So today is our 14th lesson in the series on the explanation of Rios Al-Yin from the work of Sheikh Mohammed bin Saleh Al-Otheimin, or Rahim Al-Lah. And this is our third lesson on the hadith of Gabb bin Malik, or the Al-Aru'anhu. A lengthy hadith on the repentance of Gabb bin Malik and some of his, the associates, some of the companions. In a previous lesson some of the key issues that we took, too many issues I guess, first of all the fact that delaying or procrastinating, meaning putting something off and leaving something off and delaying it till tomorrow or the day after or the day after.
This as we see in the hadith of Gabb bin Malik, a need a person to tremendous loss and potential ruin. And we see that because Gabb bin Malik even though he had the means, he had the ability, he kept delaying his departure and as a result of that he ended up in a situation, a tremendous situation in which as we shall see today as well in Shallah, that he was boycotted and became a stranger in his own city or town and had to go through tremendous hardship and patience. Anyway, that was the first thing in the shiks walk about that, the importance of that when you have an opportunity to do good and you have an impulse, you have an impulse to do good because there are impulses that come to you to do good just as there are impulses that come to you to do evil. And so when an impulse comes to you to do good, then you should take that opportunity especially if you have the means and not to today, it could be an impulse to praise him in the wafil, could be an impulse to give some charity, could be an impulse to visit someone because maybe they are ill, maybe they are in need, could be an impulse, could be to do Omra for example and you have the means to a person, you know, learning these lessons, you shouldn't delay and you shouldn't put off things which are for your benefit in this life and the next.
That was one of the things that we took and the second thing among the many things that we took also, I was the importance and the benefits and how safety lies in a siddha in being truthful, in being honest with yourself, being honest with others and speaking the truth and not feeling the blame of the blammers and even if protection or benefits come to you due to lying, if you lie and you know, even if those benefits or the protection from harms, then still you have to leave that in abandon that and tell the truth and we see in the hadith in the story of Kaab in Malik that he could have, like the hypocrites, many of the hypocrites, they came to the messenger of Allah, sallam, they made excuses, we had a legitimate excuse not to travel with you and he took them at face of value and they left them and so they were finished, there was nothing upon them, they were left to go and conduct their affairs, but Kaab knew that he would not avail himself from Allah in the hereafter and so he told the truth, I had no excuse, I had all the means and even when he left, some people came to him after them, said go back, go back, go back, why have you put yourself in a situation, go back and say that you had a valid excuse so that you can be like those people who as a fair is finished and so he thought about it and then he refused and he refused to do that and so this shows the benefit of being truthful and being truthful in each and every situation, this is where we pretty much finished in the previous lesson so today the 14th lesson and the third lesson on the headith of Kaab in Malik, we continue the story as Shikum of the Mean mentions from the speech of Kaab himself, so he then said, so after this point after the messenger of some came back and he came to the Masjid and he was accustomed for him to pray to Raka as in the Masjid and then the people began to come to him, you know many of the hypocrites and people who invented excuses, you know the Kaab and the Kaab came and he told the truth, so what happened is after that incident the prophet Sallawhi Salaam, for Amaran Nabi, your Sallawhi Salaam and Nas and your Jouron, Fallah, Yukal Lebuhum, right so after this incident finished in the Masjid and everybody came, either they made the excuses or they said we have no excuse so there were only three people, Kaab and the other two, so then the prophet Sallawhi, he ordered all of the people in Medina to boycott them and so the people, the Muslims, the Shik says they boycotted these three men including Kaab and as a result of this the Shik says, when they used to walk amongst the people in the town in the city, it's as if they were walking without you know that their intellects were not present and it's as if the earth you know like totally changed and as if the earth the land the people rejected them and it became something that they never recognized it, like they never recognized this place that they are in because they were walking if they gave Salaam to somebody, the Salaam would not be returned to them and if anyone you know said something to them you know nobody would begin the Salaam to them and if they gave the Salaam nobody would return the Salaam even the Prophet Sallam, honestly he is the best of people in his manners even he would not return the normal Salaam to them and so Kaab he would say that I would be present, I would give Salaam to the Prophet, Salaam and I don't know whether he moved his lips or not I couldn't tell whether he moved his lips or not and so this is the Prophet Sallawhi, only he was Salaam so what do you think the shaykhs is that if you are someone who is boycotted in the likes of this type of society which consists of the messenger of Allah himself, Salaam how you salam, and likewise the best of generations and so the shaykhs is what will happen is that if you if you're in that situation the earth will become so constricted upon you and exactly this is what happened to these these companions you know that the earth become constricted upon them constrained upon them and they realized that there is no escape there's no rescue there's no recourse except to Allah there's no escape or recourse you know escape from Allah except back to Allah so panota Allah and so in this situation they remained in the same situation for 50 days 50 days completely a month and 20 days on top and the people as we said they made the boycotted them they did not give Salaam to them did not would not return the Salaam to them even if they began with the Salaam and it's as if the people those amongst the people were like camels who had skibis had a disease and nobody wanted to you know come come close to them so here obviously the situation became very very hard upon them and they fled to Allah they fled to Allah however of the three kab in Malik being the younger stronger the more resilient he did not abandon didn't abandon the prayer in congregation and so for that reason kab would attend and when you come to the Masjid and you would see the Prophet Salaam he would give Salaam to the Prophet Salaam and obviously as we saw earlier on that he couldn't tell whether the person replied to him or not so eventually this became so difficult for him at the end that even he abandoned the prayer in congregation as well why because of the extreme hardship anxiety stressed the thing was to be upon him and nobody would reply to him not even with a single good word and so he left the prayer completely as the shayk says and in this situation you know the earth became constructed upon him and this continued for 50 you know 50 nights now as if this wasn't difficult enough after 40 nights being in among the people like this being rejected not answered to not being spoken to on the 40th night the Prophet Salaam he sent to them a messenger to these three men each of these three men and he told them that they should and yahtazilu nisa yahtazilu nisa aun that they should not that they should keep away from their wives and so the messenger of the son ordered that there be no interaction between them and between their wives so kab bin Malik being the younger of the three the shayk is asking you know what do you think would be the effect on kab this is a mighty affair the shayk says however the shayk says well like in my other alika lemajah whom are also Rasul or Rasul or Rasul Wakhala in Rasul Allah yahtamul kah and tazilah in rahatak indeed the messenger commands you that you shun that you abandon your woman meaning your wife so kab said he said shall I divorce her or what because he didn't understand what's the you know is this a command for me to divorce or what because obviously the messenger of some did not say you know don't like like divorce her because if he did he would have divorced her so he wasn't clear so and he would have done so straight away if that was the command but the messenger of the messenger he said indeed the messenger of Allah yahmuroka and tazilah alok so he repeated the exact words of the messenger of Allah so again meaning that he just conveyed