So today is lesson 16, I believe, lesson number 16, you know, series on Shahra, reality, and this is our fifth lesson on the hadith of Qab bin Malik, in the previous lesson, as we approach the end of the hadith, we mentioned how Qab bin Malik as he narrates himself entered into the Masjid and as he entered into the Masjid, there was a companion, a particular companion, who Talh bin Obidila, who stood and walked towards Qab bin Malik and from the benefits that Sheikh Muhayimim or Ahimulah mentioned regarding that was that standing four people is of three types, there is Al-Qayam Ila-Rajul Ila, and there is Al-Qayam Ila-Rajul standing for a man, standing up, going towards a man, standing up for a man and Al-Qayam Ila-Rajul and standing over a man. And the Sheikh said that each of these three types they are indicated either by a command of the messenger of Allah, Al-Israt-O-Salaam or by the messenger's approval, so he sees this happening, someone standing for somebody else, and he doesn't disapprove, he proves it by his silence. Or thirdly, he, you know, Wafih-Ilan, like he does it himself. So the Sheikh went on to give examples of each of these three, and so the first example he gave when the messenger, Salaam, was commanded some people to stand for a person, was the incident of Sadh bin Mu'ath, or the Al-A'ahu Anhu, when he ordered the Bani O'Rava to stand up for him.
And this is after they wanted him to be the judge in their affair, so when Sadh bin Mu'ath came on the donkey, he ordered them, he said, Omo-Ila-Salaam, stand up to receive your, say it, you know, your chief or your master. So we mentioned that particular incident in the previous lesson, and we went on a slight diversion to speak about Bani O'Rava and the other factions of the Jews, Banu-Nalir, Banu-Kainakar, and just spoke generally about how the people who hate Islam, they use that incident of the Bani O'Rava to say that this was, you know, barbaric and hatred of Jews and listen and whatever. And so we established that that's not really the case, the messenger of Al-Salaam, he had dealings with, in fact, first of all, there were many, many tribes of the Jews, it was just these three, there's many, many tribes of Jews, just as those many tribes of Christians, and many of them actually became Muslim. As Ibn Al-Kain mentioned, in fact, that most of the people in that region, be they Christians, be they, you know, from different areas, even from the Mujuss, you know, after Islam expanded, they voluntarily became Muslim, it wasn't because of conquest.
So in this incident here, there were many, many of the yahud, the messenger of the sussalaam used to have dealings with them, you know, trade dealings or, you know, mortgages, shield or, you know, and they would come to ask him questions about things, he would make du'ah for their guidance, they would allow their sons to enter his house and to serve him. Many, many examples can be given, even in terms of justice, when disputes were brought, the judgement would be given in favor of the Jewish person. There are many, many examples like this in, you know, which, which a person can find. And this comes under the general principle of the Al-Qitah being people of Dimah who are guaranteed protection, if they live under Islam, and general good behavior towards them and kindness and so on and so forth.
But as for those who act with treachery and who ally with the polytheists and make schemes and stratagems against the Muslims or the ruler of the Muslims, the leader of Muslims in that time, the messenger of the sussalaam, then they are treated with, obviously, with justice, with other, with, you know, with the law. And so those three examples of those three tribes, one of which was, you know, exiled, banished and one of which was put to the sword on the basis of their own law, their own law. The law in the Torah says that if you be siege a city for the people, you know, if you, if you, people who fight you and then they go and hide in the, in the fortress or in the city and you'll be siege the city, then eventually you force them to surrender, then their ruling is that, you know, the, the fighting age people are put to the sword, the women are taken, the children are taken as, you know, captives and all of the possessions are taken as booty. So the judgment was given by way of their own law, so they weren't wronged in any form of fashion.
As for all of the other, Yehud, then they were treated with justice and kindness. So we looked into that in some detail, took most of the lesson last time and we finished by mentioning the second type, Al-Piyamu-Lir-Rajul. Right? So Al-Piyam, illar-Rajul, is when you stand up and you walk towards, you know, someone to receive someone.
So this is the example clearly, then there is Al-Piyam illar-Rajul. So this is something that comes down to customs, as the Sheikh said, like once someone enters your house, enters the room, you're sitting down and you stand up to greet them. If this is something that is known to be from good manners and from the good custom, then there's nothing wrong with, with doing this. This is fine.
This is okay. Well, it's known to the people that this is how you respect a person and it's customarily known that you do this no problem. Now the third type is Al-Piyam, Al-Rajul, Al-Piyam, Al-Rajul. So this is when a person is sitting and, you know, people stand around him in veneration of that man, of that person.
And in this respect, this is what is forbidden because the professor said, La-Tohumo, Kamatohumo, Al-Aajimou, you are the mo-Baddo-Humbadda. Do not stand in the same way that the Aajim, the foreigners, the way that they stand where some of them, they venerate others. And we finished the last lesson by mentioning, even in the prayer, in our religion, if the imam is not able to stand and pray sitting, then the believers, you know, behind him, they also, you know, the followers behind him, they also pray sitting. And even if they are able to stand.
And this is so that, you know, we do not venerate people in the way that the people of disbelief, the people of shirk, the foreign nations, how they venerate their people. So today's lesson we start from this point then. The shirk was on to say, Al-Kayamou, Al-Rajul, Manhihon, who standing over a man is prohibited. However, except when there is a need to do so.
So now there's going to be some exceptions, right? To stand over a man out of veneration for him, respecting him. This is generally the way of the people of disbelief. And in our religion, all of the ways and avenues that lead to exaggeration in the status of people, this is prohibited because this is from the ways that lead towards shirk.
And so this is from the perfection of the law in that the law protects and preserves sound authentic religion, which is tohid. And it also puts barriers in place for, you know, for the protection of that religion that tohid, in this instance, it is avoiding exaggeration in the status of people, whether that is done directly or whether that is done indirectly. And so this, here is one of those examples that we are prohibited from standing over a man in veneration. However, the shirk is either that, that he'll hurt or he'll hurt or he'll hurt or he'll hurt.
Except when there is a need that invites to that. Now an example of the shirk is that, for example, Yachafu, Yachafu, Al-Rajul, and Yachadiyya Ali, Yachadun, Falaabas and Yachum, Ali, Yachal, for example, it might be feared that someone might harm a particular man. So there's no harm if someone stands over him out of protection for him. And likewise, if it is intended, right?
