Archive for the ‘Abd ar-Rahman as-Sa’di Category

The Purpose of Jihad

Posted in 'Abd ar-Rahman as-Sa'di on February 9, 2008 by Tarek Mehanna

“The Jihad of this Ummah is a struggle that is legislated in the Book and the Sunnah, and it has two great and necessary benefits. The first of them is to repel the aggression of the aggressors against Islam and the Muslims, whom if it was not for them, all religions would have been wiped out:

{“For had it not been that Allah checks one set of people by means of another, monasteries, churches, synagogues, and mosques, wherein the Name of Allah is mentioned much would surely have been pulled down.”} [al-Hajj; 40]

{“Permission to fight is given to those who are fighting them because they have been wronged, and surely, Allah is Able to give them victory.”} [al-Hajj; 39]

The second of them is kindness towards all people by spreading the religion that they are obligated to follow, from other than which they will find no happiness or success, and calling those who are to be held accountable to what they were Created for: the worship of Allah without any partners, and the abandonment of anything that contradicts or opposes this.

And this is the purpose of benefiting and being kind to the Creation:

{“And fight them until there is no more fitnah and the Religion will all be for Allah Alone.”} [al-Anfal; 39]

…and this is from the greatest of qualities of Islam, since the goal of the Jihad in this religion is not simply to control people or bring them under the submission of others, nor is the goal death and destruction, nor is it oppression under the guise of justice (as it is the goal of the wars fought by those who have strayed from the correct religion). And because of this, its results have differed from others. So, the results of the Jihad of Islam are the spreading of justice and mercy and goodness and happiness and success and righteousness, and the results of others are death and destruction and enslaving the creation and oppressing them in regards to their blood and wealth and lives.”

[‘Majmu’ al-Fawa’id wa Iqtinas al-‘Awabid’; p. 76]

The Wisdom in Seeking Refuge from the Anti-Christ At All Times

Posted in 'Abd ar-Rahman as-Sa'di, Ibn Taymiyyah on February 9, 2008 by Tarek Mehanna

The Messenger of Allah used to end his prayer with the following du’a’:

“O Allah, I seek refuge with You from the punishment of the grave, and from the afflictions of the Anti-Christ, and from the afflictions of life and death.”

Shaykh al-Islam Ibn Taymiyyah said:

“…and since the claim to lordship of the Anti-Christ is impossible in and of itself, and none of the miracles that he will perform will be sufficient proof of his truthfulness – rather, they will be a test and trial with which Allah misguides whom He Wills and Guides whom He Wills, such as the test of the golden calf with the Children of Israel – it will nevertheless be the greatest trial. And the implications of this trial are not limited to those who are present to witness him personally. Rather, the reality of his trial is the falsehood that is at odds with the Shari’ah, backed up by apparent miracles. So, whoever goes along with what contradicts the Shari’ah because of his amazement at some supposed miracle, then he has been afflicted by this trial, and this is widespread in every time and place. The trial of the Dajjal in particular is the severest of trials. So, if Allah protects His servant from it – whether he witnesses it personally or not – he will then be protected from the lesser trials.”

[‘as-Sab’iniyyah’; p. 483]

Shaykh ‘Abd ar-Rahman bin Nasir as-Sa’di said:

“…and the reference to the trial of the Anti-Christ is simply a reference to a type of trial. So, the servant should seek refuge from every trial that is similar to his, and they are the trials of falsehood and doubts and ‘miracles’ that misguide many people, such as the fitnah of disbelief, as well as that of the materialists who have deluded many people with their powerful technological inventions, wonderous advancements, etc., until they thought them to be upon the truth. And in reality, this glimmering materialistic pompousness of theirs is beautified on the outside, while its inner core is nothing but ruin and wreckage. So, to seek refuge from the trial of the Dajjal encompasses these types of trials.

So, in reality, everyone is in need of the protection of Allah from the trial of the Dajjal in every time and in every place.”

[‘Majmu’ al-Fawa’id wa Iqtinas al-Awabid’; p. 217]

Thirteen Virtues of Tawhid (Pure Monotheism)

Posted in 'Abd ar-Rahman as-Sa'di on February 7, 2008 by Tarek Mehanna

From the second chapter of Shaykh ‘Abd ar-Rahman as-Sa’di’s sharh of ‘Kitab at-Tawhid’:

“…There is nothing that has a better effect and more virtues than Tawhid, as all of the good in this world and the next sprout from this Tawhid and its virtues.

1 – The forgiveness and expiation of sins are from its virtues and effects.

2 – It is the greatest means by which the pressures, hardships, and punishments of this life and the next are repelled.

3 – It prevents one from remaining eternally in the fires of Hell, even if there was only a mustard seed’s worth of it in the heart. If it is complete in the heart, it prevents one from ever entering Hell in the first place!

4 – It grants its owner complete guidance and security in this life and the next.

5 – It is the only means of attaining the Pleasure and reward of Allah, and he who will be happiest in regards to the intercession of the Prophet is he who said ‘there is none worthy of worship except Allah’ sincerely from his heart.

6 – And from the greatest of its virtues is that the acceptance, richness, and reward of all actions and words – outer and inner – depend on Tawhid. So, as strong as Tawhid and sincerity to Allah are, the stronger these will become.

7 – It causes good actions and works to be much easier for the servant, just as it makes it easier for him to abandon bad and evil actions. It also keeps him preoccupied when a crisis occurs. So, acts of obedience are very light for the one who is sincere to Allah in his faith and Tawhid, due to what he hopes for of the reward and Pleasure of his Lord. Likewise, it is very easy for him to leave off the sins that his soul desires, due to his fear of Allah’s anger and punishment.

8 – If it becomes complete in the heart, Allah causes its owner to love faith, and will beautify it in his heart. Likewise, he will make him hate disbelief, sin, and disobedience, will make him of those who are rightly guided.

9 – It makes unpleasant things easy for the servant, and will ease his pains. So, as much as the servant has complete Tawhid and faith, his heart will absorb unpleasant and painful things with openness, tranquility, submission, and satisfaction with the Decree of Allah.

10 – And from the greatest of its virtues is that it frees the servant from enslavement and attachment to, fear of, and hope in the Creation, as well as doing anything for their sake, and this is the true essence of honor and nobility. With this, he becomes truly enslaved to his Lord, does not hope for any but Him, does not fear any but Him, and does not depend on any but Him. With this, he has achieved true success and victory.

11 – And from its virtues that cannot be claimed by any other is that, if it is complete in the heart, and is truly and fully established with complete sincerity, it can turn small actions into huge ones, and multiplies actions and words without any effort whatsoever…and this is all because of the sincerity that is in his heart. And how many of those who say it do not reach such a level, and this is because his heart does not contain the level of complete Tawhid and sincerity – or anywhere near it – that such a person has?

12 – Allah has taken it upon Himself to bestow victory, honor, nobility, means to guidance, means of attaining relaxation, rectification of affairs, and firmness in speech and action to its people in this world.

13 – Allah defends the monotheists and people of faith from the various evils of this world and the next, blesses them with a pure life of feeling secure with Him and remembrance of Him.

And the proofs for this from the Book and Sunnah are many, are well-known, and Allah Knows best.”

[‘al-Qawl as-Sadid Sharh Kitab at-Tawhid’; p. 12-13]