the law here whatever the apparent word was he didn't make an interpretation he didn't say he didn't say maybe you know maybe he meant this or maybe he meant that or maybe this or maybe that you know or maybe I think maybe he didn't say that he just said exactly what the messenger of Allah so said said and and he didn't think you know this or that and so he said in the Jerusalem kandahada so kahab said to his wife illhari be alik so he said to his wife go and remain with your family so the point being here the sheik is saying that this indicates obviously he had like an amana in conveying and narrating he didn't interpret the speech of the messenger of Allah so he didn't say I think he meant they said maybe he meant this to make this he just conveyed and said exactly what the messenger of Allah sallallahu aliyu salam said so then kahab narrating his own story he said as for my two companions the other two companions they remained and sat in their homes crying right so as opposed to kahab who would go out to the jamaarah and go out and mix with the people and try to go and meet for example his cousin as we shall see and other people and you know he was the stronger of the people the other two who were older they basically just sat in their homes crying they didn't leave their homes and the sheik is because they were not able to walk in the markets they were not able to mix with the people because the people had boy got to them no one would turn to them no one would give them salam and if they gave salam no return the salam to them so they couldn't handle they literally couldn't handle this boycott as the sheik says so aja su aja su and tahamul had hadil hal for a bakhiyah feebu yutih yab keyan so they feebu yutih yab keyan so they remained in the houses crying as a result of this as for kahab he said about himself that uma anafakun to a shabal kong wajiladahum as for me then I was basically he means I'm the strongest of the people and meaning I'm the most patient of the people because he's young and he was able to continue witnessing the prayer in jamaa with the muslims and he would go to the markets and he'd walk around and but nobody would speak to him at all so then he says kahab that I would leave the house and witness the prayer with the muslims I would walk among within the markets nobody would speak to me I would come to the messenger of a la salam who he was salam but was salam Ali I would give salam to him and he would be in his majulis well if he was in his after the prayer and I would say to myself he didn't move his lips I didn't see him move his lips even though I gave him salam you know I didn't see him and this is obviously alongside the fact that the first of them is the best of people in manners he wouldn't you know not respond to anybody salam but because the messenger of Allah was acting upon revelation right so this is this is nothing like personal or anything like this the messenger of Allah is doing this because Allah has commanded him and Allah has commanded him to command the rest of the muslims likewise to boycott these three companions for what they did so it's not because of a bad man as anything this is a command from revelation and he would also say kahab kunto o saali wa wasari kunnabi sallal lahu islam and never I would pray and when I would be or when I would go to pray I would you know by stealth I would take a glance at the prophet sallal al-a-salam and and when he would for example when the prayer was finished and the message look around and he happened to you know make his glance towards me then you know I would I would turn my eyes away so all of this you can see this is how he's affecting kahab because of the severity of the boycott and then he mentions another incident he says that he had to either fall or they are not the only I mean Jeff what I mean my she had to the salam to jidada hai hai hai hai hai hai hai hai hai hai hai habun nas illia until this continued and this hardness dryness and hardness of the Muslims you know was it was affecting me and he went on for a while I I then walked until I came to the house of my cousin, my uncle's and my cousin, Abu Khadada. And he was the most beloved of people to me. This is his cousin. So instead of going through the door and knocking on the door, which more likely he would be rejected and not allowed to enter, he said, I climbed over the wall, I climbed over the wall and not the door.
So he says, for Salam Dua Ali, for Allahi Marad, the Aliya Salam. So I gave him Salam to his cousin now. And by all that, he never returned the Salam to me. And also he is his cousin, most beloved of the people to him.
And the shayk says that in this situation, he's like Abu Khadada with his cousin. Qab, they are alone. Nobody's watching. Nobody's seeing the, totally outside away from the eyes of the people.
And it would have been possible for Abu Khadada to speak to him and to give him Salam, or even something subtle, give him Salam and something. But he never did anything of the sort, nothing at all. Because this is in obedience to Allah and to his messenger. Because the Sabar of the Allahu Anhum, as the shayk says, that Qudoham phillah, he loam at alayim, they do not feed anybody and they do not feed the blame of the blamers when it comes to making obedience to Allah and his messenger in the Dina v'Allah Subh'anau Alayhi wa ta'ala, even if it was the closest of the people to them.
So then Qab being surprised, he said to him, insha'dok-al-a, ha'l-ta-la, ha'l-ta-la, ha'l-ta-la, ha'l-ta-la, ha'l-ta-la, ha'l-ta-la, ha'l-ta-la, ha'l-ta-la, ha'l-ta-la, ha'l-ta-la, so he said, I implore you by Allah. Do you not know that I love Allah and his messenger? Subha'ala did not respond to him. Then he said it again, insha'dok-al-la, ha'l-ta-la, ha'l-ta-la, ha'l-ta-la, and ha'l-ta-la wu'erasuli, ha'l-ta, ha'l-ta-la, ha'l-ta-la, ha'l-ta-la.
Do you know that I love Allah and his messenger? Once again, he did not reply to him. His cousin the closest most beloved of people to Him. Twice the shayk says, he said that I love Allah and his messenger to reply to Him.
and what shayk says is that? Oh, sir. Look at that. Look, Okay.
But he didn't respond to him because he's been forbidden to have any dialogue with him, right? So then the third time, Phalim Arahd, the Ali, he's thirdly, and he said the same thing, and Shaddu Kallal, Al-Dah, and the Hib-a-Lah, or Asuna, this time, Abu Khadad, he said, Al-Lah, or Asuna, Al-Dah, Al-Dah, Al-Dah, Al-Dah, Al-Dah, Al-Dah, Al-Dah, Al-Dah, Al-Dah, Al-Dah, Al-Dah, and answer the question, you didn't answer what was said, instead he just said to himself, Al-An is Messingin' all best, Al-An is Messingin' all best. So, he said a speech, Kallal, Al-Aqalim, which is Al-Dah, it's not considered speech. So then, when he heard his cousin say that to him, Y'arul, for fair, that Inai, meaning he began to cry when he heard this from his own cousin, that a man, and a Rajulan ibn Amih, Abu Nas, Ihilah, you kalimuhu, Mahadi, Al-Munash, Al-Munash, even him making this Munash, I mean, speak to him.
Now, obviously, this is a matter of worship, like if somebody implores you by Allah, right, then you have to respond, ordinary speaking, you have to respond. Here he asked for Ish-A-Hada, he asked him to bear witness and refuse to do so, and so this, so now you can imagine, if we now add all of these things together, that when the boycott was commanded, and initially, Ka'ab was the stronger of the three, so he continued to go to the Jama'a, continued to go to the markets, continued to go out, you know, walking, and where's the other two, left, stayed in the homes and they cried because of the severity, he tried to handle it, and then eventually he couldn't handle it, right, once he experienced all these things, meaning go to the masjid, give the salam, plus it was not responding to him, you know, nobody's returning salam, he's walking around, even his cousin, and you know, we heard the story just now, so after all of this, you can imagine he's like in despair, and in this moment, another incident happens, which shows that, you know, to the extent to which this companion was put to trial, and his truthfulness was examined, was put to the test. So what happened is, that the sheikosum to say, for a bain mahua yamishi y dabi, rajul in nabatriyun, in nabatriyun, right, so as he was walking in the town, among the people, in Nabatian, Nabatian, is like a, from, is not quite an Arab, but not quite an non-Arab, you know, from the Syrian region from sham, he says, what Nabatih, ala dili, say, ala dili, say, ala dili, say, ala dili, i say, ala dili, ala dili, ala d Province, ,, aubutya kamishi y dili, ala dili, who will point out to me, he'll direct me to karads. Well, so, some people, if she says, look at how some of these people with evil, they take their opportunity, right, so this person, when he heard this person say, look at where is k brim Malick Carlutz?
