Exegesis of Verse (7) of Surat al-Hadid.

The Shaykh : Praise be to Allah, Lord of the worlds, and may Allah send prayers and peace upon our Prophet Muhammad, the Seal of the Prophets and the Imam of the righteous, and upon his family and his Companions, and those who follow them with excellence until the Day of Judgment.
As for what follows:
This is the two hundred and twelfth of the gatherings known as the Open Door gatherings, which take place every Thursday. This Thursday is the twenty-fourth of the month of Rabi' al-Awwal of the year 1420. Before beginning the lesson, I would like to clarify to the brothers that we will postpone the gathering after this day until a time is determined later for resuming these blessed sessions.
We begin this session with what we have been accustomed to, which is the exegesis of the Noble Qur'an. I say to you, my brothers, that the Noble Qur'an was revealed to Muhammad (peace and blessings be upon him and his family), and Allah the Exalted described it as blessed and clarified the wisdom behind its revelation, saying, Mighty and Majestic is He: This means that it is necessary for Muslims to reflect upon the Qur'an and understand its meaning; otherwise, they would be like those who do not read, because the one who does not understand the meaning is like the one who does not understand the words. Allah, Mighty and Majestic, said: So He described those who do not know the Book except as wishes, meaning except as recitation, and described them as what? Illiterate, meaning like one who neither reads nor writes. Therefore, I urge you, my brothers, and whoever hears these words of mine, to reflect upon the Qur'an and understand its meaning. But let no one speak about it with his own opinion without knowledge, for whoever speaks about the Qur'an with his own opinion should take his place in the Fire, and he has erred even if he hit the mark. Praise be to Allah, the books of exegesis exist, but what is meant are the books that are trusted, and their authors are trusted. For those who have dealt with the exegesis of the Qur'an have methodologies and schools of thought, each of them interpreting the verses according to the school he followed. You will find that the exegesis of the Mu'tazilah aligns with the methodology, opinions, and beliefs of the Mu'tazilah, and likewise the Khawarij, and likewise others from the people of desires and innovations. But you must stick to the trusted books, such as the exegesis of Ibn Kathir and the exegesis of Shaykh Abd al-Rahman al-Sa'di (may Allah have mercy on him), for they are the best of what we know of what people circulate among themselves today.
The verse we wish to explain is the saying of Allah the Exalted: "Believe" is an address to all the servants. "In Allah, Lord of the worlds," and "in His Messenger Muhammad (peace and blessings be upon him and his family)." The command here is for obligation, which is the strongest type of obligation in terms of necessity. Belief in Allah: that you believe that He is the Lord of the worlds, that you believe that He is the true God who is worshipped, and that no one deserves worship truly except He, that you believe that He has the most beautiful names and the highest attributes, that you believe that He is the Doer of what He wills, that you believe that there is no one who can turn back His decree, and that He is the All-Hearing, the All-Knowing, that you believe that the return of the creation is to Him in legal rulings and in cosmic rulings. So who manages the creation? Who?
The student: Allah.

The Shaykh : No one manages the creation except Allah, Mighty and Majestic. He manages their affairs. Who is it that judges between them in that over which they differed? Allah, Mighty and Majestic. His Messenger Muhammad (peace and blessings be upon him). Allah the Exalted sent him to all creation, the jinn and the humans, and He sealed the prophethoods with him, so there is no prophet after him. And the evidence? I single you out for the question. You. What is the evidence that the Messenger is the Seal of the Prophets? I seek refuge in Allah, meaning a Muslim does not know that his Prophet is the Seal of the Prophets! A great calamity.
The student: .

