Adnan Rajeh – Surat Al-Hadeed Summary
AI: Summary ©
The Surahs of Qapple focus on material and spirituality, with a emphasis on balance and finding light in spirituality. The journey of finding true spirituality is crucial for believers to achieve their spiritual goals. The importance of finding forgiveness and finding one's way to be spiritual is emphasized, as well as the significance of finding one's way to be spiritual and not just to be physical. The transcript also describes a monastic image of Jesus, where he gives life to the Earth after his death, and describes a monk who gives birth to a child and gives birth to a child.
AI: Summary ©
In the name of
Allah, the Most Gracious, the Most Merciful, and
all praise is due to Allah, the Lord
of the worlds.
Allahumma salli wa sallim wa barik ala nabiyyina
wa habibina Muhammadin wa ala alihi wa sahbihi
ajma'in wa ba'd.
Today insha'Allah I will talk about the
last surah in the cluster of surahs of
Qaf, Tuwa al-Hadeed, that offered comparisons and
choices for the big questions of life.
Today's Surah al-Hadeed is the last one
of these surahs.
And it's probably the most unique amongst all
of them in the comparison that it offers,
and then the fact that it doesn't really
ask you to make a choice.
Rather, it's asking us to make a balance
between two things.
All the other surahs gave us choices, gave
us to compare two destinies, consequences, paths, ways
of thought, ways of life, ways of behavior,
and then where they went, and we were,
insha'Allah we listened to these surahs and
recited them, and decided to make a choice
in a specific direction.
Surah al-Hadeed is a bit different.
Surah al-Hadeed looks at spirituality and materialism,
and how that the Muslim is supposed to
have a good balance of these two things,
rather than making a choice.
You're not supposed to choose one over the
other.
We're supposed to be able to balance them
well, and we'll see that in a moment
as we begin talking about the surah.
The surah actually begins with showing us these
opposite concepts.
Even talking about Allah, subhanahu wa ta'ala,
سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ لَهُ الْمُلْكُ
وَلَهُ الْحَمْدُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٍ سَبَّحَ
لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ
لَهُمُ الْمُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يُحِيُّ وَيُمِيتُهُ عَلَىٰ كُلِّ
شَيْءٍ قَدِيرٍ هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِرُ وَهُوَ
بِكُلِّ شَيْءٍ عَلِيمٍ Indeed, He is the First
and the Last.
He is the Apparent and the Hidden.
They are opposite concepts, but not really.
And this is the introduction of the surah
to the idea that it's trying to explain.
Materialism and spirituality aren't actually opposite concepts.
They're commonly seen as opposites.
They're dealt with, unfortunately, by many of us
as opposites.
But they're not really opposites.
They're actually quite similar to one another.
And it's balancing them out, making sure that
you have the proper portion of each is
what's going to make us good Muslims.
And if you continue the verses at the
beginning of that introduction, Allah subhanahu wa ta
'ala continues to say, يَعْلَمُ مَا يَرِجُ فِي
الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنْزِلُ مِنَ السَّمَاءِ
وَمَا يَعْبُجُ فِيهَا وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ
Allah subhanahu wa ta'ala knows what goes
into the earth, what comes out of it,
what comes out from the sky, and what
goes up into it.
And He's with you subhanahu wa ta'ala
at all times.
So He knows everything materialistic, and yet spiritually,
He's always with you subhanahu wa ta'ala.
Even though physically, He's not with us subhanahu
wa ta'ala.
That's not the meaning of it.
So how do you kind of balance this
extremely delicate concept in the deen?
Right after these verses that talk about Allah
subhanahu wa ta'ala giving these opposite concepts,
trying to get us to think down these
lines, He says, آمِنُوا بِاللَّهِ وَرَسُولِهِ وَأَنفِقُوا مِمَّا
جَعَلَ بِمُمْ مُسْتَخْلَفِينَ فِيهِ فَالَّذِينَ آمَنُوا مِنكُمْ وَأَنفَقُوا
لَهُمْ أَجَرٌ كَبِيرٌ Usually in the Qur'an
you have أَقِنُوا الصَّلَاةِ وَآتُوا الرَّزَكَةِ Usually they
come together.
