Warning against satellite dishes and satellite channels, and the threat to whoever deceives his flock.

The Shaykh : For this reason, we are in this place, on the blessed Friday night, and before the House of Allah the Exalted, so I warn you with the utmost warning against the evils of satellite dishes with their satellite channels, because these dishes contain great harms in morals, in creed, and in ideas that none knows except Allah (Mighty and Majestic). Those who watch these dishes tell us, and may Allah protect us, of scandals that no believer can bear. The truth is that it is obligatory for a person who fears Allah (Mighty and Majestic) and fears a bad ending to break what he has of these dishes, breaking them. Why? Because of the evil and corruption in them. And the scholars have said that it is obligatory to break instruments of amusement. So we say: you now have this affliction in which nothing is broadcast except what your enemies and the enemies of Allah and His Messenger broadcast, so you must break it.
If he says: "I bought it for how much? How much, my brothers?" We suspect the one who tells us its value; we suspect that he has a dish. It appears that you held back because of this. I say he bought it for two or three thousand, approximately, I do not know. He says: "How do I waste this money?"
We say that you will waste it for the sake of Allah (Mighty and Majestic), and whoever leaves something for Allah, Allah replaces it with something better. And the exegetes said, the exegetes said regarding the saying of Allah (Blessed and Exalted is He) in the story of Sulayman: "al-'Ashi" is the end of the day, "al-Safinat" are the fine horses, the fine horse is the good one, because he loves jihad in the path of Allah. Sulayman loves jihad in the path of Allah like the other messengers. They were presented to him, and he was delighted with them until "Tawarat" means the sun set, so it was covered by the veil, meaning by the earth, and the meaning is it disappeared. So it distracted him from what? From what? From the 'Asr prayer. So he said "Return them to me," and he began to strike them in their necks and their chests, taking revenge, taking revenge on himself with himself, because it distracted him from the remembrance of Allah. He destroyed them, and they were fine, fast horses, taking revenge—completed—on himself with himself, and in anger for Allah (Mighty and Majestic).
And here is your Prophet and your Imam (peace and blessings be upon him). A man known as Abu Jahm gifted him a "Khamisah," and the "Khamisah" is a decorated cloak, meaning good and beautiful. So he (peace and blessings be upon him) stood to pray, and he looked at its patterns, meaning its lines, he looked at them with one glance. When he finished his prayer, he said: So the Prophet (peace and blessings be upon him) left it, even though, even though it was a beautiful cloak. He left it, why? Answer, my brothers, because it distracted him with one glance, it distracted him from his prayer. So he said: And the "Anbijaniyyah" is a thick cloak without patterns.
And here is a question: Why did he ask Abu Jahm for the "Anbijaniyyah"? To console him, because if he had returned to him what he had gifted him of the "Khamisah" and not asked for this, something would have remained in his mind. So when he said, "Bring me the 'Anbijaniyyah' of Abu Jahm," what was in his mind was removed. In any case, the Prophet (peace and blessings be upon him) left this beautiful garment, why? Because it distracted him from his prayer, where he looked at it with one glance. So I say to our brothers who have these dishes: if they break them for Allah (Mighty and Majestic), let them rejoice in good, let them rejoice in immediate replacement, and let them rejoice in the strength of faith, for they will taste the sweetness of faith. Then they will be saved from great evils. Can one control that his children and family watch only what is in it, only what has no harm? He cannot control this. Then he will die and leave, or will he live long? Yes, he will die. And if he dies and has left this dish with them by his choice, and he watches what they watch in it of evil and affliction, then I ask you now: did Allah make this man a shepherd over his family? Answer, my group. Yes. The evidence? The evidence is from the Qur'an and the Sunnah. Allah the Exalted said: . And Allah (Mighty and Majestic) did not command us to protect our families from the Fire except by preventing them from what is a cause of entering the Fire. So we are shepherds over them by the command of Allah (Mighty and Majestic).
