hasan al-Hussain, ready to greet the Messenger of Allah. And the Prophet, when he returned from that journey, in that particular instance, the Messenger of Allah didn't go to her house. Could be for numerous reasons. He had something to tend to, Alayhi Sallatuw. He was tired, sallallahu alayhi wa sallam. There are so many different things. He had to tend to something in the home of, in his actual home, alayhi sallat. Like there's so many different possibilities. But you can imagine Fatimallahua, the relationship she has with her father, sallallahu alayhi wa sallam, she thought maybe I did something wrong. Let me undo what I did differently. So she took the curtain down and she took the bracelets off of Al-Hasim al-Hussain and she sent them to the house of the Prophet and said, you know, I'm getting rid of these. If there was something that prevented you, oh my dear father, O Messenger of Allah, from coming to my house, they're gone. And so the Prophet he takes the bracelets and he says to Thouban, to take these to so and so's family, basically give them away. But, and then he explains to Thouban, he says, In naha'ulai alubaiti. So these people are my family. So he says, Akrahu and Yakkuru fa'ibaatihim, fihayati him uddunya. 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 says, Adhabtum play yibatikum fihayatikum udunya, was tem ta'atum biha that you got everything good that you wanted in this life. So there's nothing, right? Uh, or there's uh you will not have on the day of judgment except for adab al-hoon, except for punishment. The Prophet says, I definitely want that my family has a different standard. But at the same time, the Prophet doesn't want to hurt their feelings. So the Prophet uh says to uh to me instead, he says, Buy Faltima um a necklace or uh or asab, uh, which is basically like like um a type of bone, like something that's that's more simple, right? And give for Al-Hassan al-Husain, Siwa Rain, two two bracelets but from ivory, something that's uh uh 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, sallallahu alayhi wa sallam, that the at the height of his power, alayhi salatu was salam, did his standard of living change? Absolutely not. In fact, it got harsher as his power grew, sallallahu alayhi wa sallam, because the Prophet was looking towards Al-Jannah and he wanted his family to have that same type of mindset towards uh Al-Jannah. However, Thoban also saw the generosity of the Prophet towards uh his family. So if you start to look at the ahadith that Thobban narrates, it gives you an idea into the prophetic practice and what he saw. So he he narrates that the Prophet said, uh, 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, uh in the path of Allah, meaning in battle, or a dinar that he spends on his companions in the path of Allah, Fisa Birilla, meaning in battle. So this is significant because Tauban sees the kindness of the Prophet towards his family, and he narrates some of the ahadith as well about the kindness of the Prophet towards his family. Some of the other narrations, uh, he narrates uh being on a journey with the Prophet and the Prophet slaughtering a goat, a goat and telling him uh Aslahanahadi shahat to uh prepare this goat and the barakah of the preparation of that and the way that things would would multiply in their quantity from the Prophet. He narrates some of those miracles from the Prophet in journey. He narrates that the Prophet said, This is an authentic hadith by the way, and la yes ala na sa shayah, that whoever uh promises me or guarantees me that they will not beg from the people, he said, then I guarantee that person Jannah. This was a mindset that the Prophet wanted from the companions. Of course, the other some of their other narrations, I took a pledge with the Prophet that I would never ask from people anything. So Abdul ibn Yazid, who narrates from Thauban, he says, Said Thoban, who narrated the hadith from the Prophet, that I guarantee Jannah for someone that doesn't ask people, that doesn't beg anything from anyone. Said Thoban, 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. Toban al diallahu ta'an, who also used to visit people. When he visits people, he said, I heard the Prophet say, Inn al-Muslim, Muslim, Lam Yazal, fi kurfatil jannah. He said that the Prophet 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 his story, insha'Allah ta'ala. Um, Abu Dirda radiallahu ta'ala anhu, Ma'addin ibn Talha says that Abu Dirda narrated to me in Syria that the Prophet vomited, or when he