So likewise, when there's a man who you want to stand over him, but you want to honour him to show honour to him because of wanting to debase and humiliate the enemy and the shirk will will give some examples. So for example, what happened with Al-Muhirah, Shugah, the companion Al-Muhirah, who, Al-Raul-Nhu, in the Treaty of Hodebeah, when the Quraysh would send for the negotiations, they would send the delegates. And then Al-Muhirah, Al-Raul-Nhu, would stand over, right over the head of the messenger of Allah, Sallam, and in his hand would be a sword. And he would do so out of veneration of the messenger of Allah, Sallam, and out of belittling the messengers, the Russell, meaning the envoys that would come, of the disbelievers, of the policies of Quraysh.
So they would come in order to make the negotiations about the Treaty. So Al-Muhirah would stand right over the messenger of Allah, Sallam, with a sword in his hand. And the Sheikh was on to say, after mentioning this, if you had the dalilun al-Nhu, Yambagilana, al-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-Nhu, al-Muhul-N the people of disbelief and the hypocrites, Wahlud al-Iyim, you know, be stern with respect to them. And she also mentions another Ayah in Surat-at-Tobah as well, Wahlah Yat-a-Una, Moti and Yaridul Kufar, Wahlah Yal-Una, min-a-Dul, in-Nilah, Kuchib-a-La-Humbihi, I-La Kuchib-a-La-Humbihi, Amalun-Sali, that nor do they, meaning the believers, tread on any ground which enrages the people of disbelief, nor do they inflict them with anything, except that there is written for them a righteous deed, a good action.
Now the Shek was on to say very sadly, among us, among the Muslims, there are those people who try, basically they behave other than this, right? They enter happiness and joy to the people of disbelief, and perhaps they even might share with them in celebrating their celebrations, of Kufar of disbelief, which Allah Zawjal is not pleased with. He's not pleased with the celebrations, for example, when they celebrate, you know, the tea has a son who died for their sins or any other types of celebrations that they have in their religion, their religious celebrations, rather as Ojali is angry over these types of affairs, and it is feared that punishment might descend upon them, while they engage in these types of celebrations, but very sadly, there is to be found amongst the people and refugees with Allah, those who have no respect for the religion, Al-Nakadar, Lidin, they didn't have any respect or veneration for the religion, and just as Ibn Al-Kayim, or Him, while I mentioned in his book, he said, Manlaysa in the Hukadar and Lidin, Youshariqohom, Iliyaadi, Waiyohan, Nihohom, right? Among the Muslims are those people who have no respect, no veneration, respect of the religion, and he shares with them, he participates with them in their festivals, their festivals, which are festivals upon their religion, and you know, he gives them greetings and tidings on the occasion of these festivals.
So the Shikos and how can, how can, Waqaiifa, Yudhihul or Sururah, Allah, Allah, Adaik, how can you enter this type of joy and this type of happiness and rejoicement upon those who are the Ada, Ada, Ada, and Yayor, enemies too, rather, Uddhihil Alihim, Mayur, Youshihim, Waiyohidohom, right? Mayur, Ma'am, sorry, Mayur, Hizihilohom, Waiyohidohom, rather you should enter upon them that which grieves and that which enrages them, and Wa'adhihil Alihim, Ashad, Mayurkun, Me'am, Dayyak, Harqadar, Umi'am, right? So, so here, let's just reflect a moment. We see that the people of disbelief look at the way that they try to enrage the Muslims and mock the Muslims in a whole variety of different ways, right?
So, monks and Madosu will try to belittle the Qur'an, the speech of Allah, Subhanahu wa ta'ala, they will stand in the street, you know, in some European country and they will put the Qur'an on the ground, and they will stand on the Qur'an, or they will burn the Qur'an. This is this is deliberate provocation, right? To enrage the Muslims. Why would you want to do that?
Most Muslims don't do that. We don't, you know, in our religion it is prohibited to even to curse the deities of other people, if it's going to return back, you know, because it's going to return back abuse in return, and then Allah's Ojil, you might revile Allah's Ojil, right? So, we don't do those things because it just escalates the evil. So, why would you want to do that?
Why do these people who hate Islam, why would you want to want to do that? You know, this shows that this is deliberate provocation. You don't have to do that. You can engage in discussion, you know, debate, argument, you know, let's speak about your belief, about, you know, you believe a man died for your sins.
You can engage in a discussion and a dialogue, just as the messenger of a Muslim used to have a meaningful dialogue with the Christians of Najran, for example, or the groups that would come to him. We're happy to do that. But why would you want to make this provocation and enrage the Muslims on purpose? You know, you want to enrage, that's what you want to do.
So, this is one thing that they do, for example, like this man in Sweden, and obviously we don't condone that, you know, someone breaks the law and, you know, violates the law of the land and go and kill somebody, you know, but just think about it. It's like, are you demented and mad? Like, why would you want to do that when you're in a country, when firearms are available to people, and you're just asking for trouble, really, if you think about it, you know, we don't promote, and we don't want to break the law, right? It's not allowed to break the law in the land that you live in.
It's not allowed to go and kill somebody, even if he's an Islam hater and he does all these actions, his kofur is upon himself, allow, deal with that individual. We're not allowed to go and, you know, but you, as an individual like that, you can't be that demented and thick, not to realize that, okay, in these lands, there are clearly, there are, you know, there are Muslims who are extremists, and they have zeal for their religion, right? And it could be, could be the case that if I'm just walking around or, you know, even sitting in my own home, somebody's going to come and pop up your bullets, like you can't be that demented and thickened, not to, you know, understand that. So, so that's, that's, that's the decree of Allah, right?
That's he got killed by the decree of Allah. And so there are people like this, then there are other people, you know, they make mockery of, I mean, in different ways, they make mockery of the messenger of Allah, Sala or Sala, you know, many instances of how they depict these, you know, evil cartoons. Again, Muslims don't do that. So we don't, because we believe in all the books, we believe in all the prophets, we respect all the prophets of Allah, so, and so there's, there's nothing, you know, because we venerate revelation and we venerate the prophets and messengers sent by Allah, we could never show that type of, you know, feeling.
In fact, it's this belief for us to have that. Why would you want to propagate and deliberately denigrate, you know, that which we hold to be sacred? It's because you want to enrage, you want to enrage Muslims, you want to enrage them. And then the other way is like you attack the religion, you make mockery of the women who respect their chastity, and their dignity and honor, because they are like Mariam Ali Hasalam, the mother of Isal Isalam who is, you know, she was Sidira.
