 Al-Hadeethu, Al-Hadi, A'shar, the 11th hadith, the 11th hadith. An'anasimru malikirradiya allahu ta'ala anhu. An'asimru malik, he said that the messenger, sallallahu alaihi wa sallam, said, he said, sorry, an'anabiyya sallallahu alaihi wa sallam, that the messenger, kanahi wa zwan, idha dakhala al-khala, if he entered the place for call of nature, as I said the word khala means what? It means an open place where it's used to do your call of nature. Here you might think to yourself, idha dakhala, dakhala is a past tense, so if one of you enters the toilet, he's entered the toilet, past tense, dakhala, fi al maadi, ma bini ala idha, ma bini al marab, the fi al maadi is always ma bini, right? So it's ma bini ala al fatah. So we say idha dakhala, if he enters al-khala, so the dakhala here, we said that what we have to put before it is idha arada, if one of you wills, wills, dakhala al-khala to enter the toilet. I have to put that word in there. idha arada, if he wills one of you, dakhala al-khala to enter the toilet or the place of call of nature. So the word dakhala here, we put the word idha arada. Just the way we do, if you read the Qur'an, fastu'id billahi, the 98th verse in suratu, suratu nahl, the way we would say idha qarata, if you want to read the Qur'an. So we say idha aratta qirata al-Qur'ani, if you want to read the Qur'an, then see graffiti, la Allah, tabarak wa ta'ala. So here al-khala, as I said, it's ma kanul khali, it's an empty space, an open space which person would do the call of nature at. If one of you enters the toilet, he should say, I seek refuge. I seek refuge in Allah. From what? Al-khubuth. Khubuth is the dhukur shayateen, it's the male shayateen. The one khubuth means the male of the shayateen. Al-khaba'if is the inath of the shayateen, the female shayateen. So oh Allah, I seek refuge from the male shayateen and I also seek refuge from the feminine female shayateen, I seek refuge from them, ya Rabb. So one of you enters the toilet, this is what the Prophet As-Saleem used to say. This is what he, the wad kana, are you all with me? If the wad kana, a fi'il comes after it. If a fi'il, a fi'il muda'il comes after it. If the wad kana, a fi'il muda'il comes after it. In the Arabic language, it shows istimrar. That's something that's continuous, that's repetitive. And now we came across a Hadith. The Hadith of Aisha. So this kana in that Hadith of Aisha, that we took, is that the Prophet As-Saleem used to like to do ta'am, muni fi tala'unihi wa taradjunihi wa tahoori, wa tahoori wa fisha'ni kullihi. We will say that this kana is what? The dullu al istimrar. It shows that the Prophet consistently, this is what he used to do. Here right now, we will say that the fkana here was that also, mulazama wal mudawama. Same meaning, that the Prophet As-Saleem used to consistently do that, where is the evidence for that? We will say that the wad kana in the bi'u sallallahu alayhi wa sallam, if he wanted, he would put the arad in it. So it also shows what? So he said, if he entered, we said that the wad aradad dukhul, it becomes aradad, he will. So it becomes mudawama and mulazama. And the Prophet consistently used to do this, alayhi salatu wa sallam. He used to do that. Making this du'a when entering the toilet, so Allah subhanahu wa ta'ala can save you to the fiqh of the hadith number one. Yeah, I'm still feeling very ill. The rawi of the hadith is Anas r.a. His name is Abu Hamza. His kunya is Abu Hamza. The narrator of this hadith is Anas Ibn Malik. His kunya is Abu Hamza. Anas, Ibn Malik, Ibn Nazr, Ibn al-dandama, Ibn Zaid, Ibn Haram al-ansari al-khazraji. He's from Ansar, he's from khazraj. He was Khadim Rasulillah. He was the servant of the Messenger, sallallahu alayhi wa sallam. And the companion lady, Umul Sulaim, she's the one who brought him to the Prophet. His mother, Umul Sulaim, she brought, his mother, she brought him to the Messenger, sallallahu alayhi wa sallam, at a young age so he can serve the Prophet. The Prophet took him and he served the Prophet for 10 years. The Prophet, sallallahu alayhi wa sallam, made dua for Anas Ibn Malik. Now Allah gives him a lot of wealth, a lot of children, and a long life to live. And Allah enters him, Jannah. All of that he got. They say he had 150 children. And he lived up to 100 and something. No, he had 120 kids, they said, had 120 kids. He lived over 100 years of age, Rahimahullah, that he didn't mix up. He didn't mix up, very sharp when he died. And Allah gave him a lot of money. When the Futuhat al-Islamiyyah, when the lands of the Muslims were opening up, he took over. Rahimahullah, Allah gave him wealth. But the entering of Jannah, we are a horse, we believe Allah will take him to Jannah. He was from one of, he's from the five most numbered, five greatest companions in terms of narration. The five greatest companions, Abu Huraylah, Abdullah ibn Amr ibn al-Aas, Aisha radiallahu ta'ala anha, Anas ibn Umarik, and Abu Sa'id al-Khudri. They're the largest companions in terms of narration. Those five. He lived in Basra. He resided in Basra, Anas ibn Umarik, and he died when the hijriah was what? Sana'at al-Athalati al-Wati'sa'ina. You can see how long he lived for? 93. He was the last companion who died. He was the last companion who died in Basra. So when I said he's the last companion who died in Basra, that doesn't mean he was the last companion who died in general. He was the last to die in Basra. Because the last companion actually died, his name is Tufail ibn Amr ibn Wa'ila. His name is Abu Tufail Amr ibn Wa'ila, sorry. Abu Tufail Amr ibn Wa'ila. He was the last companion to die at all, in general. The fiqh of the hadith. The fiqh of the hadith is the first one is that dua should be made when entering the toilet or place of call of nature, so Allah can protect you from the evils of the male and the female shayateen, to wujubuch tina bin najasat wa t'harruzu minha, the obligation of staying far from impurity, and that is by taking and that is by taking the means that will protect you from it. Number three, al-Khala' min-amakinu hudur al-shayateen, that the toilet is the place where shayateen are present. Four, fi'l-haneefi bayanu ma kana aleyhi as-hahabu-nabisa'a as-salam. In the hadith is that which the companions were upon, mi'umbabdi umuri aleyhi salat wa as-salam. That which is in the hadith that the companions used to basically hold and keep the information regarding the message as-salamah, his situation, his speeches, his actions, his adhkar, they used to make aleyhi salat as-salam. All of that they kept it and transmitted it to us. Five, isti'aabu-sharee'at al-Islamiya li-jami'il adab al-a'amah, that the sharee'ah in encompassed, the Islamic sharee'ah has encompassed all the manners that are required. Six, jami'u l-khalq, all of creation, muftakiruna ilallahi ta'ala, they are in need of Allah, tabarak wa ta'ala, fi'i daf'ima yuudi'ihim aw yadurrohum. All the creations are in need of Allah to push away from them, that which will harm them and that which will bring them problems.