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Tag: Shaykh Abdur-Rahmaan as-Sa’dee

An-Nur (The Light): One of Allaah’s Names – Dr. Saleh as Saleh & Imam Ibn Kathir

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Shaykh Abdur-Rahman ibn as-Sa’di :

The Light of the heavens and the earth, the One Who illuminates the hearts of the gnostics with knowledge of Him, faith in Him and His guidance. He is the One Who has lighted the heavens and the earth with lights that He has placed therein. His veil is light and were He to uncover it then the Face of the Glorious would burn everything from the creation that His Sight fell upon.

“Allah is the Light of the heavens and the earth. The parable of His Light is as if there were a niche and within it a lamp, the lamp is in a glass, and the glass as if it were a brilliant star, lit from a blessed tree, an olive, neither of the east or of the west, whose oil would almost glow forth (of itself) even though no fire touches it. Light upon light! Allah guides to His Light whom He Wills. Allah sets forth parables for mankind, and Allah Knows everything.” (24:35)

Dr. Saleh As-Saleh (rahimahullaah):

Excerpt:

“Those who negate Allaah’s Attribute of An-Nur erred by thinking that if they would affirm the Attribute of An-Nur, it would mean that Allaah is the light falling upon walls and gardens, etc.! The fact however is that the created light is an effect of the Attribute of An-Nur. We know that Ar-Rahmah (Mercy) is an Attribute of Allaah established with Him. The rahmah (mercy) present on earth is an effect of Allaah’s Attribute of Ar-Rahmah separted from Him. The knowledge of the creature is a distinct and separate effect of Allaah’s Attribute of Knowledge. The saying of ‘Abdullaah ibn Mas’oud does not mean or imply that the light on walls and on the surface of the earth is the essence of the Light of Allaah’s most honourable Face.”

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Pride : A Barrier to Paradise : Shaykh Abdur-Rahmaan as-Sa’dee

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[Taken from Bahjatul-Quloobul-Abraar (pp. 156-158)]Source: Al Istiqamah Magazine, Issue No.7 – Rabî’ ul-Awwal 1418H / July 1997

From ‘Abdullaah Ibn Mas’ood radi-Allaahu ‘anhu who related that Allaah’s Messenger sal-Allaahu ‘alayhe wa sallam said:

“Whoever has an atoms worth of kibr (pride) in his heart will not enter Paradise.” So a man said: What about a person who loves (i.e. takes pride in) wearing beautiful clothes and beautiful shoes? So he replied: “Indeed Allaah is beautiful and loves beauty. Kibr (pride) is to reject the truth, and to despise the people.” 1

So Allaah – the Most High – informs us that the Hellfire is the abode of those who have kibr (pride and arrogance). And we learn from the (above) hadeeth that: “Whoever has on atoms worth of kibr (pride) in his heart will not enter Paradise.” So this is a proof that kibr (pride) necessitates entry into the Hellfire and prevents entry into Paradise. And this comprehensive explanation that the Prophet sal-Allaahu ‘alayhe wa sallam mentioned has clarified the meaning of kibr (pride) in the dearest possible manner. So he divided kibr into two types:-

[1] Pride against the truth: This is to reject the truth and not to accept it. So anyone who reject the truth is proud and arrogant – in accordance with what he reject of the truth. So it is obligatory upon everyone to humble themselves to the truth which Allaah sent His Messenger with, and which He sent down in His Book. As for those whose pride and arrogance prevents them from totally complying with the Messengers (i.e. having eemaan or faith in them and their message) – then they are kuffaar (unbelievers) who will dwell in the Hellfire for eternity. Since when the truth comes to them via the Messengers, who explain to them the signs and clear proofs, they reject it and are prevented from accepting it, due to the kibr that they harbour in their hearts. Allaah the Most High – said:

“Indeed those who argue about the Signs of Allaah without any authority having come to them, there is nothing in their hearts except kibr (pride). They will never accept the Prophet Muhammad sal-Allaahu ‘alayhe wa sallam as a Prophet.” [Soorah Ghaafir (40):56]