She was a truthful woman who was truthful in intention, in word, indeed. She kept herself pure. She isolated herself from men and she was, you know, the utmost in her chastity. And as a reward for that, Allah's, would you give her, you know, a son without any male intervention?
So why would you, why would you want to, so Muslim women, they, they mimic. And they respect that model in the mother of Jesus, the mother of Isal Isal Isalam. I mentioned it in the Quran as well. Why would you want to, why would you, why would you mock Muslim women for wearing hijab and, you know, and especially if you were Christian, like if you're from a Christian country, you know, like 150 years ago, this is how you all mean would probably address as well.
You'd be wearing scarves, you know, you dress modestly. What would want you to make this mockery of Muslim women, which represent, you know, which represent a woman which to you is the mother of your god. Like it doesn't make any sense for you to do that. On this, obviously it's just pure hatred and you just want to enrage again.
You want to enrage the Muslims again. Right. So these are just a few examples, many examples can be given. So if the people of disability for trying to enrage us, then we have the right to enrage you as well.
We can, we can enrage you as well. All right. And that's what the Sheikh is mentioning here. Well, this is what we've commanded to enrage the people of disbelief.
So how do we enrage them? We enrage them by defending the honor of the messenger of Allah, Salallahu Al-Yusallam. We enrage them by explaining the word of Allah, as a Wajal and the refutation of Shirk that Allah has a son or that Allah has some special chosen people or that Allah, as a Wajal, you know, we enrage them by explaining the truth that Allah, Allah revealed and particularly by defending the honor of the messenger of Al-Sallam that he was the most perfect man, the most just, the most brave, you know, the most truthful and all the virtues and excellences of the messenger of Al-Sallam. We defend his honor and, you know, every time they try to bring something to enrages, then we, you know, bring something to enrage them, right?
Whichever form that might be. However, we are never unjust, right? So like we said, all of our dealings with everybody is on the basis of that Ayyados who do not fight killers or to expellers from our forms, right? It is, it is, right?
It is, it is justice. We deal with them with justice. We would never fall into injustice. So if you enrage, try to enrage, we have the right to enrage you, right?
Like for like. And so, anyhow, this is the point that the Sheikh made Rahim Allah at this point. And then he goes on what is important here, anyhow, so coming back to the issue of Al-Mulhira, he said that he stood over literally the head of the messenger of Al-Sallam in his hand is a sword out of veneration for him. Until even, there were some things that the Sahaba did as the envoys would come back wouldn't fall into the negotiation.
There were some things that the Sahaba did, Raul al-A'am-Hum, which they wouldn't normally do. And they did this so that these envoys would go back to their people and report what they saw. So one of the things that they would do is that they would take the dispute of the messenger of Al-Sallam and they would take it and they would rub it on themselves and on their faces. And they wouldn't normally do this.
However, in order to show the messenger of the envoys of the people of disbelief that he would go back and explain what they saw to the people. So when the envoys of the Quraysh went back, he would say by Allah, you know, we've entered upon the kings, we've entered upon the kings of Persia and the kings of Rome and the kings of Abhisynya. But we have never ever seen any of their people venerating that king or that leader in the way that the companions of Muhammad, Salahul-A'am, how they venerate Muhammad, Salahul-A'am. Right?
So why was this? It is to enrage, enrage the people of disbelief and to let them know and understand that this is how the Muslims, this is how the believers are in relation to their prophet, Salahul-A'am.... What is important that he goes on to say... So what is important here is that standing over a man—standing of the third type, standing over a man— when what is desired is to protect a man or it is to enrage the enemy, then there is no harm in this.
Otherwise it is forbidden in general. So this concludes the second benefit that we took from this portion of the Hadith. So the second benefit was all to do. The ruling is to do with standing up for people.
There's three types of standing. Al-Piyam, illa-Rajul, towards imam to meet him to receive him. Al-Piyam, illa-Rajul standing for imam, nothing wrong with that. If it's customary, and al-Piyam, al-Rajul standing over imam, out of veneration for him.
This is prohibited except when there is a need to do so. And they should give a number of examples. One is out of respect and veneration to enrage the people of this belief and to protect somebody. Now the third benefit that we take from that part of the Hadith that we looked at in the previous lesson, the third part of the Hadith is annam and amal-Lah, al-Alihi, bin yin, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, min-Nah, said that Khadab in Malik, the Ayat in the Quran in Surah tober will be recited there after by everybody in the Masajid open till the day of judgement.
And in this is a tremendous honour for Khadab in Malik and his companions. So out of gratitude for this tremendous favour and bounty, Qab, then he went and he wanted to give all of his wealth to him in charity, but the messenger of Al-Asam told him that you know, just give a sum of it and keep some of it for yourself. And then after that, what did Qab say after that, Sumad Qab, you know Malik, you know, So then after that, what did Qab say he said that from his tober is that he will never ever speak with false speech ever again, with any speech in which there is a lie ever again, after his after his tober, after Al-Asalayz al-Jul saved him by way of his Sidar. So if you remember we said that the story of Qab in Malik is a story of Sidar of Truthfully being truthful, no matter what the circumstances, no matter how easy you might find it.
to twist the truth or to lie or to make false excuses in order to save yourself and in order to look good in front of the people and in order not to be rebuked, right? No matter what, you know, what invites you, what calls you, you abandon all of that and you adhere to Sidar, no matter what the circumstances. And it was that Sidar of Garibin Malik which saved him and as part of his Toba he said that he will never ever speak with any false speech ever again, right? And likewise the Sheikh Sidu al-Mazal Qedalq, my head das abi think had been abad and bad and tab al-la'ahu-alih, he never ever spoke with any false speech ever again after Allah turned to him and accepted his repentance.
Vakhan Ad-Yalahu anhu madrabbal mathali fissidr. Hence, Qab was an example to be given, an example to be given for truthfulness. And in fact even Allah's abjal revealed in the Qur'an and his companions in sort of the same chapter, the Aya, Ya-ya, Ya-ya, Ya-ya, Ya-ya, Ya-ya, So Qabim Malik said that he was truthful in intent, truthful in word and truthful in deed. You have to be truthful in all of these things, in intent, in word and indeed, right?