kab said anahua, im mahe. so then, this man, And so he said, Yohul for karatuhu, for ydafihi, amabad, in the Hukad Balarana, kad Balarana, anasahibak, jafakah, yan yorushu, yan yorushu, asalaam, wakanahadal malikou rasan kafiran. Wai lamyajal, walamyajal kah, walamyajal kah, walamyajal kah, walamyajal kah, walamyajal kah, walamyajal kah, wahadarin, bidarin, bidarihawanin, wala madiyyatatin. Okay, so he says in this letter what he said was that to proceed, it has reached us that your companion, meaning the messenger of Allah, has behaved co sickly and roughly with you.
And Allah is not one to leave you or to place you in a place of humiliation and a place of ruin and wastage. Right? So meaning what's this king from Shaham? What's he pointing?
What's he saying? The shiksas yani walaaba ga fidar, fidalin, wala yarin, wahahohanin, vitha al, fah tajal, ylina. Do not stay in a place where it's like you've humiliated, you have treated lowly because you led to ruin, come, come to us. So, Falhaq binat no asik.
So he said, come and join us and we shall, you know. So, Shixe says, meaning that come to us and we'll support you with our wealth and we will give you honor. However, Shixe is a king of Rajul, or Rajulun, or Rajulun, or he is a man who is a believer in Allah and his messenger. And he loves Allah and his messenger.
And obviously here we can see he was being tested. And he immediately realized what did he say? Kaab said, as a kazan hadith wa hai di hi minal balar. So he recognized that this meaning, minal impti haan.
This is Allah testing him. And he was truthful because indeed this is what, you know, imagine the situation that the people have turned against you. They're not giving you salam. They're boycotting.
They're turning the back up on you. Even the most beloved of people refuses to answer you even when you employ him to answer a simple question. And so the whole society has turned the back up on you are in humiliation. You are in despair.
And this is the time when you are the most vulnerable, the most vulnerable for other people to come opportunists, you know, to form alliances with you and to tempt you with something of wealth, with something of honor, with something, whatever it might be. And you know, these situations do arise and happen to people. People have put a trial in this manner where they believe that they've been wronged. They believe that they've been harmed and wronged and they attempted and led to the wrong direction.
But what did Kaab do? All of the allahu anhu. The shex is, imagine a man, non-speaking to him, he's boycotted from the closest of people. If there was any weakness in his heart, there was any weakness in iman.
And if he wasn't like genuine or sincere, then he would have took the chance immediately from this king and he would have went to the king. However, what we see is a proof that there is iman on rasih, meaning that the iman is deeply, deeply ingrained and rooted in the heart of this companion such that he and his life could never ever be put to trial in this manner. So what did he say? He said, kultur, hada, minalba, this is from the tribulation.
Then what did he do? Look at this now. Some other other ela tanur, he went to the oven, went to the oven and then he threw this letter into the oven and he destroyed it. Now think about this.
What is this? The shex is, what is this? What did he do? What did he do?
What did he do? What did he do? What did he do? What did he do?
Why did he burn this letter? Because he didn't remain a source of whispering and impulses coming to him that maybe I should go, maybe I should go. So what did he do? He burned it so that he has no hope in that thing ever in that thing opening and so that he can be an excuse or a proof or a justification for him to go to this king.
And then he began to cry after this incident as well. He began to cry for a period. Let's stop on this for a moment. What we see here is what the companion did is that he destroyed a source of potential temptation immediately.
This is from the intelligence and the deeply rooted iman. And often we are put to trial by things which are sources of temptation by which potentially the doors and avenues to evil could be left open or we leave it open knowingly that thing is there and I can return to it or something. Whereas here we see the companion destroying the source of temptation at the first instance. And these things we all experience in our lives that there are temptations that come to us, that are impulses that come to us.
And this could be anything. It could be a matter of wealth, it could be some money, it could be anything. This is going to apply to so many different things. It could be a means of communication with somebody, it could be unlawful communication, it could be different types of things.
And the first instance he completely destroyed the source of temptation so that if you imagine what's happening, it's your uncle battling with your hawa. And the moment that your uncle gains the upper hand meaning in your mind, you've reasoned that this is a source of temptation is going to potentially harm you, it's going to keep the door open for me to potentially fall into sin or be put to trial. Let me just completely destroy it right now while my uncle is dominant. Because what will happen is if you leave it, that battle will continue between your hawa and your shahua.
And your reason. And people, this is how Shaddan comes and makes you to leave the door to temptation. So it's not that you're committing a sin, but you're leaving a door open to sin because of a desire in your nuffts. And you're pretending to ignore it now, but then you know later on.
Right? So this kind of thing we see from the companion, it's a lesson, we are like grant us no fear to, you know, to, to, in these types of affairs, that anything which is a source of temptation, then we get rid of it straight away. Are we close the door straight so that we can't open it ever again? Right?
So these types of things, you know, you make your reason overwhelmed your, your, how are your desire? And then once you've done it, you know, you can never go back to it, even though your soul wants to, well, you can't, you can't. Right? So she says, in this particular part of the hadith that we covered so far, there are numerous, there are numerous benefits.
First of all, from the benefits that we've looked at so far from the, from the section, from the benefits is that in this hadith is an evidence that the leader of the jawas at the hall of Anil Jamaar, is a kind of insanam, hajuran, mandu, then wahajazat, nafsuhu and tahamil ha'ra. Within this hadith is evidence that it is permissible for you to leave the Jamaar, to not bring Jamaar, when a person is boycotted, shunned, is unable, his soul is unable to bear the hardships and the, you know, of the boycott. And so just as the two companions of Kaab bin Malik, the two elder ones, you know, they couldn't handle it. So they kept away from the prayer from the, you know, before Kaab did.
And because this is from Adwayyaka Walhaj, it's from hardship, difficulty that a man come to the mosque and then he's treated the way he is, no one gives him Islam, no one speaks to him, they turn his back upon him, abandon him, boycotted him, shun him, you know, how can a person handle this? So this is another, kamakal, kamakal, kamakal, wahlamah. So some of this is called to say that this would be a legitimate reason to avoid the Jamaar. From the benefits of this hadith is shidatum, shidatum, tithal, asha, hababah, al-amre nabi, salallahu wa'alim, wahdulilu dalik, marjoralil, abhi katadah, ravi al-wahum, wahamah, kabhi mamalik.
Right, the severity and the intense following of the companions of the command of the messenger of Allah, salallahu wa'alim, and from the clearest of evidences of that is the incident with Abu katadah, the companion, the cousin, sorry, of Kaab bin uamalik. From the benefits of the hadith is shidat says that it is obligatory to take precaution and protect oneself from the people of evil, you know, those who basically try to take advantage of a person who is in a weak situation. This weak, vulnerable, and you know, to entice that person and to lead that person as we see the king of, you know, the king of the son of Shaham. This is what you try to do.