vomited, he broke his fast. So I then went and I met Thuban, Mawla Rasulai, in the masjid in Dimashq. And I asked him, Is it true that when the Messenger of Allah vomited, he would break his fast? Thuban radiallahu ta'ala anhu said yes, and he said, and I used to be the one to pour the wudu of the Prophet. I would be with the Messenger of Allah and I would be the one to actually pour his wudu for him, sallallahu alayhi wa sallam. Ma'adir ibn Talha, he also says that in the masjid of Damascus, I ma'T Thuban, Mawda Rasulullah, and I said to him, Show me a deed. Show me a deed that is going to benefit me or enter me into Jannah. So he was quiet. Thuban was quiet for a long time. And then he turned towards me and he said, I enjoin you to make long sajdas, prostrate. Prostrate. That there is no man who makes one sajda 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 uh make plenty of sujood. We also find that Thuban narrates some of the meanings of the ayatri Asbab i-nuzul in the Quran, the reasons for revelation. And so Thhubanhu says that we were with the Prophet when Allah Azza wa Jal revealed to him those who used to um pile up gold and silver, those who hoard up gold and silver. And he says, We were with the Prophet and one of his journeys, and the companion said, This has been revealed about a dahablah, 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, Rasulullah? If we knew, then we would do that. And the Prophet said, Afdaluhu, this will be a good way to remember the Ramadan, the last ten of Ramadan. The best form of wealth is a tongue that keeps remembering Allah subhanahu wa ta'ala, and a heart that is grateful. 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 said to us as we wondered about this ayah, a tongue that remembers Allah, a heart that is grateful, and a spouse that supports you in your faith in Allah subhanahu wa ta'ala, 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 gonna, inshaAllah Ta'ala, just summarize this part by saying that some of the most famous hadiths that we know. For example, hadith of fasting six and shawal, which I hope inshaAllah ta'ala all of you are doing, it's Tauban's hadith. Um, saying Allah salam after the prayer, thawban's hadith, Sajda T-Sahu, how you make uh two sajdas if you have forgetfulness. It's Thuban's hadith, Radiallahu Ta'ala anhu. So many of the famous du'as, Radithu billahi Rabba, Thuban's hadith, many of the rulings on divorce. This is why we say he took illm from the Prophet, like he sat with the Prophet and learned from him, are from Thuban, 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 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 said, that once the sword is imposed on the Ummah, it will not be removed until the day of judgment. Uh, 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-Wahhan, 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 would put in your heart Al-Wahin, that that uh that that condition, which is hub dunya, to love the world too much and to hate death. This is also a narration from Thubanhu. And one more narration that I'll move on in this regard to his life with the Prophet as as he continues to be in his presence, when you hear the ulama say hadith thauban, the hadith of Tauban, they're narrating this hadith usually, where the Prophet said, The Prophet said that I know a people of my nation who will come on the day of judgment with good deeds like the mountain of Tihama. And Allah will turn those mountains of good deeds into scattered particles of dust. And he says, Slifum nana Ya R Sullah Ya Rasulullah, who are these people? Describe them to us. So Sobban is asking the Prophet, tell us who these people are, tell us what their description is, so that we can so that we're not amongst them without knowing. The Prophet 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, right? Without any care whatsoever. Right, so there's a recklessness, meaning there's a hypocrisy here, right? 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 prohibits, then they become reckless in transgression of those limits. SubhanAllah, what a diagnosis of a modern condition, right? Where it's so easy to be alone with the things that Allah prohibited. May Allah protect us. Allah Amin. 