Your deeds have to be truthful. Sometimes your deeds may not, you know, you might say things but your deeds do not align with truthfulness. So it's truthfulness in intent and in word and indeed and all of that should be, there should be no conflict in any of that. They should all be congruent.
You should all be coherent. So Shaqant to say that after this, he says Allah's abjal revealed this Ayart to explain his favor upon those three companions you know by, by accepting the Et So he said indeed Allah turned to the prophet and the Mohajireen and the Ansar who followed him in a time of difficulty, in a moment of difficulty, after some of the hearts of a group among them were about to swerve and deviate. So this ayah that we're going to read now, this ayah that we're going to read, is actually describing all the different groups and factions and their position and where they stand in relation to the Battle of Tabuk. So this ayah that we're going to read now, piece by piece from beginning to the end of this passage, is describing the different factions of people who and where they stood in relation to the Battle of Tabuk.
So in this ayah the shiks is, it mentions how Allah's a wajal, he turned to the Prophet and to the Mohajireen and to the Ansar because he said, "'Lakatab Allah, lakatab Allah, I mean Allah turned to." So obviously the Prophet, first of all, the Prophet's a salam, he is the messenger of Allah, the seal of the Prophet's, Allah has forgiven him. And as for the Mohajireon, they are the ones who migrated from their land, from Mecca to Medina and they migrated to Allah and to the messenger for their sake. And so what they did is that, there's a number of things, first of all, they did Hejra, they abandoned their land, their homeland, they abandoned their homes and they aided the Prophet, salam Allah who, I used to them, by doing so. And so what they did was they combined between Hejra and Nusrah.
So the Mohajireon have these two things, Al-Hijra and Nusrah because they migrated with him and they supported and aided him, aided him in Medina and also in Mecca as well. As for the Ansar, so in this ayah, Al-Khatab Allahu, Al-Nabi, Wal Mohajireon, Wal Ansar. So as for the Ansar, they are those who basically received the messenger of Allah, Salul-A-Salam, the people of Medina and they aided him. And likewise, they prevented those people who wanted to harm the messenger of Allah from harming Him.
So they have with them, and Nusrah, right? They have aid of the messenger of Allah, Al-Israt, Wal-Salam. And so we see that Al-A-Zul-Jal put the Mohajireon before the Ansar in this ayah, and that's what we see generally in the Quran, because the Mohajireon have a virtue and an excellence. And because they combine between Al-Hijra, one Nusrah.
So then, Allah's a jal, he said, Al-Alinatab, Uhu, Fisah, Al-A-Tillah, Usorah. So he described the Mohajireon and the Ansar as who, those who aided him in a time, in a moment of difficulty. What is this moment of difficulty? This is that those in, you know, in Shaman, you know, the Romans who are gathering, this was a moment of difficulty to go to Tabuk to prepare for the battle, because that time, that season was a time when the people take the harvest of the fruits, it's generally a nice, enjoyable time, and the people don't really want to be traveling or going on expeditions.
And so it was a difficult time for people to leave all of that and then to go with the messenger of Allah, Sallallahu Al-A'Sallam. However, they left, they dropped all of that, and they left, and they went with the messenger of Allah. So some in a moment in a time, Fisah, Al-A-Tillah, like in a moment of difficulty. And then he said, in the Ayah, Mimbahr, De Makada, Yazih, Ulu, Ulu, Farikim, and Ham.
After there was a group among them whose hearts were about to serve, meaning that amongst them, there were some people who were going to remain behind, they didn't want to go. But Allah, Zawjal, you know, he guided their hearts, and they decided to go with the messenger of Allah, Sallallahu Al-A'Sallam, because Allah, Zawjal said, Thummat Tabah Al-A'alihim, Thummat Tabah Al-A'alihim. Right, that he turned towards them, and at the end he also said, in Nahu, Bihim, or Ahu, for Rahim, that indeed he was compassionate and merciful with respect to them. So what do we have?
We have the prophet Sallahu Al-A'Sallam, we have the Mu'hajireen, we have the Ansar, so they all aided the messenger of the sallam in a time of difficulty in the battle of Dabuk. Among them, there was a group of faction who were thinking of remaining behind and not going. Right, so their hearts were about to serve and were about to deviate. But Allah, Zawjal guided them a right and turned to them, and so then eventually they did actually leave with the messenger of Allah, Sallallahu Al-A'Sallam.
So this group here is a group that might have swerved from guidance, but Allah saved and fortified their hearts, and directed them to that which is right. Then after this, he mentioned Thum Akal. So he said, this group that I've just mentioned, the shayk says that Allah showed mercy and compassion to them, and he guided them to the right way. Then he said, Thum Akal, about the next group, Wa'al Al-A'Sallahu Al-A'Sallam, Hulifu.
Then he mentioned the three who were kept, who basically who were kept behind waiting for the judgment. Right, Wa'al Al-A'Sallahu Al-A'Sallam, Khabum Nama'alik, Wa'al these three Khabum Nama'alik, and Morara bin Aravir, and Hilal bin Umayyah. So these three companions, they are the three who were Khulifu, Khulifu. Khulifu here in this Ayah doesn't mean that they remain behind from the expedition.
It means that they were suspended and left for 50 days to wait for Allah's judgment to come with respect to them. This is the meaning of Khulifu in this Ayah, meaning that they were left waiting in anticipation to wait for Allah's judgment to come with respect to them. So this now is the companions now who remain behind and they were truthful in their repentance. So here, the next part of the verses, they mentioned about them, about these three, Hatta I'dar Dargat Ali ibn Al-Arahubat.
That these three men, when the Muslims boy-cotted them, they felt as if the earth had become so constricted upon them, despite the fact that the earth is vast. And it means that Khabin Umayyah, he said, Lakhat Tanakar Atali al-Arv, Hatta, Uld, Lahadri, Al-Anafil, Medina, Ughirihah. He said the earth kind of rejected me until I said, I don't know, am I in Medina or some other place? This is because of the severity and the hardship that was felt when all the Muslims boy-cotted him, nobody spoke to him, nobody responded the salam to him, nothing at all.
And he felt he was living in some other place, he didn't recognize it to be Medina. And Uldah, Al-Arah, Ali, him and Fusam. And even the soul became constricted, meaning that it wasn't able to handle like the anxiety and the feeling of being abandoned by everybody and boy-cotted by everybody. So this is how this particular group, right?
