When One Plans to Sin but then Does Not: Tafsir ibn Kathir

In surah al-An’aam, Allah describes the Day of Judgement by saying:

مَن جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا ۖ وَمَن جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَىٰ إِلَّا مِثْلَهَا وَهُمْ لَا يُظْلَمُونَ

Whoever comes [on the Day of Judgement] with a good deed will have ten times the like thereof, and whoever comes with an evil deed will not be recompensed except the like thereof; and they will not be wronged. [6:160]

al-Haafidh Ismaa’eel ibn Kathir gave a thorough and beneficial explanation of this ayah in part of his famous book of tafsir. He began by linking it to another related ayah, and then proceeded to mention several slightly different and seemingly contradictory hadith narrations on the same subject before explaining how these differences could be reconciled and understood properly:

وهذه الآية الكريمة مفصلة لما أجمل في الآية الأخرى ، وهي قوله : ( من جاء بالحسنة فله خير منها ) [ النمل : 89 ] ، وقد وردت الأحاديث مطابقة لهذه الآية ، كما قال الإمام أحمد بن حنبل ، رحمه الله : حدثنا عفان ، حدثنا جعفر بن سليمان ، حدثنا الجعد أبو عثمان ، عن أبي رجاء العطاردي ، عن ابن عباس ، رضي الله عنهما ، عن رسول الله صلى الله عليه وسلم ، فيما يروي عن ربه ، عز وجل قال : قال رسول الله صلى الله عليه وسلم : ” إن ربكم عز وجل رحيم ، من هم بحسنة فلم يعملها كتبت له حسنة ، فإن عملها كتبت له عشرا إلى سبعمائة ، إلى أضعاف كثيرة . ومن هم بسيئة فلم يعملها كتبت له حسنة ، فإن عملها كتبت له واحدة ، أو يمحوها الله ، عز وجل ، ولا يهلك على الله إلا هالك ” ورواه البخاري ، ومسلم ، والنسائي ، من حديث الجعد بن أبي عثمان ، به . ـ

This great ayah serves to clarify what was previously only mentioned in a general sense in another ayah, that ayah being Allah’s statement:

مَن جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِّنْهَا

Whoever comes with a good deed with have something better than that … [27:89]

and a number of hadith narrations have been transmitted which fall in the same vein as this ayah, such as what Imam Ahmad ibn Hanbal said … that ibn ‘Abbaas relayed something of what Allah’s Messenger conveyed from his Lord. He said: Allah’s Messenger said:

Allah, the Mighty and Exalted, is merciful to the believers. Whoever intends to do a good deed but then does not actually do it will have one good deed recorded for him. But if he does do that good deed, he will have ten up to seven hundred or even higher multiples of good deeds recorded for him. And whoever intends to do a sin but then does not actually do it will have one good deed recorded for him. But if he does do that sin, it will be recorded as a single sin for him. Or Allah may even wipe that sin out. And Allah does not subject anyone to destruction except those who persist in sinfulness.

This was recorded by al-Bukari, Muslim, and al-Nasaa’i from the hadith of Ja’d ibn Abi ‘Uthman. Continue reading


Taking the Means to Allah’s Forgiveness: Tafsir al-Sa’di

In surah al-Nisaa’, Allah informs us of the following:

 إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُولَٰئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ ۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا * وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّىٰ إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ وَلَا الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ ۚ أُولَٰئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا

The forgiveness on Allah’s part is only for those who do wrong in ignorance and then repent soon after. It is those to whom Allah will turn in forgiveness, and Allah is ever Knowing and Wise. * But forgiveness is not for those who do evil deeds up until, when death comes to one of them, he says, “Indeed, I repent now,” or of those who die while they are disbelievers. For them We have prepared a painful punishment. [4:17-18]

Commenting on this in his well-known book of tafsir, Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote:

