Explanation of the Chapter on Embracing a Child, and beneath it is the hadith of Ya'la ibn Murrah that he said

The Shaykh : Also from this perspective, regarding the mercy shown to a young child, he established a new chapter, saying: "The Chapter on Embracing a Child." Naturally, this is among the etiquettes specific to children. From here, we must proceed to discuss the embracing of an adult by an adult, but this will be after we have heard the text of the hadith.
The author narrated with his sound chain from Ya'la ibn Murrah that he said: "We went out with the Prophet (peace and blessings be upon him) and were invited to a meal, when we saw al-Husayn playing in the road—one of the children of Lady Fatima—so the Prophet (peace and blessings be upon him) hurried ahead of the people, then spread out his hands, and the boy kept running here and there, and the Prophet (peace and blessings be upon him) was joking with him until he caught him. He then placed one of his hands on his chin and the other on his head, then embraced him, and 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 the child of another. Allah (Mighty and Majestic) says: . Do not say that women are not like men because the verse is about men; the ruling that is specified in the Shari'ah for men 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 lost. Therefore, I ask you to pay attention to the dhikr being recited to you; we are currently in dhikr.
We return to the commentary on some of the words in this hadith: "We went out with the Prophet (peace and blessings be upon him) and were invited to a meal." Some of the Companions, including 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. Then they found al-Husayn playing in the road; naturally, he was a small child. When his grandfather, the Messenger of Allah (peace and blessings be upon him), saw him, he hurried ahead of the group, leaving the group to show his concern and care for him. Then he spread out his hands, as if he was trying to catch his son or grandson. Then he spread out his hands, and the boy kept running here and there, which is a common occurrence, and the Prophet (peace and blessings be upon him) was joking with him until he caught him. He then placed one of his hands on his chin and the other on his head; meaning he embraced him, and so on. 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 clear, 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; therefore, he is from the Messenger of Allah (peace and blessings be upon him). means from his tribe and his retinue. Indeed, he is his grandfather (peace and blessings be upon him): . This is a supplication from the Prophet (peace and blessings be upon him) that Allah (Mighty and Majestic) should love whoever loves al-Husayn; because the People of the House must be loved for their connection to our Prophet Muhammad (peace and blessings be upon him).
. "Sibt" means: a nation, a large group in good. This is, of course, 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: . Similarly, Ibrahim (peace be upon him), the Intimate Friend; because he was a nation on his own; because he called to the worship of Allah alone among all the polytheists who worshipped idols. So the Messenger (peace be upon him) also elevated the status of al-Husayn and raised his rank by saying: He is a sibt from the sibat; meaning: a nation among nations in good. And that was in consideration of the noble and blessed progeny that would descend from him.
As for the sibat mentioned in some noble verses, they are the children of Ibrahim through the line of Isaac. So the sibat are the children of Isaac ibn Ibrahim. As for the children of Isma'il ibn Ibrahim, they are tribes. The term "sibt" among the Children of Israel is applied to what is similar to a tribe among the Arabs, the children of Isma'il. And all of this, the intended meaning is to exalt the status of this individual when it is said of him that he is a nation on his own; that is an exaltation of his status. Or when it is said of him: 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 here, some authentic reports came that the truth is not in the multitude, but rather whoever the truth is with, he is a nation on his own, and he must be followed. From this category also is a new chapter, and he said: "The Chapter on the Qiblah of a Man with a Young Girl."