This is how they either were made to feel. And then Allah, so he said, well, one-no, and Allah, I'm in Allah, Ili, Ili, well, one-no. And they believed firmly with conviction that there is no escape or protection from Allah, except with Allah, except with Allah. So they knew that the only way to escape the situation is to flee to Allah and by way of siddakab, by way of truthfulness, and by way of honesty, and by way of Toba.
So this is what they did, this is what they did. Then Allah's will says, film-a-taba, Ali, him, lea-tubu, in Allah, hu-ta-wa-buh-ra-him. So then Allah turn to them and accept their repentance, so that they may repent. And indeed Allah is a tawah-wa, but the one who, you know, oft accepts the repentance of his servants and who is merciful.
Right. Then we see in another Ayah's will says, in Allah, your Hebrew, tawah-wa-being, while your Hebrew, moto-ta-hirin. Indeed, Allah loves those who repent, and he loves those who keep themselves pure. So the shaykhs is that this tawah, this type of tawah here, it's not achieved except by the one who is given success by Allah.
And it is not achieved except by those who are beloved to Allah. That's why Allah said in this Ayah, in Allah, your Hebrew, tawah-wa-being, while your Hebrew, moto-ta-hirin. Indeed, Allah loves those who frequently repent, and he loves those who keep themselves pure and clean. Now look at how Allah's will has described this group.
Now, right, so we have the Prophet, we have the mohajirin and the Ansar, then we have those in whom they were going to stay behind, their hearts would have deviated if they did, but then Allah guided them a right. Then we have this group who actually did stay behind, and they had no excuse, but they were truthful. They were truthful to Allah. They were truthful to the messenger of Allah.
They were punished by boycotting, they were boycotted, and their affair was left to Allah to judge regarding them. And because they were truthful and honest, and they didn't tell lies, and didn't make excuses, then Allah's will reveal these Ayah to accept their tawah-wa, and said that he loves those who repent, and loves those who keep themselves clear. Now, in what follows, the shaykhs is, as for those people who made excuses for why they kept behind, those from the hypocrites, who came to the messenger of Allah's will, and they made excuses, we couldn't come because of this, because of that, because of this, so he took them at face value, and he made du'a for them even, and he left their secrets, what they kept inside, he left it to Allah as a wajal. That Allah will reveal something about these people who, so then Allah's will reveal, what did he reveal, regarding these people, right?
So we know what he revealed, regarding the prophet, the Mahajireen, the Ansar, those who might have swerved about Allah, guided them right, and then those who didn't go to the battle of Tabuk, had no excuse for not going, and they made talk about they were truthful, but what about those who made the excuses, right? Remember early in the story, when they came to the messenger came back from Tabuk, and they all came making excuses, swearing by Allah, saying this to any other whatever. So now about those people, what does Allah's will say? He says, in the law, insulafiyim, shal-rahm-un-zillafiy-bashirin, regarding those people, Allah revealed like the most, like the statement and the judgment is like the most evil type which can be given with respect to any man.
So he said, say, yahifu, nabilah, hilakum, yzang-kalabutum, ilayim, lee, tu'ar-idou, anum, lee, tu'ar-idou, anum, right, they will swear by Allah to you, they will swear by Allah. So that basically you turn away from them, like they will swear by Allah, they will swear by Allah, make an excuse, so that you basically turn away from them and that they are relieved of you, that they've made excuses and you turn away from them. So this is how Allah's will describe to what those hypocrites did. And why?
So that you don't blame them. So what did Allah's will say? He said, for aridou, anum. So turn away from them, for in-aum, sorry, for aridou, anum, in-aum, ridges.
In-aum, ridges. Look at how Allah's will describe, described, kar-abim-malik and the two companions with him. What did he say? He said, Allah loves, a ta-wabin, and al-moto-tahirin, right?
Describe them as those who repent and those who are pure. How did he describe these people who made these excuses and lied just to save themselves from blame? Allah's will just said, turn away from them for indeed, they are ridges. Ridge, they are, the word, the ridge, they are, you know, they are filth, they are filth, abomination, filth.
And the shaykhs is in the aridou, the ridge sun, ridge, this word, ridge, al-hama, ridge, right? Alcohol in toxicants is described as a ridge, right? That is imp pree of filth. And likewise, al-at'ather, al-aq-:"al-qadsoulachidhi'an byyo, the kill Stalin, as if once in all.
Right? When we excrete, when a man, you know, defecates, that is a ridge, that's a ridge, that's filth, and the amir, the,' the adultal, amir, right? The dung, of a donkey, is a ridge. It's something filthy and vital, right?
So those people, this is how they are being described for what they did. Right, so think about this conceptually speaking. Conceptually speaking, what did those people do? Those hypocrites when they, you know, really kept away from the battle of Thabuk.
Then they came and they made excuses, they lied, they told lies, they swore by Allah, they made excuses that weren't genuine. And they thought that they'd protected themselves and removed any type of rebuke from themselves. And they thought they were, you know, that their secrets were hidden. But look at how in these ayat al-Azawjul exposed, they brought out the secrets of all parties concerned, right?
He established the truthfulness of Qa'ab in Malik and his companions, because they, at all stages, they maintained absolute truthfulness. Despite the people by cutting them despite all those difficult circumstances that we mentioned previously, they had many opportunities. They could have gone back to the message of what something told him lies. They could have, you know, took the support of a Christian king from Shaham, just because they were being treated badly by the Muslims who have done that.
There were many situations where they could have lied and could have done certain things, but they didn't. So they maintained their truthfulness in intent, in word, and indeed, so Allah's will describe them with what? With purity. With those who keep themselves pure.
This is not physically pure. This is purity in terms of what's in the heart, right? But on the other hand, the hypocrites conceptually what did they do? It all lies, the mid-false excuses, the Swabai Allah falsely, right?
And they concede all these things in their hearts conceptually. How has that been described? It's been described as a rijis. And what is the rijis?
It is a word used for conceptual filth and physical filth. There's conceptual filth. And you know, there's physical filth. In the Quran, as it all says, in the Malmoshir kona, najasun.
Indeed, the moshir kon and najas, najas impure. This is conceptual impurity. Even if the moshirik braids himself in, you know, soap and whatever it might be, whatever conceptually, shirk is najas. It is vile, it is filthy.
