Likewise, from this perspective of mercy toward the young child, he established a new chapter and said: "The Chapter on Embracing the Boy."

The Shaykh : Likewise, from this perspective of mercy toward the young child, he established a new chapter and said: "The Chapter on Embracing the Boy." Naturally, this is among the etiquettes specific to children. From here, we must address the issue of an elder embracing another elder, but this will come after we hear the text of the hadith. The author narrated with a hasan chain: from Ya'la ibn Murrah that he said: We went out with the Prophet (peace and blessings be upon him), and we were invited to a meal. When we saw al-Husayn playing in the road—one of the children of Lady Fatima—the Prophet (peace and blessings be upon him) hurried ahead of the group, then spread out his hands. The boy kept running here and there, and the Prophet (peace and blessings be upon him) was laughing with him, until he caught him. He placed one of his hands on his head and then embraced him. Then the Prophet (peace and blessings be upon him) said:
I want to draw your attention to the fact that I often see some of you preoccupied with your own child or someone else's child, while Allah (Mighty and Majestic) says: . Do not say that women are not like men, because the verse is addressed to men; the ruling that is restricted to men in the Shari'ah includes women. Therefore, we do not deny bringing children to gatherings of dhikr and knowledge, nor do we deny bringing children to the mosques, but on the condition that the purpose of the adult's presence with the child in the gathering is not apparent. Therefore, I hope you will pay attention to the dhikr being recited to you; we are currently in dhikr. We return to commenting on some of the words in this hadith: . Some of the Companions, among them Ya'la ibn Murrah, went out with the Prophet (peace and blessings be upon him) to attend an invitation to which the Messenger (peace be upon him) had been invited. : Playing, naturally, a small child. "When his grandfather, the Messenger of Allah (peace and blessings be upon him), saw him, he hurried ahead of the group": he left the group out of concern and care for him. "Then he spread out his hands": he wanted to meet and catch his son or grandson. "Then he spread out his hands, and the boy kept running here and there": this is a known custom. "And the Prophet (peace and blessings be upon him) was laughing with him, until he caught him, and he placed one of his hands on his chin and the other on his head"; meaning he embraced him like this. "Then he embraced him," and then the Prophet (peace and blessings be upon him) said, in explaining the virtue of al-Husayn and encouraging love for him: . The hadith is mostly connected, naturally. The fact that al-Husayn is from the Messenger (peace be upon him) is clear, because he is the son of Fatima from 'Ali (may Allah be pleased with them all). And Fatima, as he (peace be upon him) said: . So al-Husayn is from Fatima, and thus he is from the Messenger of Allah (peace and blessings be upon him). means from his party and his entourage, indeed he is his grandfather (may Allah's prayers and peace be upon him). "Sibt" means: a nation, a large group in goodness. And this is naturally an exaltation and elevation of the status of al-Husayn (may Allah be pleased with him); because it has come in some authentic hadiths that that man who was in the pre-Islamic age of ignorance was a monotheist and did not slaughter for the idols—Usamah ibn Zayd ibn Harithah, I do not recall his name now—was a monotheist, so he (peace be upon him) said regarding him: . Likewise, Ibrahim (peace be upon him), the Intimate Friend, because he was a nation alone, because he called to the worship of Allah alone among all the polytheists, the worshippers of idols. So the Messenger (peace be upon him) also elevated the status of al-Husayn and raised his rank by saying: ; meaning: a nation among the nations in goodness, and that was in consideration of the noble and blessed progeny that would descend from him.
As for the "asbat" (nations) mentioned in some noble verses, they are the sons of Ibrahim through Isaac. The "asbat" are the sons of Isaac ibn Ibrahim. As for the sons of Isma'il ibn Ibrahim, they are tribes. The term "sibt" in the Children of Israel is applied to what is similar to a tribe among the Arabs, the sons of Isma'il. And all of this is intended to exalt the status of this individual when it is said of him that he is a nation alone, which is an exaltation of his status, or when it is said of him that he is a "sibt," or when it is said of him that he is a tribe, because a tribe means a group, whereas he is one person. From this, some authentic reports came: that the truth is not in the multitude, but rather whoever the truth is with, he is a nation alone, and he must be followed. From this category is also a new chapter, and he said: "The Chapter on a Man Kissing a Young Girl."