So today is lesson number 13 in our series on the explanation. We started looking at the lengthy hadith of Gabb bin Malik, Al-A'lahu Anhoth, and this is the young companion who did not proceed to the battle of Dabuk, and he procrastinated, he got a bit lazy, and although he had the intention to go, he delayed his preparations until it was too late, and he was unable to reach the army. So Gabb, Al-A'lahu Anhoth, he tells his own story in the lengthy hadith, and he explains how when the messenger of Al-Aslam came back, he was able to make excuses if he wanted to, to escape from the rebuke, just as many of the hypocrites did so. But Al-Asahu, which will guided him to take the path of honesty and truthfulness, and not fearing the blame of the people and not to try to protect himself, but to be just honest and truthful.
So the messenger of Al-Aslam, he ordered them, him and two other people to be boycotted for a total of 50 days. And so in the lengthy hadith Gabb, he mentions the difficulties, and the hardships, and the challenges. And so we read through the hadith in the previous lesson, in today's lesson we are going to continue with the Sheikh's commentary, many of the benefits that he took from this hadith. So in the last lesson, the point that we finished on was the fact that the Sheikh was speaking about the battle of Bader.
How Gabb had also remained behind in the battle of Bader. However, that was not a blame-worthy thing, because in the battle of Bader, the messenger of Al-Aslam did not go out with intent for a battle, rather he was going out to intercept caravans of the of the polytheists. And in that process, it just so happened that they met the enemy and a battle broke out. So therefore, Gabb was one of those people who didn't witness the battle of Bader, and there was no blame upon him and others for that, because it wasn't an announced battle.
And so, Gabb, he explained that he was present at the Pledge of Allegiance that was given the Beyar, and that he was more happy in having given that Pledge of Allegiance than he would be if he had attended the battle of Bader. Right? So it was like a consolation to him that even though he didn't attend Bader, nevertheless, he was one of those who gave that Pledge of Allegiance. So the Sheikh mentioned the point here that in the battle of Bader, the Muslims were few, and they were victorious.
But later in the battle of Hunayn, when the Muslims were much larger, 12,000 in Numba, yet the polytheists were only 3,000, maybe 3,500. And so the Muslims, even with the leadership of the messenger of Al-Aslam, they thought that their large numbers were going to grant them victory. And so what happened is that they suffered a defeat, and so the Sheikh was making the point here that it is not about numbers, but it is to do with strength of iman and conviction in Allah and to work upon Allah and so on and so forth. So that was the point that we finished on in the previous lesson, so we're going to continue in today's lesson.
The Sheikh went on to mention that those people who fought in the battle of Bader, then the messenger of Allah, Salallahu Alihi was Salam, he said of them that you can do whatever you wish, and the meaning of this is that every sin which subsequently occurred from anyone who participated in the battle of Bader, that it is forgiven. Why? Because the price that those people had paid in fighting in the battle of Bader, and what was required of sacrifice and resolve and firmness of iman that was so weighty and so heavy that no matter what sins they would have committed from that point onwards, it would never drown or outweigh the goodness that they manifested by participating in the battle of Bader. Now from those people who fought in the battle of Bader was a man by the name, a companion by the name of Hardib, Hardib bin Abibal Taha, Raghyol Raghyol Al-A'nhu, and he's famous because there was an incident which happened, an incident which happened, which is that he had some relatives, he had some property and relatives in Mecca, and he wanted to gain favor with the policies of Mecca in order to protect his interests in Mecca, wealth or family or to shield them from suffering any harm.
So what he did is that he wrote a letter containing some of the secrets of the messenger of Allah in relation to the plans of war, and he sent them with a woman on a riding camel or horseback, and Allah's abhajal he notified the messenger of Allah of this, so he sent some men to go and to intercept, he sent Al-A'nhu, Al-A'nhu, to go and intercept this messenger, this female. So they called her and they held her back and they said, you have something, will you give it to us? So she said, no, I don't. So they said, either you give it to us or we will strip you, we'll take a close and we'll find it.
So eventually she gave it and the letter was opened and it happened to be from Ha'at ibn Abi-Balda'a to the pagans of Quraysh. So this was then taken to the messenger of Allah, Salallahu Alaihi Wasallam, and obviously this was a bounty and a favor in that Allah had exposed this issue of this message being sent, it was a protection for the Muslims, but there was some wisdom behind this as well. And so when this message was returned back to the messenger of Allah, Salaam, he said to Ha'at ibn, what is this? What is this?
What is this? So he then made an excuse, which was along the lines which I mentioned that I have relatives in Mecca and I wanted to win favor with the politicians in order to shield the relatives from harm and abuse and so on and so forth. So Omar, who was also present and present in the gathering, he said, leave me, that any aggribo unaqahad al manafeeh, leave me to strike the neck of this hypocrite. This was the response of Amr ibn Akhatab.
So the process of him, he said, he said in response, in nahu, kadoshyahidhabadra. Indeed, he has witnessed or participated in Badr, and woman Yudurikya, Allah wa alaha, etala ala alabadha, faqal, et them alluma shaitum, faqal, wa faarutul qum. So he said, and what will inform you that perhaps Allah has looked at the people of Badr who fought in Badr and said, do whatever you wish for indeed, I have forgiven you, and ha'at them of course he was from those people who participated in Badr, So he was forgiven as a result of that. And as we are on this point, we should make a note here, as it relates to this topic of allegiance and alliance to the people of disbelief.
