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By Shaykh Abdur-Rahman Sa’di

It is established in the Sahih that the Prophet (sallAllaahu ‘alayhi wa sallaam) said,

“Amazing indeed is the affair of the believer, all is good; if he is in times of ease, he shows gratitude and this is good for him; when he is in times of adversity, he is patient and steadfast and this is good for him. This only applies for the believer.” ¹

Gratitude and patience gather together all good and the believer is acquiring this goodness at all times and profiting in all circumstances. In the Sahih it is recorded that the Prophet (sallAllaahu ‘alayhi wa sallaam) said,

“The believer is not afflicted by any concern, worry or harm except that it would be a means for Allaah expiating his sins.” ²

So at times of ease the believer attain two blessings: the blessings of having that time of ease and the blessing of being grateful for it. The latter is the greater blessing. At times of adversity the believer attains three blessings: the expiation of sins, being patient, and the adversity being made easy for him to face. This is because when he knows that he will have his reward with Allaah, the matter becomes easy for him to bear.

[Source: Transcribed from: The Tree of Faith, Pp. 78-79, Shaykh Abdurahman Al-Saa’di]

Footnotes: 

1 Muslim [#2999]
2 Al-Bukhari [#5641, 5642] and Muslim [#2573]

Allaah subhaan’nahu wa’ta’aala says:

إن الذين آمنوا وعملوا الصالحات سيجعل لهم الرحمن ودّا

“Indeed, those who have believed and done righteous deeds – the Most Merciful will appoint for them affection.”

(Surat Maryam, 19:96)

Mujahid (scholar of tafseer & student of Ibn Abbas) said in explanation of this verse:

“Allaah loves them and makes them loved to His believing slaves” ¹

Imam Sa’aadi (rahimahullaah) said in explanation of this verse:

“This is from His blessings upon his slaves. The ones who combine between emaan and good deeds, that he promises to make for them affection: meaning love and affection (for them) in the hearts of His awliyaa, and those of the heavens and earth. And if there is affection in those hearts for them, then many of their affairs become easy, good things happen to them, supplications, guidance, acceptence and positions of authority.“ ²

¹Mujahid’s statement was taken from Tafseer Baghawi

²Imaam Sa’aadi’s is found in his tafseer of the Quran

(Source)

(Source: ummuabdulazeez.wordpress.com)

understandislam:

وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً

“And of His signs is that He created for you from yourselves mates that you may find tranquility^[1] in them; and He placed between you affection and mercy^[2]. ”

[Room: 21]

[1] Shaykh Rabee’ ibn Haadee al-Madkhali said: ‘This Ayaah confirmed the blessing of living together in tranquillity since Allaah placed love and mercy between the husband and wife. Verily this blessing of living together in tranquillity cannot be achieved except if it is in an atmosphere which is surrounded and fragranced by love and mercy.’
[Taken from: ‘al-Haqooq wal-Waajibat p.19]

[2] Shaykh AbdurRahman bin Nasr as-Sa’adi (d. 1376 A.H.) said:

‘From those signs that indicate Allaah’s Mercy and His concern for His slaves, and His great Wisdom and His all-Encompassing knowledge is « that He created for you from yourselves mates » whom are suited to you and you are suited for them, and they are similar to you and you are similar to them.

«that you may find tranquility in them; and He placed between you affection and mercy.» with what results from marriage is a means that causes love and mercy, so a person receives enjoyment and pleasure from the wife and the benefit of the presence of offspring and educating them, and finds tranquility with them and generally you do not find amongst people the like of the love and mercy found between husband and wife.’

[‘Tayseer al-Kareem ar-Rahman fee Tafseer Kalam al-Mannan’ 6/p.97]

“And (commanding you): Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace”

(Surah Hood, 11:3)

By Imam Abdur Rahman bin Nasr As-Sa’adi (rahimahullah)

From Jareer bin Abdullaah (radhiAllahu ‘anhu) who said: the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said:

من لا يرحم الناس لا يرحمه الله

“Whoever does not have mercy upon the people then Allaah does not have mercy upon him.”

[Collected by Bukhari & Muslim]

Shaykh AbdurRahman bin Nasr As-Sa’adi (d. 1376 A.H.) commented on this hadeeth saying:

“The literal wording of the hadeeth indicates that the one who does not have mercy upon the people then Allaah does not have mercy upon him. The understanding of the hadeeth is that whoever has mercy upon the people, then Allaah has mercy upon him.

