Mikaeel Smith – Forged- Reflection on Surah Hadid #07

AI: Summary ©
The speakers discuss the importance of finding God's love and finding acceptance in life, as it is crucial for individuals to be balanced and achieve good things. They touch on sh matter, the concept of peace and blessings, and the importance of balancing life and family. The speakers also emphasize the importance of protecting people and not wanting to fight from inside the city, as it is crucial for individuals to achieve good things. They highlight the verses of surah and emphasize the importance of finding strength and balance in one's life, specifically highlighting the person and their propensity to find strength and balance.
AI: Summary ©
We're good?
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All right.
Bismillah walhamdulillah wa salatu wa salam ala rasulillah
wa ala alihi wa sahbihi wa man wala.
Allahumma inna nas'aluka hubbak wa hubba may
hubba amalin yuqarribuna ila hubbik ya arham al
-rahimeen.
We ask Allah Subh'anaHu Wa Ta-A
'la to give us His love.
We ask Allah Subh'anaHu Wa Ta-A
'la to give us the love of those
actions that will gain His love.
And we ask Allah Subh'anaHu Wa Ta
-A'la to give us the love of
those people that He loves.
Ameen, Ya Rabbil Alameen.
We're continuing this journey through Surah Al-Hadeed.
Surah Al-Hadeed is named the Surah Iron.
Hadeed in Arabic is iron.
And that's what the Surah is named after.
And typically Surahs are named after maybe a
word or a phrase or something that comes
in the Surah.
And tonight we're gonna go over the verses
in which it speaks about Hadeed, right?
It speaks about Hadeed.
And this is a very beautiful part of
this Surah.
And I wanna go back a little bit
because there was a verse that we did
last week, verse number 23, the end of
it.
See, one of the beautiful things about the
Quran is the flow of it.
Like how one verse taps into the next
verse, how one verse flows into the next
verse.
And SubhanAllah, sometimes I remember as an early
convert picking it up, sometimes like the shift
was sudden.
And now after years of reading and reading
and constantly seeing different connections that Allah Subh
'anaHu Wa Ta-A'la is mentioning in
the book of Allah.
And so in our last week, right?
In our last week, we went over this
verse, verse number 23.
In Allah Subh'anaHu Wa Ta-A'la,
in verse number 22, he's talking about calamities,
right?
وَمَا أَصَابَ مِن مُّصِيبَةٍ فِي الْأَرْضِ وَلَا فِي
أَنفُسِكُمْ إِلَّا فِي كِتَابٍ مِن قَبْرِي أَنْ نَبْرَأَهَا
Allah Subh'anaHu Wa Ta-A'la says
no calamity.
And the Arabic word for calamity, the Arabic
gives the meaning of Asaba, like it hit
the mark.
And that's amazing.
My wife, she was dropping some knowledge on
me on the way here.
And I forgot what she was talking about,
but the word we use for hardship.
No, no, I remember that.
Man, chill out.
Chill out, yo.
I remember what she was saying.
I got to behave.
She's here today, yo.
So in English, she was like, we use
the word accident, right?
We use the word accident.
Like, oh, there was an accident.
There was an accident.
And subhanAllah, the accident as if it wasn't
supposed to happen.
But for the believers, crazy, because it's like,
no, there was no way I could have
avoided that.
It wasn't accidental.
OK, we didn't want that to happen that
way.
Maybe I don't know the wisdom of it
right now.
But the usage of the word accident itself
shapes the mentality.
The usage of that word shapes the mentality.
Like, oh, that was accident.
No, it wasn't accident.
That was written for you to happen just
like that.
Now your job, figure out what's the wisdom
God wants from me in this moment.
So Allah says, ma asaba min musiba.
No calamity, no hardship afflicts, comes down on
the earth.
wa laa fee anfusikum.
Nor does it afflict you, except that it
was written before it came into existence.
It was written already that that was going
to happen.
There was nothing you could have did to
get around that.
And that's a very empowering thing to think
about.
Because instead of focusing on, like I just
said, instead of focusing on why, it's like,
what am I supposed to do next?
How am I supposed to move from here?
And what lesson am I supposed to learn?
And then Allah subhanahu wa ta'ala, he
says, he says, inna dhalika alallahi yaseer.
Indeed, that is easy for God.
And then he tells us why he tells
us this information.
Like, why are we being informed that it's
all been written before?
li kayla ta'asaw ala ma fatakum.
So that you don't get so disheartened by
what misses you, right?
When something misses you and you knew afterward
that there was no way I could get
that, then there's a different feeling than the
feeling you have.
It was like, man, I could have got
that, but I didn't get it.
Allah subhanahu wa ta'ala is like, no,
I'm telling you this so that whenever something
does miss you, it doesn't hit so hard.
You realize there was no way I could
have ever got that.
Impossible for me.
And, wa la tafrahu bima ataakum.
And so that you don't become exuberant over
what comes your way.
See, sometimes when things go our way, the
response we're supposed to have is gratitude, humble
gratitude to Allah.
Humble gratitude.
This is from Allah.
Alhamdulillah.
But what could happen is this, this overjoy
with what came, not realizing that.
Let me be humble a bit here because
this is from Allah subhanahu wa ta'ala.
Now, here's the part.
Allah subhanahu wa ta'ala says, wallahu la
yuhibbu kulla mukhtalin fakhur.
Allah subhanahu wa ta'ala, He says here,
indeed Allah doesn't love.
Now that's deep because we began today's halaqa
saying, Allahuma inna nas'aluka hubbak.
Oh Allah, we want your love.
And what that means is I want to
love you more than anything but I want
your love.
I want you to love me.
And I think that's an important thing for
us because a lot of us are searching
for acceptance and love from this world that
won't give it to us.
And if you shift it, if you shift
it to only seeking God's love, Allah will
put the love of you in the hearts
of people.
But if you chase their love, you'll never
get it.
You'll never get it.
You'll never get it.
And so that's the, stop chasing the dunya.
Stop chasing the dunya.
There's this, y'all don't gotta believe this,
right?
There's this wali Allah, right?
The awliya, right?
There's this wali Allah.
Now I'm saying you don't gotta believe it,
right?
So don't be like, you know what I
mean?