But here in Surah Al-Hadeed, that's not
the case.
Surah Al-Hadeed, Allah subhanahu wa ta'ala
says, Believe in Allah subhanahu wa ta'ala
and His Prophet.
And give from what Allah subhanahu wa ta
'ala has given you.
Pay from your money, from your wealth, from
the assets that you have.
Give to others.
You are مُسْتَخْلَفِينَ فِيهِ And they don't really
belong to you.
Whatever you have doesn't really belong to you.
It belongs to Allah subhanahu wa ta'ala.
You're the steward of it for now.
It's in your hands for now, for a
specific period of time.
Very soon, it won't be in your hands
anymore.
It will go to someone else.
So you have it for a certain period
of time.
Give from it to those who are in
need of it.
Indeed, those who believe, الَّذِينَ آمَنُوا مِنْكُمْ وَأَنفَقُوا
And gave charity or gave from the wealth
that they have.
لَهُمْ أَجْرُهُمْ كَبِيرٌ They're going to have a
large reward.
So right away we can see that Surah
Al-Hadeed is a little bit different than
how the other surahs run.
Usually, الَّذِينَ آمَنُوا عَمِلُوا الصَّالِحَاتِ وَأَقَابُوا الصَّلَاةَ
وَآتُوا الزَّكَاةِ Not here.
Because that's not it.
Allah subhanahu wa ta'ala is not looking
at paying zakah as the type of worship
that serves others.
He's looking at paying zakah as a materialistic
act of worship and iman as a spiritual
act of worship.
So this is the comparison that the surah
is trying to show.
And you'll see this is going to be
talked about throughout the whole surah.
It's not just this example.
But that's how it kind of starts off.
That's why Allah subhanahu wa ta'ala continues
to explain about paying by saying وَمَا لَكُمْ
أَلَّا تُنْفِقُوا فِي سَبِيلِ اللَّهِ وَلِلَّهِ مِرَاتُ السَّمَاوَاتِ
وَالْأَرْضُ لَا يَسْتَوِي مِنكُمْ مَنْ أَنْفَقَ مِنْ قَبَلِ
الْفَتْحِ وَقَاتَلُ أُولَٰئِكَ أَعْظَمُ دَرَجَةً مِنَ الَّذِينَ أَنْفَقُوا
مِنْ بَعْدُ وَقَاتَلُوا وَكُلَّمْ بَعْدَ اللَّهُ الْإِسْلَامُ He
says, why aren't you paying from the wealth
that you're given?
Why aren't you giving charity and helping others?
And Allah subhanahu wa ta'ala is the
one who's going to inherit the cosmos and
the earth at the end.
Everything goes back to him.
So you're not going to hold on to
any of this anyways.
And then he says, it's not equal those
who paid for charity from their wealth before
Fath Makkah and those who paid charity from
their wealth after Fath Makkah.
That's what this verse actually says.
Now, for us, Fath Makkah, we're all after
Fath Makkah here now.
But why is that verse there?
It's trying to show us how sometimes, how
spirituality and the spiritual aspect of things will
interfere and is interfering with the materialistic aspect.
Two people who spent the exact same amount
of money let's say both gave 200 dinar
that's exactly what they gave.
But one did it before the Fath Makkah
and one did it after.
They don't get the same ajr.
That's what Allah subhanahu wa ta'ala explained
to us.
That materialistically, it's the same amount of money.
There wasn't enough time for inflation to occur
back then.
There was all gold.
So it's not because of inflation that the
difference of what was given.
The difference was based on a spiritual aspect.
Before Fath Makkah, it was more difficult on
the soul to give.
People were in more need.
There was less wealth at the time.
After Fath Makkah, there was more wealth.
There was more Muslims.
It's easier to give.
So no.
وَلَٰئِكَ أَعْظَمُ دَرَجَةً مِّنَ الَّذِينَ أَنفَقُوا مِّنْ بَعْدُ
وَقَاتِلُ Those who gave at the beginning will
get more ajr than those who gave later.
Even though it's the same amount of money,
Ya Rabb.
How does that make sense?
