Exegesis of Verses (19 - 20) of Surat al-Hadid.

The Shaykh : Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings 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:
This is the nineteenth meeting after two hundred of the Open Door meetings, which take place every Thursday, and this Thursday is the nineteenth of the month of Rajab in the year 1420.
We begin this meeting by speaking about what Allah (Mighty and Majestic) facilitates regarding where we left off in the exegesis of the Qur'an in Surat al-Hadid.
Allah (Mighty and Majestic) said: Faith in Allah, as we have previously mentioned, includes four things: faith in His existence, His lordship, His divinity, and His names and attributes, and we have discussed this.
As for faith in the messengers, it includes believing in what they reported, all of them, from the first to the last. It is obligatory for us to believe in what the messengers reported, provided it is authentic from them.
As for acting in accordance with their laws, we do not act, or rather, we are not obligated to act, except in accordance with the law of the Prophet (peace and blessings be upon him and his family), because all previous laws were abrogated by this law, as Allah the Exalted said: and He said: and the Prophet (peace and blessings be upon him and his family) said: meaning: the community of the call .
So, faith in the messengers includes two things. First: believing in what they reported, but on the condition that it is authentic from them.
Second: acting in accordance with the laws, but this is only in accordance with the law of Muhammad (peace and blessings be upon him and his family), because his law abrogated all other laws.
Those, meaning those who believed in Allah and His messenger, are the truthful ones, meaning those who have reached a high degree of truthfulness, because "siddeeq" is a form of exaggeration. Truthfulness is in intention, in speech, and in action. As for truthfulness in intention, it is for a person to intend the face of Allah (Blessed and Exalted is He) in his worship, not intending anything else. So, whoever intends something other than Allah in his worship has associated partners with Allah, and his work is not accepted, as the Prophet (peace and blessings be upon him and his family) said in the Qudsi hadith from Allah (Blessed and Exalted is He) that He said: .
Second: truthfulness in speech, which is for a person to be truthful in what he reports. Allah the Exalted praised the truthful ones and commanded us to be with them, so He (Exalted and Majestic is He) said: He praised the emigrants who emigrated from their homes and wealth seeking favor from Allah and His pleasure, and supporting Allah and His Messenger. Those are the truthful ones. And the Prophet (peace and blessings be upon him and his family) commanded truthfulness, encouraged it, and made it attractive, saying: .
As for truthfulness in action, it is following the Prophet (peace and blessings be upon him and his family), because whoever is truthful in his claim of loving Allah and His Messenger, let him follow the Messenger (peace and blessings be upon him and his family), as Allah the Exalted said: Some of the Salaf named this verse the Verse of the Trial, meaning the test. So, if someone claims that he loves Allah and His Messenger, we say: please, follow the Messenger. If he follows him, he is truthful; if he contradicts him, he is not truthful.
The martyrs is the plural of martyr, and it refers to those who were killed in the cause of Allah. Fighting in the cause of Allah is for a person to fight the enemy of Allah so that the word of Allah is the supreme one. This is fighting in the cause of Allah. The Prophet (peace and blessings be upon him and his family) said this when asked about a man who fights with bravery, fights out of tribal pride, and fights to be seen. Which of these is in the cause of Allah? He said: This criterion: fighting with bravery, what does "shuja'ah" mean?
The student: Showing off.

The Shaykh : No.
The student: ...

The Shaykh : No.
The student: ...

The Shaykh : Yes, he loves fighting. A brave man loves to fight, like a hunter who loves to hunt. A hunter who is fond of hunting is found to love this and go out and endure difficulties to catch the prey, and when he catches it, it becomes cheaper to him than everything else. So, this man fights with bravery because he is brave and loves to fight. He fights out of tribal pride, meaning tribalism for his people. And he fights to be seen, meaning showing off, as mentioned in the other wording. He fights out of showing off. He said: .
Now, what about one who fights to reclaim his usurped land? Is it in the cause of Allah or out of tribal pride?
The student: Out of tribal pride.