So there's this wali Allah, right?
And they say that whenever he wanted to
give someone money, he would reach in his
pocket and he would just give it.
Right?
He'd just give it, right?
And some of his students, they asked him.
They asked him, like, oh, the narration was
done though.
They said that like in his shoes, he'd
find money in his shoes, right?
And it's kind of wack, it's kind of
weird, but it's deep.
So one day they asked him, they was
like, Shaykh, what's the secret to this?
And how can we do it?
And he's like, you'll never be able to
do this until the money is the same
as dirt to you.
When the money is the same as dirt
to you, Allah will give it to you
and it will just come at your door
but you don't even care about it no
more.
Your heart's no longer with it.
Your heart's no longer with it and that
was the secret.
They say the secret to his miracle of
just pulling money out of his pocket was
that the money didn't mean anything to him
and so Allah just gave it to him.
So Allah Subh'anaHu Wa Ta-A'la,
He says, Wallahu la yuhibbu, indeed Allah doesn't
love.
He doesn't love, kullu kulla mukhtal.
Mukhtal is an interesting word.
It translates in English to conceited.
Mukhtal means conceited, but the breakdown of the
word is deep because mukhtal comes from a
root word, khayal, which means a thought, which
means you think about yourself so much.
Like your thoughts about yourself and one of
the scholars they said, they said, your mind
is so full of itself that the only
thing you love is yourself.
So that's why Allah says, Wallahu la yuhibbu,
I don't love you because all you've been
chasing is your own love.
Why do you want my love?
Why do you want my love?
Inna allaha la yuhibbu.
Like you love yourself so much.
Why do you, why should Allah love you?
Your heart should have been focused on Allah's
love.
And this word mukhtal is a textbook narcissistic
mentality where it's all about me, me, me.
But the crazy word is khayal is that
it's all up here.
Like you ain't even all that low key.
But in your head, you like, yo, they
saw me walk in, yo.
Like what, nobody see you, bro.
We didn't even notice you walking in, bro.
But in your head, everyone remembers like, oh,
you know what I mean?
SubhanAllah.
So Allah says, Inna allaha la yuhibbu kulla
mukhtal.
Allah doesn't love the conceited person, the one
who's focused on themselves.
Fakhoor.
And indeed, Allah doesn't love the Fakhoor.
Fakhoor is deep.
Fakhoor is someone who isn't just proud, but
boastfully proud, boastfully proud.
They compete and are proud about external things.
Wealth, appearance, fame, name, external, nothing real.
Only external.
This is Fakhoor.
Allah Subh'anaHu Wa Ta-A'la is
telling us these two qualities, are they in
you?
Is it all about you?
And do you have that quality of Fakhoor?
And the word Fakhoor, it actually means it's
like an attribute.
Fakhoor.
Now that was a verse we did last
week.
But the reason I backed up is because
it actually flows into the next verse where
Allah says, I'm gonna continue what we just
read.
Wallahu la yuhibbu kulla mukhtaal Fakhoor.
Alladhina.
Allah says, those who yabakhaloona.
They're stingy with what they have.
Bukhal in Arabic means to hold back.
Now this is crazy because the prophetic quality
is jood.
Jood in Arabic means this extreme giving.
Now look at the connection to what we
just said.
He said, the only way this money comes
to you like that is when it's like
dirt to you.
When you hold on to it so much
is because it has so much power over
your heart.
Alladhina yabakhaloona.
Allah says, those who yabakhaloona, they hold back.
Now, interesting thing.
This verse was talking like, when we talked
about this verse, it was about the hypocrites.
Remember in Medina, the munafiqeen who outwardly are
showing faith, but inside it's not really there.
So here's the deal.
The stinginess isn't just about money, but stinginess
is about whatever God is asking you to
give in that moment.
And the munafiqeen, the hypocrites, they're always holding
back.
They were building the masjid, they're holding back.
They're digging the trench around Medina, they're not
showing up on time.
Wealth is needed, they're holding back.
This bukhal is a dangerous, a dangerous quality.
And that's why every morning the Prophet Sallallahu
Alaihi Wasallam used to read a du'a.
Oh Allah, I seek protection from al-bukhal
wal-juban.
Juban means cowardice.
Oh Allah, never make me a coward.
And oh Allah, never make me someone that
just holds back stingy.
The scholars, they say the reason he joined
these two together is because they both stem
from fear.
You're afraid.
You're afraid, that's the common thing.
You're a coward because you're afraid, and you're
stingy because you're afraid.
But when you have true courage, then you
give.
Abu Bakr just gave and someone's like, what
are you gonna do about home?
He's like, Allah's got home, bro.
No fear.
That's the quality that we want.
Alladhini yabakhaluna wa ya'muruna an-naas bil-bukhal.
Hadith of the Rasul, the Prophet one time,
he said, ittaqush shuh.
Be careful of being stingy.
Be careful, beware.
Ittaqoo, watch out for it.
Fa inna shuhha ahlaka man kana qabalakum.
Because stinginess is what destroyed the previous nations.
It caused them to shed blood.
And then what does Allah say about them?
Alladhini yabakhaluna.
Now, hold up.
What's the connection between indeed, Allah doesn't love
the conceited, boastful person, and the verse we're
reading now.
Alladhini yabakhaluna, those who are stingy.
Those, this is amazing.
The scholars, they said, when you build that
conceited nature and that fakhur nature, you turn
away from people.
And now if you're turning away from people,
I'm not trying to help people.
In fact, when they call, when your cousin
calls, you're like, tell him I'm at home.
You're avoiding.
That's the connection.
Alladhini yabakhaluna wa ya'muruna an-nasa bil-bukhal.
Those who are stingy in themselves.
We ask Allah to remove that from our
hearts, right?
And the only way you can remove it
is by giving more.
That's it.
And the hadith says you give.
When they describe the Prophet, salallahu alayhi wa
sallam, one man, he came to Medina.
He came to Medina and he met the
Prophet, salallahu alayhi wa sallam, and he asked
him for something.
The Prophet gave him.
He asked him, the Prophet gave him.
He asked him for more, the Prophet gave
him.
He goes back to his tribe and he
goes, y'all gotta accept Islam.
Y'all gotta become Muslim.