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 tala anhu. And that is his description. And there's a particular ayah that came down in regards to Filban Radiallahu Tala Anhu. And it's narrated about him. This is a beautiful way to describe someone. Says he loved the Prophet severely, and he was extremely impatient when he was away from him. Like he got agitated when he wasn't with the Prophet. Like he was waiting for the Prophet to come out every day. He wanted to attach himself to the Prophet 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' Rahewallah he says that this hadith, the famous hadith is about thoban. He says that the Prophet came out to him one day and he noticed his colour changed. He was like pale and upset. And uh like he looked different. Something physically was wrong to wrong with him. And you could tell that he was extremely sad. The Prophet said, What is it? Ya thawban, what change caused your color to change? Like, are you okay? Are you sick? What's going on? What happened? So he says, Ya Rasulullah. Oh Messenger of Allah, sallallahu alayhi wa sallam. I'm not hurt. There's no pain. He says, He said, 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. What am I going to see? Ya Rasulullah. Then he said, and this is so beautiful and powerful. So then I thought to myself, what about the akhira? What about the hereafter? Subhanallah. And I started to get nervous, like, what if I don't see you there? Like it's one thing, I get I get nervous and I get agitated, like I can't wait to see the Prophet every single day. Then he said, I remembered, wait a minute, we're gonna die, and then there's a akirah. And he says, How am I gonna be able to see you there? So he really got sad now because he says, like you're gonna be raised with the prophets. Even if I get to Jannah, I know that I'm gonna be in a low part of Jannah. So you're gonna be all the way up there with the prophets, and I'm gonna be in a low part of Jannah. I can't wait to see you every day in dunya. What am I gonna do even if I get to Jannah? What's Jannah without the Prophet? SubhanAllah, think about how beautiful and pure that love is that he has for the Prophet. 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 La araqi Abadah I'll never see you. Like if I'm in Jannah, even if I make it to Jannah, I'm barely gonna see you because you're gonna be on a different level. And if I don't get to Jannah, then I'll never see you at all. So Allah revealed the ayah. That whoever follows or whoever obeys Allah and the Messenger, sallallahu alayhi wa sallam, fa'ullaika, ma'aladina, anna amallahu alayhim, mina nabiyina wa'sudiqina wa shuhada wa salahinheen, wahasuna ulaika rafiqha. Whoever obeys Allah and the Messenger, sallallahu alayhi wa sallam, Allah revealed whoever obeys Allah and the Messenger, they will be with those that Allah Azwajal is pleased with. From the Nabiyen, from the Prophets, from the truthful ones, from the martyrs, and from the righteous, and how beautiful a company or a companionship that is. And sobanhu is at the sabab nuzul of that ayah. He's at the reason of that revelation, like you'll be with the Prophet until ma'aman ahbat. You'll be with the one that you love. And so this was Allah comforting Thubanhu and all of those who love the Messenger of Allah, that even after he dies, you will still be with him. You will still be with him. So, what do you think happened to Subban when the Prophet actually died? He had the condition of Bilaldiallahu Anu. You know what the condition of Bilal is? He couldn't stay in Medina. He's like, I can't take it anymore. As soon as the Prophet died and they buried the Messenger of Allah, he spent a couple of days in Medina and then he left. Because everywhere he looked, he remembered the Messenger of Allah sallallahu alayhi wa sallam. And he could not handle the separation from the Messenger of Allah sallallahu alayhi wa sallam. So he went to Hasham. He participated in the expeditions and he basically said to Abu Bakr Sadiq, radiallahu 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 when he's, I mean, I can't be in this place when the Prophet has passed away. SubhanAllah. So he goes off into the uh expeditions to Hasham. Uh the first documentation of him is in Dimash, he's in Damascus. So he settled in Damascus for some time, and that's where he gathered many students from the Tabirin and taught much about the Prophet Sallallahu Alaihi Wasallam. Then, secondly, in Ramlan, Philistine. So he had a home in Philistine. He lived in Philistine for some time and he had students in Philistine who he narrated to. And there was a clear recognition of many of the narrations about Assa'a, the narrations of the hour in Philistine. And then he took part in the conquest of Masr of Egypt. So he fought in the army of Amr bin Al Ass, 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 Al-Hemps in Surya, back towards Hasham. And that is where he would spend the rest of his life was in Hashem, Radiallahu Ta'ala Anhu. And one of the most beautiful hadith that he narrates is there's a story behind it. Abu Salam al-Habashi. He says that Umar ibn Abdul Aziz, Rahimallah, who's one of the narrators from Thawban. He says he sent for me and I came to him upon a riding animal as a Raqqib, 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. You know, 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, Ajal Uwallah Yamir al Mu'mineen. It's, you know, basically it's okay, Ya Amir al-Mu'minen. 