Because this clearly is an instance of showing alliance and support to the people of disbelief. So the scholars, the scholars of Dohid and the Sunnah, they explain, they clarify, that we must distinguish between two different issues here. In other words, when does this allegiance and support, when does it become disbelief, which expels a person from the fold of Islam, and when does it not reach the level of disbelief? So they make a distinction, the scholars between what is called a tawali, a tawali, and mwalaat, mwalaat.
And then there's other types as well, such as mudarat and things like that. So the scholars make that distinction. So a tawali is basically when you ally with the people of disbelief, and you support the people of disbelief out of love for them and their religion. Right?
So the nature of your support is that you want the Muslims to be defeated, you want the religion of the people of disbelief to be uppermost over Islam, is because you love, you have mwalaat, towards the people of disbelief. And so your allegiance and alliance and support of the people of disbelief, whether it is physical, whether it is giving them secrets, whatever it might be, this is major disbelief. Right? This is major disbelief.
When it emanates from that mwalaat, from that love. This is what the scholars called, tawali, tawali. The other type is what is called mwalaat. Right?
Now this is some outward display of allegiance or support, but it is done, not because of love of them and their religion, but it is done either toward off some harm or to gain some benefit. Right? There's a worldly motivation for you to show this type of allegiance or support or assistance to the people of disbelief. So here this is a major sin.
Right? It does not reach the level of disbelief. It is a major sin. And then there's another one where you, it's basically like mwalaat, because you fear some harm coming to you from the people of disbelief, then you behave tactfully.
You behave with in a diplomatic manner. This could include, for example, entering into a treaty or giving gifts or showing benevolence, but the intent is to ward off the potential evil coming from the people of disbelief or a nation of the people of disbelief. And so this now is diplomatic relations, tactful behavior. And this is something that the rulers of the Muslims are allowed to do because it's not emanating from love of the people of disbelief, nor is it emanating from doing something un-nawful in order to please the people of disbelief.
But it is like, like we said, Amudara, it is behaving tactfully in order to protect worldly interests, which doesn't involve anything which is haram or unlawful. So the scholars, they make these important distinctions in this issue of loyalty and allegiance. And this is one of those areas where the people of the queer, the people of the, you know, the Khawarij and the extremists, they don't make these distinctions. Right?
And they agree that even if, for example, Amusim Rula was to, you know, for example, give a gift or a donation to one of the disbelieving nations or a disbelieving ruler, they would interpret this. They would consider this to be a totally, like alliance and allegiance, which expels a person from the fall to Islam. And this is from their jal, from their ignorance. And then these people, they claim that they are taking this understanding from the writings of the scholars of Tahit, such as what we find in Adurah, Adurah, Assaniy'a, and, you know, the writings of the Mashayy'i from the Dada'wah.
But the reality is this is false, because when you go back and you realize that even in the time of the offspring of Sheikh Qul Islam, Muhammad ibn al-Wahabrahm Qallah, there were actual individuals who had this idea, there's a story mentioned in there about two men. And they were making Taqfir of the rulers because they were giving gifts to some of the heads of the people of disbelief, right? Or making treaties with them, right? So they were going around and making Taqfir and then so two of the, I believe I think it's the grandsons of Sheikh Qul Islam Muhammad ibn al-Wahabrahm Qallah.
They mentioned how they brought these people and advised them and, you know, so this idea was present even in that time. And those scholars from the offspring of Sheikh Qul Islam, Muhammad ibn al-Wahab, they are free from this, from this extremism and this faulty understanding that we find with many of the groups of Tahit and Khoruz, which are present today. In any case, this is a story of Ha'atlib bin Abi-Balta, Aradiyolahu Anhu, and the scholars use his story in order to clarify the difference between Taqfir and Mu'alaat and Mu'alaat. So after this, the Sheikh was on to say that, he goes on to mention Khab mentioning the story.
So he said that Khab said, Inilam Akun-Rapta, Akuwah, Walah, Ayi-Saramini, He'inat Akhal-Lafto, Anhu, Fittil Khal-Razwah. So Khab is basically saying in his story that I was in the strongest and best situation I could be. So when I withheld from going to the Battle of Nabuk, I was in the best situation that I could be. And he even had two, you know, writing camels and writing horses, you know, which is a big thing for a person to have the ability to write, and therefore participate in a battle was a big thing, but he had two, which means there really was no excuse.
And he had prepared, and when he saw the messenger of Allah's Assalam, when he would leave the city, he would sometimes leave in a different direction. So from the ways and from the strategies of the messenger of Allah, Salah, Al-Yousalam, is that whenever he would leave Madinat to go on an expedition or a mission, he would deliberately go from a direction other than the true direction. And this is because in Madinat, as you know, there were the enemies from the hypocrites who would be divulging the secrets of the messenger of Allah's Assalam. And so if he left in a certain direction, next thing, you know, there would be sending information to the, to the, to the enemies in order to keep them informed as to the movements of the messenger of Allah, Salah, Al-Yousalam.
So Sheikh explains that what the, because of this, what the messenger of Allah's Assalam, what he would do is that if he wanted to leave in the direction, if he wanted to go in the direction of the south of Medina, for example, then he would leave from the north, he would leave from the north and then make his way around and then go in the south and vice versa. And if he wanted to leave, you know, in the east, he wanted to go in the east direction, he would leave from the west and then eventually make his way back towards the east. And this is so that nobody can know the secrets and the movements of the messenger of Allah's Assalam. So this is what he would normally do.
This was his routine standard practice. So as to, you know, make sure that his movements are not monitored. However, in this case in the battle of Dabuk, the messenger of Allah's Assalam, he didn't do any of that, right? He didn't hide or keep any of the details secret.
