Biography of Imam al-Bukhari: His Sahih, His Trials, and the End of His Life

“And among people and moving creatures and grazing livestock are various colors similarly. Only those fear Allāh,

from among His servants, who have knowledge. Indeed, Allāh is Exalted in Might and Forgiving.” (Quran 35:28)

Peace be upon you, the mercy of Allah ﷻ, and His blessings.

“In the name of Allāh, the Entirely Merciful, the Especially Merciful.”

“[All] praise is [due] to Allāh, Lord of the worlds -” (Quran 1:1-2)

and peace and blessings upon the most noble of prophets and messengers, our Prophet Muhammad ﷺ, his family, companions, and followers.

As for what follows, welcome, my brothers and sisters, to a new episode

within the series on the biography of an Imam.

I believe we are still with the biography of Imam al-Bukhari (RH),

and I had promised you that I would complete something

of his biography and also the end of his life (RH).

May He forgive him.

Of course,

the most important event in the life of Imam al-Bukhari — indeed in the life of all Muslims — is the compilation of his Sahih,

which became the foremost reference for the people of Islam.

Imam al-Bukhari (RH) has more than twenty authored works.

That is, al-Bukhari did not stop at compiling the Sahih alone; among his works are al-Adab al-Mufrad and al-Tarikh al-Kabir,

It is a large book on biographies,

in which he arranged the names of hadith narrators alphabetically.

As we mentioned,

he would say: 'Shall I show you something wondrous?'

meaning it is one of the wonders of the world.

He also has Al-Tarikh Al-Saghir,

which is a concise history of the Prophet ﷺ, his companions, and the narrators who came after them,

up to approximately the year 256 AH.

He also has a work called Khalq Af'al Al-'Ibad (The Creation of the Acts of Servants),

and this has a story behind it.

He also has Raf' Al-Yadayn fi Al-Salah, Al-Kuna, and Al-Qira'a Khalfa Al-Imam,

among his well-known published works, and many others.

But the most famous book written by Imam Al-Bukhari (RH)

— considered among the most famous Prophetic Sunnah collections —

is Al-Jami' Al-Sahih Al-Musnad from the hadith of the Messenger of Allah ﷺ, his practices, and his days,

known as Al-Jami' Al-Sahih.

or Sahih al-Bukhari. Some write 'Al-Jami' al-Sahih' and others write 'Sahih al-Bukhari'.

Otherwise, the original title is "Al-Jami' al-Sahih al-Musnad" from the Hadith of the Messenger of Allah ﷺ,

his Sunnah, and his days.

Of course, this is considered the first book compiled solely for authentic Hadiths,

and it took him sixteen years to write, collect, arrange, and classify it,

sixteen years he spent writing this book (RH).

Al-Bukhari says about his book: "I did not include a single Hadith in my Sahih book

except that I performed ghusl before it and prayed two rak'ahs."

And he also says: "I compiled the Sahih in sixteen years, and I made it a proof between me and Allah ﷻ."

Al-Hafiz Ibn Hajar (RH) mentioned the reason why Imam al-Bukhari compiled his Sahih book,

in the introduction of course,

He said: He mentioned three reasons. First, he found that the books compiled before him

by design, combined what falls under Sahih and Hasan,

and many of them included weak narrations, so it cannot be said they were named so out of oversight.

He said: "This motivated him to compile the Sahih Hadith, whose authenticity no trustworthy person would doubt."

Second, he said: "And his resolve for that was strengthened by what he heard from his teacher, the Leader of the Believers in Hadith and Fiqh,

Ishaq ibn Ibrahim al-Hanzali, known as Ibn Rahwayh."

And he narrated with his chain of transmission to him that he said: "We were with Ishaq ibn Rahwayh,

and he said: 'If only you would compile a concise book of the authentic Sunnah of the Messenger of Allah ﷺ,'"

He said: "So that fell into my heart, and I began compiling the Sahih."

Subhan Allah, sometimes a word spoken by a person...

...becomes a project.

Look, glory be to Allah, Imam al-Bukhari's project was a word spoken by this Imam.

It motivated Imam al-Bukhari, so he undertook this great project.

Third, he said: "We have narrated with an established chain from Muhammad ibn Sulaiman ibn Faris,

who said: 'I heard al-Bukhari say:

I saw the Prophet ﷺ, meaning in a dream,

I saw the Prophet ﷺ,

and it was as if I was standing in front of him,

holding a fan with which I was warding off flies from him,

with this fan, warding off flies from him.

