TIMESTAMP 00:01 Introduction, the laziness of our generation 02:13 The importance of studying the seerah of Rasulullah ﷺ 05:44 Abu Talib's financial struggles 07:52 Abu Talib decides to travel to Shaam 08:17 Rasulallah ﷺ, a shepherd at age 8 09:28 Hikmah in Prophets being shepherds, example of Musa AS 12:44 Another benefit of shepherding: time for contemplation 15:42 Abu Talib experiences miracles of Rasulullah ﷺ: Rain 19:45 Abu Talib experiences miracles of Rasulullah ﷺ: Barakh in food 22:42 A rahib named Bakhira 24:54 Bakhira witnesses the miracles of Rasulullah ﷺ 27:22 Bakhira forewarns Abu Talib 32:57 Banu Mudlej recognizes the miracle of Rasulullah ﷺ 35:16 Abu Talib narrates about Rasulullah ﷺ 36:34 Quraysh's wedding were full of haram things unfortunately much like today 39:29 Etiquettes to follow after Isha prayer 41:16 Modesty of Rasulullah ﷺ 42:35 Rasulullah ﷺ's character is now known throughout Mecca
S H I R K I $ T H E W 0 R $ T C R I M E Allah Does not forgive that anything should be associated with him (Quran 4 : 48) F0REVER 👉🏻 🔥🔥😫😰 🔥🔥IF YOU DIE ON SHIRK People say $T🤫P talking about SHIRK with me because i believe in ALLAH, but Allah says most of the people who believe in me are committing SHIRK ( Quran 12 : 106 )
properties of an ism 1st. Status a. forms of status (i). R N J (ii) . في محل R N J(not obvious) b. how to tell status (i). ending sounds *u/un R a/an N i/in J *also u R a N a J for partly flexibles *non-flexibles don't change at all (ii). ending combo * aani ayni ayni 2RNJ oona eena eena 3RNJ aatun aatin aatin 3RNJ c. light vs heavy (i). (light means get rid of extra "n" sound . no "tanween" no "ن" from combo) (ii). Normally a word should not be light but if a word is light it must be for one of four categories. *mudaf *partly flexible *one being called *for absolute no d. flexibility (i). fully flexible *sound and combo *both light and heavy (ii). partly flexible *foreign names *places *comparitive ^(when you add "ال" they become superlative and fully flexible) ^(also they are superlative and fully flexible when they are mudaf) ^(the "ال" and mudaf rule applies to colors and body defacts but doesn't change meaning) 2nd. Number a. singular (i). endind sound b. pair (i). pair combos c. plural (i).oona , eena , eena *people only d. Fem. Plural (i). aatun , aatin , aatin *people and things e. plural cuz arab said so (i). qawm , nass , qarn f. broken plural (i). human * 3r / 1f (ii). Non human *1f *3f ^if less than 10. 3rd. Gender a. masculine (i). default b. feminine (i). real (ii). fake * most word with ة * feminine superlative / if it's 3 letters and 4rd is یٰ (iii). fem cuz arab said so *pg 36 (iv). Broken plural * re-read rules (v). body parts in pairs *page 35 4th. Type a.common (i). default b. proper (i). "ال" on words *hates tanween doesn't hate "ن" from combo (ii). proper nouns (iii). pronouns (iv). pointers *with immediate "ال" they are fragments without it they create "is" (v). ism mowsool (vi). the one being called * the one being called light * if it's a mudaf then it becomes nasb (vii). if a mudaf ilai is proper then the mudaf is proper.
JazakumAllaahu khayran yaa Sheikh and Team for this seerah series. May Allaah protects and preserve you and we get benefits learning from the life of the best of creation and our beloved Nabi salallaahi alaihi wa sallam.
Start from Quran and once you are done with it then go for Hadith and science of Hadith after that go for Fiqh, if you are doing it at home then think of it as a life long ambition specially if you are combining with full time job or full time study. It is not a race , apart from Prophet Muhammad PBUH no one can ever claim to have complete knowledge of deen. Think about giving 1-2 hours daily and where you will be in 5 years or 10 or 20. When Quran was initially revealed our Prophet PBUH was 40 and it was revealed to him in 23 years (give or take) so it is life long ambition.