This man gives as if he's a man
that doesn't fear poverty.
He doesn't fear.
There's no fear.
But then he taught the man, I'll give
you as much as you want, but watch
out, this money is dangerous for you.
You can take as much as you want,
but beware, the money is dangerous for your
heart.
But that's not enough.
Misery loves company.
So what does the Quran say next?
They're stingy.
And what do they do?
They tell other people to be stingy too.
Because it's not enough for me to hold
back.
I need other people to hold back too.
You know when you silent quit at work?
Y'all ever did that?
Don't do it, it's not good.
You know when you silent quit, you start
reaching out to the next dude.
Yo, yeah, the boss been tripping lately, right?
You're good.
You're like, no, they just gave me a
promotion.
I'm good.
Why you trying to make me a hater?
But the nature of the munafiqeen is they
were always trying to spread that.
They were always trying to spread that misery.
They were always trying to spread that, that
sickness that was in them.
So it wasn't enough for them to just
have the sickness inside.
They had to start working on others.
Alladheena yabakhaloona wa ya'muroona an-naas bil-bukhal
You know what one of the scholars said?
They don't say it openly, but their actions
set up an example for other people to
be stingy.
Alladheena, those who are stingy, and through their
action, they tell other people to hold back.
So set the example, be the one that's
giving.
wa ya'muroona an-naas bil-bukhal And then
Allah says, because this person was arrogant, they
were full of themselves, they were conceited, they
were boastful and they were bakheel.
I don't need to give charity.
I'm not giving charity, nothing.
No, I'm not.
I'm not helping the poor.
None of that.
Allah says, wa mayatawalla.
Allah says, whoever turns away.
Now, imagine the way the person didn't give
sadaqa.
They turned away.
wa mayatawalla.
Whoever turns away.
Look what Allah is saying.
wa mayatawalla.
fa inna allaha huwa al-ghaneen.
Indeed, Allah is free of need.
This is amazing.
Allah Subhanahu wa ta'ala is saying, I
don't need your charity.
wa mayatawalla.
His words are, I don't need.
What some of the scholars say is the
verse makes you realize, wait, Allah doesn't need
it.
I'm the one that needs this charity.
I'm the one that needs this opportunity to
do good.
Like, listen to the verse again.
Those who are stingy and they command others
to be stingy and indeed, whoever turns away,
they know that indeed Allah is ghaneen.
Allah is free of need.
The mentality that you're thinking when you read
it is like, wait, wait, Allah is free
of need.
What about me?
I need every opportunity for charity that comes
my way.
And the example that hits me is Musa
alaihissalam, Moses.
Musa alaihissalam is traveling.
You know the story.
He sees two women trying to water their
flock.
And they can't do it by themselves.
So he helps them.
But what he says after is what's mind
blowing.
But what is it?
No, no, the whole verse.
ila dhilli faqala rabbi.
He turns to the shade and he sits
down.
faqal rabbi inni lima anzalta ilayya min khayrin
faqeer.
After helping, he sits down and he goes,
Ya Allah, I need every opportunity for good.
You can send my way.
Now notice the mentality.
I'm in need.
I'm in need, but look, I'm not in
need of dunya.
I'm in need of opportunities to do good.
Oh Allah keep sending them my way.
Do you think Allah is not going to
keep throwing opportunities to do good your way
when you're asking him for it?
So the mentality is like get the love
of the world out.
Don't think that Allah needs your sadaqa.
He doesn't need your charity.
And when you realize that Allah doesn't need
your charity in that moment, realize how much
you actually need this opportunity for good.
The scholars, they say, if you knew how
much benefit you get by giving charity, you
giver would be thanking the one taking your
sadaqa.
You know how you give, they're like, oh,
thank you so much.
No, no, no.
If you truly understood what this will do
for you on the Day of Judgment, you'd
be the one thanking them for thank you
for the opportunity to serve.
Thank thank you for the opportunity.
I need this.
This is this is for me.
Can you imagine what our society would be
like if all of us looked at charity
as from that perspective?
I need the opportunity to do khair.
Mind blowing.
Wa mayatawalla whoever turns away, then know that
indeed Allah Subhanahu wa ta'ala is ghani.
Allah is ghani.
Ghani means free of need.
He doesn't need it.
This is for you, Hamid, always praiseworthy.
And now we move on to the next
verse, and this is the verse that actually
has the word Hadid or iron in it,
and it's a powerful verse.
The you know, the the hypocrites that were
around the prophet, peace and blessings be upon
him.
They held back, they turned away, they didn't
believe.
And the next verse begins by saying.
Why are you turning away?
This message isn't something new.
You know, there's a brother in the room.
He's going to take his shahada right when
we're done.
Inshallah.
And one of the things I want to
say is this message is the continuation of
the previous messages.
And so Allah tells begins this verse by
reminding the listeners me and you and those
who are around the prophet who turned away.
This message isn't something new.
This message of the oneness of God, this
message of the day of judgment, this message
that life is going to pass you by
like this.
This isn't new.
This is the same message that Maryam heard.
This is the same message that Ibrahim taught.
This is the same message that Asya believed
in.
This is the same.
It's the same thing.
There's nothing new here.
Why is that being said?
There's two reasons.
Number one reason.
Why are you turning away from this message?
It's the same message that came before.
And number two, guess who else is that
guess who else is being comforted by hearing
that, y'all?
The prophet salallahu alayhi wasalam.
The prophet peace and blessings, the prophet Muhammad,
he was calling people.
He's giving them dawah and they're turning away.
And his heart is breaking because he's like,
I'm doing everything for you.
I'm giving you something that's for you, but
you keep turning away.
So Allah says to him.
Habibi.
There were prophets before you and people that
denied before you.
Don't worry, you're in the right crew.
You're with the right gang, you're with the
right peoples.
You're not the first one to be denied.
There's others that were denied just like you.
So this verse, verse number twenty five, Allah
begins by saying.
Walaqada arsalna rusulana Allah says, indeed, we sent
our prophets before.
The word prophets means all of them.
That's the message of Islam.
All of the prophets.
We sent our prophets before.
Bil bayyinat, with clear signs, miracles.
Every prophet came with miracles.