I asked some dream interpreters, and one said to me: 'You are warding off lies from him,'

and that is what motivated me to compile the Sahih.'"

Imam al-Bukhari (RH) began authoring this book in the Masjid al-Haram and in the Masjid al-Nabawi.

And he did not rush to release it to the people after he had finished it.

He left it and reviewed it time and again,

committing himself to revising and refining it.

Thus, he compiled it three times until it reached the form it is in today.

Of course, Sahih Al-Bukhari contains

7,275 Hadiths,

that is, 7,275 Hadiths,

which Al-Bukhari chose from among 600,000 Hadiths

at his disposal, because he was meticulous in accepting narrations.

He had set special conditions

for accepting a narrator's Hadith transmission,

namely, that he must be contemporary to the one he narrates from,

and that he must have heard from him.

Meaning, he did not suffice only with contemporariness, as Muslim did,

no, he says: there must be a meeting.

Also, of course, along with...

the narrator being trustworthy, just, precise, and proficient,

and also among the people of knowledge and piety.

Therefore, Al-Bukhari (RH) was strict regarding acceptance in his Sahih book,

but in other books, like Al-Adab al-Mufrad, he did not apply the conditions of his Sahih,

for example, in Al-Adab al-Mufrad. Is that clear?

However, sometimes he might mention,

or record a suspended hadith in the Sahih, but connect it in Al-Adab al-Mufrad (RH).

Therefore, in this book, he combined narration and comprehension,

preserving the Sunnah of the Prophet ﷺ and understanding it,

and he divided it into ninety-seven books, starting with the Book of Revelation.

Look, Subhan Allah, even the choice of books

was not by chance, as they say. No, it was based on fiqh.

He began it with the Book of Revelation, indicating what?

That the Hadith of the Prophet ﷺ is a revelation from Allah ﷻ,

just as the Prophet ﷺ said: "Indeed, I have been given the Quran and something like it with it."

And he shows, by placing the Book of Revelation at the beginning of the Sahih,

that this religion is indeed a revelation, a revelation from Allah ﷻ.

He also divided each book into chapters, by setting titles and headings for the chapters,

which contain many, of course, Quranic verses—introducing them with a Quranic verse, then a Hadith,

then sometimes, Mu'allaqat, and the fatwas of the Companions (RA) and the Successors,

thereby showing the fiqh of the chapter and its evidence.

That is why they say: "Al-Bukhari's fiqh is in his chapter headings."

In them are jurisprudential benefits he extracts through his understanding of the texts.

For this reason, for example, we find that the chapter headings on their own

became scholars' main preoccupation—studying them and uncovering their secrets.

Until now, there are academic theses solely on the chapter headings of al-Bukhari.

This is due to his deep understanding (RH),

which is why they said: "Al-Bukhari's fiqh is derived from his chapter headings."

Al-Bukhari (RH),

regarding the scholarly principles, he followed scholarly principles,

which is why we find this book to be a wonder of the world.

For this reason, he took care, for example, to mention the verses of rulings,

from which he extracts indications that correspond to the chapter headings of the issues he mentions.

Of course, the Sahih book was accepted by all scholars.

Ahmad ibn Hanbal, Ali ibn al-Madini, and Yahya ibn Ma'in praised it,

and testified to the authenticity of its contents.

Of course, four hadiths were criticized, as mentioned by al-Daraqutni and others,

They were criticized, but Al-Uqayli says: "The correct view is Al-Bukhari's, and they are authentic." Glory be to Allah.

This criticism was, of course, from the brilliant giants [of Hadith].

Al-Bukhari is not criticized by someone who doesn't know left from right, nor knows the basics of knowledge,

because some people might dare to criticize while understanding nothing,

understanding nothing of Hadith terminology or the science of narrators.

Rather, giants like Al-Daraqutni—he was a giant among the giants of knowledge.

Al-Uqayli says: "The correct view regarding them is Al-Bukhari's, and they are authentic."

Of course, the entire Ummah, praise be to Allah, received this book with acceptance,

and it was considered the most authentic book after the Book of Allah ﷻ.

