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Benefit: Listen Attentively Even if You Know

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

When one informs you regarding an affair of the religion or a matter regarding worldly affairs which you already have knowledge of, it is from good character that you do not dispute it. Rather, you listen attentively as if you have not come across this (information) before and (act like) you have benefitted from him, like the intelligent men use to do.

The benefits of this are, inspiration and delight for the narrator [i.e. as opposed to rejecting his narration], safeguarding yourself from self-amazement and safeguarding yourself from bad character because disputing with the narrator over the narration is considered bad character.

Shaykh ʿAbd al-Raḥmān Nāṣir al-Ṣaʿdī

Source: al-Riyādh al-Nāḍirah pg. 548.
Translated by: Munīb al-Ṣumālī

Translator's note: There are many examples from the Salaf with regards to listening attentively to the narrator as if you have never come across that which he is narrating to you, even if in reality you have. From these examples is that of Muādh ibn Sʿad al-ʾAʿawar, who said: “I was sitting with ʿAṭā ibn Abī Rabāḥ whilst a man narrated a narration, and then one of the men present elaborated upon the narration to which ʿAṭā ibn Abī Rabāḥ replied, ‘What is this behaviour?’ I listen to the narration of a man whilst I have more knowledge concerning that narration than him, but I (act like) I don’t know anything.” [Rawdat al-ʿUqalā pg. 72].

Benefit: Repelling the Shayṭān

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

(1) Say: "I seek refuge with (Allāh) the Lord of mankind, (2) The King of mankind (3) The Ilah (God) of mankind, (4) From the evil of the whisperer (devil who whispers evil in the hearts of men) who withdraws (from his whispering in one's heart after one remembers Allāh). (5) Who whispers in the breasts of mankind. (6) Of jinn and men." [Sūrah-Naas, 114:6]

Shaykh ʿAbd al-Rahmân as-Sa’dî (rahîmahullâh) comments:

This Sūrah comprises seeking refuge (Isti'aadah) with the Lord of mankind, the King of mankind and the Ilāh of mankind from Shayṭān, who is the source and essence of every evil and mischief. The one from whose fitnah (trials) and wickedness is that he whispers into the breasts of men, beautifies for them evil misdeeds, displays it to them in an appealing image, and entices their desires towards performing it. He makes good deeds appear repugnant to them, and causes them to lag behind from (performing khayr), and presents it to them in a guise other than its own. He is always in this state of whispering and withdrawing, meaning: he withdraws when the servant remembers his Lord, and seeks His help (towards repelling the devil). Thus, it is obligatory upon the servant and all of mankind to seek aid and refuge with His Rubūbiyyah, and hold fast to it. The whole of creation falls under (the monarchy of) His Lordship and Sovereignty; he has seized every creature by the forelock. Mankind must also seek aid and refuge with His 'Ulūhiyyah (Divinity), for it was for His worship alone, that they were created. This worship, however, is not perfected except and unless they repel the evil of their enemy, who desires to cut them off (from worshiping Allāh alone) and obstruct their way towards it, and who desires to make them his followers, that they may become the dwellers of the blazing Fire. Whispering could come from jinn or from man, hence Allāh says: “…Of jinn and men.”

‎وهذه السورة مشتملة على الاستعاذة برب الناس ومالكهم وإلههم، من الشيطان الذي هو أصل الشرور كلها ومادَّتها، الذي من فتنته وشره، أنه يوسوس في صدور الناس، فيحسن (لهم) الشر، ويريهم إياه في صورة حسنة، وينشط إرادتهم لفعله، ويقبح لهم الخير ويثبطهم عنه، ويريهم إياه في صورة غير صورته، وهو دائماً بهذه الحال يوسوس ويخنس أي: يتأخر إذا ذكر العبد ربه واستعان به على دفعه. فينبغي له أن [يستعين و] يستعيذ ويعتصم بربوبية الله للناس كلهم. وأن الخلق كلهم داخلون تحت الربوبية والملك، فكل دابة هو آخذ بناصيتها. وبألوهيته التي خلقهم لأجلها، فلا تتم لهم إلا بدفع شر عدوهم، الذي يريد أن يقتطعهم عنها ويحول بينهم وبينها، ويريد أن يجعلهم من حزبه ليكونوا من أصحاب السعير، والوسواس كما يكون من الجن يكون من الإنس، ولهذا قال: "من الجنة والاس
.1
 