توبة الله على عباده نوعان: توفيق منه للتوبة، وقبول لها بعد وجودها من العبد، فأخبر هنا -أن التوبة المستحقة على الله حق أحقه على نفسه، كرما منه وجودا، لمن عمل السوء أي: المعاصي { بِجَهَالَةٍ } أي: جهالة منه بعاقبتها وإيجابها لسخط الله وعقابه، وجهل منه بنظر الله ومراقبته له، وجهل منه بما تئول إليه من نقص الإيمان أو إعدامه، فكل عاص لله، فهو جاهل بهذا الاعتبار وإن كان عالما بالتحريم. بل العلم بالتحريم شرط لكونها معصية معاقبا عليها . ـ

Allah’s turning towards His slaves in forgiveness fall into two categories:

  1. Granting them the accord to make repentance, and
  2. Accepting their repentance from them after they have made it.

And here, Allah is informing us that the forgiveness which is incumbent upon Allah is a duty which He has enjoined upon Himself as a form of generosity and munificence from Him to whomever commits an evil deed – meaning an act of disobedience –


in ignorance

meaning: while being ignorant of the displeasure and punishment of Allah that it entails and necessitates, and while being ignorant of Allah’s watchfulness over him, and while being ignorant of the decrease or obliteration of eemaan which it causes. Every one who disobeys Allah is ignorant of these considerations, even if he knows of the prohibition. In fact, knowledge of the prohibited nature of an act is a condition that must be in place for that act of disobedience to result in punishment.

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Khutbah related to ‘Eid al-Adhaa: Imam al-Sa’di

Before his death in the middle of 1376AH (1956CE), sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di had already written drafts of the khutbahs he planned to deliver for each Friday for the remainder of the year. One of the final khutbahs included in these drafts was scheduled to be delivered on Friday the 15th of Dhu’l-Hijjah, the first Friday khutbah after the ‘Eid al-Adhaa. Sheikh al-Sa’di wrote:

خطبة ثالثة لذي الحجة
The Third Khutbah of the month of Dhu’l-Hijjah

الحمد لله الذي جعل مواسم الخيرات وأوقات النفل للأبرار نزلا ، ووفقهم للقيام بحقها واغتنام فرصها فلم يرتضى بسواها بدلا ، وجعل لهم حظا وافرا من الباقيات الصالحات التي هي خير ثوابا وخير أملا . ـ

All praise is due to Allah who made the seasons of goodness and times of striving a gift for the righteous ones, and who granted them the accord to give these seasons and times their due and to seize the opportunities they present for He would not be pleased with anything other than that, and who made an abundant bounty of the lasting good deeds – which hold the best of rewards and good hopes – for those righteous ones.

فسبحان من يختص بحكمته ورحمته ما شاء من أزمنة وأمكنة وأعمال ، وتبارك من له الأوصاف الكاملة وله الفضل على خلقه والأفضال . ـ

Exalted is He who – out of His wisdom and mercy – has singled out whatever times, places and actions He wished. Blessed is He who has the most perfect of attributes and grants the best of bounties to His creation.

ونشهد أن لا إله إلا الله وحده لا شريك له ولا ند ولا مثال . ونشهد أن محمدا عبده ورسوله أوفى العالمين كلهم في خصال الخير والكمال . اللهم صل على محمد وعلى آله وصحبه خير صحب وأشرف آل ، وسلم تسليما . ـ

We bear witness that there is no deity worthy of worship except for Allah alone, without any equal or peer. And we bear witness that Muhammad is His slave and messenger, the most complete of all creation in good and perfect qualities.

O Allah, bestow peace and blessings upon Muhammad, upon his family and upon his family – the best of companions and the most noble of families.

أما بعد : أيها الناس ؛ اتقوا ربكم واشكروه على ما خصكم به من الفضل والإنعام ، ويسّر لكم كل طريق وسبب يوصلكم دار السلام . ـ

To proceed: O people! Exercise taqwa of your Lord and be grateful to Him for the blessings and bounties which He has provided for you all to the exclusion of others, and for the fact that He has facilitated every path and means for you to make your way to the abode of peace [i.e. Paradise].