Every prophet came with miracles because that miracle
was the proof that this isn't from me.
This is from from Allah.
Every prophet was given signs from from the
first to the final.
Bil bayyinat.
Wa anzalna.
And then Allah Subh'anaHu Wa Ta-A
'la, he says, Wa anzalna ma'ahum.
But we didn't just send you prophets.
We sent something with them.
Wa anzalna ma'ahumul kitab.
We sent all of the prophets with with
with with books.
This this this hidayah, this guidance and the
word kitab, the scholars say it means kutub,
books.
We sent all of the prophets with with
these books.
Wa anzalna ma'ahumul kitab wal mizan.
And we sent them down with.
The balance, the word mizan.
The word mizan means a scale.
And we sent them down with the balance.
We sent them down with the book and
with the scale.
Now, what is this referring to?
The balance is the criterion by which a
person judges falsehood and truth.
The balance represents the middle path of of
of all actions.
And Allah Subh'anaHu Wa Ta-A'la
is saying that if you want that straight
path in life, if you want to know
how to get to your destination, the pleasure
of God, prophets were sent and they came
with two things.
The verse is actually going to say three
things, but we'll talk about that.
Number one, they came with the book.
The book was to set your sights right.
It was to give you the correct understanding
what God wants from me.
But the mizan was to create balance in
every way in your life.
Man's conduct collectively balance.
And the scholars say this is referring to
justice, justice.
God sent down justice.
What is this talking about?
The rights of everything.
One of the most beautiful things I loved
about I love about Islam is that it
taught me the right of everything around me.
It taught me the right of my mother.
Jannah is under her feet.
It taught me the right of my father.
Listen to him, respect him.
It taught me the right of my neighbor.
What did the Rasul say?
He said, he said, if you're cooking food
and your neighbor can smell it.
Send some over.
Send some over the right of the neighbor
justice, the mizan, this word is deep because
the mizan means like the balance, the scale,
the the fairness, equity.
The rights of the leader, the rights of.
Subhanallah, the Prophet taught us the rights of
the street.
The Sahaba, one day they were sitting, they
were chilling.
No, we say like we said we used
to chill like chill on the block.
They were chilling and the Prophet walked past.
He said, uh, iyaakum wa juluz fit turuqat.
He said, don't chill on the corners.
This ain't a Dallas hadith, lowkey.
This ain't a Dallas hadith, yo.
It's a Northeast hadith.
Yeah, but it's OK, cool.
The Prophet said iyaakum wa juluz fit turuqat.
He said, don't sit in the street.
That's a profound hadith.
The Sahaba, they said, Ya Rasulullah, ma lana
abud.
They said, Ya Rasulullah, we don't got nowhere
else to chill.
He said, OK.
He said, if you're going to sit in
the street, you have to give the right
to the street.
The right to the street.
OK, you taught me my mother has a
right.
You taught me my father has a right.
You taught me animals have right.
You taught me my wife has a right.
You taught me my sister has a right.
The street has a right.
Rasulullah said, Yeah, the street has a right.
They said, Ya Rasulullah, what's the right of
the street?
He said, if you see someone lost, guide
them.
If you see something harmful, pick it up.
He said, if you see something you shouldn't,
that's there, look down, lower your gaze.
In other words, everything has a right in
the balance of giving the rights to everything
was given.
He says, and then now here's the deal.
Allah Subh'anaHu Wa Ta-A'la in
this verse, he's saying that prophets are the
ones who bring justice.
Let me share a hadith with you.
Jabir, Ravi Allah, who taught on.
And this this hits different because of the
ceasefire today.
This hits so different now that the source
of justice.
The source of justice for the Western world
was, oh, we will create justice in the
world.
I was talking to a friend this morning.
He was like, in the West, it's not
justice.
It's just us.
It's not justice.
It's just us.
That's all it is.
We'll establish justice here if you got the
right color passport.
Your life is equal to other lives if
you got the right color passport.
And let me give an example.
The Quran, SubhanAllah, so beautifully says that the
right of life is in the nafs bin
nafs wal ayna bil ayn a life for
a life.
An eye for an eye.
That's Allah's rule.
That's Allah.
Allah is giving us the mizan, the scales
of justice in that verse.
Al-ayn bil-ayn.
Al-udhun bil-udhun.
An ear for an ear.
An eye for an eye.
A life for a life.
Now, according to the narrative of the West,
if you take October 7th, how many people
were killed?
We know it started before then.
I'm just giving it devil's advocate here.
How many?
Whatever the number was, we learned that a
Western first world life is equal to 10
,000 or so third world lives.
That's why Allah says, wa anzalna al-mizan.
We sent down the mizan.
In Surah Rahman, Surah Rahman is some of
our favorite surahs.
Some of us, our favorite surah is Surah
Rahman.
In the beginning of Surah Rahman, what does
Allah say?
He says, what are the blessings I gave
you?
Al-Rahman.
I taught you the book of Allah.
I gave you guidance in the word.
And then I taught you how to speak.
I gave you eloquence.
So you can articulate what's in your heart.
And then what does he say next?
Wa waba' al-mizan.
And I sent down justice.
Justice is from me.
I will establish justice.
You'll get that from me.
Now, listen to this hadith.
This is profound.
Jabir radiallahu anhu, he said that one day
a man came to Rasulullah Sallallahu alayhi wasallam
bil jirana.
The Prophet Sallallahu alayhi wasallam, there was a
battle that happened.
There was a battle because people didn't want
the Prophet's message to get out.
Because that message brought social reform.
That message took Bilal from being dragged on
the ground and put him on top of
the Kaaba.
People don't like to see the lower class
lifted up.
They don't want that to happen.
So they fought against him.
They fought against him.
And we're going to talk about that in
the coming minutes.
The Prophet was coming back from Jirana.
And there were spoils of war that had
been collected because a war had just happened
in Hunayn.
And there was all this money.
And the Prophet Sallallahu alayhi wasallam, he taught
us money is nothing.
Money is nothing.
We're not winning wars for money.
We're winning wars for hearts.
We're winning wars so that this message could
pass on.
And because you're stopping it, that's it.
And so the Prophet is giving the money
out.
And like he's just giving it.
He's just giving it.
They said he's crazy.