It does make sense if you understand that
there is a materialistic and spiritual aspect to
everything that happens in the world.
That there's a zahir and a baltan.
There's what is apparent in front of you,
the physical.
And then there's the baltan.
There's the spiritual.
There's the unseen.
There's the motives and the thoughts and the
feelings.
All of that is taken into account when
Allah subhanahu wa ta'ala talks about his
deen.
And we're supposed to take all of that
into account as well.
The ayat right after that give us a
snapshot of Yawm al-Qiyamah.
It's a very interesting one.
You don't find it anywhere else in the
Qur'an except in Surah al-Hadeed.
يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ يَسْعَ نُورُهُمْ بَيْنَ
إِيْدِيهِمْ وَبِإِيمَانِهِمْ On the Day of Judgment you'll
see the believers with light, nur.
In front of them and behind them.
Where does that nur come from?
It came from the good deeds that they
did.
The good deeds that they did were spiritual
in nature.
And they'll turn physical Yawm al-Qiyamah.
يَوْمَ يَقُولُ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ لِلَّذِينَ آمَنُوا أُنْظُرُونَ
نَقَتَبِسْ مِنْ نُورِكُمْ And then the hypocrites Yawm
al-Qiyamah will see how much light and
nur the believers have and they'll tell them
and ask them wait, we're on the Sirat,
it's very dark.
Wait, let us benefit from your light.
Give us a moment so we can catch
up and then we can walk in your
light.
قِلَ اَرْجِلُوا وَرَاءَكُمْ So then the hypocrites heard
a voice calling them saying, go back for
a moment.
فَلْتَمِعْسُوا نُورًا Go back and look and you'll
find light for yourselves.
So they go back looking for light.
فَضُّلِنَّ بَيْنَهُمْ بِسُورِ الْأُبَابِ بَاطِلُهُ فِيهِ الرَّحْمَةِ
وَظَاهِرُهُمْ مِنْ قِبَلِهِ الْعَذَابِ Again, باطل وظاهر in
Surah Al-Hadid again.
All these little symbols and signs kind of
encouraging us to think about things.
So they go back, they look for the
light behind them.
They don't find light, they turn back to
go after the believers and then there's a
wall that was put with a door in
it that they can't get through.
On the other side, on the inner side
is رَحْمَةِ is the mercy Allah Subh'anaHu
Wa Ta-A'la has offered His believers,
the light.
And on the apparent side, on the side
of the Munafiqeen is عَذَابِ, is punishment.
يُنَادُونَهُمْ They call upon them.
أَلَمْنَكُمْ مَعَكُمْ Were we not with you physically,
materialistically?
Were we not with you?
قَالُوا بَلَا يَسْتِ وَلَكِنَّكُمْ فَتَنْتُمْ أَنفُسَكُمْ وَتَرَبَّصْتُمْ
وَارْتَبْتُمْ مَغَرَّتْكُمْ الْأَمَانِيُّ حَتَّى جَاءَ أَمْرُ اللَّهِ
وَغَرَّكُمْ مِن لَّهِ الْغَرُورِ Yes, you were with
us physically, but you lied to yourselves.
You went astray.
You didn't really believe.
You allowed whims and desires to take you
away and you believed all the lies that
Shaitaan gave you and you didn't really practice
this properly.
So spiritually, you were with us.
But physically, you were.
This is extremely clear from a comparison perspective
and from a mihr perspective.
I enjoy talking about it because it scares
me to face it.
Yes, the munathab will say, was I not
with you?
Why am I not getting what you're getting?
Because you were with me physically, yes, but
you weren't with me spiritually.
You called yourself a Muslim.
That was on your ID card.
That's how you introduced yourself to people.
But spiritually, meaning did you actually believe in
this stuff?
Did you practice it?
Did you take it to heart?
Was it a part of who you were?
Were you serious about it?
I don't know.
How do we know that?
I have no idea what you feel.
But yawm al qiyamah, Allah subhanahu wa ta
'ala will make it apparent.
Those feelings inside, that true commitment, turns into
light.
So the mu'min, full of light, the munathab,
no light at all.
Surah al-Hadeed is the last surah in
this mihwar.