1) Source: Tafsîr al-Saʿdî, p937-938 (Al-Resalah Publishers)
Translated by Umm Sufyān Faatimah

Benefit: The Permissibility of Joining Between More Than One Intention in a Single Supererogatory Prayer

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

Shaykh ʿAbd al-Raḥmān ibn Nāṣir al-Saʿdī: From the blessings of Allāh [upon us] is that a single action can take the station of multiple actions. [For example] if one enters into the masjid at the time of the rātibah prayer [i.e designated Sunnah prayers before or after the compulsory prayer], and he prays two rakʿahs, with the intention to fulfil the rātibah prayer and also the Sunnah prayer for entering the masjid, he has indeed received their virtues.

Likewise, one is able to combine the Sunnah prayer for making ablution or even the istikhārah prayer and other than them from the [nawāfil] prayers alongside one’s intentions [to pray the Rātibah and sunnah prayer of entering the masjid].

Translator's note: We understand from this that it is permissible to have more than one intention while carrying out a single Nāfilah prayer (i.e two units of prayer). We learn from this that we can pray two rakʿahs while having the intention of the Sunnah of Ẓuhr, Sunnah of ablution, Sunnah of entering the masjid and even the prayer of istikhārah.

Source: al-Qawāʿid wa-al-ʾUṣūl al-Jamāʿah, pg.90.
Translated by: Munīb al-Ṣumālī 

Benefit: What Is Bidʿah (Innovation) and What Are Its Types?

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

al-ʿAllāmah ʿAbd al-Raḥmān ibn Nāṣir al-Sʿadī explains:

Innovation is that which opposes the Sunnah and it consists of two types.

Firstly: Innovations with regards to beliefs, and it is to have a belief which is in opposition to that which Allāh and His Messenger (صلي الله عليه وسلم) have informed us of. This is mentioned in his (صلي الله عليه وسلم) statement, “And my Ummah will divide into 73 sects, all in the fire except one. They (the companions) asked, ‘and who are they O Messenger of Allāh?’ He (صلي الله عليه وسلم) replied, they are those who are upon that which I and my companions are upon today”.1

So whoever resembles this description (mentioned by the Messenger صلي الله عليه وسلم) is truly a person of Sunnah, and whosoever is from the remaining sects, then he is an innovator—every innovation is misguidance—and innovations vary according to their straying from the Sunnah.

 Secondly: Innovations with regards to actions, and it is to worship (Allāh) with other than that which He and His Messenger (صلي الله عليه وسلم) have legislated, or prohibiting that which Allāh or His Messenger (صلي الله عليه وسلم) made permissible. Whosoever worships (Allāh) with other than that which was legislated or prohibits that which the Legislator (Allāh) has not prohibited is an innovator.1
 
1) Reported by Imām Aḥmad in his Musnad 2/332, Abū Dāwūd in his Sunan 5/4, Tirmidhī in his Sunan, Kitāb al-Īmān 5/25, Ibn Mājah in his Sunan, Kitāb al-Fitan 2/1321.

Source: Suʾāl wa Jawāb fī Ahim al-Muhammāt by the noble scholar al-ʿAllāmah ʿAbd al-Raḥmān ibn Nāṣir al-Sʿadī, Question #17, pgs. 22-23

Translated by: Munīb al-Ṣumālī

The Conditional Promise

   

Extracted from the tafāsīr of al-Hāfiẓ Ibn Kathīr and ʿAbd al-Raḥmān ibn Nāṣir al-Saʿdī. In explanation of the Promise of Allāh to grant authority and ascendancy to the Muslims.

The Tafsīr of Sūrah al-Fātiḥah

  

A grand explanation of Sūrah al-Fātiḥah. It was compiled from the tafāsīr of al-Tabarī, al-Qurtubī, Ibn Kathīr, al-Shawkānī, al-Saʿdī, and al-Shanqītī.