1st. Status a. forms of status (i). R N J (ii) . في محل R N J(not obvious) b. how to tell status (i). ending sounds *u/un R a/an N i/in J *also u R a N a J for partly flexibles *non-flexibles don't change at all (ii). ending combo * aani ayni ayni 2RNJ oona eena eena 3RNJ aatun aatin aatin 3RNJ c. light vs heavy (i). (light means get rid of extra "n" sound . no "tanween" no "ن" from combo) (ii). Normally a word should not be light but if a word is light it must be for one of four categories. *mudaf *partly flexible *one being called *for absolute no d. flexibility (i). fully flexible *sound and combo *both light and heavy (ii). partly flexible *foreign names *places *comparitive ^(when you add "ال" they become superlative and fully flexible) ^(also they are superlative and fully flexible when they are mudaf) ^(the "ال" and mudaf rule applies to colors and body defacts but doesn't change meaning) 2nd. Number a. singular (i). endind sound b. pair (i). pair combos c. plural (i).oona , eena , eena *people only d. Fem. Plural (i). aatun , aatin , aatin *people and things e. plural cuz arab said so (i). qawm , nass , qarn f. broken plural (i). human * 3r / 1f (ii). Non human *1f *3f ^if less than 10. 3rd. Gender a. masculine (i). default b. feminine (i). real (ii). fake * most word with ة * feminine superlative / if it's 3 letters and 4rd is یٰ (iii). fem cuz arab said so *pg 36 (iv). Broken plural * re-read rules (v). body parts in pairs *page 35 4th. Type a.common (i). default b. proper (i). "ال" on words *hates tanween doesn't hate "ن" from combo (ii). proper nouns (iii). pronouns (iv). pointers *with immediate "ال" they are fragments without it they create "is" (v). ism mowsool (vi). the one being called * the one being called light * if it's a mudaf then it becomes nasb (vii). if a mudaf ilai is proper then the mudaf is proper.
@MasjidRibat, why are you quoting the story of Bahira the Monk and the so-called "miracles" associated with that story as if these narrations are authentic? Many scholars of the past and present have deemed it weak and unauthentic! Imam dhahabi graded it "Mawdu" (Fabricated) Wasn't this series supposed to be based only on authentic narrations? Why are you including such dubious narrations? Even if Albani and others graded it Hasan, it would have been better if you would have mentioned that other very credible scholars graded it very weak and even fabricated.
The Shaykh knows what he's doing, he teaches hadith, please show some respect Ḥadīth experts and sīrah scholars have mixed views regarding this narration. Some scholars are of the view that the narration is not established. Scholars who are inclined to this include: Ḥāfiẓ Dhahabī (d. 748/1348) (Mīzān, 2:581; Tārīkh al-Islām, 1:502; Siyar, S1:57; Talkhīṣ al-Mustadrak, 4229), Mawlānā Shiblī Nuʿmānī (d. 1332/1914) (al-Sīrah al-Nabawiyyah, 1:180), Sayyid Sulaymān Nadwī (d. 1373/1953) (Takmilah, 3:762) and Mawlānā Abū al-Ḥasan ʿAlī Nadwī (d. 1420/1999) (al-Sīrah al-Nabawiyyah, p.164). However, the majority of ḥadīth and sīrah experts regard the incident as established, although most state that the mention in most narrations of Abū Bakr (d. 13/634) (may Allah be pleased with him) sending Bilāl (d. 20/640-1) (may Allah be pleased with him) with the Prophet ﷺ is an error most probably from a transmitter, as Bilal (may Allah be pleased with him) was not born or was extremely young at the time and Abū Bakr (may Allah be pleased with him) was also young. Mawlānā Rashīd