Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
This is the hadith that the author quoted from Anas ibn Malik (may Allah be pleased with him), regarding Abu Talhah, that he had a son who was ill, meaning sick. Abu Talhah was the husband of the mother of Anas ibn Malik (may Allah be pleased with him). This boy was ill, so Abu Talhah went out for some of his needs, and the boy died, meaning he passed away. When he returned, he asked his mother about him, saying: 'How is my son?' She said: 'He is quieter than he has ever been.' And she was truthful in her statement: because he had died, and there is no greater quietness than the quietness of death. Abu Talhah (may Allah be pleased with him) understood that he was quieter than he had been from the illness and that he was in a state of well-being. So she brought him dinner, and he ate, thinking that his son was cured and well. Then he had relations with her, meaning he had intercourse with her. When he was finished, she said to him: 'Bury the boy,' meaning bury the boy, for he has died. When Abu Talhah (may Allah be pleased with him) woke up and buried the boy, and the Prophet (peace and blessings be upon him) learned of it, he asked: : 'May Allah bless you both in your night.' : This child had ten children, all of whom recited the Qur'an, by the blessing of the Prophet's (peace and blessings be upon him) supplication. In this hadith is evidence of the strength of the patience of Umm Sulaym (may Allah be pleased with her), and that her son who died reached a state where she said to her husband this statement, and she used this euphemism. She brought him dinner and he had relations with her, then she said: 'Bury the child.'
And in this is evidence of the permissibility of euphemism (*tawriyah*). Euphemism means that a person speaks words whose intention contradicts the apparent meaning of the words. That is, it has an apparent meaning that is the first thing to come to the mind of the listener, and it has another, weaker meaning, but that is what the speaker intends. So he displays the opposite of what he intends, and this is permissible, but it is not recommended except out of necessity. If a person needs it for a benefit or to ward off harm, let him use euphemism. But without necessity, it is not recommended to use euphemism, because if he uses it and the matter appears contrary to what the listener assumes, this person who used euphemism will be attributed to lying and the listener will have a bad opinion of him. But if necessity calls for it, there is no harm. Among the beneficial euphemisms that a person needs is this: If an oppressive person takes people's money without right, and a person deposits money with you, saying: 'This is my money with you as a deposit; I fear that this oppressor will find out and take it.' Then the oppressor comes to you and asks: 'Do you have any money for so-and-so?' And you say: 'By Allah, he has nothing with me, he has nothing with me.' The listener assumes that this is a negation, and that the meaning is 'I have nothing of his.' But you intend: 'Ma' (what) means 'that which,' so 'he has nothing with me' means 'that which he has with me.' So this statement becomes an affirmation, not a negation. This is from the permissible euphemism, and it may even be required if necessity and dire need call for it. Otherwise, without that, it is not done. In this hadith, when Anas ibn Malik brought his brother from his mother, the son of Abu Talhah, to the Prophet (peace and blessings be upon him), he brought him with some dates. The Prophet (peace and blessings be upon him) took the dates, chewed them, and then put them in the boy's mouth, meaning he inserted these dates. The intention is what resulted from it: he put it in his mouth and performed the *tahnik*, meaning he inserted his finger and moved it in the boy's throat. This was to seek blessing in the saliva of the Prophet (peace and blessings be upon him), so that the first thing to reach the stomach of this boy would be the saliva of the Prophet (peace and blessings be upon him). The Companions used to do this; when they had sons or daughters, they would bring them to the Messenger of Allah (peace and blessings be upon him) and bring dates with them in order to perform the *tahnik* for them. Is this *tahnik* for the blessing of the saliva of the Prophet (peace and blessings be upon him), or is it so that the taste of the dates reaches the stomach of the baby before anything else?
If we say the first, then the *tahnik* becomes a specific characteristic of the Messenger (peace and blessings be upon him), so no one else should perform *tahnik* for their child, because no one seeks blessing in their saliva or sweat except the Messenger of Allah (peace and blessings be upon him). And if we say the second: that it is for the sake of the dates, so that it is the first thing to reach the stomach of the baby, because it serves as a tannin for it, then we say that every newborn should have *tahnik* performed on them. In this hadith is a sign of the signs of the Prophet (peace and blessings be upon him), where he supplicated for this boy, and Allah blessed him and his descendants. And he had, as we mentioned a moment ago, ten children, all of whom memorized the Qur'an, by the blessing of the Prophet's (peace and blessings be upon him) supplication.
