Imam as-Sa’dee’s Tafseer of Allaah’s Statement: “Oh you who believe! Siyaam has been prescribed for you…”
Islām’s Prohibition of Taking Lives Unjustly and Causing Fear in the Earth
From the Tafsīr of al-Allāmah ‘Abd al-Raḥmān ibn Nāṣir al-Sa’dī
Translated by Abū al-Ḥasan Mālik Ādam al-Akhḍar
Relating the story of the Prophet Mūsā (alaihissalam), Allāh (Subhanahu wa ta’aala) says in His Noble Book:
“And he entered the city at a time of inattention by its people and found therein two men ﬁghting: one from his faction and one from among his enemy. And the one from his faction called for help to him against the one from his enemy, so Mūsā struck him and [unintentionally] killed him. [Mūsā] said, ‘This is from the work of Satan. Indeed, he is a manifest, misleading enemy.’He said, ‘My Lord, indeed I have wronged myself, so forgive me,’ and He forgave him. Indeed, He is the Forgiving, the Merciful.’” [al-Qaṣaṣ 28:15-16]
Until the verse:
“And when he wanted to strike the one who was an enemy to both of them, he said, ‘O Mūsā, do you intend to kill me as you killed someone yesterday? You only want to be a tyrant in the land and do not want to be of the amenders.’” [al-Qaṣaṣ 28:19]
In his Tafsīr [commentary] of these verses, al-Allāmah ‘Abd al-Raḥmān ibn Nāṣir al-Sa’dī (rahimahullaah) says:
“And from them (i.e. the beneﬁts of these verses): The killing of a non-Muslim who has a compact [of security] by treaty or customary law is impermissible, for indeed Mūsā(alaihissalam) considered his killing of the disbelieving Copt a sin, and he sought Allāh’s (Subhanahu wa ta’aala) Forgiveness for it.
Also from them: Whoever takes a life unjustly is considered from the oppressors, those who cause corruption in the earth.
And from them: Whoever takes a life unjustly and claims that he desires to rectify the land and to cause fear in the people of sin, then he is indeed a liar in this [claim] and is instead one who causes corruption, just as Allah (Subhanahu wa ta’aala) has related in the Copt’s statement (You only want to be a tyrant in the land and do not want to be of the amenders) by way of affirmation, not negation.”
 This has also been explicitly stated by the Messenger of Allāh (sallallaahu alaihi wa sa in the ḥadīth collected by Imām al-Bukhārī in his Ṣaḥiḥ (no. 2929 and 6524) on the authority of ‘Abd Allāh ibn ‘Amr (radhi Allaahu anhu) who related that Allāh’s Messenger (Sallallaahu alaihi assalam) said: “Whoever killed a Mu’ahid (a non-Muslim who is under the pledge of protection by the Muslims) will not smell the fragrance of Paradise though its fragrance can be smelled at a distance of forty years (of traveling).”
 Taysīr al-Karīm al-Raḥmān (pg. 678)
Posted from : http://rahmaniyyahpublishing.wordpress.com/
The Arkaan (Pillars) of Gratitude
Pertaining to what Al Baaree [The Originator (Allah-subhaanah] mentioned with regards to His Favours conferred upon the slaves, of the facilitation of the means of transport (through riding beasts and ships):
”In order that you may mount on their backs, and then may remember the Favour of your Lord when you mount thereon, and say: ”Glory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to return!” (43:13-14)
Mentioned (in the above) are the three pillars of gratitude, and they are:
- 2.Proclamation of the Blessings of Allah, Speaking about it, and Praising Allah with regards to that.
- 3.Submission to Allah, and seeking aid by way of that in actualizing the worship of Allah.
That is because the intent behind the statement of Allah, ”And verily, to Our Lord we indeed are to return”, is acknowledgement of recompense and being prepared for that. The objective of these favours is that they are an aid by which the slave (seeks) to fulfil that which Allah has designated for him (with regards to acts of worship and obedience Him)
And concerning Allaah’s saying: ”And then may remember the favour of your Lord when you mount thereon”, this is a specific mention of these (favours) in this state, (at the time in which these favours are being conferred upon the slave). That is because blessings intoxicates many amongst the creation and makes them more heedless of Allah. It imposes upon them more evil and thanklessness. Therefore, this state which Allah commanded (i.e. the state in which the slave remembers Allah for His Favours), is medication for this destructive ailment.
When the slave remembers that he is covered by the blessings of Allah and that nothing is from himself), rather blessings have an origin (i.e. all blessings are from Allah), and that its means are facilitated and its obtainment made easy, and that it remains and continues (and) that which opposes it is repelled, and that all of this is from Allaah; so when the slave recalls this (in his mind and heart), he submits to Allah, humbles himself and thanks and Praises Him. And through that the slave is given continuous blessings. Allaah blesses him in this, so that it becomes true blessings.
Source: Fataawa Sadiyyah page:61
AsSalam Alaikum wa Rahmatullahi wa Barakaatuhu
Allaah – the Most High – said:
“The good deed and the evil deed cannot be equal. Repel evil with that which is better; then indeed, he between whom and you there was enmity, will become as though he was a close friend.”
[Soorah Fussilat 41:34].