Aḥmad Gangohī (d. 1323/1905) suggests that perhaps Bilāl is a reference to another Bilāl (al-Kawkab al-Durrī, 4:384), however, this is unsubstantiated. It is worth noting that the narration of Musnad al-Bazzār mentions “a man” instead of “Bilāl” (Zād al-Maʿād, 1:75; the published version of Musnad al-Bazzār, 3096 has a blank space here, the blank space can be understood from what is mentioned in Zād al-Maʿād). Scholars who accept that the story is established include: Imam Ibn Isḥāq (d. 150/767-8) (Sīrah, p.73), Imam Ibn Saʿd (d. 230/845) (al-Ṭabaqāt al-Kubrā, 1:97,122), Imam Abū Nuʿaym (d. 430/1038) (Dalāʾil al-Nubuwwah, p.168), Imam Bayhaqī (d. 458/1066) (Dalāʾil al-Nubuwwah, 2:24), Ḥāfiẓ Ibn ʿAbd al-Barr (d. 463/1071) (al-Istīʿāb, 1:34), Imam Nawawī (d. 676/1277) (Tahdhīb al-Asmāʾ, 1:24), Ḥāfiẓ Mizzī (d. 742/1341) (Tahdhīb al-Kamāl, 1:189), Ḥāfiẓ Ibn al-Qayyim (d. 751/1350) (Hidāyat al-Ḥayārā, 2:407; Zād al-Maʿād, 1:75), Ḥāfiẓ Ibn Kathīr (d. 774/1373) (al-Bidāyah wa al-Nihāyah, 2:229, 283), Ḥāfiẓ Ibn Ḥajar (d. 852/1149) (al-Iṣābah, 1:475; Fatḥ al-Bārī, 8:716), Ḥāfiẓ Sakhāwī (d. 902/1497) (al-Maqāṣid al-Ḥasanah, p.122), Ḥāfiẓ Suyūṭī (d. 911/1505) (al-Khaṣāʾiṣ, 1:141), Shāh Walī Allah Muḥaddith Dehlawī (d. 1176/1762) (Qurrat al-ʿAynayn, p.106 as cited in al-Yawāqīt al-Gāliyah, 4:373), Mawlānā Rashīd Aḥmad Gangohī (d. 1323/1905) and many others. Further, scholars who regard the narration as ṣaḥīḥ (sound) include: Imam Ḥākim (d. 405/1014) (al-Mustadrak, 4229), ʿAllāmah Jazarī (d. 833/1429) (Mirqāt al-Mafātīḥ, 9:3818) and Shaykh Nāsir al-Dīn al-Albānī (d. 1420/1999) (Mishkāt, 5918; Ṣaḥīḥ al-Sīrah al-Nabawiyyah, 1:29; Difāʿ ʿan al-Ḥadīth al-Nabawī, p.62). Scholars who regard the narration as ḥasan (agreeable) include: Imam Tirmidhī (d. 279/892) (Sunan, 3620) and Imam Bagawī (d. 516/1122) (Maṣābīḥ al-Sunnah, 4634). This appears to be the preferred view. Ḥāfiẓ Ibn Ḥajar describes the chain of Sunan al-Tirmidhī as strong (Fatḥ al-Bārī, 8:716) and suggests in al-Iṣābah (1:475) that all its transmitters are thiqah (trustworthy). Shaykh al-Islām Ibn Taymiyah (d. 728/1328) also appears inclined that the story is established in principle (al-Jawāb al-Ṣaḥīḥ, 6:340) although he suggests a particular detail in the story regarding the cloud providing shade is not definitively ṣaḥīḥ (sound), though he does not reject it either (this is the most authentic narration in relation to the cloud providing shade, see al-Bidāyah wa al-Nihāyah, 2:285; al-Maqāṣid al-Ḥasanah, p.123).
Хобби
TIMESTAMP
00:01 Introduction, the laziness of our generation
02:13 The importance of studying the seerah of Rasulullah ﷺ
05:44 Abu Talib's financial struggles
07:52 Abu Talib decides to travel to Shaam
08:17 Rasulallah ﷺ, a shepherd at age 8
09:28 Hikmah in Prophets being shepherds, example of Musa AS
12:44 Another benefit of shepherding: time for contemplation
15:42 Abu Talib experiences miracles of Rasulullah ﷺ: Rain
19:45 Abu Talib experiences miracles of Rasulullah ﷺ: Barakh in food
22:42 A rahib named Bakhira
24:54 Bakhira witnesses the miracles of Rasulullah ﷺ
27:22 Bakhira forewarns Abu Talib
32:57 Banu Mudlej recognizes the miracle of Rasulullah ﷺ
35:16 Abu Talib narrates about Rasulullah ﷺ
36:34 Quraysh's wedding were full of haram things unfortunately much like today
39:29 Etiquettes to follow after Isha prayer
41:16 Modesty of Rasulullah ﷺ
42:35 Rasulullah ﷺ's character is now known throughout Mecca
May Allah reward you iimmensely
@@nufailanoon Amin. Wa iyakum!