And of course, you know how scholars cared for the Sahih

through explanation, study, commentary, abridgment, and summarization,

and compiling it together with Sahih Muslim, that is, compiling the two Sahihs.

Therefore, Sahih Al-Imam Al-Bukhari is one of the books that received the most attention from scholars.

The commentaries on the Sahih are very numerous, such as 'A'lam al-Sunan' by Al-Khattabi,

'Al-Kawakib al-Darari fi Sharh Sahih al-Bukhari' by Shams al-Din al-Kirmani,

'Fath al-Bari fi Sharh Sahih al-Bukhari'—

so much so that scholars said: 'There is no migration after the Conquest.'

Meaning, it would be a mistake for someone to come after Fath al-Bari to commentate on Sahih al-Bukhari. But of course, this

is not academically acceptable — for how much did the first leave for the last.

But in general, Fath al-Bari is among the finest of commentaries.

Likewise, 'Umdat al-Qari Sharh Sahih al-Bukhari' by Badr al-Din al-'Ayni,

'Irshad al-Sari ila Sharh Sahih al-Bukhari' by al-Qastallani, and 'Al-Tawdih' by Ibn al-Mulaqqin.

Of course, there are many commentaries that we cannot count, but generally,

the book of Imam al-Bukhari (RH) remained the reference for scholars,

and it is considered the most authentic book after the Book of Allah ﷻ.

Of course, Imam al-Bukhari, as I mentioned to you and promised to discuss the trials and tribulations he faced,

What I mentioned just now is but a drop in the ocean

regarding the biography of this brilliant Imam.

Were it not for the fact that this is a brief overview and a summary,

I would have spoken at length about this amazing personality and the details of his life. But...

we have mentioned what I believe is sufficient,

and for anyone who wishes to expand on this

by researching the biography of Imam al-Bukhari and some details that might...

...that I may have neglected, as what we have mentioned is sufficient.

Of course, Al-Bukhari (RH) became the talk of the world.

And his book became the talk of the people; his fame spread to all regions.

When he wanted to return to Nishapur, Imam Ahmad advised him to stay in Baghdad,

where people needed his knowledge, but he preferred to go to Nishapur to reside.

Of course, he arrived in Nishapur, and I mentioned to you that Nishapur...

...was one of the scientific centers, where the scholarly movement was strong.

When he arrived in Nishapur, he was given a reception...

...they say no one is known to have received such a welcome,

that all the rulers and scholars went out to meet him before he reached the city.

They said it was two or three stages away, about 100 km in today's estimation.

People went out to welcome Imam Al-Bukhari (RH),

and they went to extremes in honoring him in a way that had not been done for anyone before or after him.

But, of course, this scene, this celebration, and this overwhelming love...

did not let the envious people leave Al-Bukhari (RH) alone; their veins throbbed with envy.

We ask Allah ﷻ for safety and well-being.

They began to plot against him, seeking to harm and annoy him,

out of envy—we seek refuge in Allah ﷻ. We ask Allah ﷻ for safety and well-being.

Of course, I mentioned to you the story of the governor, Khalid Al-Dhahli, who asked Imam Al-Bukhari (RH)

to come and read Hadith in his private gathering for him and his children.

The Imam said, "I do not humiliate knowledge; I do not humiliate knowledge."

Some envious people exploited this situation,

and they began to fuel evil in the mind of this governor.

and of course, they began

they began to fabricate charges and invent lies—we seek refuge in Allah ﷻ—against Imam Al-Bukhari (RH).

...the Exalted. Of course, Al-Bukhari (RH),

faced with this reception and the pavilions on the outskirts of the city,

and it was said that dirhams and dinars were showered, showing the people's love for him.

But it was so that Allah might accomplish a matter already ordained.

What happened, happened, due to this jealousy which anyone blessed with favor faces.

But what was most painful and hardest on Imam

Al-Bukhari was that his envier was his teacher.

And unfortunately, this teacher was Muhammad ibn Yahya al-Dhahli.

He was the head of the scholars of Nishapur, the foremost expert in the Hadith of al-Zuhri.

Muhammad ibn Yahya al-Dhahli commanded awe and obedience, not only in Nishapur, but all of Khurasan.

to the point that people obeyed him more than they obeyed the governor.

Of course, at the beginning, when Al-Bukhari (RH) arrived,

Al-Dhahli (RH) was among those who welcomed him.