And the Sheikh explained, there are some reasons for this, number of reasons for this, why he did this. And the first of this, first of these reasons is that the time of this battle or leaving for this expedition was in the extreme heat. And naturally, in this type of weather, the people are inclined towards being lazy and living, you know, in ease. So for that reason, he made a point of making it known that we will be proceeding to battle, right?
To notify the people and give them advance, notice so that they don't fall prey to the, you know, what the season demands from them of, you know, going after the fruits, picking the fruits, the harvest, and just generally being, you know, comfortable. Secondly, is that, that Dabuk was very far from Medina. And so therefore it would require much preparation. And for that reason, they needed to be told in advance.
And thirdly, the enemy itself was large in number. So they were the Romans, the Christians from Charm and other places. And because it was a large number, according to what had reached the messenger of La Susala, then, you know, he informed the people in advance that we were going to Dabuk in a far distance place. And so the Muslims would have enough time to prepare and to become ready.
And the only people who would remain behind would be the people of hypocrisy, the people of hypocrisy. And out of all of those people, there were three men left, Garibin Malik, Anaviyyolohu Anoh, and Morarabin Aarabiyya, Wahilal Bin Omeyya. And all the Allahu anhoma. So those were the pure believers.
And however, as we see, they remained behind because there were reasons that Allah decided or intended. And as for the rest of them, they were all hypocrites. And they were steeped in their hypocrisy, all those other people. And so the messenger of all of those, he left with his companions, a great deal of companions, and in the direction of Dabuk.
And however, when they were in Dabuk, they remained there for 20 days, waiting for the enemy, waiting for the enemy. But the enemy didn't basically turn up. So then the messenger of all of us, he turned around and he obviously came back. And in that time, Garibin Malik, Aarabi Malik, Aarabi, Aarabi, Al-A'anoh, he said describing the story once again, that the Prophet Assalam, he prepared the Muslims, and they left from Medina.
And as for he himself, then he was saying to himself that every morning that I'll prepare my saddle, I'll prepare my riding beast, I will meet up with them, I will do this, I will do that. So this is delaying and procrastinating, and putting something off. And this thing here, the shayk says, that in this incident and this story, if you had a Daliland, Al-A'anoh, insan, I'll be able to do this, I'll be able to do this. If I didn't know who Garibin, if I didn't know who, if I didn't know who, Hari Umbehi and Yahramah Iah.
Like basically a person, when he does not hastily engage upon the righteous action, then he's worthy of being prevented from it. Just as Allah Subhanahu wa ta'ala, he said, in the Quran, the one who called the Prophet Aarab, the one who called the Prophet Aarab, the one who called the Prophet Aarab, the one who called the Prophet Aarab, the one who called the Prophet Aarab, the one who called the He said, when Al-A'anoh, feet, or yahani, him, yahmah, when he said that we shall turn their hearts and their eyes, their vision, just as they did not believe in it the first time round. And when Al-A'anoh, feet or yahani, we shall leave them in their oppression blind, like wandering blindly in their oppression and their transgression. Meaning that these people who did not hastily believe in the truth when it came to them, and they left it off, just like you might find, for example, many of the people, to whom he becomes clear that Islam is the truth.
And they say, yes, maybe I'll convert tomorrow or maybe I'll wait until my friend converts, or maybe I'll do this when, and they put things off. And the more you put things off, and you oppose the truth, and you do not do what you are supposed to do, then you will be punished by being prevented from that very thing. And so the shaykhs is, well, in San, either Al-A'anoh, or in the Yachabal who were you there in, or in Al-A'anoh, or in the Al-A'anoh, or in the Al-A'anoh, or in the Al-A'anoh, or in the Al-A'anoh, or in the Al-A'anoh, a person when he knows the truth, and he does not accept it, and he does not submit to it, then from the very first time, from the very first moment, then it will pass him by, and he will be, he will be prevented from him, and refugees, Al-A'anoh, refugees from Al-A'anoh. And just as a man, when he doesn't have patience upon the mussi by the calamity, right?
So now the shaykhs giving another similar example. When you suffer from a calamity, like it could be a death, it could be injury, could be loss of wealth, there's a mussi by that comes to you, damage to your property or something significant, whatever it might be, and you do not have patience at the very first moment, right, from the very first moment, you don't have a sabak, then you will be prevented from its reward. Why? Because the Prophet sallam, what did he say?
He said in the masabur, in the sadamatil ula. Indeed, patience is at the first affliction of the calamity. Right, so the very first time that you are afflicted with calamity, that's the moment in which you show patience. And many people, they are taken with shock and resentment and anger, and so the emotion is comparing out at the very beginning, it could be a bereavement in the family and death in the family, and they start going, you know, crying and wailing and this and whatever it might be, or maybe someone has some other loss of some sort and it starts getting angry and this, and then afterwards, it begins to show patience.
But that's not true patience. Patience is at the first affliction of, you know, the first, when the calamity first strikes you at the very beginning. That's the moment in which you show patience. So the shik was not to say, for aliki, aliki, aliki, and to badirabil al-amalisali, hah, wa-la-ta-ta-ar-khar, wa-ta-ma-da-da-bikal-ayam, some matajuzu wa-ta-ta-xil-wa-yong-le-bo-aliki-shay-ban, wa-la-la-ha-wa-ta-ar-khar, right, so all my dear brother, be hasty in doing the righteous deeds.
Do not delay them. So that the days pass by and then you become incapable, then you become lazy, then shik aren't overwhelmed with you, and you know, you know, you likewise desire, and then you delay it and delay it and delay it. And so every day, we see that katab, all the other other other people were saying, I will, I will leave, I will leave, I will leave in the morning, I will leave in the morning. And eventually what happened is the affair went out of his control and there was no hope of him reaching the messenger of all of us and the rest of the companions.
