Exegesis of Verses (80–10) 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, and upon his family and his Companions, and upon those who follow them with excellence until the Day of Judgment.
As for what follows:
So this is the fourth meeting after two hundred
The student: ...

The Shaykh : the fourteenth after two hundred of the meetings referred to as the Open Door meeting, which takes place every Thursday, and this Thursday is the sixth of the month of Jumada al-Thani in the year 1420. We begin—sit down...—we begin this meeting with the exegesis of verses from the Book of Allah, Mighty and Majestic, which we reached in Surat al-Hadid.
Allah, Mighty and Majestic, said: This is connected to the verse before it, which is His saying, the Exalted: .
meaning Allah took your covenant to believe in Him and His messengers, so there became two causes for belief: the first is the call of the Prophet (peace and blessings be upon him) and his family and Companions to it, and the second is the covenant that Allah took from us, and that is by what He, Mighty and Majestic, gave us of fitrah (the innate natural disposition) and intellect, and the understanding by which we perceive what benefits us and what harms us. This is the correct meaning of the covenant. It was also said that it is the covenant that Allah, the Exalted, took from the children of Adam when He brought them out from his back, if the hadith reported in that regard is authentic. The important point is that Allah, the Exalted, rebukes those who did not believe, and says what compelled you not to believe when the causes for the obligation of belief are complete through the call of the Messenger (peace and blessings be upon him) and his family and Companions and the taking of the covenant?
means if you are believers, then adhere to the belief in Allah and His Messenger. Then He said: Yes, when He mentioned that the Prophet (peace and blessings be upon him) and his family and Companions calls to belief, He made it clear that he (peace and blessings be upon him) brought clear signs, meaning indicators pointing to his truthfulness, and that what he brought is the truth. Clear signs manifest by what they contain of beneficial stories, true news, just rulings, complete eloquence, and wonderful clarity, to the extent that the Arabs, who are the masters of eloquence and its leaders, Allah, Mighty and Majestic, challenged them several times to bring forth the like of this Qur'an, and they were unable to do so. So He, Mighty and Majestic, says: meaning indicators pointing to the fact that he is truly the Messenger of Allah and that what he brought is the truth, and that is by what it contains of true news, just rulings, beneficial stories, eloquence and rhetoric, and other things that are known.
And His saying, Mighty and Majestic: It could also refer back to Allah, Mighty and Majestic, meaning that Allah, the Exalted, brings you out from the darknesses to the light by these signs. Both meanings are true. Allah, the Exalted, said: Complete it. And Allah, the Exalted, said: So the Prophet (peace and blessings be upon him) is a cause for bringing people out from the darknesses to the light, and the one who truly brings out is Allah, Mighty and Majestic. The intended meaning of the darknesses is the darkness of ignorance, the darkness of shirk (associating partners with Allah), the darkness of aggression, the darkness of disobedience. Everything that contradicts the truth is darkness, and everything that agrees with it is light. So His saying, Mighty and Majestic: To whom does the pronoun refer? The brother? To whom does the pronoun in "to bring you out" refer? The kaf is for people, but the doer?
The student: ...

The Shaykh : Wrong. Are you not with us now? We spoke about it less than a minute ago. It is a great loss for a person to be present with his body but not his heart, for he has wasted a lot of time on himself. Be present with your hearts and your bodies. Yes, my brother, to whom does the pronoun refer?
The student: Either to Allah or to the Messenger.

The Shaykh : Either to Allah or to the Messenger. Good, what supports that it refers to Allah? The brother?
The student: Allah, the Exalted, said: .

The Shaykh : The saying of Allah, the Exalted: Good, and what supports that it refers to the Messenger? The brother?
The student: ...

The Shaykh : That is incorrect.
The student: .

The Shaykh : And if the verse allows for two meanings and there is no contradiction between them, it is taken to include both. So Allah is the one who truly brings out, and the Messenger is the one who brings out in that he is a cause.
This sentence is a declarative sentence confirmed by "inna" and the lam. "Rafa'ah" is the most tender of mercy, and "rahmah" is more general, so He, Mighty and Majestic, is a Merciful and Compassionate One, meaning He possesses mercy for the believers, Mighty and Majestic, as He, the Exalted, said: The mercy of Allah, Glorified and Exalted is He, is either general or specific. The general one encompasses all people, and the specific one is for the believers, as He, Mighty and Majestic, said:
So if someone asks, what mercy from Allah, Mighty and Majestic, is there for the disbeliever? The answer is that He provides him with blessings, children, intellect, security, and sustenance. In fact, the disbelievers have had their good things hastened for them in this worldly life, is that not so? Allah said:
So if someone asks you, does Allah have mercy on the disbeliever? Say, do not say yes or no. As for the general meaning, what is it? Yes, it is mercy, and were it not for the mercy of Allah for him, he would have perished. But as for the specific meaning, no, the specific mercy is for the believers only, as He, Mighty and Majestic, said: , Listen to know that the Qur'an is connected to itself. Allah, the Exalted, said in the beginning of the verses: And what?
Then He said: Then He said: When He commanded us to spend from what we have been made stewards of, He said: So "in the cause of Allah" here is general, and accordingly, it includes spending on oneself, spending on one's wife, spending on one's family, spending on the poor and orphans, and spending in the cause of Allah. Everything that Allah commanded spending in is included in this verse. Even on oneself? Yes, your spending on yourself is charity, your spending on your wife is charity, but note, note the intention, due to the saying of the Prophet (peace and blessings be upon him) and his family and Companions to Sa'd ibn Abi Waqqas: ... due to his saying (peace and blessings be upon him) to Sa'd ibn Abi Waqqas: This condition is necessary, it is essential. meaning establish it upon it. So What is the intended meaning of spending in the cause of Allah? The brother?
The student: ...

