Continuation of the explanation of the statement of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "."

The Shaykh : He says: : To climb over means to enter with the wall without the door, and it seems the door was closed, and knowledge is with Allah. He says: And yet his maternal uncle Abu Qatadah did not show him compassion. All of this was obedience to Allah and His Messenger, because the Companions (may Allah be pleased with them) are not affected by the blame of any blamer in the matter of Allah, and they do not favor anyone in the religion of Allah, even if it is the closest of people to them.
I said to him: twice, invoking Allah upon him, asking if he knew whether he loved Allah and His Messenger or not? And he knew that Abu Qatadah knew that Ka'b ibn Malik loved Allah and His Messenger. When he responded to him the third time, he said: , he did not speak to him, he did not say yes or no, he said a word that does not count as a response. He said: : That a man, his maternal uncle, the most beloved of people to him, does not speak to him despite this great invocation, and it is also a matter of worship, because "I invoke Allah upon you, do you know that I love Allah and His Messenger?" was a request for testimony, and yet he did not testify for him even though he knew that he loved Allah and His Messenger. So his eyes overflowed, and he climbed over the garden, meaning he went out to the market: : The Nabati who is neither Arab nor non-Arab, and they were called that because they used to go out into the deserts to extract water.
: Look, the people of evil seize opportunities, : Look, he said: I was a scribe, because scribes in that era were very few. Where is the one who would be the scribe of this?! And I read the letter, and it said: "After the introduction: It has reached us that your companion has been cold to you" : Your companion means the Messenger (peace and blessings be upon him), and this king was the King of Ghassan, a disbeliever.
"And you are not in a place of humiliation or neglect" , meaning do not remain in the place in humiliation and neglect, do not remain in it, leave, "come to us and we will console you" : meaning come to us and we will console you with our wealth, and perhaps we will console you with our kingdom. But the man was a believer in Allah and His Messenger, loving Allah and His Messenger. He said: meaning from the trial, this is from the trial, and his truthfulness (may Allah be pleased with him). A man being treated coldly, not spoken to, shunned, even by the closest of people to him. If there had been weakness in his faith, he would have seized the opportunity of this king's invitation and gone to him. But he had firm faith, he said: : meaning he went to the oven and put it in it: meaning he lit it with the oven. Why did he light it with the oven? Why did he not keep it with him? So that his soul would not whisper to him later to go to this king. He destroyed it so that he would despair of it, and not try to make it an excuse to go to this king. Then he remained in that state for a period.
So in this hadith, or in this part of this hadith: there is evidence for the permissibility of missing the congregation if a person is shunned and rejected, and his soul is unable to bear this, as the two companions of Ka'b ibn Malik (may Allah be pleased with him) did, because there is no doubt that it is a tightness and distress for a person to come to the mosque with the congregation, not being greeted, his greeting not returned, shunned and rejected, his soul is distressed and he cannot bear it. And this is an excuse as the scholars said.
And from the benefits of this hadith: the strong obedience of the Companions to the command of the Prophet (peace and blessings be upon him), and the evidence for that is what happened to Abu Qatadah (may Allah be pleased with him) with Ka'b ibn Malik.
And from the benefits of this hadith: that it is obligatory to be cautious of the companions of evil and the people of badness who seize the weakness in a person, and the opportunities for his loss and destruction. For this king, the King of Ghassan, seized the opportunity with Ka'b ibn Malik (may Allah be pleased with him), inviting him to misguidance, hoping that he would return from his religion to the religion of this king, because of this distress.
And from the benefits of this hadith: the strength of Ka'b ibn Malik (may Allah be pleased with him) in the religion of Allah, and that he is from the pure believers, and not from those about whom Allah said: , some people, and I seek refuge in Allah, say: We believe in Allah, but their faith is weak, when they are afflicted in the matter of Allah, they apostatize, and I seek refuge in Allah, and commit open sin and leave obedience. Ka'b ibn Malik (may Allah be pleased with him) was afflicted in the matter of Allah, he was afflicted with a great affliction, but he was patient and counted it as a reward and waited for relief, so Allah relieved him with a relief that was not for anyone else or his two companions. Allah revealed verses praising them that are recited until the Day of Resurrection. We read their story in the Qur'an in our prayer. This is a great favor, their story is read in the prayer in the five prayers, in the voluntary prayer, secretly and openly.
And from the benefits of this hadith also: that it is recommended for a person, when he sees a trial or fears a trial, to destroy that which is a cause for his trial, to destroy that which is a cause for his trial. For when Ka'b feared for himself that his soul might lean later toward going to this king, and take this paper as a document, he burned it (may Allah be pleased with him).
And from that also: what happened to Sulayman ibn Dawud (peace and blessings be upon them both) when the swift, fine horses were presented to him at the time of the afternoon prayer, so he was distracted: he was distracted by what was presented to him from the prayer, he was distracted by what was presented to him from the prayer until the sun set. When the sun set and he had not prayed the afternoon prayer, he invoked upon them, upon these swift, fine horses, he invoked upon them and began to strike their heads and their flanks, meaning: their legs, meaning he killed them and crippled them (peace and blessings be upon him), taking revenge upon himself for himself. How? Because he took revenge upon the self that was distracted by these swift, fine horses from the remembrance of Allah: .
So the important thing is that if you see something of your wealth that distracts you from the remembrance of Allah, remove it from you, by any means, so that it does not become a cause for your distraction from the remembrance. For the one who is distracted from the remembrance of Allah is a loss, as Allah the Exalted said: , and the rest of the speech on it will come, if Allah wills.