So he ended up staying. Now, in that con- Now look at this, what happens when you delay things, when you say, self, you know, s-a-f-al, right, soon I will do this, shortly I will do this. This is a great disease that most of us, we, you know, everybody does this and this happens to everybody. I'll do this tomorrow, I'll do this in the evening, I'll do it in the morning, I'll do it.
And you delay things, delay things, delay things, and then your affairs, eventually if this is what you, if this is how you pursue your life and you run your life, then things will never get done and you will be prevented from so much baraka and benefit. And so this attitude never ever put anything off. If anything needs doing, do it immediately. You know, do it straight away.
Don't put it off. Whatever it might be, you're fair of the Dean, you're fair of the Dunja, you're fair of the family, right? This, this, this should not be the attitude where you put things off and things build up and open up and open up and then, you know, things just collapse around you. This is not the way of the, of the believer.
So, Kaab, now that he's lost the opportunity because of procrastination and delaying, now he's describing how the situation was when he's left in Medina, when Medina is isolated, deserted as nobody around, right? He says that, he says that, in my soul, that whenever he, he used to enter into the market, laser-fi-har-as-ul-la, there's no messenger of Allah in Medina. So he would go outside, walk around the markets and there's no messenger of Allah. There's no Abu Bakr.
There is no armor. There is no offman. There's no Ali. And nor is there any of the, asa-bikun al-awaloon, the foremost in faith from the Muha Jireen and the Ansari, can't see any of them present in Medina.
Except the only people he saw when he would leave and go out, he said, the only people he would see were people who were steeped and drowned in hypocrisy and refugees with Allah. And meaning that these people were so steep in hypocrisy that they would not, you know, they would not leave it. And or it would be a man who had a genuine excuse not to go on the expedition. So he would, when he saw this and he's going out and he's seeing all these people and he is present and he's seeing this, he would be rebutious and he's not going to be able to see he would be rebuking himself and blaming himself.
And how can, you know, I remain in Medina with the likes of these people. And so this was the situation that he had to go through. So now the messenger of Allah, himself, he's now one to Tabuk. And when he reaches Tabuk, he's sitting with the companions and he said, aina karbub namalik, where is karb namalik?
So a man from Bani, Bani Salama spoke about Gabb and he spoke about him negatively. He belittled him because he wasn't present. So then another companion Muha has been jubbaal or the Allah who anuul. He defended karb in Muhaalik, but the messenger of us, when he was listening to this man belittled karb and Muhaalbin jubbaal defend karb, he did not say anything, right?
He never affirmed either of the two, what they were saying. He kept quiet. And while this was happening, he saw in the distance a man coming from the desert dressed in white and the prophets of some said kun abahreethamar, bi abahreethamar. And it happened to be, it was abahreethamar with a man who came.
So when he came, the sheik was on to say that this is either from the phiraza of the prophet, Salallahu al-Aru asalaam, either this is from the perspicacity, the shrewdness of the messenger of Allah, or it is what ima minhu wati nadari, or it is because of the strength and the power of his vision. The sheik says that is no doubt that the messenger of Allah's asylum was from the strongest of men. In terms of, generally, in terms of his faculties, he had strong vision, he had strong hearing, he had powerful speech, eloquent speech and everything. Even the sheik says that he was given the strength of 30 men as it relates to women.
Right, so in general, the messenger of Allah was given a certain bodily strength, of a faculty, in his faculties, in vision, in hearing, in speech and just physical strength. And that's why even we see the messenger of Islam that he was given strength in order to see certain signs, such as being taken on al-Israwamir al-Miharaj and being able to see and perceive certain things with the senses, which ordinarily a person would not be able to see. And so this is something that the messenger of Islam was given and blessed with by Allah's al-Tawlah. So when he saw this man coming in the distance and he recognized that this is Abu Khaythamah, so that he turned out to be Abu Khaythamah, and when he came, who is Abu Khaythamah?
Abu Khaythamah is a man who, when he gave in charity, when the Prophet Islam encouraged the people of charity, he gave basically this amount, asaar, a certain measure of in charity. And every person gave in accordance with his ability. Right, so one man would come and give a great deal of charity according to his means. Another man would come like Abu Khaythamah, and he would give a small amount of charity according to his needs.
Now when this would happen, the hypocrites who were present, and this is from the signs of hypocrisy, is that when a man would come and give a great deal, they would say, this man is showing off, this is Ahadamurah in, he's just giving this charity to show off, and it's not really for the, he only gave lots of charity, and it wasn't because to seek the face of Allah. And when another man came like Abu Khaythamah, and he gave a small amount according to his means, then he would say, oh, what is this? What is this? Allah even need this amount?
Allah doesn't even need of this amount. So there would be little the charity that would be given. And this is generally the nature of the hypocrites. They try to find fault in everything.
They're not satisfied in anything that's done by the Muslims. If for example, like we say, someone gives a huge donation and a great amount to benefit is brought about, this is, this person is showing off. This isn't for the sake of Allah, this is extravagant. This is, and if a person comes according to his basic means, and gives what he gives for the sake of Allah, so Allah, then they say, well, what is this?
How is, how are the people gonna benefit from this? This is my zaliness, and they always find reason to find fault. In the Quran, Allah says, he says, and the reason, Allah mentions this in the Quran, those who mock and belittle, those who give from the believers in charities, and those who do not find, accept the small amount of the effort that they have, and they give from that. So Allah mentions this, what the hypocrites do, You know mentioned this under Quran and the shek was on to say that this is how the hypocrites are a tremendous evil upon the Muslims When they see the people of higher people of goodness people of means people of wealth Spending and bringing about a great deal of goodness through their charities, you know, they might build schools.