He used to urge people to learn from Al-Bukhari (RH),

and saying to them, "Attend his gathering and narrate Hadith from him."

But, Glory be to Allah, the Almighty, he himself benefited from Imam Al-Bukhari (RH),

They mention he used to walk behind Al-Bukhari (RH) at funerals,

asking him about names, kunyas, and Hadith defects,

and Al-Bukhari (RH) would answer them like an arrow, as Imam Al-Bukhari (RH) excelled in this.

But when Imam Al-Bukhari (RH) settled in Nishapur,

and the gatherings of Hadith narration began to empty gradually

of Hadith students, from the gathering of Muhammad ibn Yahya in favor of Al-Bukhari's gathering,

and the scales tipped until the decline became apparent in the gathering of the chief scholar of Nishapur, Muhammad ibn Yahya Al-Duhli.

Here, of course, the latent human impulses in the hearts of peers were stirred,

and unfortunately, envy crept into the heart of al-Dhahali,

and blameworthy jealousy gradually crept into his soul.

There were also those among the envious and wicked who stirred the stagnant waters.

It even reached the point where he spoke ill of Imam al-Bukhari and slandered him,

accusing him of things of which he was as innocent as the wolf of the blood of Jacob's son.

At that time,

the fitnah of claiming the Quran was created was well-known,

and I have previously mentioned it in the story of Imam Ahmad (RH).

Another innovation emerged — the Lafdhiyyah, who say: "My pronunciation of the Quran is created."

Imam Ahmad (RH) said this is worse than the innovation of the Jahmiyyah, worse than the innovation of those who say the Quran is created.

That is, whoever says: "My pronunciation of the Quran is created."

Of course, al-Bukhari (RH) was then targeted by the people of envy,

or the envious ones — they would plant, so to speak,

what we colloquially call a 'loaded question.'

They would send someone to ask Imam al-Bukhari (RH).

They attributed this to al-Dhuhli — Allah ﷻ knows best — that he told some hadith scholars:

'Ask al-Bukhari about the utterance of the Quran.'

'What do you say about this?' Of course, they tested him in the gathering.

They tested him in the gathering. And this is why we find that al-Bukhari (RH) used to say:

'The Quran is the speech of Allah ﷻ, revealed, uncreated,'

'from Allah ﷻ it began and to Him it returns.'

But the voice — meaning the reciter's voice — that is the voice of the reciter.

Of course, they planted a man who asked him three times — he repeated the question to Imam al-Bukhari three times.

saying to him, "What do you say about the Quran?"

"Is the pronunciation [of it] created or uncreated?"

Al-Bukhari (RH) ignored him and did not answer, while he kept asking and repeating.

And what does this show you? That this man did not come for the sake of Allah ﷻ,

but rather he is one of the wretched — we seek refuge in Allah ﷻ.

Al-Bukhari (RH) turned to him and said: "The Quran is the word of Allah ﷻ, uncreated, and the actions of servants are created,

and testing people is a bid'ah."

But al-Bukhari (RH) felt apprehension about this question,

in which the questioner was so eager to get an answer by any means,

So the question was not innocent.

The question was not innocent,

and this questioner did not seek by it the Countenance of Allah ﷻ,

but rather he wanted to bring down the scholars, as is the way of some of those—we seek refuge in Allah ﷻ—

who have made a profession out of this.

These are wretched people — we seek refuge in Allah ﷻ.

These people seek to cause discord and division among the people.

Of course, the man caused a disturbance in Al-Bukhari's gathering.

He started speaking and so on, so Al-Bukhari left his gathering and stayed in his house.

Then the accusation began to be falsely and slanderously attributed to Imam Al-Bukhari,

that he agreed with the Jahmiyyah on the issue of the creation of the Quran,

and that he held the view of the Lafdhiyyah.

Far from it! And before Allah, adversaries will gather; before Allah, adversaries will gather.

Of course,

Ad-Dhahli shifted from speaking about Al-Bukhari

in private gatherings to doing so publicly,

and he called for boycotting Imam Al-Bukhari.

Among the things he said was: "Al-Bukhari has manifested the view of the Lafdhiyyah,

and the Lafdhiyyah, in my view, are worse than the Jahmiyyah.

even though Muhammad ibn Yahya Ad-Dhahli was one of the Imams of Hadith.