And this is in the realm, as we see this is in the realm of politics as we see because this is a king. This is hearing news about the Prophet's Islam and his community. There's something happening in there, which means obviously there's got to be spies and hypocrites and people who are informing and carrying news back with and forward to other people, to other nations. And you know, they're trying to make use of people like this.
And this happens like on that type of level, you see among the people of disbelief, among the nations of disbelief, you know, they make alliances with people, they will support certain people. In fact, an example of this could be what you see the kafar doing with many of the people of misguided people of desires. You know, they see a nation and they see people unhappy about the economy, people unhappy about this, people unhappy about that. And they start speaking against the ruler, they start disliking the ruler.
That's the kafar's opportunity. And they say, oh, well, we see you are you are you are oppressed and you are not treated well and this and whatever. And, you know, maybe we can give you some support in terms of finance and, you know, maybe you can organize a committee to, you know, demand your rights and maybe this and maybe that and whatever. And then so they lead them step by step by step and they lead them to revolution.
They lead them to civil strife. And this is how they open the doors to enter into nations in order to destroy destroy nations. Right. And by the time it's too late, by the time people can, you know, by the people who it's too late to unwind things.
Right. And this is exactly what happened in modern modern era places like like in Egypt, they tried it in Libya, they tried it and was successful in Syria. And they were successful and keeping in mind that in these in these countries, Syria and Libya, for example, Iraq, for example, that scholars declared these leaders that they are actually this belief, not upon Islam, right? The Metakir, obviously, Assad, they are no seiry, alloys, people of disbelief, outright disbelief, Libya, Gaddafi, socialist with his green book, you know, scholars met a clear of him.
So even to the extent that leaving aside a Muslim ruler, leaving aside a Muslim ruler, even with a ruler who is a disbeliever, look at look at the evil that has resulted when people who are disgruntled unhappy downtrodden, right, they are taken advantage of by the people of disbelief who are always looking to create this strife and to weaken the Muslims. This shows the great evil and it shows the, you know, the resilient resilience and the strength that Muslims should have in the likes of these situations. And so from the benefits is it is obligatory and we are able to have the horrors, it is obligatory to be always cautious from the people of evil. So even if you are like, this helps you in situations in your life or scenario which can happen that you might be in a bad situation, you know, and you might find relatives might come to you, friends might come to you, other people might come to you, and everything.
Okay, why are they coming to me? Like have they got their own causes, have they got their own reasons? Are they coming to me because, you know, by supporting me, they can further their own cause? Like is it genuine?
Is it sincere? Like are they coming to me? Why are they coming to me? You have to be careful.
Like many situations in life when you are in a vulnerable situation, when you are in a hardship, when you are in a difficulty, when you're even oppressed by somebody and somebody apparently comes to you and wants to aid the oppressed person, right? Not everybody is coming with a clean and with pure intention. People are coming to, they have other odds, right? They have objectives and they see your situation as a means, as a stepping stone to fulfill their own objectives.
Right? So a believer, you know, an alert and aware believer, he has to be alert and aware of these types of things and not to be stung and not to be used and not to be like a victim who's being used in the schemes of other people, right? So we have to be very, very careful in that respect. And as this exists in the Haldel Malik, Malik Al-Rassan, in the Haldel Folsa of Ykabir Malik, Yadoruhu, Ila, Mrolal, Ila, Yaujor, and Dini, Haldel Malik, we have many ways to entice K'aab and to make him to go to Shaham, and maybe he wanted to make him lean in the way.
Maybe he wanted to make him leave his religion and, you know, this is a harsh religion and they treat you bad, you know, we are Christians and we are this and we are, you know, maybe he wanted to put him to trial in this manner. So a person has to be careful. Another benefit from the hadefics is the strength over to K'aabir Malik, Ravi Al-Rassan, and Ravi Al-Rassan, and Ravi Al-Rassan, and that clearly he's proven himself to be from the Al-Rassan, Ravi Al-Rassan, and the pure, sincere, upright believers. He is not from those people whom Allah Subhanahu wa-A'la, he mentions in the Quran, he describes some people who say, about whom he says, Wambi-Nas, Mayi-Yukhulu, Mayi-Yukhulu, Amman-Nabilah, but either U-Diyafilah, he, J'a'la Fitt, Nata-Nasq, Y'a-Dah-Bilah.
Right, there are some people amongst mankind who, they say, I believe in Allah, I believe in Allah, but then when he is made to suffer some hardship, when he's harmed in the path of Allah, then he treats that harm, that tribulation that came to him from the people, as if it is the punishment of Allah. Meaning, now he starts becoming resentful and starts becoming, you know, like in the case of Gabi-Nmalik, he was patient, he remained patient, he remained truthful, he never allowed anybody else to use him or to use his situation. You know, in all those situations, he remained upright and he maintained his dignity, his truthfulness, unlike some other people, right? Some of the people, they would become angry, they would become resentful, and they would treat you know, why, why, you know, why Allah punishing me?
You know, I'm trying to be on his path, why is he punishing me? Now, he didn't, he wasn't like that. So he was not from those types of people. So the shaykhs were bad on us, Wahlhi-A'lil-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l -A'l-A'l-A'l-A'l-A'l-A'l-A'l-A'l-A-la-axlsat, and you know, he waited for the- for the relief from Allahu She'ala wati'ala.
So this is a proof of the truthfulness in one's Pict on Amen that kahab, that he rejected this offer. From the, from, from this Kingdom. And so what is the end result of all of this? Like this display of absolute conviction, absolute truthfulness, sincerity to Allah and His messenger shown in Your patience over this boycott of the messenger of Allah and all the companions for fifty days and suffering all those harms going to the jamaa being shunt going to the markets being shunt going to ones relatives and beloved and being shunt And everything being put into us.
So, anyways, what what is the natija of all of that? What does the shayk say? He says nah nunakkara Pessata hum fi lukur an fi salatina Waha the fadulun adim Pessata hum tukur a fi salatif fi salatil hams fi salatina fi lah fi lah sevan wa alan Meaning that this story is mentioned in the Quran the story of Qab has actually been mentioned in the Quran So this tribulation of Qab is something Thereafter for all time until the hour the Muslims will continue to read that as a revelation in the prayer in the jamaa And you know in the loud prayers in the quiet prayers Which indicates the greatness of this of this story and what is within this story of the things that we are discussing of Siddiq of truthfulness of a class of sincerity of having sub-arindeed in the path of Allah and maintain like you know Being truthful in one's toba because all of this is part and parcel of toba to Allah Subhanahu ta'ala you know have these companions is there repentance real is it true is it genuine and The fact that God was put to trial in this period right? So this now became a story told in the Quran that we were there after recite and you know indicating the greatness of this of this issue and woman for I'd had he's either and from the benefit of this had he's also is that Ano yambagi le insan is a rah fitanatan aah How for fitanatan and you to leave her her the levi your corner sub-arind le fitanatihi Alright So going back to the issue of the letter that when a person sees that there is a fitanat in something or he feels a fitanat in something That he destroys or to get rid of or he whatever the cause might be in him being put to trial that he gets rid of it destroys It shuns it avoids or just get it out of his life because as the she exists Well in the karaband le m'harfa alanaf see when he feed that if he kept all of his letter Then he came home and he someone turned his back upon him and shunned him and he came home and read this letter Then he went out again went to the prayer for example I went something and you know people turned their back and then he came back and read the letter again Now he's gonna put something in his nuffs Right and that thing if it enters into his nuffs and it allows it to grow and grow and grow and grow then it comes back to the thing I mentioned earlier right that there's a moment at the very beginning where you're ugly saying one thing Close this store destroy this means get rid of it right?
