Name Change

After speaking with the Publisher, ILF Publishing, it has been decided that we should change our blog name. The reason is that people have been writing to us asking questions and making comments about the book, which they should be doing with the Publisher. It seems that some confusion might have arisen from our use of the name Islamic Literary Foundation. Islamic Literary Foundation is not run by us but is owned by ILF Publishing, Inc. and it is they who are the publishers of the Tafsir as well as other future books. We have worked with them, and enjoyed our experience immensely, and were granted permission to upload some parts of the works here.  However, any requests concerning the books should be made to the publisher on their website: www.ilfpress.com and not to us.

Thanks for the understanding, and we hope you enjoy the Tafsir. Please visit their website to see what other books they are working on.

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Title: Tafsir as-Sa’di

ISBN: 978-0-985803-30-8

Cover: Hardcover

Size: 7 x 10

Page Count: 664 pgs

Price: $45.99

Surahs covered: 6

Juz covered: 8 1/2

Just got an update on how to order the book. An order can be placed with the distributor by sending an email to books4135@gmail.com.  Please write your name and address in the email.

That is all the info we have currently.  For more information please visit www.ilfpress.com.

First we would like to apologize for not updating the blog regularly.  However, we do have a good reason. We were extremely busy with some really good projects, which, insh’Allah when they come out, you will really enjoy.

Really didn’t take into consideration the amount of work that has piled up and also the amount of time needed to actual keep up to date with the blog.  Therefore, you will notice periods of down-time with the blog where new things are not getting posted.  But don’t worry, that doesn’t mean that we are just sitting around, instead we are working on getting more good works to you.  So we ask that you patiently bear with us.

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Hadith 40:

By way of Anas, may Allah be pleased with him, who said that Allah’s Messenger (S) said, “One of you should not wish for death because of a difficulty that has affected him. If he must [say something], then let him say, ‘Allahumma, aheenee maa kaanatil hayaatu khairan lee, wa tawaffanee  idhaa kaanatil wafaatu khairan lee.’ (Allah, give me life as long as life is good for me, and cause me to die when death is good for me.)” Agreed upon.


In this hadith, the Prophet (S) forbids a person from wishing for death due to a difficulty that has affected him. An individual may be afflicted by a difficulty which proves to be heavy for him and so he becomes tired of it and starts to wish for death, saying: “Lord, cause me to die.” It is the same whether he physically utters it or says it in his heart. The Prophet (S) forbade this by saying, “One of you should not wish for death because of a difficulty that has affected him,” because there may be good in it for him. Whenever you are afflicted by harm, then you should say: “Allah, cause me to be steadfast during it,” so that Allah will help you be patient, and this will be good for you.

However, when you desire death, you are not aware that this would be bad for you as it would not cause you to rest, because not every death will bring with it rest, as a poet once said: One who died is not at rest; because death is only for the life. It may be that a person dies only to face punishment and torment in the grave, we seek Allah’s refuge from this; if he had remained alive, he would have become remorseful, repented, and returned to Allah, and this would be a cause of good for him. So when an affliction affects you, do not wish for death.

If the Prophet (S) forbade a person from desiring death, because of an affliction that affected him, then what can be said about the one who commits suicide because of a calamity; this is found among some foolish people, who, when suffering from a prolonged calamity, hang, stab, poison, etc, themselves. These people only move from one affliction to another that is even more severe, because the one commits suicide will be punished in the same manner that he committed suicide in the fire of Hell, where he will remain for eternity, as related by the Prophet (S). So if he commits suicide by the use of iron—such as a dagger, a knife, a nail, or anything else—then he will be in the Hell [continuously] stabbing himself with that piece of iron that he used to commit suicide with. If he commits suicide with poison, he will continue consuming it in Hell. If he committed suicide by throwing himself off of high place, then that place will be erected for him in the Hell, and he will throw himself repeatedly from it eternally.

Since the Prophet (S) forbade a person from wishing for death, because of an affliction that he is suffering from, then [the forbiddance] is even move severe for committing suicide, being hasty with Allah’s [decree] concerning his soul. We ask Allah for security [from this]. It was the practice of the Messenger (S) that whenever he forbade a thing which had a legal substitute, he would mention [that substitute], which is also the style of the Qur’an. Allah, the Glorious, says, “Believers, do not say [to the Prophet] raa‘inaa (be careful and listen to us), but say unzurnaa (make us understand).” (2:104) So when Allah prohibited the use of the word raa‘inaa, He directed [the believers] to a legal word by saying, “but say unzurnaa.” (2:104) Also, when some good dates were brought to the Messenger (S) he was astonished and asked, “Are all the dates of Khaibar similar to these?” They replied, “Messenger of Allah, no, by Allah. We purchase a sa‘ of these with two sa‘s (of another type) and two sa‘s with three.” He said, “Do not do that, instead sell the inferior dates for dirhams and then use the dirhams to buy the superior dates,” meaning the good dates. Having forbidden him from one practice, he related to them its legal substitute. Here [in the hadith being discussed] he said, “One of you should not wish for death because of a difficulty that has affected him. If he must [say something], then let him say, ‘Allah, give me life as long as life is good for me, and cause me to die when death is good for me,” through which he opened a door for you which is secure. Since wishing for death is an indication of a person’s displeasure and impatience with Allah’s decree; however with the supplication, “Allah, give me life as long as life is good for me, and cause me to die when death is good for me,” a person entrusts his affair to Allah; since he is unaware of the unseen, so he entrusts his affair to its Knower, the Mighty and Sublime [Allah].