And in it is that it is recommended to name a child Abdullah, for naming a child Abdullah or Abdur-Rahman is the best of what there is. The Prophet (peace and blessings be upon him) said: . As for what is narrated: , this has no basis, and it is not a hadith from the Messenger of Allah (peace and blessings be upon him). The authentic hadith is: . Al-Harith is the name of a man, and Hammam is the name of a man. These are the most truthful of names, why? Because they match reality. Every one of the children of Adam is a Harith who works. Every one of the children of Adam is a Hammam who desires, intends, and aims, and has a will. Allah the Exalted said: : Every person works. So the most truthful of names are Harith and Hammam because they match reality. And the most beloved to Allah are Abdullah and Abdur-Rahman. For this reason, a person should choose the best names for his sons and daughters, so that he may receive reward for it and be kind to his sons and daughters. As for coming up with names that are strange to the society, this may cause psychological distress for the sons and daughters in the future, and every trouble that befalls the child, son, or daughter from this name, its sin and its consequences are upon you, because you are the one who caused his distress with this strange name that people point to and say: 'Look at this name, look at this name.' For this reason, a person should choose the best names, and it is forbidden for a person to name a child with names that are specific to the disbelievers, such as George and the like of the names that the disbelievers use, because this is from the category of imitating them. And the Prophet (peace and blessings be upon him) said: .
It is obligatory for us Muslims to hate the disbelievers with great hatred and to be hostile toward them. We must know that they are our enemies, no matter how much they feign friendliness toward us, no matter how much they adorn themselves for us, or how much they try to draw close to us. They are truly our enemies, the enemies of Allah (Mighty and Majestic), the enemies of the angels, the enemies of the prophets, and the enemies of the righteous. They are enemies even if they dress up in friendship or claim to be our friends. By Allah, they are the enemies. They are enemies whom we must be hostile toward. There is no difference between the disbelievers who have status and value in the world, or the disbelievers who have no status. Even servants and maids: we must hate having a male or female servant from among the non-Muslims in our country. This is especially so because our Prophet Muhammad (peace and blessings be upon him) said: . And he (peace and blessings be upon him) said: . And he said: in his final illness, at the end of his life, as he was bidding farewell to the Ummah, he said: . Some people today, may Allah protect us from such, are given the choice between a Muslim worker and a disbeliever worker, and they choose the disbeliever. May Allah protect us from such. Their hearts are deviant and lost, not inclined toward the truth. They choose the disbelievers. Satan makes their deeds attractive to them. They lie, fabricate, and slander, saying: "The disbeliever is more sincere in his work than the Muslim." I seek refuge in Allah. They say: "The disbeliever does not pray, so we utilize his time for work during prayer times. He does not ask to go for 'Umrah, and he does not go for Hajj. He is always working and does not fast. This does not concern them." Yet the Creator of the earth and the heavens says: . So it is obligatory for you, my brothers, you who have heard this statement of ours, to advise your brothers who have been deceived and to whom Satan has made it attractive to bring disbelievers into our country as servants and workers and the like. They must know that this is aiding the disbelievers against the Muslims. Because these disbelievers pay taxes to their governments. Taxes to their governments that strengthen the governments against the Muslims. There are many proofs of this. So it is obligatory for us to avoid the disbelievers as much as we can. We do not adopt their names, we do not call out to them, we do not respect them, we do not initiate the greeting of peace to them, and we do not make way for them. Because the Prophet (peace and blessings be upon him) said: . Where are we from these instructions? Where are we from the words of the Messenger (peace and blessings be upon him) who does not speak from desire?
Why do we not fear destruction when corruption becomes prevalent among us? The Prophet (peace and blessings be upon him) woke up one night with his face flushed. He got up from sleep with his face flushed and said: . A warning, a caution: the bearers of the banner of Islam, . We will perish while the righteous are among us if corruption becomes prevalent. Practical corruption and human corruption. If corruption becomes prevalent in our deeds, we are exposed to destruction. If the impure people become prevalent in our land, we are exposed to destruction. Reality bears witness to this. We ask Allah to protect our land from our apparent and hidden enemies, and to suppress the hypocrites and disbelievers and make their plots return to their own throats. Indeed, He is Generous and Bountiful.