They might donate to public works They give to orphans they build you know things then they you know they they mock them and if they see someone who is of small means and you know They they mock them as well. So the shek says they these people whom Akbar toe a badila They are the most vile the other most filthy vile of the servants of Allah for whom for who of the dark ill us Fali minanar this is why they are in the lowest depths of the hell fire and she goes on to say the hypocrites in our time You know the in our time as well and when they see the people of hay the people of that were the people who command the good and prohibit the evil What do they say? This is in our time the certain words that they use in our time Which you know weren't weren't present with the hypocrites in that time because in each time in each age in each era Here are there's there's different circumstances and so the hypocrites come with different types of things So in our era in you know the 21st century 2020 century what do they say the shek says they say when they see a person who's religious Commanded the good probably to the evil he encourages people to pray to fast to give charity right to avoid evil to avoid shameful deeds Right to preserve and protect his morality and that of his family right? What did they say they say?
Hallelujah, what does a minun what does a minun what does a minun meaning that they are? That these are narrow-minded people Not reminded they're living like in a specific time period. They are much a shadidun These are strict. They're very strict Hallelujah, uso leeun these are fundamentalists.
They just hold on to the fundamentals Hallelujah, a youon You know these are backward people. They are living in previous century the backward. They don't want progress They don't want advancement right? There's a backward people right and they use this type of speech So anyone that you see these are from the signs of hypocrisy These type of speech comes only from the hypocrites when they see people who are religious who establish the prayer and who call to doh He'd and who who call to Dressing according to the Islamic dress for men of women who call for what Allah is a messenger called for of Separation and segregation right who call for You know towards honesty in dealings all those things that you know is from You know from from from the obligations and this is how the response So when these people use this type of speech straight away We know these are hearts in which Iman hasn't really settled and so the shek says for kuluhada Maoruthon alin mona fikin fiyadir Rasul salallahu alinu salam illa yomina hada This type of speech it's similar speech that was said by the first hypocrites It's been inherited generation after generation after generation and it takes on a different form or a different You know appearance, but the intent is always the same right to be little the believers to mock them To denigrate them to make them look as if they are backward and ignorant and illiterate and you know so and so forth So anyone who comes across in this manner Then he this is from the ways of the hypocrites and shek says latakulu laisa indana mona fikun Balan inana mona fikun Well, um, well, um, well, um, well, um, la maar toan kasira shek says don't say that there are no hypocrites present You know with us they are indeed present hypocrites with us and they have many many signs and Imul klei imu rahimu lautala fikitabi imu darir masallikin Shek says that imul klei has mentioned in his book without jusaulikin in the first volume many of the attributes From the attributes of the hypocrites and all of them Founded a built upon what we find in the book of Allah is a wajal For either aton for either a telling son either to kill them a nurse in the roofy alilhir Vakala hada musam min ha'dam musam mitten Were hada muta shadidun right when you when you see such a person using this type of language and you know He sees a person doing good to the extent of his capability and he says ha'da bahelon And so on so forth you know he bit little bit little sim and says this person is emisely then this person Fa'alam and nahumun arfikun well yarobilah such people with these qualities and these statements they are from the hypocrites So shek mentions that I again al-a-lil al-mizum al-mizum al-mizum al-mutah we're in a middle Muh-minin fisadakati wal ladina lahyadidun al-a-ilahyaduhu al-a-lilah yuradun Fa'yas karun al-minhum sahir al-lahum al-lahum al-lahum al-a-lilin Those people who mock and belittle those who give from the believers in charities and those who give in accordance with what efforts They have and then they mock them then Allah will mock those people and indeed they will have a tormenting punishment so From this part of the hadithi shayk says that we can benefit with a number of two important benefits the first benefit in what we've discussed so far Al-vaidatul ulah and al-insan al-a-yum-ba-gillahu aun yarah al-a-lilah And fa'il al-ilahyir Bala-bud-da-angyat-a-kad-da-mah Wa-la-yat-a-ha-wanna-a-wanna-a-a-yat-a-kassal First benefit what we take from the action of Qab Right is that a person it is not befitting or desirable that he always delay things from doing goodness Right?
Rather he should always advance and proceed to do the thing to do goodness not to put it off He should not be lazy. He should not be literally or consider it to be something small Right? This is the first benefit and the shayk says that I should mention here a hadithi in which the Prophet Islam he said Regarding those who come to the mosque But when they come to the mosque, so they come to the mosque but they don't proceed to make their way to the first row Right? So they turn up to the mosque but they lose the opportunity they could if they wanted to come and walk with this But they are content with sitting there or sitting there or sitting there So the shayk says that in this hadith regarding this in which the messenger of Allah said he said Al-a-yazal-a-kawman yat-a-kaw-a-run Hatha-yuh-a-yuh-a-kaw-mul-la There are no people who continue delaying or holding back until Allah delays them and holds them back Right?