So in the same way, these things that these people fall into are of lying and swearing by Allah and making false holes and false excuses. And all of this is known as rijis, known as filthy vial. And the shirk is these very physical examples of the dung of a donkey and the harmful substances and what a person emits. So this is the most evil type of description that can be given for any, you know, as the shirk says, most evil type of description.
And then Allah also says about them, what happened to them, and they recompense their abode will be held fire as a re-compens, as a reward, or recompense for that which they used to earn. So the shirk says what an evil refuge, what an evil destination and refugees with Allah. And you know, they will depart from the dunya to jihanam. And we ask Allah for pardon.
It is a fire that, you know, eats into the heart and so on and so forth. So then the shirk continues with the ayat, Allah says, Allah says, yahulifu, nahlakum, ditardaw, and hum. Right? They swear to you so that you are pleased, meaning they make oaths, right?
And so that you are pleased with them because le anna cum la tahlamunah, sarah, sarah, irahum. Why? Because you do not know their secrets, meaning the messenger of Allah. You don't know what's in the heart, but it's swearing by Allah that, please, and that and whatever, so that you are pleased with them.
And for intardalah wan hum, for in Allah, yahulah, anil kawumil fahrsekiin. And if you are pleased with them, then indeed Allah is not pleased with a sinful people. So even if all of mankind was to be pleased with these people, you know, because they've made the excuses and defended themselves from blame, then Allah would never be pleased with them because nothing will benefit a person except Allah's pleasure. And also because if if Allah is pleased with you, then all of the people will be pleased with you.
And if Allah is not pleased with you, then you know, the people won't be pleased with you either. Shek mentions hadith in Allah, either hab dandha a jibreel fahrkal ini or hibbo, fahr learnan, fahr hibbo. Allah, when he loves a servant, he calls jibreel and he says to him, indeed, I love saun so, so you love him for a hibbo. So Allah chooses a specific man that he loves.
And so then jibreel loves him. Then he says toma yonadi fissama for your whole in Allah, you hibbo, fahr hibbo. For your hibbo, ahr usamahi, bala, sumah yudahu, lahu al kubuolo, fahr bhil arab. So then jibreel or it will be called out in the heaven, it will be said, indeed Allah loves saun so, so love him.
So then the inhabitants of the heaven, they love him. And then on the earth, there will be acceptance from the people will be pleased for him. Right. So meaning this shows that if Allah loves, when Allah loves a person, then the inhabitants of the heaven will love him and acceptance will be placed for him from the people of the earth.
If Allah loves you, if you seek Allah's pleasure and Allah loves you. Right. So, and likewise, we see in the eye that the Sheikh mentions from Akhala, as a jal in Al-Nal al-Ariana, Ali al-Saliha, Sayyaj al-Arullahumu rahshamanu wudda. Indeed, those who believe and do righteous deeds, then Allah will place or make for them or a rahman will make for them, wudda, meaning love.
However, this now, this is if you seek Allah's pleasure. However, if a person seeks to please the people at the expense of angering Allah, then the affair is the other way around. Allah will become angry over him towards him and the people will also become angry towards him as well, despite him trying to please them. Right.
So, he's attempts to please them will come to no avail. See, like what happened to the hypocrites went to the masjid, swore by Allah, made excuses, right. And the messenger of also them took him at face value, made the art made his take part for them and you know, smiled at them and so on and so forth. They thought that they earned the pleasure of the people.
What happened in the end? What happened? She says that what happened too? She wrote to him, and she said, However, sought the pleasure of Allah at the expense of the anger of the people.
then Allah will surface him with respect to the people. And whoever sought the pleasure of the people at the expense of Allah's anger, then Allah will entrust him and leave him and entrust him to those people. So the Sheikh was on to say, there are many, many people who basically they're prepared to earn Allah's anger just to earn the pleasure of the people, while the other people are there. And those people they are under Allah's rough and anger.
Even if the whole of mankind was to be pleased with them, then it will not benefit them in any way, as Allah says in the air, for intergo, anhum, for in Allah, yarghal, aunhum, for in Allah, yarghal, aunhum, and in Allah, yarghal, aunhum, that if you are pleased with them, then indeed Allah is not pleased with a sinful people. So even the pleasure of the Prophet, Salallahu Alaihi Wasallam, with those people who made excuses for not going to Tabuk, that did not benefit them at all, not even the pleasure of the Prophet, Salallahu Alaihi Salallahu Alaihi Salallam. And he is the most noble of the creation, didn't benefit them because Allah's of Joel is not pleased with a sinful, with a sinful people. Now, in this I, the Sheikh says, In this I also, so in this verse, which describes those people as, you know, people of Fiska, that they are Fiska, in this I is a warning to the Muslim from falling into Fiska, because Allah is not pleased with those who are Fiska, meaning those who are sinful people.
And the Sheikh says, Fiska is of many types, the greatest of them is Kofar, is this belief, obviously, which invalidates iman, but every type of Fiska is something that diminishes, that you know, removes something from, you know, from, from Allah being pleased with you, to the extent of that Fiska, to the extent that you are sinning, then Allah's pleasure is decreased to the extent of that sin, because the Sheikh says, Le'Anal Hukuma Al-Mul-Waspa, right? That the ruling is on the basis of the description. So every time you are described with more and more Fisk, then Allah, then it means that Allah is less and less pleased with you, on the basis of this Ayah in Allah, Allah, Allah, Allah, Anil Hukum, Fiskin. So, and Fisk is one of those reasons that cause, you know, to remove all the absence of Allah's one of Allah.
Al-Fisk is of many types, it has many levels also. For example, as Sheikh already mentioned, Kofar, disbelief. Then there are other types such as cutting of ties with the parents, bending the parents and cutting of ties with the parents. Likewise, cutting of the ties of kinship of family relatives, cutting of ties.
Likewise, it could be deceiving the people, you know, ish, just deceiving the people and treachery, not fulfilling your covenants, is also from Fisk of Ahsuk, lying is from Fosuk, to tell lies. So, every disobedience is Fisk, but it is of different types of levels and different types of severity. However, the Sheikh was not to say that the small sins, that's what the small sins, then, you know, they are expiated when a person rectifies himself and he does good deeds. Because Allah said, okay, Miss Salah, Al-Idul-Rukhi Shamsi, Ila Ghazapil-Laylee, Makor-anil Fajir, Inna, Kor-anil Fajir, Kana Mashouda, and he said also, Inna, Hassan-Aati, you will hibna se ye'art.