Which we pointed out in the hadith from
Qaf to al-Hadeed.
This mihwar talks about giving us comparisons between
certain things and then choosing us between them.
They are comparisons for important life issues.
Deep questions in life that require serious and
important and very big answers.
Every question needs years of thinking and answers
that need a comprehensive change in behavior and
thinking.
So every surah gave us these comparisons and
gave us these choices.
We choose one of them.
Allah subhanahu wa ta'ala gave us the
choice of what is best for us in
this world and the hereafter.
Surah al-Hadeed is the last surah in
this mihwar.
Surah al-Hadeed is different from the rest
of the surahs because it gives us comparisons
but doesn't ask us to choose.
It asks us to balance in a slightly
different way.
The last surah was different because it gave
us three examples.
Two good examples and one bad example.
Surah al-Hadeed is different because it gives
us a comparison between spirituality and materialism.
But it doesn't ask us to choose one
over the other.
It asks us to balance between these two.
We don't lose spirituality over materialism or materialism
over spirituality.
This is what the surah explains.
The surah starts with this.
The first six verses of Surah Al-Hadeed
contain deep meanings of Allah, Glorified and Exalted
be He.
If a person understands them and is fully
aware of them, he will be able to
achieve this precise balance that is very much
required of a Muslim in his life.
Then the verse says, قَالَ آمِنُوا بِاللَّهِ وَرَسُولِهِ
وَأَنْفِقُوا مِمَّا جَعَلَكُمْ مُسْتَخْلَفِينَ فِيهِ i.e. He
will be with you for a period of
time, then He will take from you and
give to others.
But usually, when Allah commands us to believe,
He commands us to pray and give zakah.
But here, He didn't command us to pray
and give zakah.
He just said, قَالَ آمِنُوا وَأَنْفِقُوا Why?
Because He is talking about the spiritual work,
which is faith, and the material work, which
is spending.
He is combining the two to make us
understand that religion is a combination of these
two meanings.
Yes, you believe in Allah and love Him,
and you meditate upon Him, and you remember
Him, and you read His book, and you
pray for Him.
But with this, there must be spending from
your pocket, from what you have brought from
this world, from the material world, and you
give it to Allah Almighty.
For this reason, you follow the Hadith.
So you say, وَمَا لَكُمْ مَنْ لَا تُنْفِقُوا
فِي سَبِيلِ اللَّهِ Why don't you spend?
وَلِلَّهِ مِرَاتُ السَّمَاوَاتِ وَالْأَرْضِ All of them return
to Him in the Hereafter.
ثُمَّ يَقُولْ لَا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ
قَبْلِ الْفَتْحِ وَقَاتَلُ Those are greater in rank
than those who spent after Him and fought.
لَوْ رَجُلَنِي أَنْفَقَ كُلٌّ مِنْهُمَا مِئَتَي دِيْنَارٌ One
before the conquest of Mecca, and the other
after the conquest of Mecca.
The first is paid more, although the amount
is one, and there is no inflation in
the currency at that time.
200 dinars before the conquest and after the
conquest have the same value.
But the difference in spirituality, the one who
spent before the conquest, he spent on poverty,
he spent on fear of the future, he
spent on the weakness of the Muslims.
He doesn't know if they will be victorious
or not.
They don't have allies, they don't have allies,
they don't have anyone to support them on
the island.
He spent, while the one who spent after
the conquest, he spent and the Muslims are
in a state of victory and glory.
So it is not equal.
The surah gives us a glimpse of what
will happen on the Day of Resurrection.
On the Day when you will see the
believers seeking their light in their hands and
in their faith, good tidings for you.
On that Day, their gardens will be in
full bloom.
A believer will have light on the Day
of Resurrection.
This light is a material reflection of what
is in the hearts of the world.
The hypocrite says, On the Day when the
hypocrites say to those who believe, look at
us, we seek your light, we don't have
light, we can't see.
Let us follow you so that we can
see.
They will call out to you, go back,
seek your light.
So they looked at the hearts, looking for
the light, and a wall was built between
you and the believers.
It has a closed door.
This door is filled with mercy, the light
that Allah has given to the believers.