There's a moment when you're ugly is telling you do this right so either you do that there and then and the door is closed forever or You start rationalizing and to all us keep it there and I'll destroy it I'll get it tomorrow And then you go back and experience with any comeback and then it's not justification So the point being here is the sheik is saying that when he feed this fit in He immediately you know He destroyed it to get it out of his out of his mind so it wouldn't put him to trial and and in fact there's an example of this in the Quran and the sheik mentions this that Look at what happened to Suleiman Ali salam salaam salaam salaam in the wood Ali salaam salaam What happened is that on one occasion there were some horses Really good horses that were presented to him this was at the time of Asar the Asar prayer and So he he didn't realize the time and because he was looking at these horses What happened is that the Sun eventually set and obviously the time for Maghreb had entered so he had not played Asar So when he realized this and meaning that he'd been diverted by something worldly something of the worldly affairs He then called for these horses and you know to be brought back and he began to strike their legs and their heads meaning Jia Allah Yachtuloha, I mean that he began to you know kill them in the common minafsi, the nafsi Why because he was caused to you know delay or miss the prayer because of that and The eye in the Quran for color in the habab doo Hubbalah, really and the kriya Rabbi Hatta Tawarat Bill Hejab Huddu Ha Aliya for Tawfika, so he says that That he said indeed I love I like the love of good things Which which diverted me away from the remembrance of my Lord until the veil of darkness appeared and Then then he said return them back to me. Oh to her Aliyah or do her Aliyah for Tawfika Massan Missa Okay, well, I know so he began to Strike them both on their legs and on their on their necks Right, so meaning out of vengeance for the fact that he was put off the prayer because of these worldly things Then he destroyed them and put an end to them so that it wouldn't happen again And so this important thing is the shayk says from this that when you when you see something From your from from from your wealth or from where might be which is going to hinder you from Allah's remembrance Then distance yourself from it from whichever way or means it can be so that it doesn't mean become a means for you to you know Be turned away from Allah's remembrance because that which turns you away from Allah's remembrance as Allah's one tool He says in Quran let your wealth know your offspring diverge you from the remembrance of Allah and whoever does that then they Are the ones who are the losers they would be the losers? so What happened after this then is carbon mama like he says that when 40 nights had been completed a month and ten days and Revelation had still not come in all this time and the shayk explains the wisdom the wisdom from this is from the wisdom of Allah in these types of affairs Is that Allah delays revelation especially in great and mighty affairs the revelation is withheld and it doesn't come down? Just as happened for example in the story of the ifk of the sland against Aisharabi Allah Wanna right the revelation was delayed for a long while Kept from the messenger of all our salams withheld and this is Hadam in hikmati lahi as a wajal hada yatasha wah yatasha wah naz illa lwahi This is from the wisdom of Allah supernaut allah until the people they begin to you know They expect and they anticipate and they wait anxious for the revelation You know madas you and see what I mean what is the Lord of the world's going to reveal and send down so the revelation was held after 40 nights it didn't come down and you know when After 40 days as we saw earlier on the messenger of also he sent a messenger to tell him to abandon their women as we saw earlier on Well, then one of the wives of one of these companions Hila bin Omeeah she came to the messenger of also And she told him that you know husband is in need of her because he doesn't have any servant and He's obviously older so he needs her assistance So the messenger of also me said he allowed her to do so to be at the service of her husband with the condition that he does not You know approach her for any relations So she said by Allah indeed by Allah he has no There's nothing in him in that respect he has no move or motion or anything in that respect meaning that he doesn't have any Shahua like he doesn't have any desire for women because up until now he's just been crying right he's got no desire for that and he's just like in crying and in despair in all the time so the message of some allowed him To be attended to by his wife So then continue to tell the story Kaab says that after another 10 days had passed by and I was praying the fajr prayer on the roof of my house and Because he didn't pray in the jamaa for the reason that we mentioned earlier on So he was praying and then he heard a voice he said some to Sal Tassarifin Oh for Allah Salirin Yaqul will be at Allah Salty he ya Kaab ibn Amalik Abhisheer So he heard a voice of someone screaming from the the Mount of Salah the Mount called Salah And he said with the highest voice Oh Kaab ibn Amalik good news to you good news So this is a Salah is a well-known mountain like a small hill in Medina And so then Kaab ibn Amalik said the Harrto Sahajidun who are after one who got a pharch He said so I fell down prostrating prostration because I knew that the relief meaning the relief from the situation had come And so this person who came on horseback came from the mosque and he came to the house of Kaab ibn Amalik to give him blood tidings So then he also went to Hilal bin Umea Likewise to Morarab ibn Aravir to give them both the tidings that Allah had accepted their Torah and had turned to them and He said to them go back and look at how the Muslims are rejoicing with the fact that your repentance has been accepted So what did what was the initial reaction of Kaab to when he heard that you know that that Allah had accepted their repentance and they had been forgiven He said this man who came and brought me the news I I came and I gave him my two garments and his ark and the rida and I did not have any possession besides them to However, I gave them to him as a gift Right so because this person brought the good to great news then whatever possession I had no other possession of clothes other than this and so he gave him as a gift these two you know garments that he had then he went to the prophet made his way to the Prophet Assalam in the Masjid and and he met the messenger of Allah Salallahu Asalam and The messenger of Islam had been given glad tidings to the people that Allah had accepted the toba and had turned you know In acceptance to those three people Am I because the messenger of Islam is obviously happy about his companions and happy that his ummah that they turned to Allah They repent to Allah and this is something that the messenger rejoiced in and all of the rest of the companions They rejoiced in as well because this this is this is something Delightful for them and you know he said so I went and I went to go To the messenger of Allah Salallahu Asalam and the people began to meet me in large groups in Jamaah And they would come to me and they would give me greetings and glad tidings The fact that Allah had turned and accepted turned to me and accepted my repentance And we see this is a sign that all of those people all the companions they loved for their companions for their associates What they loved for themselves right there wasn't any jealousy There wasn't any anything in the heart right so we see that they struck strictly adhered to what the messenger ordered them to boycott Those three and when that was ended and their acceptance of their repentance was sent down Then those companions completely you know they rejoiced like they didn't hold anything in the heart since you look Evil cabin whatever look at what they didn't hold something in the hearts because that would be out of place I was all accepted the repentance so they all were rejoicing they were going to the crab and you know giving him glad tidings and rejoicing and The fact that the Quran came with you know with with with the wood this so she says in this section of the Hadith there are numerous benefits from the benefits is The the severity with which the Prophet Salallahu alayhi waslam had actually boycotted these three men right to the extent that even Ordered them to separate from their women right not divorce But just do not to live and not to have relations between their women.