JAK! Thank you for your contribution!
S H I R K I $ T H E W 0 R $ T C R I M E
Allah Does not forgive that anything should be associated with him
(Quran 4 : 48) F0REVER 👉🏻 🔥🔥😫😰 🔥🔥IF YOU DIE ON SHIRK
People say $T🤫P talking about SHIRK with me because i believe in ALLAH,
but Allah says most of the people who believe in me are committing SHIRK
( Quran 12 : 106 )
properties of an ism
1st. Status
a. forms of status
(i). R N J
(ii) . في محل R N J(not obvious)
b. how to tell status
(i). ending sounds
*u/un R a/an N i/in J
*also u R a N a J for partly flexibles
*non-flexibles don't change at all
(ii). ending combo
* aani ayni ayni 2RNJ oona eena eena 3RNJ aatun aatin aatin 3RNJ
c. light vs heavy
(i). (light means get rid of extra "n" sound . no "tanween" no "ن" from combo)
(ii). Normally a word should not be light but if a word is light it must be for one of four categories.
*mudaf
*partly flexible
*one being called
*for absolute no
d. flexibility
(i). fully flexible
*sound and combo
*both light and heavy
(ii). partly flexible
*foreign names
*places
*comparitive
^(when you add "ال" they become superlative and fully flexible)
^(also they are superlative and fully flexible when they are mudaf)
^(the "ال" and mudaf rule applies to colors and body defacts but doesn't change meaning)
2nd. Number
a. singular
(i). endind sound
b. pair
(i). pair combos
c. plural
(i).oona , eena , eena
*people only
d. Fem. Plural
(i). aatun , aatin , aatin
*people and things
e. plural cuz arab said so
(i). qawm , nass , qarn
f. broken plural
(i). human
* 3r / 1f
(ii). Non human
*1f
*3f
^if less than 10.
3rd. Gender
a. masculine
(i). default
b. feminine
(i). real
(ii). fake
* most word with ة
* feminine superlative / if it's 3 letters and 4rd is یٰ
(iii). fem cuz arab said so
*pg 36
(iv). Broken plural
* re-read rules
(v). body parts in pairs
*page 35
4th. Type
a.common
(i). default
b. proper
(i). "ال" on words
*hates tanween doesn't hate "ن" from combo
(ii). proper nouns
(iii). pronouns
(iv). pointers
*with immediate "ال" they are fragments without it they create "is"
(v). ism mowsool
(vi). the one being called
* the one being called light
* if it's a mudaf then it becomes nasb
(vii). if a mudaf ilai is proper then the mudaf is proper.
The closest i get to being alone in nature now, due to work in city life, is youtube videos of animals and enjoying nature vicariously.
صل الله علية وسلم
I've been skipping..... Backwards so that I don't miss even a second of the knowledge.
Barakallhufeek sheikh
JazakumAllaahu khayran yaa Sheikh and Team for this seerah series. May Allaah protects and preserve you and we get benefits learning from the life of the best of creation and our beloved Nabi salallaahi alaihi wa sallam.
صلی اللّٰہ علیہ وآلہ وسلم♥️♥️♥️
jazakallah khair
Barakallahu feekum
Barakallah Ya Sheikh!
I invite everyone to listen to the HOLY QURAN
Assalamu alaikum i wish sheikh Uthman make video about time management for muslims.
جزاكم الله خيرا
وأنت جزاك الله خيراً
Allhumdulilah Allhumdulilah..Masha Allah..ur dars increase our emaan and knowledge. JazakAllah Khair
Awesome!
Allahu Akbar!
Salaam Alikum, can you kindly recommend how to learn Fiqh at home from Books ? How to start ? Which books you recommend ?
JazakAllah
He has a video on beginner fiqh books.
ruclips.net/video/mEQzGWgeTzE/видео.html
Start from Quran and once you are done with it then go for Hadith and science of Hadith after that go for Fiqh, if you are doing it at home then think of it as a life long ambition specially if you are combining with full time job or full time study. It is not a race , apart from Prophet Muhammad PBUH no one can ever claim to have complete knowledge of deen. Think about giving 1-2 hours daily and where you will be in 5 years or 10 or 20.
When Quran was initially revealed our Prophet PBUH was 40 and it was revealed to him in 23 years (give or take) so it is life long ambition.
congregational dua after salah have you got a video on it ?