And the hypocrites will be tormented by it.
Look at the falsehood and the reality again,
with a beautiful living example, which guides us
to this dangerous meaning.
The hypocrite will call out from behind the
wall, Weren't we with you?
Yes, physically you were with us.
But you tried yourselves, and you hesitated, and
you doubted, but spiritually you were not with
us.
And man must unite between the two, to
be with them physically and spiritually, otherwise it
is useless.
تُحِبُّ اللَّهِ تُصَلِّي وَتُنْفِقْ أُحِبُّهُ لَكِن مَا أَفْعَلْ
هَذَا هَذَا مَا يَنْفَعْ أُصَلِّي لَكِن مَا أُحِبُّهُ
مَا يَنْفَعْ Yes, Allah subhanahu wa ta'ala
salam.
The verse after that is probably one of
the most famous ayat in the Qur'an.
He says, أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا Has the
time not come for the believers أَنْ تَخْشَعَ
قُلُوبُهُمْ بِذِكْرِ اللَّهِ For their hearts to find
true closeness, to find realism with their Lord.
And for them to find that spirituality that
is missing.
وَمَا نَزَلَ مِنَ الْحَقِّ Towards Allah subhanahu wa
ta'ala and everything that He descended from
the truth.
وَلَا يَكُونُوا كَالَّذِينَ هُوتُوا الْكِتَابَ مَنْ قَبْلُوا فَطَالَ
عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ Don't be like the
people of the book before you, who were
given the teachings and then a lot of
time took its toll on them and their
hearts turned solid rock and they didn't feel
anything anymore.
The sahaba cried for weeks after this verse
was revealed.
The sahaba.
The sahaba with their level of spirituality, they
were told this.
We would meet each other and blame each
other, saying, what have you done that Allah
subhanahu wa ta'ala is saying this to
us?
And the other person would say, what have
you done to allow Allah subhanahu wa ta
'ala to say this to us?
What are we doing?
What have we done that Allah subhanahu wa
ta'ala is saying?
أَلَمْ يَأْنِي When does the time not come?
This is my personal preference.
My favorite ayah in the Qur'an, the
ayah that I find the most merciful, the
most compassionate ayah in the Qur'an is
the one right after it.
Not that ayah itself.
The one right after it.
Listen to the one after it.
What does it say subhanahu wa ta'ala?
اَعْلَمُ Know this.
أَنَّ اللَّهَ يُحْيِي الْأَرْضَ بَعْدَ مَوْدِهَا That Allah
subhanahu wa ta'ala will grant life to
the dead earth after it dies.
قَدْ مَنْ بَيَّنَّ الْآيَاتِ لَعَلَّكُمْ تَعْقِمْ We have
explained the science of this so that you
may understand.
Where is the spirituality in it?
He's saying, has the time not come for
hearts to find that softness and closeness to
Allah subhanahu wa ta'ala?
And then he says, no, that Allah subhanahu
wa ta'ala can grant life to a
dead earth.
And just like He does that for the
dead earth, He'll grant life to your dead
heart as well.
Just like your heart can die, not physically
but spiritually, so you feel nothing, He'll grant
a life, just like He grants a dead
earth life.
No difference, don't worry about it.
You come to Allah subhanahu wa ta'ala,
He'll grant life to that dead heart of
yours, no worries.
Or else you can just keep on going
up and down for as long as you
like.
He continues subhanahu wa ta'ala with another,
اِعْلَمُوا أَنَّمَا الْحَيَاةِ الدُّنْيَا لَعِبٌ وَلَهُمٌ وَزِينَةٌ وَتَفَاخُرٌ
بَيْنَكُمْ وَتَكَاثَرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ Know that the
life of dunya is filled with play and
distractions and ornaments, and trying to be better
than others, trying to get more, trying to
have children and families.
None of the stuff that He actually pointed
out in this ayah are actually fully haram,
they're fine, but they're all a part of
the materialistic existence of our souls, that's what
it is.
It's just a materialistic existence that we have.