So, in Makor-an, it is mentioned that the good deeds, they do wipe away these evil deeds of Fisk of Ahsuk, other than that, from them is established in the prayer, from them is that the good deeds, they take away the evil deeds. So, when a person in the Sheikh says, when he does a Hassan-A, it will remove a se'ah, right? An evil, if it is from the minus sins, that is, right? So, good deeds take away the minus sins.
But as for the major sins, the Qaba'ir, then they are only removed by way of Toba, by way of Toba. This is in the view of the Sheikh, that only Toba removes the Qaba'ir or the major sins, there are some scholars who say that, you know, good deeds do remove the major sins as well. In any case, the Sheikh says, Fisk is from the causes and the reasons of the absence of Allah being pleased with a servant. And obedience to Allah is from the causes of Allah being pleased with you.
So, therefore, you should adhere to obedience to Allah if you want Allah to be pleased with you. But if you want the people to be pleased with you, then, you know, as well, if you want the people to be pleased with you, then please Allah, don't please the people. Please Allah, then the people will be pleased with you as well. And Allah will surface you with respect to them and you will make the people pleased with you.
and if you want to anger Allah at the expense of earnings, earning people's pleasure, then Allah will make the people hate you and dislike you, as well. Right? So all of it revolves around what it is, to please Allah, Subhanahu wa ta'ala by obedience to him. If you do that, then Allah will place acceptance for you in the heart of the people.
Now, to mention here as a final point that it is said, that the prophet, Saul Al-Ausilam, left Medina on Yom Yom Yom Yom Yom Yom Yom Yis, which would be the Thursday of the day before Juma'a, and that he would like to leave Medina on that particular day, on his journeys, on Yom Yom Yom Yom Yis. However, this wasn't always the case, so if the army would leave on the Saturday, a subbed, and he would also leave on some other days as well. But overwhelmingly, he would tend to leave on Yom Yom Yom Yom Yis, which is the Thursday. And also, it is said, so this is just like a son in terms of when you depart for a journey.
And as for returning back, then he has mentioned that he returned back to Medina in the forenoon, in the forenoon, and he entered the Masjid. And as his habit, he would normally go to the Masjid first and pray, Raka Athain, to Raka Az. And this would be from his sonna when returning from a journey. And these two Raka Azdheshek says, that they are to be prayed at any time.
So if you come back from a journey, and even if it is a time when prayer is otherwise prohibited, for example, a certain times approaching Maghreb and approaching sunrise, for example, even because this now is something specific. It is a specific action, and it comprises all times matter what time you arrive to follow that Sunnah, you can go into a masjid because the subbab is arriving from a journey, coming back home from a journey. So you go and you pray in the masjid, you pray to Rakaaz, even in times that are otherwise generally prohibited to pray. And likewise, the shayk says, if you approach your land, then you can pray in the first masjid that comes to you.
So the first masjid that comes to you, you can pray in that one. And of that land, then your Sunnah is still fulfilled if you want to follow this Sunnah, then you can do so in the first masjid in your land that comes to you on your return from your journey. Anyhow, that brings us to the end. This is now the end of the hadith of G-dibin Malik, from the O'ahu Anhu.
So as you can see, this is a tremendous mighty hadith in which there are many, many important lessons that we've covered over the previous five lessons. And what this story overwhelmingly is about is being truthful, being truthful, no matter what the circumstances no matter what the situation. And even if you fall into error because G-dibin Malik and these companions, they kept back from joining the prophet, Sala'ul Al-Ausillum in the expedition to Tabuk. They had no reason, they had no excuse.
It was just procrastination, just like delaying and tomorrow, tomorrow, tomorrow, tomorrow. And then eventually the affair got out of their hands and it became too late and they couldn't catch up with the Prophet Sala'am and the companions. And so they ended up remaining behind, along with all of the other people who were known to be from the, or generally understood to be from the people of hypocrisy and so on and forth. So, you know, they could have done the same thing as everybody else, they could have made excuses.
Nobody would have known, not even the prophet Sala'ul Al-Ausillum, they could have got away with it seemingly, seemingly. And they had many chances to do so. Of the three of them, G-dibin Malik being younger, the other two stayed in the homes because they couldn't handle the pressure of the people by cutting them. But G-dibin Malik would go to the masjid, would try to visit his cousin, would go in the markets and he experienced what he experienced.
No one speaking to him, no one retaining a word to him, not even the Salaam, turning to him. Not even his best friend, his cousin, not even responding to him. So, very, very difficult circumstances. He could have quite easily just said, well, forget this, I'm going, I'm leaving.
I'm going to join these people treating him bad. He could have done a whole load of things. But this was a proof of his siddha, right? And it's times of difficulty where your truthfulness becomes where it is tested, right?
When people turn against you and you know, are you now going to use that as an excuse, as an excuse to turn away from the religion or to be lax in Allah's obedience? Like some people do do that. They're harmed in some way by the people. It could be in the world of your affairs and they decide off.
And then they try to blame, then they turn away from the religion as resentment. This is a sign that you will not actually, you want truthful in your obedience to Allah, right? So, these are the times in which a person is put to trial. Is he going to be truthful to Allah, because you are always seeking Allah's pleasure to begin with.
So no matter what happens, it doesn't matter. You're going to stay on the path, no matter what harm of use comes to you, you know, because you're seeking Allah's pleasure. These are the types of situations where your siddha, your truthfulness is actually tested. And as we said, truthfulness is not just in speech, it's an intention, it's an intention, it's in word.
And it is indeed in terms of your behavior and your actions. And there has to be coherence between all those three, intention word and deed. Sometimes there are people that there's incoherence between the word and the deed, the word and the deed, right? The deeds don't match the words or the intention and the words and only Allah knows the intention, but the words don't match the intentions or the deeds don't match the intentions, right?
So there has to be conformity between all these three things, intention word and deed. And that's who is a siddhiq, one who is utmost, truthful and intention word indeed. So that's the general important lesson from the hadith of Ka'a bin Malik, or the Allahu anhuk, along with many other benefits. So, shala, we'll close on that note for today and in this lesson, we'll continue with the next hadith, hadith number 22.
