"...be just even if someone treats him unjustly..."

as-Sa'di:

"A servant should obey Allaah and be just even if someone treats him unjustly. It is not allowed to lie about the one who lies about you, or to deceive the one who deceives you."

(Taysir ul Kareem p. 219)

The Tafseer of Imaam As-Sa’dee‏

Do they wait until the angels come to them... [An’aam:158]

Translation: Abu Shu’ayb Omar As-Soomaalee

Allaah the Most High says,

هَلْ يَنظُرُونَ إِلاَّ أَن تَأْتِيهُمُ الْمَلآئِكَةُ أَوْ يَأْتِيَرَبُّكَ أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ يَوْمَ يَأْتِي بَعْضُآيَاتِ رَبِّكَ لاَ يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنقَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا قُلِ انتَظِرُواْ إِنَّامُنتَظِرُونَ

Do they wait until the Angels come to them, or that your Lord should come, or that some of the signs of your Lord should come. That day, in which some of the signs of your Lord will come, no good will it do a person to believe then, if he wasn't o­ne who believed before, or gained good with their belief Say: “Wait, we too are waiting”. [An’aam: 158]

Imaam As-Sa’dee (rahimahullaah) said:

He the Most High says: 

Do they wait, those who are continuant in their oppression and stubbornness ‘until the Angels come to them’ with the forefront to punishment and The Last Day, that the Angels may come to them to seize their souls, for indeed if they reach such a situation their belief will not benefit, nor righteous actions, ‘or that your Lord should come’ to judge between his servants and to reward the good-doers and the evil doers, ‘or that some of the signs of your lord should come’ pointing to the closeness of the hour. ‘That day, in which some of the signs of your Lord will come’ that go beyond what is ordinary, that by way of it (these signs) you come to know that the hour has drawn close, and that the Qiyaamah (the last day) has drawn closer.

لاَ يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِن قَبْلُ أَوْكَسَبَتْ فِي إِيمَانِهَا خَيْرًا"

No good will it do a person to believe then, if he wasn't o­ne who believed before, or gained good with their belief".

Meaning: if some of the signs of Allah come into existence, Eemaan will not benefit the disbeliever (at this point), nor the believer that has shortcomings, that he may increase in good actions thereafter, but that which will benefit is the Eemaan that was with the person before, and that which they had from good (actions) before some of the signs of their lord comes.

And the wisdom in this is apparent, for indeed the Eemaan that is of benefit is the Eemaan of the unseen (ghayb), and was by the worshippers free will, as for if the signs come into existence, and the affair is o­ne of witness, then no benefit will remain in Eemaan (in believing at this point), because it then resembles Eemaan belief due to necessity, like the Eemaan of the o­ne that is drowning or is under ablaze and the likes, from those that if they saw death they would abstain from that which they where upon, like He the Most High said:

فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُوَكَفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِين فَلَمْ يَكُ يَنفَعُهُمْإِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا سُنَّتَ اللَّهِ الَّتِي قَدْخَلَتْ فِي عِبَادِهِ

So when they saw Our punishment, they said: "We believe in Allâh Alone and reject (all) that we used to associate with Him as partners. Then their Faith (in Islâmic Monotheism) could not avail them when they saw Our punishment. (Like) this has been the way of Allâh in dealing with His slaves. [Ghafir 40: 84-85]

And many authentic narrations have come from the Prophet, that what is intended by ‘some of the signs of Allaah’, the rising of the sun from the west, and that when the people see this they will all believe, but their belief will not be of benefit to them, and at this point the door of Tawbah (repentance) will be closed.

And in this verse is proof for the position of Ahlul Sunnah wal Jamaa’ah affirming ‘Actions of Free Will and Choice’, like Istiwaa (ascension) and Nuzuul (descension) and Ityaan (coming) to Allaah the Blessed the most High, without Tashbeeh (resemblance) to him with the characteristics of the creation. And this is common in the Book and the Sunnah.

And in it (this verse), the rising of the sun from the west is from the signs of the hour, and that Allaah the Most High is Hakeem, and his common tradition, that the type Eemaan that is of benefit is the o­ne that is chosen (by the servant) due to his own free will and not by compulsion, like has preceded.

And that mankind should obtain good with their Eemaan, for indeed obedience and righteousness and piety o­nly benefits and increases if the servant possesses Eemaan, but if the heart is empty of Eemaan, none of these things will be of benefit to him.



Tayseerul Kareem Ar-Rahmaan page 158

The Fear Of Shirk

The Explaination of Shaykh Muhammad Ibn Abdul Wahaab (rahimahullaah) Kitabul Tawheed
By: Shaykh Abdur-Rahman Al-Saa'di (rahimahullaah)
Chapter 4 - pgs. 43-46
The Fear of Shirk

Shaykh Ibn Abdul Wahaab (rahimahullaah) says:

Allaah said : "Indeed Allaah does not forgive associating partners with Him, and He forgives other than that as He wills." (Surat An-Nisa :48 & 116 ). And Al-Khalil (Ibrahim ('alayhi salaam)) said, "And prevent me and my descendents from worshipping the idols." (Surat Ibrahim 14:35)

And in the hadith; "The thing I fear most for you is the minor shirk." He ('alayhi salaatu wasalaam) was asked what that was, he replied: "Riya' (show)." *

* Footnote: Al-Mundhiri said, "Recorded by Ahmad with a good chain, also by Ibn Abu Al-Dunya and Al-Bayhaqi in Al-Zuhd, and others." Shaykh Al-Albani (rahimahullah) graded the hadith sahih in Sahih Al-Targhib wal-Tarhib, no.#29 (Riyad edition 1409)

Ibn Masood (rady Allaahu 'anhu) reported that Allaah's Messenger (alayhi salaatu wasalaam) said: "Whoever dies and he is calling upon others along with Allaah, he will enter the Fire." Recorded by Al-Bukhari.