كَمَثَى لِغَيِّثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُ وَثُمَّ يَهِيجُ فَتَرَاهُمُ
الصَّالَى وَثُمَّ يَكُولُهُمْ طَامًا It's like when water
comes out of the sky and green plants
come out of the earth and you look
at it and it looks beautiful, but then
they turn yellow and then they die and
then they become nothing and they fly into
the wind and they're scattered into the wind
as if they never existed.
وَفِي الْآخِرَاتِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ اللَّهِ وَلَبُّونَ
On the Day of Judgment you'll find forgiveness
and satisfaction of Allah subhanahu wa ta'ala
and you'll find punishment and dunya is just
here to elude you.
It's just trying to elude you, trying to
fool us.
That's all it is.
Quickly, go as quickly as you can towards
a Jannah that is as big as the
cosmos of the earth and bigger.
It's been prepared for those who believe in
Allah subhanahu wa ta'ala and his prophets.
تُتَابِعُ السُّورَةُ الحَدِيثَ بِآيَةٍ لَعَلَّهَا مِنْ أَشْهَرِ آيَاتِ
الْقُرْآنِ وَأَحَبِّهَا إِلَى النُّفُوسِ فَيَقُولُ سُبْحَانَهُ وَتَعَالَ أَلَمْ
يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ
وَمَا نَزَلَ مِنَ الْحَقِّ هذا السؤال الذي قضى
مضاجع الصحابة فَصَارَ أَحَدُهُمْ يَلْتَقِ بِالْآخِرِ يَتَلَاوَمُونَ فِي
مَا بَيْنَهُمْ مَاذَا صَنَعْتُمْ حَتَّى خَالَ اللَّهُ هَذَا
وَهَذَا جِيلُ الصَّحَابَةِ يعني جيل القلوب الرقيقة والناس
الذين فهموا الدين عن رسول الله صلى الله
عليه وسلم وامتلأت قلوبهم بحب الله فعتبهم الله
بهذا فما نقول نحن بالله الآية التي بعدها
عندي أرجى آية في القرآن يقول كما يحي
الأرض بعد ماوتها هذا ما يقوله للله سبحانه
وتعالى بأسلوب lateef غير أباشر كما أنه يحي
الأرض بعد ماوتها يحي قلبك بعد أن يموت
إذا مات هذا القلب روحانيا ولم يعد يشعر
بشيء ولم يعرف قربا من ربه ولا بعدا
ولم يدرج غفلة الله يحي الأرض بعد ماوتها
Look at how your Lord gives life to
the earth when it dies with a little
water.
He gives life to your heart.
I have the most beautiful verse in the
book of God Almighty.
Then he says, he knows, and he was
hurt again, Glory be to God.
But here when he talks about life, he
knows that the life of this world is
a play for him, and adornment, and boast,
and multiplication.
It is not of these things that it
is forbidden.
The adornment is not forbidden.
Say, Who forbade the adornment of God, which
He brought forth for His servants, and the
good things of their provision?
Playing for him is not forbidden.
The ayah continues, but, see, so far, you're
starting to feel like, yeah, he seemed to
be...
You said it was a balance, but it
kind of feels like you're telling us to
choose spirituality, and then this will change his
tone.
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَابَ
وَالْمِيزَانِ يَقُومَ النَّاسُ بِالْقِسْطَةِ We sent our prophets
with the clear directions.
And we descended with them the book of
guidance and the mizan, meaning the concept of
justice so that people may live a life
of qist, of truthfulness and righteousness.
وَأَنزَلْنَا الْحَدِيدِ And we descended iron, yes, iron,
the metal.
فِيهِ بَقْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ It grants you
strength and it helps people.
It grants you strength as for warfare and
defending yourself and armor.
وَمَنَافِعَ لِلنَّاسِ Technology and everything has iron in
it.
The surah is called Al-Hadeed, iron.
Just so that we can't argue that it's
asking us to become completely spiritual and throw
away every aspect of materialism.
The surah is called Al-Hadeed so that
I am forced to say it's a balance.
Because it's easier for people like me to
say, no, choose spirituality and give me all
your money.
Which happened historically.
It's happened historically.
Become spiritual and give the priest all the
money or the preacher or whatever.