This is a great affair. So mighty affair For hold for withholding not you know from a battle having no excuse the other had your the boycott for 40 days and then leaving the Women for tenders It's also first thing like the severity of this boycott secondly that a Fickle benefit which is that when a man says to his wife ill hec be a lick Go and stay with your family that this is not considered a statement of the lark here because God be going to Malik you know He distinguished between you know saying go to your family and saying you know you are you are divorced All right This is this comes down to intention when a person says go to your family and his intention is not like it It's not for divorce It does not count as divorce in the view of the scholars and they use the hadith in them I'm all of in the art or in the my little column in my know I So here this would not consider to be an actual divorce because of the intent behind this speech But if a person was to intend that I'm divorcing you And he means that when he says return back to your family Right, then this would count as a pronouncement of divorce a third benefit is the severity with which the companions implemented you know acted upon the command of the Prophet Salallahu alayhi wa sallam without any without any hesitation and No one said you know Maybe I should go to the messenger of Allah and maybe he will you know Let maybe he will pardon me people let him know be my back They just stuck to the command of the messenger of Allah's just a little Fourthly and this is kept as well like including him as well Fourthly the Prophet Salallahu alayhi wa sallam was kind and merciful to his uma in the sense that even with one of those men who was elderly and who he had commanded to leave you know to separate not to live not to live or have any relations with his wife When he was actually in need then he allowed his wife to come back and to attend to him Right because he was in need of the service of his of his wife So despite that situation out of clemency and out of mercy and out of realizing that he is in need Then this shows like even in that situation where you are boycotting someone it's like a type of like punishment or someone in effect, you know like a like a boycott Then even then you are still showing mercy to that person in that situation because he is because he's a person in need So this is the mercy of the messenger of all of us with his uma Fifthly it is permissible as we see in the case of his wife who came to the messenger of Allah to reveal some of the private affairs Where there is a need to do so so when she said that I will I need to serve him because you know He doesn't have a hard him and I need to help him because he's in need and then she said as for the issue of Relations then he has no desire and he has no because he just start crying and you know So she mentioned that to to make it clear that you know There's no there's no likelihood of any kind of relations taking place So here the shakes is that it is permissible to make this hikah of the situation where there is a need to do so Also from the benefits that shake mentions is that when a person He goes back to mention the issue of leaving the prayer that you can abandon salatul jamaah in this specific situation Because also if you go on you pray and you know people are treating you like this then she says like You're not gonna be much more in in your solar you're not gonna be at ease tranquil in your prayer That's gonna be difficult for you And so that's why we see carbon mama like used to pray You know for during his house away from the jamaah on top of his house and You know that's the reason for that so that is that is permissible to do so in the likes of that situation Also from the benefits is the eagerness of the companions to Race with each other in giving the good news to kabib namalik Because giving gla tidings is to make a Muslim happy to enter happiness upon a Muslim And this is something which is an act of knee and as to Allah when you make a Muslim happy you give him good news And you bring good news to him. This is something by which is an act of need is to Allah It is an act of its and it is an act of benevolence and Allah loves the mursinine and he does not cause their reward to be to be wasted So the shiks is well that reason is desirable that when you see something You know from your brother that pleases him for example, you know It could be it could be a news that would make him happy or it could be a dream or something or yeah That you saw, you know what make him happy that you that you give him that tidings of that because why it will make him make him be happy also So following on from the previous point the shake also says from the benefits is that it's desirable That someone who comes to you with good news that you recompense him you recompense him with either a Gift or with something that is suitable and appropriate because God be mama like what did you do? He gave that horseman who came with the good news that your Allah has turned to you and accepted your repentance they gave him whatever clothing he had he gave to him as a gift and She gives another example of this example of this of Abdullah ibn Abbas or the Allahu anu Muhammad that he used to as a fit position he used to command the people that they should do you know A tambatoor meaning that they do Amrah and then they end end that and then they assume Ihram again When they when they want to go for for Hajj right on the day of on the day of Turbiyyah However another companion on where he was and who used to give another another verdict right different to this one So Ibn Abbas used to give this photo to the people and then it happened that one man Came to him asking about this and he gave him this photo that I get a matter That you know that he make it around for umrah first and then the end and then whatever so then what happened later on this man came back to me I said well, I saw in a dream and individual came to me and said said to me had you in my broor?
wa Amrah toen mottakabala I saw in a dream that someone came to me and said and accepted a hajj Mabrah you know an accepted completed like perfected Hajj and an ummrah that is accepted So he came and he told Abdullah ibn Abbas who had given him the photo That this is how you should do the Amrah and Hajj right so He then said to the man wait right here wait here He went back it came back and he gave him a gift he brought a gift to this man because this man brought some good New what's good news good news means that this or yeah that this man saw showed that the fatwa he had given to this man in It's indication that it was the correct it was the correct fatwa. It's like the good It's the correct view on the correct ruling so the point being here is that if someone comes to you with good news And it makes you happy and it brings you joy, you know for the day and the afternoon after and it makes you happy Then you give a gift to him whatever's in your ability it can be simple as making go after that person It can be something you know Physical can be whatever's in your ability to do then it's good to give a gift to a person who brings that happiness upon you So then car continues so these are benefits from that section car continues and he says Hatta the whole to Must get for either us all he solo so let me show you son How long naz for our mother had to be the law or the law and ho you are we know Hatta sir Fahani wahana any So he says that I then entered the mosque so now remember the people are meeting him and coming to him and giving glad tidings You know so now he's entered the mosque and there is the messenger of all those sitting people around around him So then one of the companions of all her he stood up and raised towards him and shook his hand And he gave him you know like a greetings and you know like a con like a con congratulations and greetings So he said well why he said well la he none of the men amongst the Mahajireen stood up Except for him and for that reason Gabb never ever forgot this gesture of Dala of Allah right he always remembered that the first person to come up and leave the gathering around the messenger of Allah to come and Walk to him and shake his hand given the good news raised towards him. He never ever forgot this kind gesture after that so In Shala we will stop at this point So we've got to the stage where he's now got to the masjid and now he's got to the messenger of Allah Salala listen for the first time and the first time he's going to speak to the messenger of Allah So I think we still have enough left in Shala for another lesson So what we'll do we'll stop at this point it will continue with the remaining benefits from what's left in Shala Allah to Allah for the next lesson So we'll conclude there well Hama Allahi al-Abir-Al-Amin was Salah Allahi al-Amin al-Amahmed or Allahi al-Abir-Al-Amin al-Amahmed Or Allahi al-Abir-Al-Amin al-Abir-Al-Ajimah Yes, Musantua So if I heard you correctly your question was about music right and the fact that In the environment or the you know where we live we find that Music is kind of all around us and people are put to trial by your music as your question was what do you advise? How to get out of it how to keep away from it?