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“Whoever does evil or wrongs himself but then seeks Allah’s forgiveness…”: Tafsir al-Sa’di

Allah says in surah al-Nisaa’:

وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ‌ اللَّـهَ يَجِدِ اللَّـهَ غَفُورً‌ا رَّ‌حِيمًا * وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَىٰ نَفْسِهِ ۚ وَكَانَ اللَّـهُ عَلِيمًا حَكِيمًا

And whoever does evil or wrongs himself but afterwards seeks Allah’s Forgiveness, he will find Allah Oft-Forgiving, Most Merciful. * And whoever earns sin, he earns it only against himself. And Allah is Ever All-Knowing, All-Wise. [4:110-111]

In the midst of his commentary on the surrounding ayaat, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote the following points of benefit regarding these two ayaat:

ـ { وَمَنْ يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَحِيمًا } أي: من تجرأ على المعاصي واقتحم على الإثم ثم استغفر الله استغفارا تاما يستلزم الإقرار بالذنب والندم عليه والإقلاع والعزم على أن لا يعود. فهذا قد وعده من لا يخلف الميعاد بالمغفرة والرحمة. فيغفر له ما صدر منه من الذنب، ويزيل عنه ما ترتب عليه من النقص والعيب، ويعيد إليه ما تقدم من الأعمال الصالحة، ويوفقه فيما يستقبله من عمره، ولا يجعل ذنبه حائلا عن توفيقه، لأنه قد غفره، وإذا غفره غفر ما يترتب عليه. ـ

وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ‌ اللَّـهَ يَجِدِ اللَّـهَ غَفُورً‌ا رَّ‌حِيمًا

And whoever does evil or wrongs himself but afterwards seeks Allah’s Forgiveness, he will find Allah Oft-Forgiving, Most Merciful.

Meaning: whoever commits acts of disobedience and engages in wrongdoing and subsequently seeks the forgiveness of Allah with a complete seeking of forgiveness, which requires admission of the sin, regret of committing it, leaving the sin, and resolving not to return to it. In this case, then the One who does not break His promises [i.e. Allah] has promised him forgiveness and mercy. So He forgives him of the sins he had done, and He lifts the deficiencies and harms which resulted from those sins off of him, and He returns what he had previously done of righteous good deeds to him, and He grants him the accord to do well in what remains of his lifespan – not making his sin an obstacle to his success – for He has forgiven him. And when Allah forgives someone of their sin, He forgives what would have resulted from that sin. Continue reading

Khutbah on Welcoming Ramadan in the Proper Way: Imam al-Sa’di

The following khutbah was taken from a collection of the Friday sermons written and delivered by sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di:

خطبة في استقبال رمضان بما يُناسبه

Khutbah on Welcoming Ramadan in the Proper Way

الحمد لله الذي جعل مواسم الخيرات نُزُلاً لعباده الأبرار ـ وهيّأ لهم فيها من أصناف نعمه وفُنون كرمه كل خير غزير مدرار ، وجعلها تتكرّر كل عام ليوالي على عباده الفضل ويحُطَّ عنهم الذنوب والأوزار . ـ

All praise is due to Allah, the One who made the seasons of goodness as way-stations for His righteous slaves, and who amply prepared various forms of blessings, hospitality and every sort of good for them therein. He made these seasons such that they are repeated every year, so that bounty might be bestowed upon His slaves and they might be protected from sins and the burdens thereof.

أحمده أن جعل الليل والنهار خلفة لمن أراد التيقّظ والشكر والادّكار ، وأشكره أن جعل شهر رمضان أفضل المواسم الكريمة التي تضاعف فيها الأعمال وتربح بضائع التجار . ـ

I praise Him for making the the night and day in succession for whoever wants to be vigilant, grateful and mindful. And I thank Him for making the month of Ramadan the most virtuous of the noble seasons in which deeds are multiplied and workers make a profit on their goods.

وأشهد أن لا إله الله وحده لا شريك له العزيز الغفار . وأشهد أن محمد عبده ورسوله النبي المختار . اللهم صل عل محمد وعلى آله وأصحابه البررة الأطهار . ـ

I bear witness that there is no deity worthy of worship except Allah alone, with no partners; the Almighty, the Oft-Forgiving. And I bear witness that Muhammad is His slave and messenger; the chosen prophet. O Allah, bestow peace and blessings upon Muhammad, and upon his family and righteous purified companions.