Imaam as-Sa’dee (d. 1376H)- rahimahullaah – said:
“Not equal are acts of goodness and obedience, which are done to earn the pleasure of Allaah; and acts of evil and disobedience, that bring about the anger of Allaah, and not His good pleasure. Likewise. not equal are those acts of goodness and kindness that are done towards the creation, and those acts of evil done against them – neither in their nature, their characteristics, nor in their rewards: “Is not the reward for good acts, goodness.” Then, a particular, but important act of ihsaan (goodness and kindness) is commanded, which is: showing ihsaan towards the one who has ill-treated you; because Allaah commanded to repel evil with that which is better.
This means that whenever you are ill-treated by anyone from amongst the creation – in particular those that have great rights over you; such as relatives, friends, and their like – then return their ill-treatment of you with acts of kindness and goodness towards them.
- Thus, if you have been cut-off from then seek to join the ties of relation;
- if you have been oppressed, then be forgiving;
- if you have been spoken ill of, either in your presence or behind your back, then do not retaliate, but rather be forgiving and speak to them with mild and soft words;
- if you have been boycotted and abandoned, then continue speaking to those who have done so, with good words, and continue giving them the greetings of salaam.
So if you return acts of evil with acts of ihsaan (goodness and kindness), then you will indeed acquire a tremendous benefit.” 
Consider also, the following incident.
‘Aaishah radiallaahu’anhaa said:
I asked the Prophet sallallaahu ‘alayhi wa sallam: O Allaah’s Messenger, has there ever been a day more severe upon you than the day of Uhud? So he said: “Your tribe troubled me greatly, and the most troublesome thing which I experienced from them was on the day of ‘Aqabah when I presented myself to Ibn ‘Abd Yaaleel ibn ‘Abd Kulaal, and he did not respond to my Message as I had hoped. So I returned overwhelmed with grief and sorrow, and did not recover until I reached Qarnuth-Tha’aalib. I raised my head and saw a cloud shading me. Then I looked and saw (the Angel) Jibreel in it, and he called me saying. Allaah has heard what your people have said to you, and their reply. And Allaah has sent the Angel of the mountains to you to do whatever you wish. So the Angel of the mountains called me, greeted me with Salaam; and then said. O Muhammad. ‘Allaah has heard what your people said to you, and I am the Angel of the mountains. My Lord has sent me to you, that you may order me as you wish. So what do you wish? If you should so wish, I will crush them beneath the two mountains.” So Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “No, rather hope that from their offspring will come who will worship Allaah alone, and not worship anything else along with Him.” 
Ibn Abee Haatim (d.328H) – rahimahullaah – said:
“I entered Damascus and came upon the students of hadeeth, and I passed by the circle of Qaasim al-Joo’ee (d.248H). I found a group sitting around him and he was speaking. Their appearance amazed me; and I heard him saying:
“Seize the benefit of five things from the people of your time: when you are present, you are not known; when you are absent, you are not missed; when you are seen, your advice is not sought; when you say something, your saying is not accepted; and when you have some knowledge, you are not given anything for it.
I also advise you with five matters: when you are treated unjustly, do not behave unjustly; when you are praised, do not become happy; when you are criticised, do not become upset; when you are not believed, do not become angry; and if people act deceitfully towards you, do not act deceitfully towards them.”
Ibn Abee Haatim said: So I took that as my benefit from Damascus.” 
1. Tayseerul-Kareemur-Rahmaan (p.695).
2. Related by al-Bukhaaree (no.3231) and Muslim (no.1795).
3. Related by Ibn al-Jawzee in Sifatus-Safwaa (2/200).
AsSalam Alaikum wa Rahmatullahi wa Barakaatuhu
Taken From the articles “Reflections“
Al-Istiqaamah Magazine, Issue No.6 – Dhul-Qa’dah 1417H / March 1997
‘Abdullaah ibn Mas’ood radiallaahu ‘anhu relates that the Prophet sallallaahu ‘alayhi wa sallam would supplicate:
“O Allaah! I ask You for guidance, piety, safety and well-being, and contentment and sufficiency.”
[Allaahumma innee as'alukal-hudaa wat-tuqaa wal-'afaafa wal-ghinaa].
Sahih Muslim (no.2721)
Imaam as-Sa’dee (d.1376H) – rahimahullaah – said:
This du’aa (supplication) is from the most comprehensive and beneficial du’aas (supplications), since it includes asking Allaah for well-being with regards to both the Religion and the world. Thus, al-hudaa (the guidance) is beneficial knowledge, and at-tuqaa (i.e. taqwaa or piety) is righteous actions and leaving-off what Allaah and His Messenger have forbidden; and this is (asking) for correctness and well-being of a person’s Religion. For indeed, the Religion comprises of beneficial knowledge and recognising the truth – which is guidance – and standing firm upon obedience to Allaah and His Messenger sallallaahu ‘alayhi wa sallam – and this is piety.
And al-’afaafa (well-being and safety) and al-ghinaa (contentment and sufficiency) comprises of being safe from (the harms of) the creation and that the heart is not attached to them. And it also comprises of being contented with Allaah and what He provides, and seeking whatever will cause the heart to be satisfied with Him. So with this, happiness in this worldly life is completed, and the heart tastes true sweetness and delight – and this is a goodly life. So whosoever is granted the provisions of guidance, Piety. well-being and contentment has indeed achieved true happiness, and has acquired all that could be possibly sought after, as well as being saved from all that is dreadful and frightening.” [Bahjatul-Quloobul-Abraar (p.198)]
Source: Click below to read more articles