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 Sauban, Radiallahu Ta'anhua Rasulillahi sallallahu alayhi wa sallam concerning the haul, concerning the fountain of the Messenger of Allah. That the Prophet said, Inna hawli ma'dan illa ayla, ashadu bayalban mina labani, wa'ahla mina l'asl. The Prophet said that my held, my fountain on the day of judgment is uh wider than the distance between Adan and uh Ayla, which is Al-Qutz. And it's wider 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 Muhajareen, 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 health. Thawban, Maula Rasulullah Sallallahu Alaihi Wasallam, he lived that life. And he's the one narrating from the Prophet that the closest people to me on the day of judgment, to my held, 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. And then Umar ibn Abdul Aziz, he started to weep as he narrated the hadith because he realized that in his life Allah Azul opened the doors for him, and he swore by Allah that he would uh abstain from all the types of riches in this world that would possibly disqualify him from that position with the Prophet. So this story went longer than I anticipated it to go. So I'll come to the end of Thouban and then we'll stop bidnillahi ta'ala. Uh the time of his death, which is uh also carries some of that that honor of that dignity of being a narrator or being a freed slave of the Prophet. Uh Shuray ibn Abid, he narrates that Tauban became sick in Urhems in Surya. And uh the governor of Hems at the time was a man by the name of Abdullah ibn Qurt. So Thouban lived a long life, decades after the Prophet and narrated much and was very well known amongst the students of knowledge and narrating on behalf of the Prophet. But the governor did not visit him, which was strange, seen as strange because of the status of Toban amongst the people. And Allah knows best why that was. Right again, Thoban is not ibn anybody, he's not he's not of the nobles of the Arabs in terms of the Arab uh distinctions that were given at the time. So one of the men visited Thoban and Thoban asked him while he was dying, Kala attaqtub, do you write? Do you know how to write? He said, Yes. So he said, Uqtub, 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 Khurt. And he said, Min Tauban, Maul Rasulillahi sallallahu alayhi wa sallam from Thoban, the freed slave of the Prophet, look at his words to proceed. If Jesus or Moses had a freed slave in your presence, you would have gone and visited him. He's not offended because of who he is. He's saying, I'm Mawla Rasulillahi sallallahu alayhi wa sallam. The tree, the lion that honored Safina, right? I serve the Messenger of Allah, 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 Hemp at the time, Waqama Fazi'an. So he he got up like quickly, like shocked. So they said, uh, you know, what's wrong with him? Did something happen? Like is 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 uh uh Thawbanhu and he went to his bedside. And as he entered in, Thoubanhu uh said to him, uh, sit down next to me, ajlis hata'u hadithik. Let me now give you some hadith from the Prophet. Sit down and I'm gonna narrate some hadith from the Prophet to you. So he said, Are you listening? He said, I'm listening. 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 elf, another sabiuna elf, 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 the standard, right? Strive for the cream of the crop, be the best version of yourself that you can. May Allah subhanahu wa ta'ala uh make us amongst them. And Thubanhu you can imagine, wanted to be from those Sabain Alf, one of those 70,000, and Allah Azwajal includes him from the greatest of the companions of the Prophet in this regard. And he passed away in the 54th year after Hijra. May Allah Azwajal unite him and unite us with our beloved one sallallahu alayhi wasallam Allah Amin.