أما بعد : أيها الناس ؛ اتقوا الله تعالى : { يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَلْتَنظُرْ‌ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ ۖ وَاتَّقُوا اللَّـهَ ۚ إِنَّ اللَّـهَ خَبِيرٌ‌ بِمَا تَعْمَلُونَ * وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّـهَ فَأَنسَاهُمْ أَنفُسَهُمْ ۚ أُولَـٰئِكَ هُمُ الْفَاسِقُونَ } [الحشر 18-19] . ـ

To proceed: O People, Exercise taqwa of Allah:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَلْتَنظُرْ‌ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ ۖ وَاتَّقُوا اللَّـهَ ۚ إِنَّ اللَّـهَ خَبِيرٌ‌ بِمَا تَعْمَلُونَ * وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّـهَ فَأَنسَاهُمْ أَنفُسَهُمْ ۚ أُولَـٰئِكَ هُمُ الْفَاسِقُونَ

O you who have believed, have taqwa of Allah. And let every soul look to what it has put forth for tomorrow – and have taqwa of Allah. Indeed, Allah is Acquainted with what you do. * And do not be like those who forgot Allah, so He made them forget themselves. Those are the defiantly disobedient. [59:18-19]

واعلموا أنه قد أظلّكم شهر عظيم ، وموسم مبارك كريم ، جعل الله صيامه أحد أركان الاسلام ، وندب إلى قيامه فمن أكملها إيماناً واحتساباً تمّ له دينه واستقم . ـ

Know that a great month and a blessed and noble season is almost upon you! Allah made its fasting one of the pillars of Islam and made its night prayers an encouraged action. So whoever perfects them with eemaan and the expectation of reward, then he has completed his deen and made it upright. Continue reading

The Qur’anic Ayaat on Love – Part 2: Those whom Allah Loves

Sheikh Falaah ibn Ismaa’eel al-Mundakar, one of the Salafi shuyookh of Kuwait and a professor of ‘Aqeedah at Kuwait University, authored a book entitled “The Essential Beliefs Regarding Love: the Love of Allah – a Theological Study”. He devoted one of its chapters to the Qur’an ayaat regarding loving Allah. In the first section of that chapter, he discussed some of the ayaat specifically dealing with love and the characteristics of the slaves who truly love Allah. What follows in the second section of that chapter, which deals with the qualities that Allah loves:

هذا وقد جاءت آيات كثيرة في كتاب الله تبين الصفات والأعمال التي يحبها الله تعالى ، وهي ترشد أهل الايمان إلى التحلي بها ، والتزامها في حياتهم لينالوا محبة الله تعالى التي هي أعظم غاية يسعى العبد في الحصول عليها في حياته في الدنيا . ـ

There are a number of ayaat in the Qur’an which explain the attributes and actions which Allah loves, and which guide the people of eemaan to adorn themselves with these things and to hold fast to them throughout their lives so that they may attain Allah’s love, which is the greatest goal which a slave can strive to attain in the life of this world.

فقد أخبر سبحانه وتعالى أنه يحب المحسنين فقال تعالى : {وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ وَاللَّـهُ يُحِبُّ الْمُحْسِنِينَ} [آل عمران 134] وقال تعالى : {وَأَحْسِنُوا ۛ إِنَّ اللَّـهَ يُحِبُّ الْمُحْسِنِينَ} [البقرة 195] ففي هاتين الآيتين دعوة للصادقين المؤمنين أن يحسنوا إلى عباد الله إحساناً مادياً من مدّ يد المساعدة والعون ، وإحساناً معنويّاً في الأخلاق والمعاملات . ـ

○ And Allah has informed us that He loves the muhsinoon (doers of good), for He said:

وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ وَاللَّـهُ يُحِبُّ الْمُحْسِنِينَ

… and those who restrain anger and who pardon the people – and Allah loves the muhsinoon [3:134]

And He said:

وَأَحْسِنُوا ۛ إِنَّ اللَّـهَ يُحِبُّ الْمُحْسِنِينَ

And do good; indeed, Allah loves the doers of good [2:195]

So these two ayaat contain a call to the sincere believer for him to do good to the slaves of Allah in a literal sense by helping and assisting them, and in a figurative sense in terms of good manners and  conduct towards them.