A person wishing for death is hastiness in desiring that Allah ends his life, as that may prevent him from many good things; it may prevent him from seeking repentance and an increase in righteous deeds. That is why it was reported in a hadith, “There is no one who dies but he shall regret. If he was a doer of good, he shall regret that he did not do more, and if he is doer of evil, he shall regret that he did not stop.” Meaning that he will seek a reprimand for his sins and ask to be reprimanded, i.e., to be excused.

If someone were to ask: How is that one can say, “Allah, give me life as long as life is good for me, and cause me to die when death is good for me?” We answer: This is because [only] Allah, the Glorious, knows what will occur [in the future] of which a person is unaware, as Allah says, “Say, ‘No one in the heavens and the earth knows the unseen except Allah,’” (27:65) and “No person knows what he will earn tomorrow, and no person knows in what land he will die.” (31:34) So you are unaware of whether life or death is better for you. This is why whenever someone supplicates for a person to have a long life he should restrict it by saying, “May Allah grant you a long life in obedience to Him,” so that the duration of his life is lived in goodness.

If someone was to say: Maryam, the daughter of ‘Imraan, was reported to have wished for death when she said, “Would that I had died before this, and had been forgotten and out of sight.” (19:23). How is it that she fell into doing that which is prohibited? Then answering that we give [is the following]:

  • First: We must know that when it comes to the Law of the previous nations, if our Law mentions something that is contrary to theirs, then their law cannot be used as proof because our Law abrogated all that of the former religions.
  • Second: Maryam did not desire death, but she wished that she had died before this fitnah (trial) [that she was afflicted with] even if she had lived a thousand years. What is important is that she wished to die without any fitnah. An example of this is the statement of Yoosuf, “You are my protector in the world and the Hereafter, cause me to die as a Muslim, and join me with the righteous.” (12:101) What is meant here is not that he asked Allah to cause him to die, rather asked Him to cause him die as one who has submitted (Muslim), and there is nothing wrong with this. It is similar to you saying, “Allah, make me die on Islam, faith, tawheed (monotheism), and ikhlaas (sincerity), or cause me to do what You are pleased with me,” and so forth.

It is necessary to understand the difference between a person who wishes for death because of difficult circumstances that afflicted him, and a person who wishes to die in a specific state that Allah, the Mighty and Sublime, is pleased with. The first type is prohibited by the Messenger (S), while the second type is permissible.

The Prophet (S) only prohibited a wish for death borne from an afflicted calamity, because the one who does so is not patient, and it is required that the person be patient with an affliction and to anticipate the reward from Allah, the Mighty and Sublime. The afflicted calamity—whether it is anxiety, grief, illness, or any other calamity—is expiation for your sins; so if you anticipate the reward, then it will be a cause of raising you in rank.

Whatever affliction, illness, or anything similar affects a person it is never infinite, rather it will end and there is no doubt in this. When it does end, and you have earned a good merit by anticipating the reward from Allah and an expiation of your sins, then it turns into goodness for you. This is affirmed from the Prophet (S) when he said, “The case of the believer is amazing. All his affairs are good, and that is not for anyone but the believer. If something happens to him that makes him happy, he is grateful, so that is good for him. If something happens to him that harms him, then he is patient, so that is good for him.” So in all circumstance there is goodness for the believer, whether in times of calamity or in times of prosperity.

129. You will never be able to do perfect justice between your wives, even if it is your ardent desire, so do not incline too much to one of them leaving the other suspended [between divorce and marriage]. If you do all that is right and fear Allah, then Allah is Most Forgiving, Most Merciful.

Allah here informs that husbands will never be able to do perfect justice between their wives. It is not within their power or capacity to perform perfect justice, because for the observance of equitability it is essential that they have equal feelings of love, affection, and fondness for all their wives and then act according to the demands of these feelings. Since this is impossible and impractical, and is not within the capability of a human being, so Allah has forgiven it and has prohibited them from trying to perform what is not within their power. Thus, Allah decrees, so do not incline too much to one of them so as to leave the other suspended, that is, do not have too much affection toward one to the extent of not discharge the rights of the other wives, which is essential upon you. Rather, observe balance and equitability as far as is within your power. Therefore, [equitably] provide the basic necessities, such as living allowance, clothing, housing, and sleeping with them, etc. which are matters that are mandatory on you. On the contrary, it is not possible to be equitable and to do justice with all your wives in matters of love and coitus.