The Shaykh : Yes, meaning the Messenger of Allah was so there is no prophet after him. So whoever claims prophethood after him is a disbeliever, and his neck must be cut, unless he repents and returns. Spending is giving. And "in that in which He made you successors," meaning wealth, because Allah made us successors in this wealth, so He is the one who gave it to us, is that not so? He is the one who gave it to us, so we have no favor over Allah for what we spend, but the favor is Allah's over us for what He gave, and the favor is His over us for what He legislated for us of spending. And if it were not that Allah legislated for us to spend, spending would be a loss and an innovation. But He legislated for us to spend. So His favor is first with what? With the wealth He gave us. And His favor is second with what He legislated for us of its spending. Those who believed in whom? In Allah and His Messenger. Because He said, "Believe in Allah and His Messenger, and spend," meaning from that in which He made them successors. They have a great reward. And the verses, as you know, they have a great reward, and they have a tremendous reward. So a much reward. Thus Allah, Mighty and Majestic, described the rewards for the deed with these descriptions: great, tremendous, much. "Much" is taken from His saying And by this you know the favor of Allah, Mighty and Majestic, over us, and praise be to Allah, praise be to Allah. He commands us with the deed and we do it, and He rewards us for it with a much reward, a tremendous reward, a great reward. A tremendous, great favor. So it is upon us to thank Allah and to spend from that in which He made us successors.
Do we spend all that we own or some of it? Yes, "Spend from that in which He made you." Is this "from" for partiality or for specification? It is a specification of what is spent from. If it were for partiality, the meaning would be "Spend some of what He made you, not all of it." And if we make it for specification, the meaning is "Spend from what He made you according to what the benefit requires, either all or some." So which is better, that we make "from" for partiality or that we make it for specification? The second. If we make it for specification, the person is given the choice to spend all his wealth or some of his wealth, more or less, according to what the benefit requires. And it is known that the wider the meaning, the more preferable it is to adopt it, and the meanings of the Noble, Great Qur'an are wide and tremendous. Therefore, the Prophet (peace and blessings be upon him) once urged charity, and the Companions (may Allah be pleased with them) were racing to do good, each one wanting to be the first. Because these two men were the most intimate of the Companions with the Messenger (peace and blessings be upon him) and the most beloved of the Companions to the Messenger. Indeed, the Prophet (peace and blessings be upon him) loved Abu Bakr more than he loved Ali ibn Abi Talib, even though Ali ibn Abi Talib was his cousin and the husband of his daughter, but Abu Bakr loved him more and more intensely.
So he said , this is his statement, and is his statement truth or is there doubt in it? Truth, and there is no doubt in it. He said:
The important thing is that Umar was, he and Abu Bakr, like two racehorses, wanting to outpace him, not out of envy for Abu Bakr, but out of love for excellence for himself. , half his wealth, meaning if he had two hundred, did he bring?
The student: One hundred.

The Shaykh : Two thousand? Two million? One million, half his wealth. meaning the half. all his wealth , he knew that he was unable to outpace Abu Bakr. What is the point of this hadith? That Abu Bakr gave charity with all his wealth. So if a person sees the benefit in giving charity with all his wealth, and he has the strength of reliance and dependence on Allah and earning a livelihood that enables him to recover something of the wealth for his family and himself, then at that time we say what? Give charity with all your wealth, spend all your wealth. If the matter is the opposite, and it was a clumsy man who does not know how to earn, and there is no need for him to spend much, then here we say it is better to spend some of the wealth. So, my brothers, "Spend from that in which He made you," is "from" for partiality or for specification? For specification, meaning spend from this wealth what is in the benefit.
In this verse is evidence that it is necessary for a person to verify his faith and firm it, and whenever he sees it wavering, he should seek refuge in Allah from the accursed Shaytan and proceed on his path, and that he should spend from the wealth.
And here is a question: Is wealth beloved to souls?
The student: Yes.

The Shaykh : And what is the evidence? Allah the Exalted said: , and He said, Mighty and Majestic: meaning wealth. A person cannot give something beloved to him except for what? Answer?
The student: ...

The Shaykh : For what is more beloved. So if a person gives what is beloved to him seeking the pleasure of Allah, we know that the man loves the pleasure of Allah more than he loves wealth, and by that faith is realized. I ask Allah the Exalted to make me and you among those with firm knowledge and steadfast faith. Indeed, He is capable of all things. And to the questions, and we start with the right, and each person has one question, and do not say the question consists of two parts, we do not have a question except from one part, twins are forbidden... no, no, there is no need for it, there is no need for it... yes.