Muslim records from Jabir (rady Allaahu 'anhu) that Allaah's Messenger (alayhi salaatu wasalaam) said: "Whoever meets Allaah without having associated anything with Him will enter paradise, and whoever meets Him having associated something with Him will enter the Fire."

Important Points:

1. The fear of shirk.

2. That riya is a form of shirk.

3. That it is a kind of minor shirk.

4. That it is the most dangerous thing for the righteous.

5. The nearness of Paradise and the Fire.

6. Mentioning their nearness in the same hadith.

7. That he who meets Him, without associating anything with Him, enters Paradise; and he who meets Him, while having associated something with Him enters the Fire, even though he may have been the person most prone to worship.

8. The tremendous importance of this issue, such that al-Khalil (Ibrahim (alayhi salaam)) asked that he and his offspring be protected from worshipping idols.

9. His concern for the condition of most people when he said: "Oh my Lord! Indeed they (the idols) have misguided many of the people." (Surat Ibrahim 14:36).

10. The interpretation of La ilaaha illa Allaah, as mentioned by Al-Bukhari.

11. The virtue of the o­ne who is free of shirk .

Commentary by Shayhk Al-Saadi:

The Fear of Shirk:

Every instance of shirk in tawheed al-uloohiyah and al-ibadaah negates tawheed. And this shirk is of 2 types: The blatant major shirk, and the subtle minor shirk.

Major Shirk:

It is to make a rival to Allaah that is called upon as Allaah is called upon, or to fear him, or hope in him, or love him, as Allaah is loved, or to render a type of worship to him. This is the shirk which does not leave it practitioner with any tawheed at all, this is the mushrik that Allaah has forbidden from Paradise, and his abode is the Fire.

It doesn't matter whether the worship rendered to other than Allaah is called worship or tawassul (seeking nearness to Allaah), or even if it is given a name other than these. All of that is major shirk, because what is important is the reality of the thing and its implication, not the word or expression used to describe it.

Minor Shirk:

This is every saying or action which leads to shirk, like aggrandizing creature in a way that does not quite reach the level of worship. Like, for example, making an oath by other than Allaah, or behaving for show, etc.

Since shirk negates tawheed and necessitates eternal damnation in the Fire, and when it the major type it makes Paradise unlawful, and since bliss cannot be achieved except by escaping from it, then it is necessary for the worshipper to duly fear it, to hurry in escape from it - its every path, means and cause - and to ask Allaah to protect him from it was the habit of the prophets, the purified, and the best of creatures.

The worshipper must struggle to increase and strengthen the sincerity in his heart, and this is done by completely devoting o­neself to Allaah - being subjugated, repentant, fearful, hopeful, obedient, seeking His satisfaction and rewards in all that he does without neglecting this in any matter, open or hidden. True sincerity inherently repels both major and minor shirk, but whenever a type of shirk is present it will weaken o­ne's sincerity.

Shaykh Abu 'Abdullaah 'Abdur-Rahmaan Ibn Naasir Al Sa'dee(Rahimahullaah)

Shaykh Abu 'Abdullaah 'Abdur-Rahmaan Ibn Naasir Al Sa'dee

He was the Shaykh Abu 'Abdullaah 'Abdur-Rahmaan Ibn Naasir Ibn 'Abdullaah Ibn Naasir Aal Sa'dee from the tribe of Banee Tameem.He was born in the city of 'Unayzah, in the region of Qaseem, on the 12th of Muharram in the year 1307 A.H./1886 C.E. His mother passed away when he was four years old and his father passed away when he was seven years old.He memorised the Qur.aan and mastered the science of its recitation before he reached the age of 11 years. He then engaged himself in seeking knowledge, studying with the scholars of his city and those who visited it.From amongst his famous teachers were: Shaykh Ibraaheem Ibn Muhammad Ibn Haasir, Shaykh Muhammad Ibn Abdul Kareem ash-Shibil, Shaykh Saalih Ibn 'Uthmaan, the judge of 'Unayzah and Shaykh Muhammad Shanqeetee, a resident of Hijaaz, and other than them. However, whoever said his teachers were Ibn Taymiyyah and his student Ibn al-Qayyim, then indeed they spoke the truth, for he was certainly an enthusiastic student of their works.A major characteristic he had was his noble manners. He was extremely humble with the elders and the youngsters. He would talk to all individuals according to his level of understanding and according to that which was good for him. He was indifferent and aloof from the splendor of this world and the temptations of life. He did not care for rank, power nor glory.He wrote many books, some of which are: Tafseer al-Qur.aan in eight volumes, Haashiyah Fiqhiyyah, Deewaan Khutab, al-Qawaa.id al-Hisaan, Tanzeeh ad-Deen, Radd alaa al-Qaseemee, al-Haqq al-Waadhih al-Mubayyin, Bahjatu Quloob al-Abraar, ar-Riyaadh an-Naadhirah, and other than them.He continued to live a gratified and praiseworthy life until he passed away on the 24th of Jumaada ath-Thaanee in the year 1376 A.H./1955 C.E.

Via: www.fatwa-online.com