But, glory be to Allah, the Almighty, the brothers of Joseph envied Joseph.

and they were the sons of a Prophet.

Anyway, Muhammad ibn Yahya al-Duhli used to declare that whoever went

to the gathering of Muhammad ibn Ismail al-Bukhari—they would accuse him...

Everyone who went to the gathering of Muhammad ibn Ismail al-Bukhari, they accused him of being a Jahmi,

and that no one should attend his gathering except those who shared al-Bukhari's view.

Al-Duhli went too far in defaming and attacking al-Bukhari,

to the point he forbade Hadith students from sitting with him.

Then he obliged everyone who attended his gathering,

saying, "Whoever attends my gathering must not sit with Al-Bukhari."

Of course, among those who attended the gathering of Muhammad bin Yahya al-Dhahli

were Imam Muslim (RH) and Ahmad bin Salamah, who were imams.

Of course, when Muhammad bin Yahya al-Dhahli spoke

and said, "Whoever attends Al-Bukhari's gathering must not attend ours,"

Imam Muslim (RH) and Ahmad bin Salamah stood up,

It was said that Imam Muslim had narrated four thousand Hadiths from Muhammad ibn Yahya and threw them back at him,

because it was injustice and wrongdoing. How could he accept injustice?

"Support your brother, whether oppressor or oppressed."

Of course, when Muslim and Ahmad ibn Salamah stood up,

the standing of these two giants had a severe impact on al-Dhahali,

which made him increase his attacks on Imam al-Bukhari (RH),

to the point that he said, "This man shall not live in the same city as me."

And they began to incite the ignorant and foolish against him,

confronting Imam al-Bukhari (RH) on the street, harming him verbally, saying, "O Jahmi! O Jahmi!"

which forced him to leave the city and leave it to its people,

so he left the city.

And remember the words of Imam Ahmad (RH): "If only you had stayed in Iraq, in Baghdad."

Of course, Imam al-Bukhari (RH) had an amazing saying, Subhan Allah,

because he expected such an event.

He said, "A prominent scholar is not safe from his peers regarding three things:

the slander of the ignorant, the blame of friends, and the envy of scholars,"

and this is exactly what happened to him (RH).

Of course, al-Dhahabi, the historian of Islam, when mentioning the trial of Imam al-Bukhari,

said beautiful words that comfort the soul.

He said, "The criticism of peers against one another is not to be taken seriously,

especially if it is clear to you that it is due to enmity, sectarianism, or envy,

and none escapes it except those whom Allah ﷻ protects.

I do not know of any era whose people were safe from this, except the Prophets and the truthful."

Ahmad ibn Salamah, a student of al-Bukhari, said, "I visited al-Bukhari and said, 'O Abu Abdullah...'"

"This is an accepted man in Khorasan, especially in this city."

He means Muhammad ibn Yahya al-Duhli, also the sheikh of Ahmad ibn Salamah, but he left him.

He said, "O Abu Abdullah, this is an accepted man in Khorasan, especially in this city,

and he has persisted in this matter so much that none of us can speak to him about it. What do you think?"

He said: Al-Bukhari (RH) grasped his beard and then recited:

“And you will remember what I [now] say to you, and I entrust my affair to Allāh. Indeed, Allāh is Seeing of [His] servants."” (Quran 40:44)

"O Allah ﷻ, You know that I did not intend to stay in Nishapur out of vanity,

nor out of insolence, nor seeking leadership."

And this man—meaning Al-Dhahli—has targeted me solely out of envy for what Allah ﷻ has bestowed."

Then he said to me, "O Ahmad, I am leaving tomorrow so that you may be free of my Hadith,"

He said, "O Ahmad, I am leaving tomorrow so that you may be spared of trouble on my account."

Ahmad ibn Salamah said, "So I informed a group of our companions of the Imam's departure,

and by Allah, none bid him farewell but me.

Glory be to Allah ﷻ, the Magnificent. It was intimidation, indeed.

Anyone who approached al-Bukhari would be utterly ostracized.

He says, "By Allah, no one bid him farewell but me, and I was with him when he left the city."

Of course, when Al-Bukhari returned from Nishapur to his hometown, Bukhara,

in which he was born and raised,

his original hometown. Canopies were erected for him at a distance of one farsakh.

The people of Bukhara rejoiced at his return,

people came out to receive him, and dirhams and dinars were scattered.