كما أخبر سبحانه وتعالى في آيات كثيرة ، أنه يحب المتقين وقد أمر الناس بالتقوى وأوصاهم بها في آيات أخرى كثيرة من كتابه العزيز فقال تعالى : {بَلَىٰ مَنْ أَوْفَىٰ بِعَهْدِهِ وَاتَّقَىٰ فَإِنَّ اللَّـهَ يُحِبُّ الْمُتَّقِينَ } [آل عمران 76]  ؛ وذلك لأن التقوى هي جماع كل خير ؛ فهي وسيلة لكل خير عاجل وآجل ، وهي حصن حصين وحرز منيع من كل شر وضرر ؛ ولذلك فقد أوصى الله تبارك وتعالى بها الأولين والآخرين بقوله : {وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُوا اللَّـهَ} [النساء 131] . ـ

○ Likewise, Allah has informed us in many ayaat that He loves the muttaqoon and He has commanded mankind to have taqwa and has enjoined it upon them in many other ayaat in His Mighty Book. For He said: Continue reading

“Not for you is the decision…” : Tafsir al-Sa’di

In surah Aali ‘Imran, Allah addresses His messenger by saying:

لَيْسَ لَكَ مِنَ الْأَمْرِ‌ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ * وَلِلَّـهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْ‌ضِ ۚ يَغْفِرُ‌ لِمَن يَشَاءُ وَيُعَذِّبُ مَن يَشَاءُ ۚ وَاللَّـهُ غَفُورٌ‌ رَّ‌حِيمٌ

Not for you is the decision; whether He turns in mercy to them or He punishes them; for verily they are the wrongdoers. * And to Allah belongs all that is in the heavens and all that is in the earth. He forgives whom He wills, and punishes whom He wills. And Allah is Oft-Forgiving, Most Merciful. [3:128-129]

Commenting on these two ayaat in his famous book of tafsir, Imam al-Sa’di wrote:

لما جرى يوم “أحد” ما جرى، وجرى على النبي صلى الله عليه وسلم مصائب، رفع الله بها درجته، فشج رأسه وكسرت رباعيته، قال “كيف يفلح قوم شجوا نبيهم” وجعل يدعو على رؤساء من المشركين مثل أبي سفيان بن حرب، وصفوان بن أمية وسهيل بن عمرو، والحارث بن هشام

When what happened on the Day of Uhud transpired and the happenings which afflicted the Prophet (ﷺ), Allah raised his level by that, for his skull had been fractured and his eye-teeth broken. The Prophet said, “How can a people who distress their prophet succeed?!” and he supplicated against the leaders of the mushrikoon such as Abu Sufyan ibn Harb, Saywan ibn Umayyah, Suhail ibn ‘Amr, and al-Haarith ibn Hishaam.

أنزل الله تعالى على رسوله نهيا له عن الدعاء عليهم باللعنة والطرد عن رحمة الله { ليس لك من الأمر شيء } إنما عليك البلاغ وإرشاد الخلق والحرص على مصالحهم، وإنما الأمر لله تعالى هو الذي يدبر الأمور، ويهدي من يشاء ويضل من يشاء، فلا تدع عليهم بل أمرهم راجع إلى ربهم، إن اقتضت حكمته ورحمته أن يتوب عليهم ويمن عليهم بالإسلام فعل، وإن اقتضت حكمته إبقاءهم على كفرهم وعدم هدايتهم، فإنهم هم الذين ظلموا أنفسهم وضروها وتسببوا بذلك، فعل، وقد تاب الله على هؤلاء المعينين وغيرهم، فهداهم للإسلام رضي الله عنهم