Hence, when a husband stops discharging those rights of a wife that are obligatory on him, then she becomes similar to a suspended woman who does not have a husband from whom she can derive comfort and discharge of her matrimonial rights, nor is she like the wife who has a husband to take care of her rights. If you do all that is right, that is, being judicious and controlling your evil self and compelling it to discharge the rights due to your wife―as well as other matters that are pending between you and others or be a mediator between them to solve their disputes. This indicates that every possible effort should be made and every step taken to attain peace. Fear Allah, that is, be fearful of Allah while obeying His commandments and refraining from His prohibitions, and observe steadfastness as much as is within your capacity. Allah is Most Forgiving, Most Merciful; indeed Allah will forgive all the sins you have committed and will overlook your mistakes; just as you treated your wives with kindness and affection, so will Allah treat you with benefaction and kindness.

I would like to apologize for the delay in posting material.  Did some traveling and was also busy with some works that I think you all will find very interesting and enlightening.  Insh’Allah I will once again start posting so please check often.



Chapter: Purifying the private parts and the etiquettes of answering the call of nature.

If one enters the bathroom he enters with the left leg first and says,

“In the Name of Allah (bismillah), Oh Allah, indeed, I seek refuge with You from the unclean and the filth.”[1]

When he exits, [he exits] with his right and says,

“You forgive (ghufraanak). All praise to Allah, Who kept from me the harmful and pardoned me from the harm.”[2]

When sitting down, he should lean on his left leg and raise his right leg; shield himself with a wall or something similar and stay away from open spaces. It is not permissible to relieve oneself on the roadways, the streets, place where people sit, underneath fruit bearing trees, or anyplace that can cause people harm. He should not face toward the Qiblah nor place his backside towards it while relieving himself. He (s) said,

“When you go to relieve yourselves, do not face towards the Qiblah, nor turn your backs towards it, whether you are urinating or defecating; rather face towards the east or the west.”[3]

After relieving himself, if he wipes with three stones or something similar, or cleaned the area and purified himself with water, then that is enough. It is sufficient to restrict to one of them only. He should not wipe himself with dung, manure, animal droppings, or bones. The Prophet (s) prevented us from using such things, therefore it is forbidden.

It is sufficient to wash the impurities of the body and the clothing, [such as] stains and something similar until the contaminated area vanishes. This is because the legislation does not stipulate the number of washing for removing the impurity, except for the impurity of a dog. [For the impurity of a dog] it is stipluated that the washing of the contaminated area occur seven times, with one of them being with dirt or dust.

The impure things are: natural [menstrual] blood, urine, and blood. One is pardon for the blood that flows continuously, as this is an exception. For example the blood that is shed from an edible animal, without staying in the meat or the veins, is pure. From the impure is the urine and feces of every animal whose consumption is forbidden, thus every carnivorous animal is impure. Also, the dead [are impure], except the blood of the dead and any dead person who not longer retains any fluids in him. Fish, shrimp, crayfish, locust, grasshoppers are pure. Allah say,  

“Forbidden for you are dead animals and blood.” (Al Ma’idah: 3)

The Messenger of Allah said,

“The believer is pure alive or dead.”[4]

He (s) also said,

“Permissible for you are the two dead and the two bloods; as for the two dead they are fish and locust; as for the two bloods they are the liver and spleen.”[5]

As for the feces and urine of animals whose consumption is permissible, it is clean. As for semen it is clean because the Prophet would clean off the sticky semen and scratch off the dried semen left on his clothing with his finger. Regarding the urine of a male toddler, who cannot consume solid foods, it is enough to sprinkle water on the [affected] area as he (s) said,

“Wash the urine of an infant girl and sprinkle water on the urine of an infant boy.”[6]

When the impure area decrease, it becomes clean and if the color or smell stays there is no harm. Likewise, the Prophet said to Khawlah bint Yasaar regarding menstruation blood,

“Water is sufficient for you and there is no harm in the [remaining] stain.”


[1] Related from ‘Anas. Bukhārī: 142, 5963; Muslim: 375.

[2] His (s) saying, “ghufraanak” is authentically reported and what comes after is not.  Ghufraanak is reported by Abū Dāwūd: 30; al-Tirmidhī: 7; ibn Mājah: 300; Aḥmad: 6/155.

[3] Muslim: 264, Bukhārī: 144

[4] Al-Haakim in Mustadrak no. 1422. Saheeh without the statement “alive or dead”

[5] Ibn Mājah: 3314, and Ahmad: 2/97; it is sahīh.

[6] Abū Dāwūd: 376, al-Nisā’i: 305, ibn Mājah: 526, ibn Khuzaymah: 283, al-Ṭabārī: 22/384, al-Ḥākim: 589, and al-Bayhaqī: 2/415.