He settled there for a period, until there occurred—

you remember the story between him and the governor of Bukhara,

who demanded that he come to his house to recite hadith.

in his house. Al-Bukhari (RH) said: 'I do not humiliate knowledge,

and if you, as the ruler, wish to prevent me,

so that I may have an excuse before Allah ﷻ.'

It is said that Muhammad ibn Yahya al-Dhuhli did not leave al-Bukhari alone, but continued to pursue him.

He sent a letter to this governor — who was approximately from the same tribe —

mentioning that it was necessary

to leave him and not give him any opportunity.

Of course, Imam Al-Bukhari (RH) supplicated against him.

Glory be to Allah, he did not supplicate against his Sheikh, Muhammad ibn Yahya al-Duhli.

He did not. He said: "And I entrust my affair to Allah."

But as for this emir, he supplicated against him.

They even mentioned in his biography that not a month had passed before he was dismissed,

this emir, and imprisoned, and paraded around the town on a female donkey.

And Allah Almighty punished everyone who strove

to harm Imam Al-Bukhari (RH).

Of course, the people of Samarkand heard about the story,

and they wrote to Imam Al-Bukhari (RH) inviting him.

So he traveled to them after leaving Bukhara.

And he was informed, when he was at a distance of two parasangs from Samarkand,

that its people had differed because of him. Glory be to Allah, the Almighty.

It is amazing how history repeats itself.

They said to him, "Come,"

But someone spread a rumor that Muhammad ibn Yahya...

...disapproved of al-Bukhari and accused him of such-and-such.

So the people were divided between those who loved and followed Imam al-Bukhari,

and those who hated him, saying, "We do not want him."

They disputed because of him; some said, "Let him enter," while others said, "Do not let him enter."

Of course, al-Bukhari disliked this, as he had now become a source of trial for the people.

So he stayed in a village called Khartank,

with Abu Mansur Ghalib ibn Jibril al-Khartanki al-Samarqandi.

Abd al-Quddus ibn Abd al-Jabbar al-Samarqandi, one of his disciples who accompanied him during that period, said

that he heard him supplicating to Allah ﷻ in the middle of the night, saying:

"O Allah, the earth has become narrow for me despite its vastness, so take me to You."

He said, "Not even a month had passed before Allah, Glorified and Exalted be He, took him."

Of course, the people of Samarkand...

...when they agreed—after they had requested him and then differed, they later agreed...

...to invite him. But here, may Allah ﷻ have mercy on him,

...he saw the situation,

and he saw that the matter had become a trial, we seek refuge in Allah.

Of course, he agreed to go to them. But when he prepared to ride and put on his khuffs and turban,

And he walked about twenty steps,

he said to those around him, as Abd al-Quddus says,

He said, "Let me go, for I have grown weak."

Meaning, "leave me." He felt a weakness in his body. He said,

He said, "Let me go, for I have grown weak."

So they let him go, made supplications, then lay down

and passed away, may Allah ﷻ have mercy on him.

His death was after the Isha prayer on the night of Eid al-Fitr,

meaning the end of Ramadan,

when tomorrow was to be Eid, the first day of Shawwal.

He passed away on that night, may Allah ﷻ have mercy on him, in the year 256 AH.

Of course, his age was sixty-two years minus thirteen days.

Of course, Al-Bukhari (RH) left this great heritage

whose shade the Ummah still enjoys and from whose spring it drinks.

Peace be upon Al-Bukhari among the worlds, and peace be upon him until the Day of Judgment,

and I ask Allah ﷻ to gather us with him in the Gardens of Pleasure.

This trial and tribulation is one of Allah's ﷻ cosmic laws

to join, as I mentioned, the unique necklace of prophets and the righteous,

And Allah ﷻ says:

“Alif, Lām, Meem.”

“Do the people think that they will be left to say, "We believe" and they will not be tried?”

“But We have certainly tried those before them, and Allāh will surely make evident those who are truthful, and He will surely make evident the liars.” (Quran 29:1-3)

...the liars."

May Allah ﷻ have mercy on Imam Al-Bukhari (RH) and gather us with him in the Gardens of Delight,

And we will have a meeting with another figure who is no less than Imam Al-Bukhari (RH),

but in the next episode, by the permission of Allah ﷻ, so stay tuned.