What was the yeah? Listen Yeah, so someone who's already in the sin and someone who's not in the sin how to keep away from it Shala Well, first of all as we know clearly from the Ayat of the Quran The La'wil hadith you know that's mentioned in the eye of the Quran the companions clearly understood that to be a reference to music and musical instruments So there's no disagreement between the scholars that these affairs are Completely haram they are the unlawful and they constitute a sin now Allah's over jalalah does not prohibit anything or make it unlawful Except because it is overwhelmingly it is either pure evil and pure harm pure detriment or it is overwhelmingly It is overwhelmingly harmful right and and you know harmful to it to a person so with respect to Music then a person who is put to trial With with music then I can give maybe some quick pointers To make that person maybe reflect and think about You know what they are listening to and the effect there is having upon them and upon their beliefs and upon their thoughts upon their feelings So music is the and singing a music is the is the Quran of Iblis Right, this is how the scholars have explained what it is It is the recital of Iblis where is the Quran is the recital of the believers and Iblis uses music as one of the means to reach in a You know subconscious surreptitious like hidden subtle manner to reach the hearts and the minds and the souls of people To beautify things to them and to make things alluring and to you know It's something that doesn't need see this different types of harm is that can come to you one type of harm is like the Intellectual and rational right somebody comes to you and starts to speak to you about it could be let's say it's evolution Atheism philosophy it's something and he's intellectually trying to entice you into something right? That's that's one way That's like a Shubu hat for example But then the music is like from the Shahwad is from the pleasures and the feelings where the rational mind isn't really involved But it can be used to buy past the rational mind and to put feelings in you to put ideas into you to put you know to entice you and draw you to shameful behavior and other unlawful deeds and that's why the music just like alcohol is Avenue to other things right and avenue to other things. It's an avenue to shamelessness.
It's an avenue to fornication It's an avenue to being stripped of models. It's an avenue of You know Having your time You know wasted and having your mind wasted having your heart poisoned so there are so many so many evils that result From from music it's a step towards other evils as well So I think when a person Understands that music is actually a weapon. It's it's it's a weapon of the people of disbelief And historically speaking it always has been right? So if you go back in history and you look at the nations of disbelief What they do is they use Things like women singers Theaters plays you know like if you go back to the Romans and you go before them and you go before them It's a way of diverting the people's attention away From the fact that in other areas of their lives they are being looted and robbed and misguided and giving given false hopes and false beliefs And it's just to keep them occupied right so what like for example today you see some of the biggest industries or other biggest industries It's the music industry.
It's the entertainment industry. It's the sports industry and the people who really Run these industries like there's an actual clip of one of these people one of these yahood Right saying for example, why is it that why like someone raises the question? Why do we never see you yahood? Why don't we see you like excelling in sports?
We never see yahoody like you know in sports We don't see the prominent sports people never seem to be leh-hood, right? So this this guy he's saying well to be honest with you Uh, the reason why we're not involved in sports like practically speaking You never see us at the top and excelling is because sports is simply a tool that we use to keep you guys Preoccupied and to keep you oblivious to other things, right? So this is straight directly from the mouths of These people who are telling you that it's used as a weapon against you, you know backward illiterate nations Uh, while we loot you and we loot your wealth and we strip your morals and we do everything else We're just keeping your attention somewhere else by giving you singers actors Sportsmen this that whatever to keep you completely oblivious to the to the fact that you know and this this is actually absolutely true Like if you look at now what's happening in all these nations Uh, you can see that the people are slowly carting on to the fact that they have been looted and their nations are trillions in debt How where's this trillions are come from and where's it gone to? It's looted from from the taxpayers and um, but but so in the meanwhile you've just been into your football and your music and your entertainment and whatever And that literally is how historically as as in the modern era What the heads of this belief used to do right?
They would keep the people occupied in frivolities and and they wouldn't allow them to you know Come anyway near that which will give them uh, felicity in this life on the next just go heed Just a bad worshiping Allah for true serenity for true happiness, right? um Worshiping Allah and you know striving Well, uh, tends to see back in a dunea, but don't forget your portion of this world work hard for your portion of this world You haven't got time to be listening to these, uh, you know, evil people and you know their nonsense there that they speak about You've got more important things to pursue a livelihood and to raise your children with good morals with good manners, right? So the point being and I guess my first point really in a general sense is that for people who are put to trial with music You need to you need to understand what the purpose of music and the industry and of singers and all these celebrities You know how how they're actually used not just today, but throughout history. This is how they've always been used Right?
These are just uh people who are put there in order to help shape your opinions your views your morals You know because it's one of the most effective means of misguiding people through entertainment Right, so I guess it's not just music it's movies and it's other things Sports enters into the same thing as well. All right Just sat there watching people kicking a ball or hitting a ball or whatever like what's the benefit in you doing that? It's just a means of creating parties and ship and you know false loyalties and you know So so I guess this discussion doesn't apply just to just the music it applies to these other fields as well That these fields have a specific role to play Not just in modern society, but in previous societies as well, which is to divert you away Uh from the remembrance of Allah and to divert you away from the fact that you are being looted you are being stolen from You know, uh, your nation is being looted your nation is being robbed. Um, you know, you're being You know to keep you preoccupied while that's happening by stealth behind the scenes until it's too late until you become totally enslaved Right.
So that's the first thing my first point is Understand that music is a weapon being used against you All right secondly These people that they put forward as the musicians and the singers and whatever they are the most despicable lowly healthy vial Types of people who sell their souls for a polity price Right They're the most despicable evil of people. How can you listen to these people like, you know, the the the the singers now? What's really happening is that this is how it's happening. There's a bliss There's a bliss then there is the allies of a bliss the allies of a bliss allies of a bliss are those who basically uh promote like in terms of like you know the ones who own the industry right and They spread this amongst mankind and you know what they're doing, right?
So they look for talented people talented people who are singers who are rappers or whatever it might be Right and then what they see is well this thing of this rapper We can make probably about a few billion from this individual and we'll let this person have some scraps We'll let them make maybe you know 30 40 million or something or 50 million Right and then what they do is they use these talented people and then they dictate to them What types of things they need to speak about and you know, how to dress how to appear and then they use them to brainwash and indoctrinate Children right who are at the most impressionable right so they set them up as almost like models to be imitated Right yet. These are the most Despicable these people sell their souls for a paltry price because they they have to fame they have the money Right and so this is why in these kind of industries It is the most corruptible the most sick people the ones who are after fame the ones who are for tune The ones who are willing to sell themselves right to become rich and famous and they will they will receive the crumbs Right crumbs what is crumbs crumbs is like? Okay 10 million 20 million 30 million These are just crumbs to the people who are sat there making the billions Right and then they will use these individuals as a means of in social indoctrination of the society of the children of the girls And they will impart certain morals and values and this is how they they Legitimize and they push certain things into society and make it acceptable Are you seeing these western societies? They do it through the singers they do it through the rappers They do it through you know promote a lewart and all these other evils within the society even they will Even in the future the extent that you see even in the field of like medicine They will push medical things through these singers more so than the doctors Right They will push other things through the through you know politicians elections They will use the singers why because most people are listening to these evil people and I'm mesmerized by these people right?