As for those whose arrogance and pride prevent them from complying with parts of the truth – because it opposes their personal opinions or their whims and desires – then such people are not kuffaar (unbelievers), but such an action necessitates them being punished in accordance with what they have of kibr. This is why the Scholars are agreed that whenever the Sunnah (guidance and way) of Allaah’s Messenger sal-Allaahu ‘alayhe wa sallam has been explained to anyone, then it is not lawful for him to turn away from it to the saying of someone else, whoever and whatever status he may have. So it is obligatory upon the seeker of knowledge to give complete and absolute precedence to the saying of Allaah and the saying of His Messenger sal-Allaahu ‘alayhe wa sallam over and above the saying of anyone else, and that he should make that the basis to which he returns, and the foundation upon which he builds; following the guidance of the Prophet sal-Allaahu ‘alayhe wa sallam, striving hard to understand what is intended from it, and following this, both inwardly and outwardly. When a person conforms to this great principle, then he has indeed reached goodness and excellence, and all his errors will be forgiven to him; since his overall objective is to follow that which has been prescribed upon him. So his errors are excused due to his striving his best to recognise and comply with the truth – and this is humbling oneself to the truth.

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Useful Ways of Leading a Happy Life – Imam as Sa’di – Dr Saleh as Saleh [Audio|En]

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Based on the Book of Shaykh Abdur Rahman bin Nasr As Sa’di (rahimahullaah)
Dr.Saleh as-Saleh (rahimahullaah)

Useful Ways of Leading a Happy Life – Imam as Sa’di – Dr Saleh as Saleh [Audio|En]

Video Chapters:

  • 00:00 Introduction
  • 07:35 Ch 1.1: [No.1] Iman and Righteous Deeds
  • 20:45 Ch 1.2: [No.2] Goodness to creation, by words, by deeds, and by all types of good acts
  • 22:56 Ch 2.1: [No.3] Occupying Oneself With Useful Knowledge
  • 24:45 Ch 2.2: [No.4] Concern oneself with the affairs of the present, and to stop being anxious about the future, or grieving over the past.
  • 29:25 Ch 3.1: [No.5] Remembering Allah Much
  • 30:22 Ch 3.2: [No.6] Proclaiming and mentioning the favours and blessings of Allah on oneself, both the outwardly manifest, and the hidden
  • 32:03 Ch 3.3: [No.7] Look at those that are below you (in worldly positions),and do no tlook at those that are above you (in worldly positions)
  • 34:20 Ch 4.1: [No.8] Forgetting The Unpleasant Things That Have Passed
  • 37:26 Ch 4.2: [No.9] Prophetic dua to Allah seeking the betterment of his future both in terms of his religion and his worldly affairs
  • 40:10 Ch 5: [No.10] By imagining the worst possible thing that would have happened to him
  • 42:58 Ch 6.1: [No.11] Firmness Of The Heart
  • 44:03 Ch 6.2: [No.12] Reliance On Allah
  • 47:14 Ch 7.1: [No.13] By overlooking bad qualities, and bringing to mind the good qualities
  • 51:16 Ch 8.1: [No.14] Do Not Let Grief And Worry Make Your Short Life Shorter
  • 52:37 Ch 8.2: [No.15] When something unpleasant happens to him,or he is afraid that it will happen to him, he should remember the other blessings of Allah
  • 53:44 Ch 8.6: [No.16] Do not pay attention to slander and other evil talk about you
  • 54:18 Ch 8.6: [No.17] Know also that your life is subservient to your thoughts
  • 54:38 Ch 8.6: [No.18] Train yourself not to desire thanks & gratitude from anyone except Allah
  • 56:44 Ch 8.6: [No.19] Make the attainment of useful things your goal,and strive to realise them, and pay no attention to harmful things
  • 57:10 Ch 8.7: [No.20] On the spot accomplishment of the current activities so that the future may be free for you
  • 57:40 Ch 8.8: [No.21] Rank the Useful things and seek help in good thinking and good counsel

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What are the Different Classes of Believers? – Shaykh Abdur-Rahman As-Sa’dee (Rahimahullah)

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From the Book  “Essential Q & A Concerning the Foundations of Imaan and Obstacles in the Path of Imaan”
By: Shaykh Abdur-Rahman As-Sa’dee (Rahimahullah)

What are the Different Classes of Believers?
Question 9 – Pgs. 31-32

There are 3 main types of believers:
*(footnotes in italics)

This chapter is an explanation of Allah’s Statement {Surah Faatir 35:32}:

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ذَلِكَ هُوَ الْفَضْلُ الْكَبِيرُ


“Then We caused Our chosen servants to inherit the Book.  Among them are self-oppressors, among them are frugal o­nes, and from them are those who rush forth to perfom good deeds, by the Permission of Allah.”