He's giving like he doesn't know what it's
worth.
And he was giving it to win the
hearts too.
He was giving it to pull them in.
I told you about the one dude who
took shahadah because he saw the parking lot.
Yo, you never know the way into someone's
heart.
The Prophet Sallallahu alayhi wasallam wrestled a man
for shahadah.
I see my jujitsu brothers in the corner.
I'm gonna look this way.
I ain't messing with y'all.
The ears tell you, don't mess with a
certain brother, yo.
You already know, don't mess.
The Prophet spoke the language of the hearts.
Some people, the language is wealth.
So he was giving the wealth.
And a man comes up to him.
And subhanAllah, the gold is in the thawb
of Bilal.
Bilal has his jubba up.
And the gold is in his thawb.
The thawb of Bilal, fiddah.
There's silver inside his thing.
And the Prophet Sallallahu alayhi wasallam is reaching
in and he's just giving it, mujahid.
Giving it, giving it, giving it.
And a man comes over who seemingly isn't
Muslim yet.
But he's just rolling with everybody.
While Rasulullah is giving it.
So the man looks up, he says, ya
Muhammad.
That's how you know something was up.
He said, ya Muhammad.
He didn't say, ya Rasulullah.
He said, ya Muhammad.
He said, ya Muhammad, i'dil.
He said, ya Muhammad, be just.
The Prophet looked at him.
And he said, wailak, woe to you.
Look at these words.
Wa may ya'dil idha lam akun a'dil.
He said, this is profound.
He said, who could be just if I'm
not just?
Now, hold on.
You gotta understand what he's actually saying.
He's saying, what recourse do we have to
goodness if the prophets of God don't bring
goodness?
If the prophets of God don't bring us
goodness, how would we ever find goodness?
I was talking to a sheikh.
He was saying that the justice that we
see remaining in places that don't have Allah
is only the remnants of previous prophets in
their teachings passing down.
The source of justice is from God.
The source of justice is from God.
And when you tap into that message, the
consequences of justice will be established.
So what is the Prophet saying here?
He's saying, if you don't tap into me,
illam akun a'dil, fa may ya'dil.
He says, if I'm not just, who's just?
How will you determine what justice is if
you take me, the prophet of God, out
of the picture?
And in fact, he's saying all prophets.
They are the source of our guidance.
They're the source of our justice.
Laqad khibta wa khasirta.
He's like, you'll lose and you'll be lost
if we, the prophets, don't bring justice.
There's the hadith, y'all.
Where the Prophet, peace and blessings be upon
him.
He said that as we get closer to
the day of judgment, what happens is complete
collapse in morality.
And the scholars, they say that every day
that we get further and further away from
the life of the Prophet, peace and blessings
be upon him, every day is a bit
darker and darker and darker and darker and
darker.
In fact, the Sahaba, they said, the companions,
they said, when we buried the Prophet, the
moment we buried him, we noticed the change
right away.
We were like, yo, something's different.
The air is different.
Something's different.
Because he had left the world.
And so the Prophet, sallallahu alayhi wa sallam,
said, by the time the last days come,
the ma'ruf, the good will become bad,
and the bad will become the good.
And so what the Prophet is teaching us,
and this is what's profound, he's not teaching
us that towards the end of times, there'll
be no mizan, but the mizan will switch.
See, the mizan is how you tell what
something is.
It's how I distinguish, it's, all right, let
me go linguistic for a, can we go
linguistic for a minute?
So check this.
The word mizan comes from a root word
mayyaza in Arabic.
And mayyaza in Arabic means to distinguish, to
know, like, to differentiate between things.
I'll give you an example.
In Urdu language, when somebody is acting up,
when a kid is acting up, they say,
but tamiz.
And but tamiz means they have, but tamiz,
tamiz means the ability to distinguish.
So you sitting here jumping, moving around, and
like making a scene, you don't have the
ability to determine what's the action that should
happen in this moment.
So the mizan is the thing that tells
us what the right action is.
But what happens towards the time we get
closer to qiyamah, we get away from a
prophetic mizan, and we slip up into a
dajjal mizan, the mizan of shaitan, where it's
just flipped over.
He'll tell you what's right and wrong, but
it's not what the prophet said.
Here's an example.
The prophet is our mizan.
Sahl bin Sa'd, radiyallahu anhu.
One day he's sitting with the prophet, sallallahu
alayhi wa sallam.
And what I want us to learn from
this narration is that through the prophet, peace
and blessings be upon him, everything is given
its value.
When you take him out, when you take,
I grew up as a kid watching Simpsons,
yo.
Now hear me out.
Like the real stuff.
Y'all watching like the old, the real
joint.
I grew up watching Simpsons, okay?
And when you take the prophet's teachings out
of the equation, Homer becomes Homer, not dad.
Homer becomes Homer, not dad.
Not my beloved father.
Not ala ayni wa rasi.
Homer.
What I'm trying to highlight is the haq
that a mother has is a God-given
haq.
I used to, back in the day, I
did some, I used to spend time with
Brother Mori Salakhan.
He's the one that does so much of
the work for who?
Sister Afia Siddiqi.
And I remember this from 18, 20 years,
15 years ago because he's been doing so
much work for trying to free Afia Siddiqi.
Free her from an unjust system.
And he said, Sheikh, don't call it civil
rights, call it human rights.
Because when you call it civil rights, society
could take it away.
When it's human, it's God-given.
It's God-given.
Haq is from God.
Allah has given the mother her position.
Allah has given the neighbor their position.
Allah has given the wife her position, the
husband his position.
That's from God.
And the moment you take him out of
it, the moment you take him out of
it.
So listen to this.
The prophet is what gives us the value
of everything.
Listen to this narration, Sahl bin Sa'd.
He says that one day the prophet, Sallallahu
Alaihi Wasallam, was sitting next to another man.
It's just him and another person.
This hadith is deep.
He's sitting down next to another person.
It's just him and the Rasulullah.
A man walks past.
Marra rajulin ala rasulillah.
A man walks past in front of Rasulullah.
The prophet looks to the guy next to
him and he says, ma ra'yuka fi
hadha?
He says, yo, what do you think about
this guy right here?
Now, the guy that walked past was a
well-to-do guy of Medina.