So this is in relation to coming to the masjid So you've come to the masjid but you haven't made that extra effort to get and sit in the first row So whoever makes it a habit to do that then Allah then the hadith This is what the messenger also is referring to no people continue to delay to put things off until Allah delays them and puts them off So you know when a person he becomes habitual in this manner to keep putting things off to keep delaying things to keep you know Saying that I'll do it tomorrow or whatever then you know then Then this person will be will be will be delayed and put off that's the first benefit The second benefit is the shayk says and al-mona-fitein yal-mizun al-mutminin This is the way of the hypocrites whatever the believers do if they give charity in a great deal They will say they are showing off and if they give a small amount of charity they will say this is my zaliness This is niggilliness. What is Allah going to do Allah does not need this Allah is free from this from your action However the reality is we see in the hadith in which the Prophet So the law is them he said man tasad man tasad dakabe idli tamra tin min kasbintai yibin Well, I have been allahu al-nata yib right whoever's whoever spends in charity even with like half a date from wholesome lawful earning and Allah does not accept Except that which is wholesome which is naive then indeed Allah in Allah hit upon the heart be a minihi Then indeed Allah will take it with his right hand No, my god be here listen a hippie Then he will cause it to grow for the one who gave it right he will take this charity receive it With his right hand then he will cause it to grow Come on you're a be a hadu come fallu So Allah will cause this charity to grow Even if it's like a half a date just like one of you he raises a small horse a small horse He nurtures it and the horse grows and it eventually becomes like a strong stallion So in the same way Allah will cause that charity that he receives which is wholesome hallal and Until hetat takuna mythal al-jabal Until that charity becomes the likes of a mountain and so this is a refutation of those hypocrites Those who mock the Muslims for doing even the smallest amount of charity because that's all they have in their means in their capacity This is not something to be mocked rather as we see Something so small and insignificant insignificant can be turned into the likes of a mountain Likewise the messenger of Allah says that it the kunar will all be shakke tamratim Fear the hell fire even if it be with a half of a you know of a date and Allah's ojal also said in the Quran for my yah mal Miss Allah's or not in hai ra yara woman yah mal miss kala's or not in shara yara Whoever does even like an atom's weight of good then he will see it and whoever does an atom's weight of evil Then he will see it. This is a proof to show that Allah's ojal does not cause to be wasted even an atom's weight of goodness So this is a proof and refutation against those hypocrites who make mockery of the efforts of the believers with a larger with a small This is their way So these are two benefits that the shak took from that part of the hadith and then kahab goes on to mention in the story that That the when the messenger of a lesson when he returned from taboo can he came with the expedition Kaab began to think what am I going to say right? So now he was aware that he had to face the messenger of Allah Salallahu Alaihi Wasallam and in his mind he was thinking and speaking to himself that should I lie in order that the Prophet's son would excuse me then he began to even consult with people in his family as to what he should say and These thoughts went to his mind.
What excuse can I give? Shall I lie? Shall I do this? Shall I say this however when the Prophet Salallahu Alaihi Wasallam he came and he reached Medina All of those thoughts and ideas which were passing through his mind They left him all that falsehood left him and then he had firm determination determination Right he had the firm determination that he was going to explain the truth to the Prophet Salallahu Salallahu Alaihi Wasallam so Kaab says that the person he came he approached Medina He entered the message it and from his sonna was that when he returned from a journey He would go to the mosque first before going home and he would pray In the masjid and then he would you know sit down So he came and he sits sat down and then people began to come to him one by one from those who had kept away from the battle the mukhala and those who kept behind and They were from the hypocrites and those who had genuine excuses Right so the hypocrites would come and they would make they would swear by Allah By Allah we you know we couldn't come because of this or because of that because of this and this war by Allah that they were excused And so the messenger of all of the son he took them at face value and you know He took their pledge of allegiance and he made a stick of art for them However, this would not benefit him at all because Allah's we don't sit in Quran is long fear Allah just Alham in tas long fear Allah To say that Allah who'm sorry in a marah for learning your fear Allah who long Right that if you forgive forgive them ask for forgiveness for them or do not ask for forgiveness for them If you were to ask for for them 70 times Allah will never Allah will never forgive them and so When he saw all this happening and these people coming swearing you know He said to himself I was determined that I'm going to be truthful to the Prophet Salallahu Aliyosala So then he entered into the mosque and he gave salam to the messenger of all of them and And he saw that there was a mess in his system He kind of gave a type of a smile but it was a smile of a person who was angry who was not pleased and so the messenger said That I'll come and come near to me and so he went into him and he sat down so the messenger said Merkal Lafak what was it that kept you back?