Shaykh please please please make a video about hand sanitizers? Are they najis i have many problems pleacr clarify this issue. BarakAllahu feek
Assalamualaikum shaykh
How good is it to migrate from Indian to Turkey a muslim land
Assalamu alaikum
I have a question that -
Is Selling Saree permissible?
Saree is a traditional dress worn in India by women.
You're not allowed to cooperate in evil
1st. Status
a. forms of status
(i). R N J
(ii) . في محل R N J(not obvious)
b. how to tell status
(i). ending sounds
*u/un R a/an N i/in J
*also u R a N a J for partly flexibles
*non-flexibles don't change at all
(ii). ending combo
* aani ayni ayni 2RNJ oona eena eena 3RNJ aatun aatin aatin 3RNJ
c. light vs heavy
(i). (light means get rid of extra "n" sound . no "tanween" no "ن" from combo)
(ii). Normally a word should not be light but if a word is light it must be for one of four categories.
*mudaf
*partly flexible
*one being called
*for absolute no
d. flexibility
(i). fully flexible
*sound and combo
*both light and heavy
(ii). partly flexible
*foreign names
*places
*comparitive
^(when you add "ال" they become superlative and fully flexible)
^(also they are superlative and fully flexible when they are mudaf)
^(the "ال" and mudaf rule applies to colors and body defacts but doesn't change meaning)
2nd. Number
a. singular
(i). endind sound
b. pair
(i). pair combos
c. plural
(i).oona , eena , eena
*people only
d. Fem. Plural
(i). aatun , aatin , aatin
*people and things
e. plural cuz arab said so
(i). qawm , nass , qarn
f. broken plural
(i). human
* 3r / 1f
(ii). Non human
*1f
*3f
^if less than 10.
3rd. Gender
a. masculine
(i). default
b. feminine
(i). real
(ii). fake
* most word with ة
* feminine superlative / if it's 3 letters and 4rd is یٰ
(iii). fem cuz arab said so
*pg 36
(iv). Broken plural
* re-read rules
(v). body parts in pairs
*page 35
4th. Type
a.common
(i). default
b. proper
(i). "ال" on words
*hates tanween doesn't hate "ن" from combo
(ii). proper nouns
(iii). pronouns
(iv). pointers
*with immediate "ال" they are fragments without it they create "is"
(v). ism mowsool
(vi). the one being called
* the one being called light
* if it's a mudaf then it becomes nasb
(vii). if a mudaf ilai is proper then the mudaf is proper.
Brother @masjid ribat
A youtube channel named Al-Firqah Al-Najiyya accused you of lying.
Please make a video about this
Sheikh Usman can u make a video on slavey in Islam and sexual consent of slaves etc
@MasjidRibat, why are you quoting the story of Bahira the Monk and the so-called "miracles" associated with that story as if these narrations are authentic?
Many scholars of the past and present have deemed it weak and unauthentic!
Imam dhahabi graded it "Mawdu" (Fabricated)
Wasn't this series supposed to be based only on authentic narrations? Why are you including such dubious narrations?
Even if Albani and others graded it Hasan, it would have been better if you would have mentioned that other very credible scholars graded it very weak and even fabricated.
The Shaykh knows what he's doing, he teaches hadith, please show some respect
Ḥadīth experts and sīrah scholars have mixed views regarding this narration. Some scholars are of the view that the narration is not established. Scholars who are inclined to this include: Ḥāfiẓ Dhahabī (d. 748/1348) (Mīzān, 2:581; Tārīkh al-Islām, 1:502; Siyar, S1:57; Talkhīṣ al-Mustadrak, 4229), Mawlānā Shiblī Nuʿmānī (d. 1332/1914) (al-Sīrah al-Nabawiyyah, 1:180), Sayyid Sulaymān Nadwī (d. 1373/1953) (Takmilah, 3:762) and Mawlānā Abū al-Ḥasan ʿAlī Nadwī (d. 1420/1999) (al-Sīrah al-Nabawiyyah, p.164).