Allah revealed a prohibition to His messenger against supplicating against them with curses and supplicating for them to be excluded from the mercy of Allah:

لَيْسَ لَكَ مِنَ الْأَمْرِ‌ شَيْءٌ

Not for you is the decision… [3:128]

the only thing incumbent upon you is conveying the message, directing the creation to the truth and being eager for their rectification, but the affair is only for Allah – He is the One who manages the affairs, and He guides whom He wills and misguides whom He wills. So do not supplicate against them; in reality their affair returns back to their Lord. If His wisdom and mercy entails that He would turn to them in forgiveness and bless them with Islam, then He will do so. But if His wisdom entails causing them to remain in their disbelief and the absence of their being guided – for indeed they are the ones who have wronged themselves and harmed themselves and caused that themselves – (if that is the case) then He will do that. And Allah did in fact turn in repentance to these specific people and to others as well, for He guided them to Islam – may Allah be pleased with them. Continue reading

Allah does not forgive shirk but he forgives what is less than that: Tafsir al-Shinqitee

ee also: dImam Muhammad al-Ameen al-Shinqitee wrote in his tafsir:

قوله تعالى : إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء ومن يشرك بالله فقد افترى إثما عظيما [ ص: 243 ] ذكر في هذه الآية الكريمة أنه تعالى لا يغفر الإشراك به وأنه يغفر غير ذلك لمن يشاء وأن من أشرك به فقد افترى إثما عظيما . ـ

Allah’s statement:

إِنَّ اللَّـهَ لَا يَغْفِرُ‌ أَن يُشْرَ‌كَ بِهِ وَيَغْفِرُ‌ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ ۚ وَمَن يُشْرِ‌كْ بِاللَّـهِ فَقَدِ افْتَرَ‌ىٰ إِثْمًا عَظِيمًا

Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin. [4:48]

In this noble ayah, Allah mentioned that He does not forgive associating partners with Him but that He does forgive other than that for whom He wills, and that whoever associates partners with Him then that person has fabricated a tremendous sin.

وذكر في مواضع أخر : أن محل كونه لا يغفر الإشراك به إذا لم يتب المشرك من ذلك ، فإن تاب غفر له كقوله : إلا من تاب وآمن وعمل عملا صالحا الآية [ 25 \ 70 ] ، فإن الاستثناء راجع لقوله : والذين لا يدعون مع الله إلها آخر [ 25 \ 68 ] ، وما عطف عليه ; لأن معنى الكل جمع في قوله : ومن يفعل ذلك يلق أثاما الآية [ 25 \ 68 ] وقوله : قل للذين كفروا إن ينتهوا يغفر لهم ما قد سلف [ 8 \ 38 ] . ـ

And elsewhere He mentioned that the status of His not forgiving association of partners with Him is in the case that the mushrik does not repent of that. So if he does repent, then Allah forgives him, just as in His statement: Continue reading

“Except the people of Yunus”: Tafsir al-Sa’di

In surah Yunus, Allah informs His slaves of the following point:

فَلَوْلَا كَانَتْ قَرْ‌يَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ

“Then has there not been one city that believed so its faith benefited it except the people of Yunus? When they believed, We removed from them the punishment of disgrace in worldly life and gave them enjoyment for a time.” [10:98]

Imam al-Sa’di, in his book of tafsir, wrote the following on this ayah:

يقول تعالى‏:‏ ‏{‏فَلَوْلَا كَانَتْ قَرْيَةٌ‏}‏ من قرى المكذبين ‏{‏آمَنَتْ‏}‏ حين رأت العذاب ‏{‏فَنَفَعَهَا إِيمَانُهَا‏}‏ أي‏:‏ لم يكن منهم أحد انتفع بإيمانه، حين رأى العذاب، كما قال تعالى عن فرعون ما تقدم قريبًا، لما قال‏:‏ ‏{‏آمَنْتُ أَنَّهُ لَا إِلَهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ وَأَنَا مِنَ الْمُسْلِمِينَ‏}‏ فقيل له ‏{‏آلْآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنْتَ مِنَ الْمُفْسِدِينَ‏}‏

Allah’s statement, “Then has there not been one city” from the cities of the deniers “that believed” when it saw the punishment “so its faith benefited it” – meaning: there was never even one of them that benefited from their eemaan (faith) when they saw the punishment, just as He said concerning Fir’awn when the punishment approached him and he said, “I believe that there is no deity except that in whom the Children of Israel believe, and I am of the Muslims” [10:90], and then it was said to him, “What! now! and indeed you disobeyed before and you were of the mischief-makers” [10:91].