This is the hadith of the woman who committed Zina and then she came and made a confession to the messenger of Allahu Salaam and she wanted the had to be established upon herself to purify herself from that sin. This is another manifestation of Toba, right? So remember what we're seeing here, just like we did with the chapter on sincerity, the first hadith, first we hadith mentioned the principles, the principles, right? And then the hadith that follow give us illustrations, examples.
So in this chapter on Toba, likewise, Toba, at the beginning we discuss the conditions of Toba, the reality of Toba, what Toba is, and then, and now we write more light brings hadith that gives us examples, illustrations of Toba to Allah subhanAllah, right? That we can take lessons from and understand, practically speaking, what is the reality of Toba. So in shala, we'll close there, we'll discuss that hadith in the next lesson in shala Allahu ala, so with that, we'll conclude our lesson there for today, what Hamdul al-Aqimim, or sallallahu al-alayhi wa sallahu wa sallallahu al-alayhi wa sallahu al-Aqim, asaallahu al-Aqim, asaallahu al-alayhi wa sallahu al-Aqim, the question here, which is called as say, good deeds, do away with the major sins and what are the evincence. If you refer back to the discussion of Shikul Sallabhiyam, Taimi Raimaula, he mentioned that a few times where he says that the sins of a servant, they are expiated by many things, they can be expiated from the deeds of the servant himself, such as, or Toba, obviously, and Isthikifar, and his righteous deeds, and then they can also be removed by the deeds of other people, so which is doar that is made for him, the Allah forgives a person sins, the shafar that is done for him, such as the funeral prayer, for example, and the shafar on the day of judgment as well, you know, be on behalf of the prophets, the angels, the righteous people, and likewise calamities, also, there are person encounters in the life of this world, and calamities in the bharzakh, and the calamities in the hereafter, all of these things can actually remove the sins of a person, major or minor, and then after all of those nine ways, there is obviously the mercy, the pure mercy of Allah as well, this is something that Shikul Sallabhiyam, he discusses, you can refer back, I don't know the exact reference, but he mentions it in a few places, you can find it in Majemu, and elsewhere, there's a question here, someone working in the warehouse and their package, products, sometimes they are dog toys, dog toys, who are allowed to package those, Allah waham, Allah waham, I don't know, they don't answer to that.
Kind of person still suffers consequences of a sin from Allah after seeking forgiveness, if you were genuine and sincere in your toba to Allah, then Allah erases, toba, toba erases that sin, it erases that sin, and the meaning of isthayfar, the meaning of isthayfar, mean, like in essence what you were saying, when you make isthayfar, is you are asking not to be punished, right? Allah, I ask for your pardon, I ask for your cover from your punishment. So if you are sincere in toba and isthayfar, then you wouldn't be punished for that sin, because the very meaning of isthayfar is to ask not to be punished. So that's what the brief answer is to that, Allah will not punish you for that sin, if you are genuine in your toba and in your isthayfar, in your repentance.
Anything you encounter after that, this could be a trial for you, purification for you, you know, but then that when you like when you make dole, you do it with confidence, when you ask Allah, you ask Allah with confidence as we've been commanded. Likewise, when you make toba and you make isthayfar, then you make it knowing and believing that Allah is the one who forgives who turns to his servants and you do so also with confidence that you have a Lord, you have a Creator who forgives the repentance servant when he comes to him, as long as you have that truthfulness and that sincerity and that determination to seek Allah's forgiveness and to make toba, then there's no reason for you to start having the wasthwassa in your mind. Okay, you know, has Allah, you know, because it doesn't create like a healthy type of feeling in the mind, if you have these doubts about Allah's forgiveness and mercy, you know, in the way, in the context of what you're describing here, right? If you're sincere to Allah, you may toba, you ask Allah's forgiveness and you keep making forgiveness on a daily basis, as the messenger, son would do, then Shala, move on, move ahead, that sin is past you, strive not to do it again, avoid it, and in Shala, if anything just happens to you, that's just to see that as a general trial and a test and a tribulation, you know, to increase you in your imman and to expiate your sins and so on and so forth, this is how you should be, how you should be thinking in Shala Allahu ala, despairing, despairing is giving up hope in Allah, partly completely, shield called mages, it's a major sin to have this to despair from Allah's mercy, right?
We are commanded to have to have hope, we are faithful on the one hand and we also have hope on the other hand, but to despair of Allah's mercy, then this is this is a major sin, this is a major sin and, you know, amongst the people of disbelief the way they despair, like that type of despair that the people of disbelief have, the type of despair that the people of disbelief have, because they don't have any hope in Allah the way that the, the way that the believers do, but that type of despair is is a a major sin because as Allah says, in Allah, need Allah forgives all of the sins, right? And you know, I believe whenever despair of Allah's mercy, no matter what his sins, no matter what his crimes or oppressions, that despair is prohibited, just like on the other hand, to abandon fear of Allah, that is also a major sin to advance and to go into sins and disobedience without any fear of Allah, that is also prohibited to abandon fear of Allah, just like abandoning hope in Allah, so this is how Shaitan gets to a person. He makes him think that he is the most sinful, evil, wicked person who can never be forgiven either because of deeds that he does or thoughts, he has evil thoughts that come to him or wispering that come to him. So Shaitan puts him in a downward spiral in a downward spiral with a waswasa that Allah will never forgive a person like you.
Look at the evil thoughts you are having, look at the evil deeds you've done, right? The sins and disobedience and so this is just a trap from Shaitan to stop that person from turning to repentance and doing good deeds. You know, he thinks he's doomed, he thinks he's basically doomed. This is exaggeration in fear, right?
When you exaggerate in fear you lose hope, you despair, and then you end up going in the way of like, you know, like the Khawarj even because they exaggerate in the fear, right? So much. And so they amplify the issue of sins such that if someone falls into a sin, they say you become a disbeliever, you could never be forgiven, right? Because all your iman has gone, no.
We have hope in Allah's upon all to Allah, and Allah forgives all sins including Shirk, as long as you don't die upon it, even if you commit to Shirk, you can make it over from Shirk, you can be forgiven from Shirk, as long as you do not die upon that, Allah forgives all sins. So a person shouldn't, you know, fall into despair because that is a major sin. So as a major sin, as a stop there, we'll continue in the next lesson in Shirk, Allah. Well, it will be not, it will not be, it will not be, it will not be, it will not be, it will not be, it will be, it will not be.
Or, the earlier he will say, he'll be, it will be.