So he said now listen to what Gahab said so he said Yara's Allah Inilam at the hallef Aliyotarin or messenger of Allah I did not keep back because I had any genuine excuse I never ever had two riding saddles or beasts before this expedition meaning that I had to excuse I even had two riding beasts riding horses or camels So no excuse and he said what in the law jalasthor in the had in minmulukhi dunya Kharajdomin hobi ozarin he said if I was to sit in the presence of any of the kings of the world Then I would have left his company with an excuse meaning that I would have been able to sit with any of the kings of the world In the likes of the situation and I would have spoken to him and I would have left having Let them to believe that I had a genuine excuse Lakad uutih to jadaran Indeed I have been given the skill of argumentation I have the ability to argue and meaning the shek says Yannila wanid yalasthor in the shocks in minmululuk if I was to sit with any person from the kings of the world Then I would know how to free myself and to save myself in that situation Why because Allah has given me the ability to argue well I can't even have a good idea and talk with me But you should go and just got a lot of our ally of idalik however, he said I am not going to sit here today and speak And speak with the speech ma which I'm simply going to please you because then I fear That Allah as the wajal is going to become angry So look at how the shek says look at the imman of qaba bin malik radiallahu anhob In the likes of the situation he said and again one thing we have to remember is that Every time a person has the strength and the ability To do something which is unlawful and the greater the things that invite a person to do something that is unlawful Yet he refrains from it and restrains himself from it then the reward the reward is greater and the truthfulness the siddak and the echalas is greater And so that's why in this story as you read Step-by-step what happened to qaba bin malik there are many many things which happened right? We shall see step-by-step from this point onwards all of which prove the great sincerity and the truthfulness With this companion because here he was given The strength and the power and the ability to argue to convince people to argue his case to make it You know to see make it seem believable and palatable He could have done that and as he said Analaha qaat al-ani jadalah has given me this ability and these means to be to you know to argue on to yet yet He said to the messenger of Allah sallam that you know I don't want to say something by which I'll please you but then I will earn the wrath and the anger of Allah so panel with Allah the shex is under illa imand look at this imand look at the imand of qaba bin malik You know he said that I'm not able to speak to you with lies if I was to speak to you with lies Then maybe you might be pleased with me, but then Allah sallahu jalu will become angry with me Right, so he told the Prophet sallallahu al-il wasallam we spoke the truth and What happened is that the messenger of Allah sallam Allah sallam he delayed he deferred his matter Right meaning that he left it now to revelation as we shall see as to whether Allah will reveal you know his forgiveness So from this from this part of the hadith the shex is there are numerous benefits the first of them is That Allah sallam qaat al-ilah look at how he bestowed a favor upon qaba in that he protected him from Disobedience and sin because he knew he had a good sincere intention Right this shows that when a person is sincere to Allah That everything he seeks he seeks for the sake of Allah for the pleasure of Allah and as long as he has a good clean pure intention for Allah Then Allah will save that person from trials from tribulations And that's why in every moment that a person is in that he's always thinking and conscious that you know His deeds that whatever he's doing he's doing it for the sake of Allah So the pleasure of Allah so not for anything else So he says that Qab that he thought of Fabricating lies to the messenger of Allah sallam However Allah sallam would you remove that and ended that from his heart because you know he had the he had Asam he had the intention and resolution to be truthful to the process of even though these thoughts were passing through his head Secondly second benefit is that it is desirable for a person that when he comes from a journey and he comes to his Town of city that he goes to the most jid and he brings to Rakhaz He says the she goes on to say that this is a Sunnah of the process of them al-Kauliyyah Well for a leah Al-Faisaliyyah in action because we clearly see the message and we do this but he also also also I'll say also in speech it is something that he also commanded as well the shake mentions a story as to how Jabi had been updated la once he was on a journey and On that journey he sold his riding beast to the process of them and then when he eventually came back to Medina The messenger of the some he ordered him he said he commanded him to go and to pray to Rakhaz and to the message and pray to Rakhaz So the shaky is mentioning that today very very few people practice this particular Sunnah that when you return from a journey That before you go to the house then you go to the must-jid and you pray to Rakhaz It doesn't matter whether this must-jid is the one that you normally pray in or it's you know It could be something that's on the path to your home So you stop there and you pray and then you go towards your home the shake encourages people to do this Why because it is a neglected or forgotten Sunnah? This is something that the message would use to do routinely The third benefit the shake mentions is the carby malik is a man who is given the strength of argument eloquent and However because of his takwa because of his fear of Allah because of his fear of Allah then he withheld from You know from lying and he spoke truthfulness with truthfulness to the messenger of the Sun So that's why we said before that the greater the ability to do sin put you withhold then the greater That's a sign of truthfulness and the greater the reward and a greater sign of the amount Fourthly the shakes is that a person who is angry can sometimes smile Because the message of Sunnah he was angry with cab so even though he's angry with cab Can't get the best like you can also display something of a smile because cab In the hadith he says that I smart saw him smile, but I wasn't sure what is this a smile of pleasure Or is it a smile of anger? He couldn't tell what you know Which of the two it was so the shakes is that obviously we know whether it's a smile of anger or pleasure We can know this by surrounding factors or circumstances and a man can know that this man is smiling because he's pleased and this man is smiling process angry Because of surrounding the context and surrounding circumstances the fifth benefit is from this hadith is that it's permissible for a man To give salam while he's standing to a man who is sitting right?
So one person might be sitting the mess of someone sitting and car came and he gave salam as he was standing So this is permissible in Islam to do so the sixth benefit is that speaking to someone when close and near Then is greater and far reaching than speaking to someone when they are distant why because the message of the son he said to Gabb to Al so he gave salam from a distance and then he said to Al come meaning you know come come closer And so to speak to someone when they are in proximity Is of more effect and is more far reaching than speaking to someone that is you know More distant away from you So this is from the benefits of that he's also the seventh benefit is the shakes is Kamalu Yakin a carbine Mmamalik Hey, though in the whole car in Nani as the Rio and aha roja be other in minaroso solo la who are you solemn when I can you know And and aha roja mino be other in your only feel your mother will allow who I leave here But so basically he said I am able to leave the messenger of Allah was having given a valid excuse However, I'm not able to to leave In that way and then Allah is angry against me tomorrow Right, so he had absolute conviction in his heart that he will not get away with with lying and Although he might seemingly get away with it in the eyes of the people He will not escape the anger of Allah Subhanahu ta'ala And so this is an absolute firm conviction that a person has that we should have right that you cannot escape the anger of Allah If you please mankind at the expense of you know To save yourself from something you will not escape the anger of Allah Subhanahu ta'ala This should be an absolute conviction the eighth benefit is that Allah's original he knows the secret and what is hidden because God appeared that even though he's close to the messenger of Allah He could whisper into his ear and speak quietly and hide everything from everybody else yet Allah's original Would hear everything and knows everything so he will not be able to hide this from Allah Subhanahu ta'ala Shek mentions the story of the woman who disputed with the messenger of Allah Sami Allah who called Allah to die to jahidirah Kafi Zaljihah Waddashtakhi Allah Allah who your sma'ul to her work on that in Allah has Sami on the seal So she mentioned this I about the woman indeed Allah has heard the speech of she who disputes with you regarding her husband and who Complains to Allah and indeed Allah he listens Allah listens to your Discussion indeed Allah is all hearing and all seen so Kabbin Malik said indeed I come to the messenger of Allah so Salaam and you know He spoke truthfully and informed him that I have no excuse. I have no excuse in relation to my body I'm not ill. I'm not sick. I'm not suffering from it.