He was a leader of Medina.
So he says, oh man, hadha min ashrafin
nas.
This is of the leading people.
He says, hadha wallahi.
This man, if he asked for somebody's hands
in marriage, he'll get it.
If he speaks, people listen.
If he intercedes, they'll accept his intercession.
The prophet, Sallallahu Alaihi Wasallam, stayed quiet.
He didn't say anything.
He sat down.
A few moments later, somebody else walks past.
I'm telling you, the prophet is the mizan.
He's teaching me how to see life.
Another man walks past.
The prophet, Sallallahu Alaihi Wasallam, says to him,
the same guy.
He goes, what do you think about that?
Ma taqulu fi hadha?
What do you say about this man?
Ma ra'yuka fi hadha?
He says, ya rasulullah, huwa min fuqara'il
muslimeen.
Ya rasulullah, he's a poor Muslim.
He's not making fun, he's just calling it
out.
He's like, yeah, he's a poor Muslim.
In khataba, khataba, if he proposes, he won't
get married.
If he speaks, nobody listens.
If he tries to speak up, his word
won't be taken.
The prophet, Sallallahu Alaihi Wasallam, he looked at
the man next to him, and he said,
hadha, this man who just walked, khayrun min
mil al-ad min mitla hadha.
This man who just walked past is better
than a earth full.
This one man is better than a earth
full of the other man.
Why do I share this hadith?
Because this man was looking at life through
a certain perspective.
He was giving value based on a certain
thing.
And this verse is teaching us, the thing
that teaches you to give value comes through
the prophet, Sallallahu Alaihi Wasallam.
I'll give you another example.
There was a man, there was a man
who had damim al-wajd.
He wasn't a very attractive man.
You know the narration, I've said it before.
Zuhair, and he was selling his merchandise at
the table.
The prophet came and hugged him from behind.
And he's like, who wants to buy this
man from me?
He turned and he looked at the prophet.
He said, ya Rasulullah, they won't pay a
lot of money for me.
They won't pay a lot for me.
I'm not much, ya Rasulullah.
Rasulullah turned him around.
Mizan, he says, anta indallah ghali.
He says, you are priceless in the sight
of God.
Don't look at yourself through the mizan, the
scales of other people.
If you use other people's scales, you'll never
measure up to your full potential.
And so that's what we're learning here.
That the mizan comes from Allah Subh'anaHu
Wa Ta-A'la.
Now, now, hold on.
Mizan is to teach us right and wrong,
right?
Nah, mizan is about always pleasing Allah.
Always pleasing Allah.
That's what it's about.
I'm always looking for in this moment, what
pleases Allah.
That's it.
Not right or wrong.
What pleases Allah in this moment?
And the reason I say that is sometimes
there's two rights sitting on the table.
There's two rights on the table.
I'm looking at what pleases Allah Subh'anaHu
Wa Ta-A'la.
That's what I'm searching for.
So justice from Allah, balance from Allah, the
scales of right and wrong sent down with
the prophets.
Allah Subh'anaHu Wa Ta-A'la, he
says, let's continue this verse, because it's about
to get real if it wasn't real already.
Wa anzalna, and we sent down with these
prophets, the books, we sent down the books.
And what else did we send with the
books?
We sent the scales, the balances of justice.
Justice comes through connecting through the prophets of
Allah.
Balance in your life, balance in society, balance
in the family.
Liyaquman nasu bilqist.
And we sent down this justice so that
people could establish adal, qist, justice on this
earth.
That's the reason we sent down the book.
And that's why we sent down the scales.
But here's what's next.
Wa anzalna al hadid.
And we gave humanity hadid, iron.
Fihi ba'asun shadid.
And this iron has a ba'asun shadid,
mighty force.
It has ba'asun shadid.
Imam Razi says this, three things are mentioned,
a book, a scale, and iron.
Imam Razi says in life, you're dealing with
three people in life typically.
He says, number one is you're dealing with
Allah.
And your relationship with Allah is based on
the kitab.
That's why he mentioned kitab.
And on the other side, you're dealing with
the creation.
And you're either dealing with people that you
love or people that have love for you.
For them, you just need the mizan, so
you're balanced and just.
But who's on the other side, y'all?
The haters, the people that want ill for
you, the people that want to see ill
done to you, the a'dah, your enemy, someone
against you.
Al hadid, hadid, iron.
Fihi ba'asun shadid.
When we look at the Prophet, sallallahu alayhi
wa sallam, we see strength and compassion.
Strength and compassion.
But the strength is what protects the compassion.
Because without strength, the compassion is consumed.
Without strength, the compassion of the Prophet is
consumed by the haters.
Waraqa bin Naufal.
When the Prophet's message begins, he's an old
man.
And he says, man, I wish I was
young.
I wish I was young so that I
could support you and defend you when they
kick you out of the city.
The Prophet, sallallahu alayhi wa sallam, he paused.
Because he's the most compassionate.
He's the trustworthy.
He goes, why would they kick me out?
Everybody loves me.
Waraqa, he says, no, you don't get it.
Anybody who comes with this message from God
bringing change to society, anyone who brings this
message, ooh, they're fought against.
They're fought against.
Moses was fought against.
Abraham fought against.
Jesus fought against.
Because the message brought change.
And it brought deep meaning to people's life.
So Allah subhanahu wa ta'ala, he's saying
that I'm giving you hadid.
I'm sending down iron.
Why?
So that you can defend yourself.
So that you can establish justice.
What is that?
You remember in like 11th grade?
What's the legislative body without the executive, yo?
You don't remember this?
You don't remember?
Come on, bro.
You smart, man, smart.
You STEM.
You a STEM dude.
That's why I.
What's the law without the enforcement of it?
And so that's what I'm trying to highlight
here is that the Prophet, sallallahu alaihi wa
sallam, wasn't just compassionate.
He was strong.
And hence, the Prophet, sallallahu alaihi wa sallam,
he said, al-mu'min qawiyy.
Listen to this hadith, brothers and sisters.
Al-mu'min qawiyy, khayrun min mu'min da'if.
The Prophet, sallallahu alaihi wa sallam, he said,
the strong believer is better than the weak
believer.