The Shaykh : Out of tribal pride, unless he says: I want to reclaim it to establish the rituals of Islam upon it. Then it is in the cause of Allah. But if he fights because it is his land and he wants it returned to him, this is tribal pride, and he does not have the reward of the martyrs if they are killed.
Now, these are martyrs meaning: their great reward, as Allah the Exalted said: .
And when He (Mighty and Majestic) mentioned the people of the right and their reward, He mentioned the people of the left after that, saying: This is because the Qur'an is "mathani," meaning things and meanings are repeated in it. For this reason, you find that the Noble Qur'an, in most cases, when Allah mentions Paradise, He mentions the Fire, and when He mentions the friends of Allah, He mentions the enemies of Allah. The wisdom of this is so that a person does not get bored, because as the meaning shifts to another meaning, the person becomes active. Another wisdom is that a person should be proceeding to Allah, meaning worshipping Allah, between fear and hope. Because when the attributes of the believers are mentioned, or when the attributes of the believers pass by him, the side of hope is strengthened. And when the conditions of the disbelievers are mentioned, the side of fear is strengthened. For this reason, He said: The denial is attached to disbelief, and it is a type of it, but because it is more severe, meaning the one who disbelieves but does not deny is less severe than the one who denies. So, "they denied Our signs" is attached to "they disbelieved" from the perspective of attaching the specific to the general, like attaching the spirit to the angels, and it is one of them. Allah the Exalted said: And the spirit is Jibril, and he is one of the angels.
Jahannam is one of the names of the Fire, and its people, meaning those who are constant with it. For this reason, if a verse passes by you containing "people of," the meaning is that they are constant with it and eternal in it. We ask Allah for safety. In these verses, in summary, the first verses are encouragement with the attributes that lead to the Gardens, because Allah the Exalted did not mention these matters for us to just look at them, but to strive for them. And in them is a warning against disbelief and denial so that a person does not fall into this painful punishment. Those are the people of Jahannam Huh?
The student: Know that.

The Shaykh : Yes to the end. When Allah mentioned the conditions of the believers and the conditions of the disbelievers, and they are in this world, each working according to his nature, He clarified the reality of this world, what it is, and commanded us to know it so that a person strives to contemplate and reflect. So, the command to know a reality means that it is required that you contemplate a lot so that the matter becomes clear to you. And it is our life five things: play with the limbs, and amusement with the hearts. As for play with the limbs, it is for a person to do actions that prevent him from the remembrance of Allah and from prayer. And as for amusement with the hearts, it is heedlessness, and this is more severe and greater. The heedlessness of the heart, may Allah protect us and you from it and revive our hearts and your hearts. Heedlessness is great; it deprives you of all the pleasures of obedience and prevents you from all its effects, as Allah the Exalted said: He did not say "do not obey those whose tongues we have silenced." He said: And how much we mention with our tongues while our hearts are heedless. This undoubtedly decreases the reward and decreases the effects resulting from the remembrance, such as the rectification of the heart, turning to Allah, and its repentance to Him, and so on. Play in what?
The student: In the limbs.

The Shaykh : And amusement in the hearts. Yes, adornment. Adornment with clothes, adornment with vehicles, adornment with houses, adornment in everything. And so you find a person, even if he is poor, loves to adorn his house with decor and other things, and also his car. And with spouses, if a husband wants to ride in a car, he puts garlands of flowers and other things on it as adornment.
Each one boasts over the other. "I am from such and such a tribe, and you are from such and such a tribe. Your tribe is worth nothing in society, and my tribe is a noble tribe." They boast. Boasting in knowledge: this one has knowledge of medicine and this one does not know medicine. This one's knowledge is in engineering and this one does not know it, so he boasts over him. And uglier than that is boasting with religious knowledge, because religious knowledge is obligatory for a person, if he acquires it and Allah bestows it upon him, to increase in humility and to know himself and his worth. Boasting among you, and among that is what happens between poets sometimes, of belittling others and boasting, as found in some weddings and some occasions, as we hear.
Excessive competition. Each one loves to have more wealth and more children. And this is like His saying, the Exalted: This is the reality of the world. And despite this amusement, play, boasting, and adornment, does it remain? Absolutely not. It must disappear. And if a person's time is prolonged, he returns to old age. And in this, the poet says:
"There is no sweetness in life as long as it is spoiled *** In its essence by the remembrance of death and old age"
Every person, when he thinks about his livelihood and that he is in comfort, says, “What comes after this? What is beyond this?” The answer is either death or old age. Either you die and your life in this world ends, or you grow old and become a burden on your son and daughter until your family is fed up with you. For this reason, Allah (Mighty and Majestic) pointed to this state and said: meaning: the parents because when they reach old age, their thinking becomes disordered and they become weary. So, either you die, or you reach the state of old age. This is if you remain in this world; otherwise, it may be taken from you before you reach old age and before you die. Do you understand? So, let us take from this a warning against the trial of this world. How many a person... [regarded] this worldly life and perished. And in the Qudsi Hadith: In fact, the Prophet (peace and blessings be upon him and his family) said: And the Messenger (may Allah's prayer and peace be upon him) spoke the truth. Most of the open sinners, most of the disbelievers, are from among the nobles and the aristocrats. Read the Qur'an: who lies to the messengers? Who? The nobles and the aristocrats. Look at the reality now; most of what corrupts the world are the rich and the wealthy, to whom the world has been opened up. So, let the wise and the intelligent beware of it, and let them take from it only what benefits them in the Hereafter.
Then Allah gave an example for it in His saying: to the end of it. And we will remain with the questions for the remaining time. Yes.