The author’s reference to the 3 levels of believers found in this Verse is similar to Ibn Katheer’s own explanation of it, and it is in accordance with what has been said by Ibn Abbas, Ibn Mas’ood, and others from the Companions, {May Allah be pleased with them.}  Ibn Abbas {radiallahu anhu} said, “They are the Ummah (Nation) of Muhammad {alayhee salatul wasalaam}, the o­nes whom Allah caused to inherit all the books that He sent down.  The oppressive o­ne will be forgiven, the frugal o­ne will be given an easy reckoning, and the o­ne who rushed forth (to do good deeds) will enter Paradise with no reckoning.” {Tafseer al-Qur’an al-‘Atheem, 6/546}

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No Soul Shall Bear The Sin Of Another – Shaikh Abdur-Rahmaan ibn Naasir as-Sa’dee

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Taken from “Tayseerul-Kareemir-Rahmaan fee tafseer Kalaamil-Mannaan” of Shaikh Abdur-Rahmaan ibn Naasir as-Sa‟dee.

[Meaning: And no soul shall bear the burden of sin of another, and if a soul heavily laden with sin calls someone else to bear its sins, nothing of it will be lifted even though he be near of kin.][Sooratul-Faatir (35): Ayah 18]

Shaikh `Abdur-Rahmaan ibn Naasir as-Sa‟dee- rahimahullaah-said in his Tafseer of the Aayah: “And the last meaning is indicated by what He mentioned after it, in His Saying:

[Meaning: And no soul shall bear the burden of sin of another], meaning: on the Day of Resurrection everyone shall be recompensed for his own deeds, and no one shall carry the sins of anyone else.

[Meaning: And if a soul heavily laden with sin calls someone else to bear its sins]: i.e. a soul weighed down with sins and evil deeds: if it calls on someone to take on some of its sins,

[Meaning: Then nothing from it will be carried, even if the one asked were a close relative], for sins cannot be carried (even) for a close relative. So the Hereafter is not the same as this world, where relatives can help each other, and close friends. Rather on the Day of Resurrection a person will wish that he had some right due to him from anyone, even if it be his parents or his close relatives.”

[Translated by Aboo Talhah Daawood ibn Ronald Burbank -rahimahullaah]
http://alitisaambissunnah.wordpress.com

Only Allaah Can Remove Harm – Shaykh AbdurRahman bin Nasr as-Sa’adi

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وَإِن يَمۡسَسۡكَ ٱللَّهُ بِضُرّٖ فَلَا كَاشِفَ لَهُۥٓ إِلَّا هُوَۖ وَإِن يُرِدۡكَ بِخَيۡرٖ فَلَا رَآدَّ لِفَضۡلِهِۦۚ يُصِيبُ بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦۚ وَهُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ ١٠٧

<<And if Allah should touch you with adversity, there is none who can remove it except Allah; and if He intends for you good, then there is no repeller of His bounty. He causes it to reach whom He wills of His servants. And He is the Forgiving, the Merciful>>
[Yunus: 107]

  by Shaykh  AbdurRahman bin Nasr as-Sa’adi
Translated by Umm Yahya

This is one of the greatest proofs that Allaah alone is worthy of worship, for verily He is the One who grants benefit or harm, the One who provides and the One who prevents.

If any harm such as poverty and sickness etc. befalls you << there is none who can remove it except Allaah >>. This is because if all (those from) the creation gathered together in order to bring forth any type of benefit they would be unable to do so unless Allaah wrote it for them (thus allowing it). Likewise if (those from) the creation of Allaah gathered in order to cause harm to anyone, they would be unable to do so unless Allaah allowed it.

 This is why Allaah says: <<and if He intends for you good, then there is no repeller of His bounty. >> meaning, that it is not possible for any of Allaah’s creation to reject His Good and His Kindness, as Allaah says: << Whatever Allah grants people of His mercy – none can withhold it; and whatever He withholds – none can release it thereafter>> [Fatir: 2]

 << He causes it to reach whom He wills of His servants. >> meaning Allaah selects whomsoever He wills with His Mercy from His creation, verily Allah possesses all Excellence and Greatness.

 <<He is the Most Forgiving>> of all the mistakes of the creation, He grants His slave success through the means of His forgiveness, consequently if a slave sins Allah forgives his sins regardless of whether they are major sins or minor sins. He is Ar-Raheem (the Merciful), thus His Mercy encompasses all that exists, hence it is not possible to exist without His goodness even for the (time of) a blink of an eye.

Therefore a slave of Allaah becomes aware of the clear evidence that illustrates that Allaah exclusively is the One who bestows blessings in addition to clearing afflictions and granting good and removing evils and hardships.