Because the strong believer is able to defend
our ummah, defend who we are.
Malcolm X, man, Malcolm X, he told us
that ain't nobody going to just give you
rights until you make them give you rights,
until you make them respect you as a
person.
This is what we learned through that.
In this hadith, the Prophet, sallallahu alaihi wa
sallam, is saying, al-mu'min qawiyy, physical strength,
is something a mu'min should have.
In another hadith, which is my favorite hadith.
I mean, I heard this hadith as a
student, but it immediately became my favorite hadith.
Because as a Christian, and I'm going to
make this clear to us, inshallah.
As a Christian, it's often said, turn the
other cheek.
Which I often believe, and I'm going to
explain, is a misunderstanding of what Jesus taught.
But we'll talk about that in a minute.
And so there's a hadith where the Prophet,
sallallahu alaihi wa sallam, was asked by a
man, al-mar'u yuridu akhdha maali.
A man tries to take my wealth.
What should I do?
And this was a big moment for me.
I'm like, man, I'm a Muslim now.
What's this hadith going to say?
The Prophet, sallallahu alaihi wa sallam, he said,
qatil hu.
Fight him back.
Fight him back.
No one told you to just give your
stuff away.
He said, fight him back.
The person, he goes, ya Rasulullah.
I mean, fighting to escalate.
He goes, what if I kill him in
the fight?
I didn't mean to.
I'm trying to defend myself.
And this is the beauty about Islam in
this concept of this hadith, this iron.
The iron represents weapons.
That's what it represents.
But here's the beauty.
The Prophet, sallallahu alaihi wa sallam, he said,
la tatamannu liqaa al-adu.
Don't wish for war.
Don't wish for battle.
Don't wish for that.
But when it jumps off, then stand strong.
That's the prophetic model.
See the balance?
Don't wish for it.
Don't be walking around trying to pick fights.
You know what I mean?
You're trying to take my money?
No, chill.
Relax.
Relax.
You're not looking for that.
La tatamannu liqaa al-adu.
Don't wish to meet the enemy.
But so that justice is upheld, the good
people must be strong.
That's what the Quran is teaching us right
here.
The Prophet, he said in, I'm going to
finish the first hadith.
He said, ya Rasulullah, what if I kill
the person on accident?
He said, huwa finnaar.
He's in the fire of *.
He was stealing your money.
And he says, ya Rasulullah, what if he
kills me?
He says, anta shaheed.
You're in Jannah.
You're a shaheed.
You died defending your wealth.
That's a beautiful hadith.
Because this deen is teaching us balance, and
that hadith represents strength.
Because strength is needed in order for the
compassionate to remain being compassionate.
Let me share another verse of Quran with
you.
Because the Quran, yufasiru ba'duhu ba'dah.
The Quran explains itself.
In one verse, surah Hajj, Allah says, walaw
laa dafu allahin naasa ba'duhum bi ba'd.
If it wasn't for the fact that Allah
pushes some people back through other people, then
the monasteries, then the synagogues, then the churches,
and the masjids would be destroyed, in which
God's name is remembered.
This verse is saying the strength is to
protect everyone who wants to remember Allah subhanahu
wa'ta'ala.
It's a beautiful verse.
Wa anzalnal hadid.
Allah says, and we sent down hadid.
Fihi ba'd sun shadid.
We sent down iron that has force and
might.
It has force and might.
May Allah give us strength as a ummah.
You know, silver lining, silver lining of October
7th, and we celebrate a ceasefire today, y
'all.
We celebrate a ceasefire.
We still wish for justice to happen and
know it will, but we celebrate a ceasefire.
But you know what I celebrate in history?
Salahuddin Ayyubi.
I celebrate strong ummah that we had.
And the Quran speaks about that.
But what happened is we just became so
defensive and so, oh no, oh no, sorry,
I didn't mean to hurt you.
To what extent?
And so the Quran is teaching that I
sent this down for good people to uphold
justice.
And one of the silver linings of October
7th is the disenchantment that the Western world
would uphold justice is gone.
Is it not?
Or you still think we gonna call the
UN when things get rough?
Oh, you still think SGC, CG, court, whatever.
What is it?
I don't even know.
Whatever.
Pointless.
You still think they gonna uphold justice?
You still think certain people, when they see
enough genocide, will step up and be like,
yeah, that's wrong.
No, they won't.
They'll follow where the dollars and cents go.
And we've been shown that.
Allah has shown it to our generation right
in front of you.
And that's why I said Malcolm X and
the African Americans who fought in the civil
right movement back in the 70s taught us
something.
That people won't give you your rights until
you make them give you your rights.
And so there's an aspect of being a
strong ummah, being a proud ummah.
And I wanna explain something.
This narrative that Jesus was just this pacifist
is so wrong.
In the Bible, it speaks about Jesus coming
into the temple.
In the temple, they were trading and they
were doing business.
And business in the masjid is not allowed.
Same thing.
So he comes in, he's overturning the tables.
That sounds like a revolution to me.
He's overturning the tables.
So the balance is this.
The balance, Mizan, the Rasul Sallallahu Alaihi Wasallam.
He's the balance.
He said, you don't look for battles.
You don't look for hardship.
You don't, laa tatamannu liqaa al-'adoo.
But that doesn't mean don't be a strong
ummah.
That doesn't mean don't build strong qualities as
a ummah.
So that's what's being taught here.
Allah Subh'anaHu Wa Ta-A'la, this
surah is named Al-Hadeed to represent the
strength that a ummah needs.
And the strength is needed to preserve the
compassion.
Because if all we had was compassion, we
would be consumed.
And the prophet was so strong.
He wore the Hadeed.
Can I tell you a story?
One time the prophet Sallallahu Alaihi Wasallam, it
was the battle of Uhud.
We were being attacked.
We were, Medina was being attacked.
The prophet Sallallahu Alaihi Wasallam, he talks to
the Sahaba.
What should we do?
Should we fight them from inside Medina or
should we go out and fight?
The youngins who missed Badr, they said, Ya
Rasulullah, let's go out and fight.
The OGs, the elders, they said, Ya Rasulullah,
let's fight from inside the city.
We'll hit them from the rooftops.
That's what they said.
I'm not making it up.
Finally, the prophet agreed.