There's no excuse. Well, I've emailed I have no excuse in terms of wealth. Why because I'm in the best situation I have to writing be sorry everything I have no excuse So what did the Prophet Sala'ala? Oh, I use them say For God and the be your son Allah who I was a lamb and my father forgot the sadak as for this one Then he has spoken the truth the shaykhs is that just for the messenger of us them to say this speech about Kabb To say that indeed he has spoken the truth the shaykhs is why Yakuza who fuck run and was a for who nebe Son Allah who are he was a lamb be said right sufficient boasting and praise like you know fucker like to be to be to be to be To be proud and to be to be to be most about it that the messenger of us of him He described him with cedar right with being truthful And he said So he said as for this man he has spoken truthfully so stand and go and until Allah decides in your affair so Kabb he went Submitting the affair to Allah subhanah Believing in Allah and that whatever Allah wills will happen whatever Allah does not will will not happen.
Okay. So now this is the first instance of being truthful and out of the conviction that That you know he cannot hide anything from Allah and you can please the people but he cannot escape from the wrath of Allah It doesn't stop there Now as he's walking away from the messenger of Allah Salaam what happens as we read in the story last time is that he came across some people from Banu Salaamah and they began to beautify for him and suggest to him why don't you go back to the messenger of Allah Salaam and Say that you know that you you do not commit a sin you had a genuine excuse and why don't you make you know make an excuse that the message will will will seek is thick for you you will ask Allah to forgive you like he did with other people and Go back for dear Kazib Nafsak Pull in him as a whole you know go back and say that I'm I'm excused so that he will seek forgiveness for you from Allah So and the people who you know he seeks forgiveness for then you know They went to him and they made excuses to it to him so now he's being put a trial by these people after he's already been truthful To the messenger of Allah Salaam these people come to him and they're trying to put his ideas into his mind and some however once again Allah's abjal he protected him and he saved him and he gave him this you know he gave him this mighty station of Fearing Allah and repeling all of this so what did he say he said to his people? He said to them is there anybody else who have who have who's done the likes of what I did Right so he asked this question I'm like am I the only person is there anybody else who was truthful and was honest and said they had no excuses anybody else So they said nam and I mentioned the two companions Hila bin Omea and Morara bin Arabia So they said the same as what you said So then Qab said badakaruli Rajolain Salihin bada shahidah badran fihima uswa Right so Qab said that they when you saw them I mentioned to me two men righteous men They had both participated in bada and in them was an example right so the the benefit here is that sometimes Allah's abjal He will make for a person Examples through other people as a result of as a result of which he leaves evil when he sees that there are other people He becomes encouraged that if those two people in this case You know did the same thing as what I did and they didn't turn back and they didn't excuses that I'm gonna I'm gonna do the same is what they did This is like a type of encouragement that Allah's abjal You know he doesn't leave you alone and he gives you other examples people who've done the same as what you've done in order to strengthen You and to make you firm and to keep you upon the right way and the right path And so here in this instance Qab was strengthened and so when you mentioned when you remember these two men and they are also men from the righteous men from the best of the servants of Allah's one would Allah then he said indeed there is a good example in them to be to be followed So therefore he continued in the path He paid no attention to what those people said he continued and he said I'm going to leave it as it is I'm going to follow the command of the messenger of Allah's asylum and leave the affair to Allah's Panel to Allah. Okay, so now we we come to the stage where the excuses or the absence of excuse all the hypocrites came The mid excuses these companions came they were truthful.
So all of that now is finished where people come to the messenger of Allah So now from this point He ordered the people to boycott these three men and not to speak to them Right just these three men because all the others came with excuses some had genuine excuses But all the rest like the hypocrites hypocrites people like that didn't have any gen excuses because they told lies because they swore by Allah that We have an excuse the messenger left them upon the bar here and let them go. So they're very finished There's nothing nothing with them, but these three men because they told the truth now It is for Allah to decide are they truly is Allah going to accept, you know forgive them and accept their repentance So he had the messenger of Allah's asylum He ordered the people to boycott them and not to speak to them and to leave the affair until Allah's We'll do is in their issue. So what we'll do is we'll stop at this We'll stop the lesson at this point will continue that discussion the next time that we meet in Shallal Allah so To conclude today's lesson then Today we see really the lessons here Is the importance of truthfulness and sincerity to Allah subhanahu wa ta'ala and A person as we see in the story of Kaab can be continuously tested. So this is just the first part of the test right meeting the messenger of Allah subhan face to face and Striving to be honest and truthful Despite all the whisperings and people saying otherwise just be straight and be truthful That's the first part of the test next part of the test is see that see in the first part it would be easy just to gain the pleasure of the messenger of the sassalam and Save oneself from the rebuke of the people by telling a lie at the first instance So he passed that test and he was truthful However, the test doesn't end there the next part of the test is where Kaab and those other two companions They are now boycotted.
This is now another part of the test another part of the examination to test The sincerity and their truthfulness and so on so forth I'm sure that this we will take in the next lesson That we meet in shalala the next time that we meet and so we'll conclude our lesson after they will handle I don't believe in the mean or solan or huonah Where Allah early was a he a jamai?