you know, so My second point then I guess is that think about who you are listening to right especially in the modern era not like maybe 30 40 years ago Uh, there might have been individuals who had a political message or who had a moral message or order You know, maybe that might have existed 34 years ago like among the rappers, you know, particularly But then you know, these people overtook these industries on purpose to corrupt You know to specifically corrupt like in America It's like the black the black population to put a message of drugs and violence and women and whatever It was it was done deliberately right to corrupt that segment of uh, so not just the black but everybody else as well So it's a powerful tool. So like I said to you there is a police Then there are those allies of a police or she artin from mankind who use These things right to deliberately misguide mankind and to divert their attention And then they find these despicable low-life scumbags at the bottom, you know who have a taste for money wealth fame fortune Will sell themselves for a polity price and they have to be willing to do lots of evil things as well to get the fame as well Um, and then so use these people, uh, give them a few tens of millions Whereas they make the billions, uh, and then they'll work them to death and then just find some of the new talent and go to the whole process again So the whole process right so they have bands like boy bands female bands of rappers This whatever it's like a it's a racket that continues round and round and round ongoing because it's so powerful In in misguiding people and infusing them with desires and diverting their attention from the fact that they are being otherwise looted And having their morals destroyed. Right. So the second point is that just think about these people that you are that you are like these are not These are despicable lowly people.
All right, and behind them are the slave masters Right don't think these people somehow are like, you know, some like they're cool and trendy. They're not they're just slaves They're slaves behind them. They're slave masters. They step out of line.
They'll get slapped. They'll you know, they'll get Disciplined right there's no there's no life. Nobody's that you're listening to right and what you're seeing is just the glitter of it all It's you know, so understand that you're being you're being deceived and you you know That that have some self dignity have some honor, right? Don't take these despicable low life people Uh, uh, to be somehow as if they're models in your life where you're listening to them, right?
Don't don't have some respect and have some dignity for yourself that you know, you're not that you're not taking these people these people have any Part in your life because that's a denigration of yourself, right? Like you are literally who are you then in that case? You're listening to something making you enslaved to some low life Uh, low life despicable person who sold himself or herself for a poltery price A slave to the slave masters high then who are making billions who themselves are allies to a police, right? These these allies to please all those in the music industry at the top they If you understand how the music industry works at the top, uh, you know, they they all run by the You hold at the top of their own all the labels and what they do is that the people who are the producers they they are well versed in magic and self In the symbology of seher and magic and when they when they write the lyrics and when they do the actual music It's all that there's like seher embedded like in terms of the message and the way it's constructed, right?
Um, uh There are so many evils you are opening yourself into by just even listening to this stuff You don't understand the extent of corruption and deviation that comes through this avenue, right? So my second point really is Have some self dignity and honor. Do you really want to be listening and be a slave to a despicable slave to a Slave masters who are the allies of a police like where put yourself? Where are you in the change?
You want to be there? Do you want to be there or do you want to be someone honorable? dignified and listen to that which is pure wholesome good guides to that which is Lillat the here acorn that the guides to that which is most upright which is the portan Uh, where do you want to be in the scheme of things, right? So, you know, uh cut that off end it, you know The third thing is that no matter Whatever it is that you are seeking obviously to music like are you You are never going to achieve it So are you listening to music like some people listen to rap because it makes you feel you know It makes you like feel as if you're cool and you're a gangster or you you know, whatever it is or are you listening music because of the emotion And the pleasure that you feel from the you know from the from the voice or from the lyrics or you know I absolutely guarantee you Whatever it is you are seeking from that you will never attain it you will never ever attain it because As Allah says Allah be thinking Allah Dut the mind will allude Indeed it is with the remembrance of Allah that the hearts achieve tranquility Right true tranquility ease of heart peace serenity Right that ease with itself this will only come from the Quran And from the remembrance of Allah so man what's Allah Everything else you can listen to it to a thousand times and it's because it's built upon battle And because the way it's it's the way it's playing with your emotions and and whatever It's never ever going to give you true actual true satisfaction and it's all false hope It's all false dreams.
It's all and like the lyrics that are being said Or rather nonsense or exaggeration or the the the comprised kafur or statements of shirk or whatever it might be It's it's never going to give you actual true satisfaction And and you know you could be listening to that for years and years and years and years in your life would be You know misery, it's not going to solve You will not find that that that satisfaction and serenity and calm and peace ever In in a music in the instrument of obelis it is impossible It's literally impossible and a lot of people turn to if the reason why they turn to music is because of these reasons They're looking for something Right, but you're not find it. You will only find it in the Quran and you will only find meaning to your life And as I said serenity peace, you know it minan serenity in the dikrabbal law superno t'allam So that would be a third point You know To keep away and to get yourself out of that and get yourself out of that and to listen to the to the Quran and instead Preserve listen sort of lyrics listen to the hadith of the messenger of Allah Sallam because they contain truth and wisdom and guidance and they will direct you to what will benefit you in this life As opposed to you wasting your time in frivolity and you know corruption and whatever else you might be That's the third thing I mean could say many other things. I'll stick with those three for now in shalat to keep it short That's what a person who's you know put a trial Because it's her arm you have to immediately give it up. All right, this is haram.
So a muslim you have to just give it up um, there are many many muslims who used to be non-muslims used to work in that industry They Know exactly how it works Like along the lines I described to you they were offered money or whatever and they gave that up for the sake of Allah And they abandoned it abandoned the career in you know, whatever so there are people who Abandoned these affairs for the sake of Allah. They could have had millions, but they didn't Right, so you as a muslim it shouldn't be difficult for you to give up the haram just like that you know Like in the example of those people. I mean, oh people like that, you know people who came muslim became celibate They were in music industry They couldn't made millions, but when they realized the evil that it contains and they were exposed to Islam They abandoned that and they abandoned what would have been, you know a rich A career of riches, right? So that's that can be done by people who make sacrifice for the sake of Allah willing to give up These evils for the sake of Allah and what about you was an average Muslim who's listening to this nonsense You know, you don't have millions to lose.
You know you don't have to when if you give it up Right, there's nothing in you just stop it stop it and have some dignity and honor And you know find honor in something else In the thick of Allah in the hadith of the messenger of Allah in the stavings of the sahaba in which there is truth and wisdom and guidance And that will direct you to good in this life when the hereafter, right? Don't be a like I said, you're at the end of the chain, right? Becoming a slave to someone other despicable slave to slave masters or the allies of Iblis like don't be in which change you want to be in right, so That is the Quran of Iblis And this you know what the messenger brought is the Quran is the court is the recital it's the recital Of Allah speaking to Allah speaking to Allah speaking to Allah so choose where you want to be Right, so I think that's what I can say and brief as for those people who are not put to trial Then obviously you keep away from it, you know You keep away from all the means of evil everything which is haram you you keep away and you keep it children away from it And you avoid it in the shalalah, you know We'll stop then shalalah Oh, sallallahu alaykum wa rehmati