Let's go out and fight.
We're being attacked.
Let's go.
Time to go.
The prophet goes into his house.
It's after Jummah.
He puts on his armor.
He gears up his armor.
While he's in the house getting ready, Hadeed,
the Sahaba outside, they said, you know, maybe
we forced him.
Maybe we pushed too hard.
Let's tell him we can fight from inside
if he wants.
The prophet comes out in his battle garb.
The prophet comes out completely covered.
He has a helmet on.
He has his armor on.
And they say, Ya Rasulullah, just picture this
compassionate man who rolled around on the floor
with his grandchildren now in the right moment.
He's the strongest he could be.
And they say, Ya Rasulullah, we're kind of
sorry if you want to stay.
He goes, uh-uh.
I already got my armor on.
It doesn't befit any prophet.
See, not me.
He's like, it's not me.
This is every prophet.
He says, it doesn't befit a prophet that
once they put armor on, that they take
it off until Allah has decided between the
enemy and them.
He says, let's go.
It's time to go and defend this Medina.
It's time to establish justice.
That's what we have to do.
Let's finish this verse.
Wa anzalna, we sent down the book, we
sent down the scales, and we sent down
hadid.
The book connects you to Allah.
The scale is for everyone that wants justice.
And the hadid is for everyone that wants
the hadid.
We in Texas, right?
All right.
I was going over this verse.
I was like, man, it's Texas, man.
It's all good, yo.
Wa anzalna al-hadida feehi ba'tsun shadeed.
And we sent down.
Sent down here means we blessed you with
it.
It's from us.
Iron in which there is might.
Wa manafi'u linnas.
And there are so many other benefits that
we give you through this iron.
Meaning everything that you build from this iron,
see that I am the bestower of the
original gift.
Like whatever you build, whatever you make, whatever
you program, stem, you know what I mean?
Whatever you do, you're using what God has
already given you.
God's blessings upon you.
And then Allah says, why did he give
us hadid?
Li ya'lam Allah may yansuruhu.
Allah wants to see who's gonna help him.
You know, there's certain shabab in this room
that for the entire duration of this genocide,
they couldn't sleep, man.
Certain shabab in this room, they did everything
they could do to stand up for the
people of Gaza.
Hatta, ya'ni, fis-sijin, sah?
Huwa mawjud, ma'ana.
They did everything.
And now the ceasefire is here, a year,
it's some change.
But in that time, they proved to Allah.
They proved to Allah that I'm gonna be
at every rally, I'm gonna organize everything, I'm
gonna do everything I can.
Allah says, why did I send this down?
Because I wanna see who's real.
Li ya'lam Allah may yansuruhu.
Who will help Allah?
Crazy thing is help Allah, Allah don't need
your help.
The word, the Quran says may yansuruhu.
Who will help Allah?
Helping Allah is helping yourself.
May yansuruhu warusurahu bil ghayb.
Without seeing Allah, who will help the deen?
And how does the verse end?
And we will end.
Inna allaha qawiyun aziz.
Indeed, Allah is qawiy.
What's qawiy?
Strong, powerful.
Here it is, Allah is qawiy.
So the prophet adopted the quality of qawiy.
The prophet was qawiy, so we adopt the
quality of qawiy.
As a ummah.
Why, for the sake of strength?
No, for the mizan, to establish goodness and
justice on the earth.
That's the objective.
Inna allaha qawiyun.
Indeed, Allah is all mighty, all powerful.
Azizun, and indeed Allah is aziz, which is
mighty, inshallah ta'ala.
We have just a few more verses, maybe
four more verses of the surah.
This is a beautiful, beautiful part of the
surah that asks us to look at the
world.
How are we, what scale are we using
to judge the world?
What balance are we using?
And is that balance in our life?
Have we connected to the book of Allah
subhanahu wa ta'ala?
Are we using our strengths, guys?
Our strengths.
Now, before I end, I wanna share something
with you.
Hassan bin Thabit.
Hassan bin Thabit.
He was the poet of the Prophet, sallallahu
alayhi wa sallam.
But the Prophet said about him, he couldn't
fight.
He could not go for the battles, y
'all.
He could not go.
Can I tell you a funny story, Loki?
Check this.
Don't worry, we're gonna do the shahada.
I got you, bro.
I ain't even supposed to delay that.
Hear me out on this.
There was a, we were being attacked.
It was khandaq.
We were being attacked, again.
Li yaqoum al nas bil qis.
We're just fighting to defend ourselves.
We're being attacked.
And from inside, the yahood inside Medina are
attacking us.
The Jews are inside Medina.
So all of the women are at a
certain place because it's safer there.
And Safiyyah, she's the aunt of the Prophet.
She was no joke.
Strong woman.
Like, you ain't messing with Safiyyah.
Very strong woman.
So Safiyyah sees this guy prowling around the
fortress that they're in.
So Safiyyah looks over to Hassan bin Thabit,
who's in the fortress, too.
We'll talk about that in a minute.
She goes, Hassan, there's a man outside prowling.
Go get him.
It's a time of war.
Like, if he gets in, that's dangerous.
Hassan looks at her and he goes, if
I could fight him, I'd be there now.
I'm here with you.
What happened is Hassan bin Thabit had seen
something very traumatic.
And the scholars, they say, he had a
strong PTSD, very bad.
And he couldn't see fighting anymore.
And so the Prophet excused him.
But here's what I want to say.
By the way, Safiyyah goes down and takes
care of him.
No joke.
Here's what I wanted to say, though.
All of our strengths are different.
Hassan bin Thabit never picked up a sword.
He picked up a pen.
And the Prophet said that pen is harder
on them than a thousand swords.
Everyone has a different strength.
Everyone has a different capacity.
Find your strength and use that for Allah.
Wa anzalna al hadid, what's your hadid?
What's your hadid?
There's a poet, Tariq Toray, and his quote
is pens over swords.
Pens over swords.
Because that's the sword for some of us,
the pen.
Some of us, our tongue.
I don't know what your sword is.
I don't know what it is.
But use whatever strength you have for the
sake of Allah.
Write some good code.
Inshallah.
May Allah give us Tawfiq.
Come up here, brother.
What's your name?
Dishan, come up here.