Just like the Messenger -sallAllaahu alayhi wa sallam- said in another hadeeth:

الراحمون يرحمهم الرحمن. ارحموا من في الأرض؛ يرحمكم من في السماء

“Ar-Rahman (The Most Merciful) has mercy upon Merciful people. Have mercy upon those on the earth, and the One above the skies will have mercy upon you.”[1]

Therefore, the mercy a slave of Allaah has for the creation is from the greatest means by which the mercy of Allaah is acquired. From the effects of that mercy is goodness in the Dunyaa and goodness in the Hereafter. From the greatest means of Allaah’s mercy being blocked and prevented is if the slave of Allaah does not have mercy to the creation. The slave of Allaah is in great need and dire want of Allaah’s mercy, he cannot do without it for even the blink of an eye, and he cannot do without this mercy due to what it contains of blessings and repelling of punishment from the mercy of Allaah.

Consequently, when a person wants the mercy of Allaah to continue and increase, then he needs to implement all the means by which the mercy of Allaah is gained. All of these means are combined in the saying of Allaah Ta’ala:

إِنَّ رَحْمَتَ اللّهِ قَرِيبٌ مِّنَ الْمُحْسِنِينَ

“Indeed, the mercy of Allah is near to the doers of good.”

(Surah Al-Ara’af, verse 56)

They are doers of good (al-Muhsinoon) in the worship of Allaah, and they are al-Muhsinoon to the worshippers of Allaah. The Ihsaan (being good) to the creation has an effect from the effects of the mercy that the slave of Allaah has with the creation.

There are two types of mercy that the slave of Allaah has:

The First type: Natural & innate mercy

Allaah has granted some of His slaves this mercy. He placed compassion, mercy and sympathy in their hearts for the creation. These slaves of Allaah carryout what they are capable of in benefitting the people and this is what this mercy necessitates and they do so according to their capabilities. They are praised, and rewarded for what they do, and they are excused for that in which they fall short on, and perhaps Allaah wrote a reward for them, due to their truthful intentions even though their strength was not enough to carry out those actions.

The Second type is the mercy that a slave of Allaah acquires by following every path and means in order to characterize his heart with this mercy. The slave of Allaah knows that this description is from the most noble and most complete of manners and behavior. He strives to characterize himself with it, and he is aware of the reward that Allaah has prepared for being merciful, and what he loses, if he is prohibited from this reward. He desires excellence from his Lord, and he strives with all the different means to acquire that excellence.

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Umar ibn Al Khattab (radiAllaahu ‘anhu) was written (a letter) and asked about this affair, as to which of the two men is the best; a man who is neither put at risk through lowly desires nor is he made to endure the thought of it, or a man who is pushed towards (lowly desires) but abandons it for the Sake of Allaah? Umar (radiyallaahu-anhu) wrote back saying:

“The one who is desirous of sin but abandons it for the Sake of Allaah is from ‘those whose hearts Allaah has tested for piety. For them is forgiveness and a great reward.’” [1][2]

Imaam Sadi (rahimahullaah) said:

“The one who adheres to the command of Allaah, seeks after His pleasure and hastens towards it and gives precedence to it over his desires; then (indeed this is) a genuine and pure (manifestation) of Taqwaah, and his heart becomes reconciled with it. And the one who is not (like this), then he knows that he is not reconciled with it.”[3]

And Allaah knows best.

1. Surah Hujuraat, ayah 3
2. Al-Fawaa-id, page 169
3. Tayseer Al-Kareem Ar-Rahmaan

[Translated by Abu Mu-aawiyyah (Abdullaah Al-Gambi)]

“Therefore openly proclaim what you have been commanded, and turn away from the idolaters.”

(Surah Al-Hijr, 94)

Al-Imaam as-Sa’di (rahimahullah) said in the explanation of the aforementioned verse:

“Then Allah has commanded his Messenger not to show them or other than them any concern and to proclaim that which Allah has commanded him (with) and to publicize that to everyone and not to allow any obstacle prevent him from his goal or to allow the statements of the scoffers to hinder him…”

[Source: Tafseer As-Sa’di, pg. 410]

“And marry those among you who are single (i.e. a man who has no wife and the woman who has no husband) and (also marry) the Salihun (pious, fit and capable ones) of your (male) slaves and maid-servants (female slaves). If they be poor, Allah will enrich them out of His Bounty. And Allah is All-Sufficent for His creatures’ needs, All-Knowing (about the state of the people).”

(Surat An-Nūr, 32)

Imaan As-Sa’di (rahimahullaah) says in explanation of this verse:

“Allaah is commanding those who are in charge of the affairs of minors, and the slave-masters, to get those whom they are in charge of married, and this includes all who do not have a spouse, from men and women, virgins and widows. So it is obligatory on the close relative, and the one in charge of the orphan — all those whom he is obligated to support — to ensure that those that need to get married are married. And if they are obligated to get the people that they are in charge of married, then the obligation to get themselves married is even more apparent! And His saying, ‘if they are poor…’ meaning the husbands and the married couples, ‘…Allaah will enrich them out of His bounty…’ so do not prevented by what you might falsely assume that, once he gets married, he will become poor because of his family. And in this verse is a strong encouragement to get married, and a promise to the married one that he will become rich after poverty!”

[Tafsir As-Sa’di, page 516]