وكما قال تعالى‏:‏ ‏{‏فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَكَفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ فَلَمْ يَكُ يَنْفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا سُنَّةَ اللَّهِ الَّتِي قَدْ خَلَتْ فِي عِبَادِهِ‏}‏

And similarly He said, “And when they saw Our punishment, they said, ‘We believe in Allah alone and disbelieve in that which we used to associate with Him.But never did their faith benefit them once they saw Our punishment. [It is] the established way of Allah which has preceded among His servants.” [40:84-84]

وقال تعالى‏:‏ ‏{‏حَتَّى إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ كَلَّا‏}‏

And He said, “Until, when death comes to one of them (those who join partners with Allah), he says: ‘My Lord! Send me back, so that I may do good in that which I have left behind!‘”

والحكمة في هذا ظاهرة، فإن الإيمان الاضطراري، ليس بإيمان حقيقة، ولو صرف عنه العذاب والأمر الذي اضطره إلى الإيمان، لرجع إلى الكفران‏.‏

And the wisdom in this is apparent, for if eemaan is compelled, then it is not true eemaan. And if the punishment and the affair which compelled him to eemaan were to turn away from him, then he would return to disbelief. Continue reading

Khutbah at the Close of the Year: Imam al-Sa’di

In a collection of more than 400 of his sermons, Imam ‘Abd al-Rahman ibn Naasir al-Sa’di wrote the following khutbah related to the end of the (Hijri calendar) year, the passing of time and the believer’s response to these phenomena.

خطبة في ختام العام

Khutbah at the Close of the Year

الحمد لله منشئ الأيام والشهور ، ومفني الأعوام والدهور ، وميسر الميسور ومقدر المقدور ، يعلم خائنة الأعين وما تخفي الصدور . ـ

All praise belongs to Allah, the Creator of the days and months and the One who causes the years and time to pass away, the One who facilitates what is made easy and who apportions out what is decreed to happen. He knows the betrayals of the eyes and what the hearts conceal.

وأشهد أن لا إله إلا الله الغفور الشكور . وأشهد أن محمدا عبده ورسوله أفضل آمر وأجل مأمور . ـ

I bear witness that there is no deity worthy of worship except Allah; the Forgiving, the Appreciative. And I bear witness that Muhammad is His slave and Messenger; the best of those who command and the loftiest of those who were commanded.

اللهم صل وسلم وبارك على نبينا محمد وعلى آله وأصحابه وضاعف اللهم لهم الأجور . ـ

O Allah, grant Your praise, blessings and salutations to our prophet, Muhammad, and to his family and his companions, and O Allah multiply the rewards for them!

أما بعد : أيها الناس ؛ اتقوا الله تعالى حق تقواه ، وتوبوا إليه وأطيعوه تدركوا رضاه . ـ

To proceed: O people, have taqwa of Allah as He deserves to be feared, repent to Him and obey Him that you might attain His pleasure!

عباد الله : تصرمت الأعوام عاما بعد عام ، وأنتم في غفلتكم ساهون نيام ، أما تشاهدون مواقع المنايا ؟ وحلول الآفات والرزايا ! وكيف فاز وأفلح المتقون ؟ وكيف خاب وخسر المبطلون والمفرطون ؟ ـ

Slaves of Allah! The years are being cut off one after the other while you in your heedlessness are neglectful as if sleeping! Haven’t you witnessed the decreed events, or the oncoming of vices and harms? How the muttaqoon have succeeded and prospered? Or how the wasteful ones and those upon falsehood regretted and lost? Continue reading