The surah is called Al-Hadeed, it's called
iron.
Iron is what you needed to strengthen your
ummah, to strengthen your nation, to use, to
help people.
And then the surah talks about the followers
of Isa a.s. ثُمَّ قَفَّيْنَا عَلَىٰ أَثَٰرِهِمْ
بِرُسِلَنَا وَقَفَّيْنَا أَبْعِيسَةٌ لِمَرِّمَا وَآتَيْنَاهُ الْإِنْجِيلُ
وَاجْعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوا رَقْفَةً وَرَحْمَةً
وَرَهْبَانِيَّةً لِمَا تَدَعُوهَا We gave Isa the clear
teachings and we gave him the Bible.
And we put in the hearts of the
people who followed him compassion and goodness and
love.
And then they made up something called Rahbaniyya.
I forget the word what it means in
English.
I looked it up a few hours before
we did this but then I forgot what
it is.
Rahbaniyya is the word for it.
It's when you decide not to take a
wife.
When you decide to, I think, celibacy or
chastity.
Full chastity and full celibacy where you don't
have a spouse.
You refuse to indulge in that aspect of
your existence which is an extremely materialistic aspect.
It's very, very materialistic.
It's very physical.
Having intimate relations with your spouse, that's very
physical.
They decided they want to be so spiritual,
they want to get rid of that part.
Allah ﷻ said in chastity that they made
up, اِبْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ We did not
ask them to do that.
إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ They thought they were
going to please Allah ﷻ but it doesn't.
فَمَا رَعُوهَا حَقَّ رِعَايَتِهَا And then they couldn't
actually stick with it because it's impossible.
There is both a materialistic, physical and spiritual
aspect of our existence.
If you ignore one of them, your life
is not full.
You can't ignore the materialistic and that's what
the surah at the end is being clear
about.
But what about the spiritual?
What if that is ignored for 10, 15,
20, 25 years?
If the body isn't fed for a couple
of weeks, it dies.
What do you think happens to the soul
and the spirit if they're not fed for
10, 20, 30 years?
Don't you think they die as well?
The surah ends with Allah ﷻ.
تُخْتَتَمُ السُّورَةُ بِتَغْيِيرٍ لِلتَّوَجُّهِ كَأَنَّ اللَّهَ سُبْحَانَهُ
وَتَعَالَى بَعْدَ أَن يَرَغَّبَنَا فِي الرُّوحَنِيَّ وَالخُشُوعِ وَالتَّرْقِيقِ
الْقَلْبِ He wanted to remind us that the
issue is not a matter of choosing one
thing over another, but a matter of balance.
He said, We have sent Our Messengers with
clear proofs, and We have sent down with
them the Book and the Scales, so that
people may stand upright.
And We have sent down iron.
This iron contains a great punishment, so that
you may defend yourselves.
And it has benefits for people.
Then the monasticism is a sin for the
people of Jesus.
This is an exaggeration in spirituality.
So a monk doesn't want physical relations at
all.
Allah ﷻ says, No, you must have physical
relations.
I didn't write this monasticism on them.
And you don't please Me.
And in fact, you can't even see the
rightness of its protection.
Because it is impossible for a person to
do that.
It is impossible for a person to completely
neglect his body.
And if he does that, he loses his
balance.
But he also loses his balance if you
neglect your body and your materialism.
He loses his balance if we neglect our
souls.
If the body is not fed for a
week or two, it dies of hunger.
What happens to the soul if it is
hungry and thirsty for many years?
What do we think happens to the souls?
This cruelty, this heedlessness, these vices, this bad
thinking, this envy, the unseen, the unknown.
Where did this come from?
From a soul that was about to die.
But Allah ﷻ gives life to the earth
after its death.
I hope Surah Al-Hadeed was beneficial and
helpful.
SubhanAllah wa bihamdik sharafa.
La ilaha illa Anta.
Astaghfirullah wa atubu ilayk.
Wassalamualaikum warahmatullahi wabarakatuh.
Wa ala alihi wa sahbihi ajma'in.
JazakAllah Khair.
Allah bless you.
Assalamualaikum warahmatullahi wabarakatuh.