As for the Sunnah: listen, the Prophet (peace and blessings be upon him) said: This is a rank.
The second rank: Is the man whose family watches these great wrongs that corrupt creed, morals, and society, is the man who watches them while he is able to prevent them from it by removing this evil device from them, is he an advisor or a deceiver? My brothers, an advisor or a deceiver? A deceiver. Good, if he is a deceiver, let us look: does the authentic hadith apply to him: Does this hadith apply to him or not? Answer, my brothers, it applies. But listen, do not think that the texts that come in threats or promises are in a general sense. Do not think that they apply to every specific person. They do not apply to every specific person.
Did you understand why? Because these generalities, whether they are threats or promises, are generalities, but they may not be established for every person. They may not be established for every person. There may be obstacles that prevent the existence of the threat, or there may be many good deeds, or there may be the pardon of Allah in matters less than shirk (associating partners with Allah).
For this reason, it is not permissible, for example, if we know that so-and-so died and he left the dish with his family, it is not permissible for us to say this man is forbidden from Paradise by Allah. Why? Because it distinguishes between generalization and specification. Specification requires a text regarding the specific person.
And generalization is for the general. Good, we say: Paradise was prepared for whom? For the righteous, and its people are the believers. If we see a man who is a believer and righteous to Allah, do we say this is from the people of Paradise? No, we do not say he is from the people of Paradise, but we say we hope he is from the people of Paradise, and we do not specify him. If we see someone eating riba (usury or interest), do we say this is cursed?
Answer, no, no, my brother, why? Because this is a general threat, and we do not rule with the curse on a specific person, because Allah may guide him, and the curse is removed from him. Note the difference. For this reason, the scholars said in their creeds: "We do not testify for anyone specifically as being in Paradise or in the Fire, except for whom the Prophet (peace and blessings be upon him) testified". Good.
For example, Abu Bakr (may Allah be pleased with him), do we testify that he is from Paradise? We testify, because the Messenger (peace and blessings be upon him) testified for him.
'Umar, we testify for him as being in Paradise.
'Uthman, we testify for him as being in Paradise.
'Ali, we testify for him as being in Paradise.
'Ikashah ibn Mahsun, we testify for him as being in Paradise.
Thabit ibn Qays ibn Shamas, we testify for him as being in Paradise.
Sa'd ibn Mu'adh, we testify for him as being in Paradise.
Bilal ibn Rabah, we testify for him as being in Paradise.
Everyone whom the Messenger specified, we testify for him as being in Paradise.
The people of Badr, we testify that Allah the Exalted said to them in a general sense: .
The people of the Pledge of Aqabah (may Allah be pleased with them). And the Prophet (peace and blessings be upon him) informed We testify for them as the Messenger (peace and blessings be upon him) testified. As for the general, we also testify that every believer is in Paradise and every disbeliever is in the Fire, but specifically, no. Good, we return to the fact that a person must, if he has something of these dishes that broadcast these evil things, must he do what? What? Break it. Good, if he says: "I sell it to someone?" Is it possible? Why does he not sell it? I say why? Ha ha.
The student: It has no benefit for him.

The Shaykh : He says: "I do not profit, I return it for its capital?" Ha.
The student: ... .

The Shaykh : Why?
The student: ... .

The Shaykh : You are being taught, you are being taught, may Allah bless you. Rest. Who knows? Please.
The student: ... .

The Shaykh : What is the evidence?
The student: ... .

The Shaykh : That is enough, rest. We say it is not permissible to sell it, because when Allah forbids something, He forbids its price. Then we also say if he sells it, the buyer will usually use it in a forbidden way. And if he sells it, it is from the category of cooperation in sin and aggression.
We ask Allah for guidance for us and for you, and we ask Allah the Exalted to suppress our enemies and to make their plot return to their own throats.
And I say to you that if a person leaves something for Allah, Allah replaces it with something better and puts the sweetness of faith in his heart.