There is none from the creation who possesses an iota of this ability to unless it is by Allaah’s permission. Therefore this knowledge obligates upon us an awareness of the reality that Allaah Alone is the Truth and what others call to other than him is merely falsehood.

[From: Tayseer al-Kareem ar-Rahman fee Tafseer Klam al-Manan 3/224]

One Who Has Part of a Prayer to Make up Should Not Get Up Until the Imaam Has Given Both Tasleems – Imam as-Sa’dee

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Bismillaah

One Who Has Part of a Prayer to Make up Should Not Get Up Until the Imaam Has Given Both Tasleems* Shaikh `Abdur-Rahmaan ibn Naasir as-Sa`dee –rahimahullaah -was asked:

Question:

“Is it permissible for one who has missed something from the Prayer to stand up to complete what he has missed before the imaam completes the Salutation (tasleem)?”

Answer:

“That is not permissible for him. It is upon him to remain until the imaam has completed the second Salutation. If he gets up before he has completed his Salutation, and he does not go back, then his Prayer becomes a Supererogatory (nafl) [Prayer], and it is upon him to repeat it; because it is obligatory upon one praying behind an imaam to remain along with his imaam until the Prayer of the imaam is completed.”

[al-Majmoo`atul-Kaamilah li Mu·allafaatish-Shaikh `Abdir-Rahmaan ibn Naasir as-Sa`dee‟ (16/125).]
[Translated by Aboo Talhah Daawood ibn Ronald Burbank -rahimahullaah]
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الرَّبّ Ar-Rabb (The Lord and Nurturer) : One of the Names of Allaah

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 الرَّبّ  Ar-Rabb (the Lord and Nurturer) the Lord and Master who has none like Him in His Lordship, the One Who nurtures and rectifies the affairs of the creation by the favours which He showers upon them, the Sovereign Owner Who alone creates and commands, the One Who controls the affairs and grants blessings, the One Who nurtures, the Creator, the Provider, the One Who aids and the One Who guides.

[Source: The Ninety-Nine Names of Allaah – Dawud Burbank [Audio|En] & Transcribed PDF]

—

The Meaning of Ar-Rabb, the Lord

Ar-Rabb is the owner who has full authority over his property. Ar-Rabb, linguistically means, the master or the one who has the authority to lead. All of these meanings are correct for Allah. When it is alone, the word Rabb is used only for Allah. As for other than Allah, it can be used to say Rabb Ad-Dar, the master of such and such object. Further, it was reported that Ar-Rabb is Allah’s Greatest Name.

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Comprehensive and beneficial du’aa – for the Best of Both Worlds : Imaam as-Sa’dee

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AsSalam Alaikum wa Rahmatullahi wa Barakaatuhu

Supplication for the Best of Both Worlds

Taken From the articles “Reflections”
Al-Istiqaamah Magazine, Issue No.6 – Dhul-Qa’dah 1417H / March 1997

‘Abdullaah ibn Mas’ood radiallaahu ‘anhu relates that the Prophet sallallaahu ‘alayhi wa sallam would supplicate:

“O Allaah! I ask You for guidance, piety, safety and well-being, and contentment and sufficiency.”
[Allaahumma innee as’alukal-hudaa wat-tuqaa wal-‘afaafa wal-ghinaa].

Sahih Muslim (no.2721)

Imaam as-Sa’dee (d.1376H) – rahimahullaah – said:

This du’aa (supplication) is from the most comprehensive and beneficial du’aas (supplications), since it includes asking Allaah for well-being with regards to both the Religion and the world. Thus, al-hudaa (the guidance) is beneficial knowledge, and at-tuqaa (i.e. taqwaa or piety) is righteous actions and leaving-off what Allaah and His Messenger have forbidden; and this is (asking) for correctness and well-being of a person’s Religion. For indeed, the Religion comprises of beneficial knowledge and recognising the truth – which is guidance – and standing firm upon obedience to Allaah and His Messenger sallallaahu ‘alayhi wa sallam – and this is piety.

And al-‘afaafa (well-being and safety) and al-ghinaa (contentment and sufficiency) comprises of being safe from (the harms of) the creation and that the heart is not attached to them. And it also comprises of being contented with Allaah and what He provides, and seeking whatever will cause the heart to be satisfied with Him. So with this, happiness in this worldly life is completed, and the heart tastes true sweetness and delight – and this is a goodly life. So whosoever is granted the provisions of guidance, Piety. well-being and contentment has indeed achieved true happiness, and has acquired all that could be possibly sought after, as well as being saved from all that is dreadful and frightening.” [Bahjatul-Quloobul-Abraar (p.198)]

 

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