However, the majority of ḥadīth and sīrah experts regard the incident as established, although most state that the mention in most narrations of Abū Bakr (d. 13/634) (may Allah be pleased with him) sending Bilāl (d. 20/640-1) (may Allah be pleased with him) with the Prophet ﷺ is an error most probably from a transmitter, as Bilal (may Allah be pleased with him) was not born or was extremely young at the time and Abū Bakr (may Allah be pleased with him) was also young. Mawlānā Rashīd Aḥmad Gangohī (d. 1323/1905) suggests that perhaps Bilāl is a reference to another Bilāl (al-Kawkab al-Durrī, 4:384), however, this is unsubstantiated. It is worth noting that the narration of Musnad al-Bazzār mentions “a man” instead of “Bilāl” (Zād al-Maʿād, 1:75; the published version of Musnad al-Bazzār, 3096 has a blank space here, the blank space can be understood from what is mentioned in Zād al-Maʿād).
Scholars who accept that the story is established include: Imam Ibn Isḥāq (d. 150/767-8) (Sīrah, p.73), Imam Ibn Saʿd (d. 230/845) (al-Ṭabaqāt al-Kubrā, 1:97,122), Imam Abū Nuʿaym (d. 430/1038) (Dalāʾil al-Nubuwwah, p.168), Imam Bayhaqī (d. 458/1066) (Dalāʾil al-Nubuwwah, 2:24), Ḥāfiẓ Ibn ʿAbd al-Barr (d. 463/1071) (al-Istīʿāb, 1:34), Imam Nawawī (d. 676/1277) (Tahdhīb al-Asmāʾ, 1:24), Ḥāfiẓ Mizzī (d. 742/1341) (Tahdhīb al-Kamāl, 1:189), Ḥāfiẓ Ibn al-Qayyim (d. 751/1350) (Hidāyat al-Ḥayārā, 2:407; Zād al-Maʿād, 1:75), Ḥāfiẓ Ibn Kathīr (d. 774/1373) (al-Bidāyah wa al-Nihāyah, 2:229, 283), Ḥāfiẓ Ibn Ḥajar (d. 852/1149) (al-Iṣābah, 1:475; Fatḥ al-Bārī, 8:716), Ḥāfiẓ Sakhāwī (d. 902/1497) (al-Maqāṣid al-Ḥasanah, p.122), Ḥāfiẓ Suyūṭī (d. 911/1505) (al-Khaṣāʾiṣ, 1:141), Shāh Walī Allah Muḥaddith Dehlawī (d. 1176/1762) (Qurrat al-ʿAynayn, p.106 as cited in al-Yawāqīt al-Gāliyah, 4:373), Mawlānā Rashīd Aḥmad Gangohī (d. 1323/1905) and many others.
Further, scholars who regard the narration as ṣaḥīḥ (sound) include: Imam Ḥākim (d. 405/1014) (al-Mustadrak, 4229), ʿAllāmah Jazarī (d. 833/1429) (Mirqāt al-Mafātīḥ, 9:3818) and Shaykh Nāsir al-Dīn al-Albānī (d. 1420/1999) (Mishkāt, 5918; Ṣaḥīḥ al-Sīrah al-Nabawiyyah, 1:29; Difāʿ ʿan al-Ḥadīth al-Nabawī, p.62). Scholars who regard the narration as ḥasan (agreeable) include: Imam Tirmidhī (d. 279/892) (Sunan, 3620) and Imam Bagawī (d. 516/1122) (Maṣābīḥ al-Sunnah, 4634). This appears to be the preferred view. Ḥāfiẓ Ibn Ḥajar describes the chain of Sunan al-Tirmidhī as strong (Fatḥ al-Bārī, 8:716) and suggests in al-Iṣābah (1:475) that all its transmitters are thiqah (trustworthy). Shaykh al-Islām Ibn Taymiyah (d. 728/1328) also appears inclined that the story is established in principle (al-Jawāb al-Ṣaḥīḥ, 6:340) although he suggests a particular detail in the story regarding the cloud providing shade is not definitively ṣaḥīḥ (sound), though he does not reject it either (this is the most authentic narration in relation to the cloud providing shade, see al-Bidāyah wa al-Nihāyah, 2:285; al-Maqāṣid al-Ḥasanah, p.123).
Bahira is a weak hadith
Did scholars differ in grading it
@@nufailanoon Yes, sheik Albani the event happened but the part about Bahira saying Mohamed was a prophet is weak
@@spideyapologetics3740
can you show me where you got that from
@@nufailanoon its in the seerah books
I will make a video