The Shaykh : Everything that Allah commanded spending in. Good.
meaning how do you not spend when the one who will inherit the heavens and the earth is Allah, and among that is your wealth which you were stingy with, which Allah, Mighty and Majestic, will inherit. Allah will inherit it, so if He inherits your wealth after you, either a righteous person will inherit it and be happier with it than you, or a corrupter will inherit it and you will have left for him what he uses to aid in his corruption. Did you understand this? Answer yes or no?
The student: Yes.

The Shaykh : If you leave behind wealth, either you leave it for one who spends it in the cause of Allah, and he will be happier with your wealth than you, or you leave it for a corrupter who uses it to disobey Allah, and you will have aided him in his disobedience to Allah with the wealth you left for him. So what is fitting for you? What is fitting?
The student: ...

The Shaykh : That you spend it in the cause of Allah so that you may have its benefit and be safe from its harm if one who corrupts with it inherits it. Remember, my brother, when you think about spending, Satan comes to you and commands you to be stingy and promises you poverty. Think that if you leave this wealth, it must be inherited; it will not be buried with you. It must be inherited, and the inheritance will revolve between the two matters I mentioned: either one who spends it in the cause of Allah inherits it and is happier with your wealth than you, or one who uses it to spread corruption on earth inherits it, and you will be the cause of corruption on earth, and this is inevitable.
Who spends in what? In the cause of Allah. meaning with those who did not spend and did not fight. It is not possible for these two to be equal, because the religion of Islam is a religion of justice in action and recompense. Pay attention, a religion of justice in what?
The student: In justice and recompense.

The Shaykh : In justice and recompense, and not as the modern innovators say that it is a religion of equality. This is a great error. However, people of corrupt opinions and ideas use this to reach vile objectives, until they say that the woman and the man are equal, the believer and the open sinner are equal, and the Arab and the non-Arab are equal, with no difference. Glory be to Allah, you will not find the word "equality" between people in the Qur'an; there must be a difference. In fact, most of what is in the Qur'an is the negation of equality and many verses. So beware of following them, lest you become like the one who brays without hearing anything but a call and a cry. Instead of saying "the Islamic religion is a religion of equality," say what?
The student : Justice.

The Shaykh : The religion of justice, which Allah commanded, giving every right-holder his right. Do you see that the woman and the man are equal in inheritance, or do they differ? They differ. In blood money? In blood money, the blood money for a woman is half that of a man. In the sacrifice for a newborn, and in the release of a pledge, the male is two and the female is one. In religion, the woman is deficient; when she menstruates, she does not pray and does not fast. In intellect, the woman is deficient; the testimony of one man is equal to the testimony of two women, and so on. Those who utter the word "equality," if we establish this and that it is one of the Islamic legal principles, they would compel us to equality in these matters, or else we would be contradictory. So we say the religion of Islam is the religion of justice, giving every person what he deserves. Even it came in the hadith: meaning, if a noble, prominent person errs in matters other than the fixed punishments, preserve his honor and forgive him. This is the one you forgive if he is from the nobles; your forgiving him is a greater form of upbringing than flogging him a thousand lashes, because as it is said, if you honor the noble one, what happens?
The student : You own him.

The Shaykh : You own him. But if a corrupt, reckless person comes, you intensify the punishment for him and impose a discretionary punishment on him. For this reason, when drinking intoxicants became widespread in the time of 'Umar ibn al-Khattab, what did he do? Answer?
The student : He doubled...

The Shaykh : He doubled the punishment; instead of forty, he made it eighty. Likewise, the authentic hadith narrated by the people of the Sunan: meaning, this is of no benefit. We punish him three times but there is no benefit. So what is best for him and for others? That he be killed. If we kill him, he is relieved of the sin, as Allah Mighty and Majestic said: The summary: The expression that the Islamic religion is a religion of equality is wrong, or is it correct?
The student : Wrong.

The Shaykh : Wrong. What is the correct one?
The student : Justice.

The Shaykh : The religion of justice, without doubt. The wonder is that those who say this say that the Prophet (peace and blessings be upon him) said: So they contradict themselves. The hadith did not negate it absolutely; it said: So do they differ in piety, or do they not differ? Huh?
The student : They differ.

The Shaykh : They differ... And then, I think this hadith is not authentic from the Prophet (peace and blessings be upon him) because he said: So he preferred them. And there is no doubt in our view that the Arabs, the Arabs as a group, are better than the group of non-Arabs. There is no doubt in this for us. The proof of this is that Allah placed in the Arabs the most perfect prophethood and message, from whom? Muhammad (peace and blessings be upon him). The most perfect prophethood and message, Allah placed it in the Arabs. And Allah the Exalted said: So the groups differ. And he (peace and blessings be upon him) said: Beware of following the expressions that come from the modern innovators until you reflect on them and the implications they contain that indicate harms, even in the long term. I ask Allah to guide us and you to His straight path and to take care of us and you in this world and the Hereafter, for He is Able to do all things. Now, to the questions, and the right belongs to the guests, as for the hosts, they have the reward of hospitality.