Reflections You Cannot Bypass

10/6/26
Reflection by Sh. Saad in Ijaza Class

ٱلْخَبِيثَـٰتُ لِلْخَبِيثِينَ وَٱلْخَبِيثُونَ لِلْخَبِيثَـٰتِ ۖ وَٱلطَّيِّبَـٰتُ لِلطَّيِّبِينَ وَٱلطَّيِّبُونَ لِلطَّيِّبَـٰتِ [Surat Nur:26]
This is a very beautiful aya. If you look at the word ٱلْخَبِيثُونَ لِلْخَبِيثَـٰتِ , those are evil people, as long as they practice evil, they marry from one another and befriend with one another. But if they repent sincerely then
التوبة تجب ما قبلها , Repentance clears what's before it, and those people will become good people, and they will marry good people, and they will befriend with good people.

Concerning ٱلطَّيِّبُونَ , they are the opposite of ٱلْخَبِيثُونَ.
May Allah make us among those who repent and those who are from الطيبون
Ameen

What Makes The Slave of Allah Successful
Reflection by Sh Saad Hassanin

The verb ففروا من means to run away from. For example, if you were to see a lion, you would run away from it immediately. However, in Surat ADhariyat, Allah says ففرو الى الله, meaning run (hasting) to Allah The Almighty by doing good and fulfilling all obligations. We should have hope, which comes from believing in Allah’s mercy and forgiveness, looking at how He has reserved 99% of His mercy for the Day of Judgement. Yet, at the same time we must never become heedless of His wrath. The successful slave of Allah lives between these two qualities: hope, and fear of His wrath, as the prophet ﷺ practiced and advised.

9/13/2026
Shaykh Saad's Reflection on The Bond of Aqeedah

Ibrahīm عليه السلام promised his father to seek forgiveness for him. When it was made clear to Ibrahīm that his father was a mushrik, he cut ties with him.

Similarly, Allah SWT says:
{ قَالَ سَـَٔاوِیۤ إِلَىٰ جَبَلࣲ یَعۡصِمُنِی مِنَ ٱلۡمَاۤءِۚ قَالَ لَا عَاصِمَ ٱلۡیَوۡمَ مِنۡ أَمۡرِ ٱللَّهِ إِلَّا مَن رَّحِمَۚ وَحَالَ بَیۡنَهُمَا ٱلۡمَوۡجُ فَكَانَ مِنَ ٱلۡمُغۡرَقِینَ ... قَالَ یَـٰنُوحُ إِنَّهُۥ لَیۡسَ مِنۡ أَهۡلِكَۖ ... }
[Surat Hūd: 43–46]

The son of Nūh عليه السلام sought refuge from the flood by climbing a mountain. His father Nūh reminded him that safety lies with Allah alone—but his son insisted on shirk. After the flood, Allah SWT tells Nūh: "he [your son] is not from your family."

These stories demonstrate that the bond of Aqeedah is much stronger than the bond between a son and his father (or the bond between a father and his son). Belief in Allah is a much stronger bond than kinship.

8/18/26
Reflection by Sh. Saad at Ijaza Class

Throughout the Quran, Allah the Almighty has exposed the hypocrites’ tricks and intentions, especially in Surat التوبة and Surat المنافقون. Surat التوبة, also called الفاضحة, has other names that reflect how bad the hypocrites are. Hypocrites have the same practice everywhere they go. These two Surahs specifically address the hypocrites at the time of the Prophet (ﷺ), and hypocrites in general.

Allah the Almighty says in Surat المنافقون, at the end of Aya 7:
وَلِلَّهِ خَزَآئِنُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَلَـٰكِنَّ ٱلْمُنَـٰفِقِينَ لَا يَفْقَهُونَ
All praise is due to Allah. He has made the provisions safe in the seven heavens, and that is according to the aya mentioned above and in another aya in Surat الذاريات, Aya 22:
وَفِى ٱلسَّمَآءِ رِزْقُكُمْ وَمَا تُوعَدُونَ
This means that no one, whether he is powerful, a leader, or someone with influence, can control any part of your provision, and if they can, it is by the command of Allah.

Reflection from today’s recitation of Surat atawbah
The scholars have deducted 3 different ways to transition from Surat alanfal and Surat atawbah one way is to completely stop and begin with (براءة) baraaah another way to continue and make the ikhfaa with ghunnah and the third is a brief pause with no breath )سكت( then continuing
Surat Atawbah has many names one of them being الفاضحة or the exposer because of how it exposed the munafiqeen in madinah
Some scholars say if you start from the middle of the surat you can make basmalah (بسم الله) but others hold the stance where you cannot say basmalah (بسم الله) anywhere in the surat
But there is consensus that there is no basmalah in the beginning of the surat because that is how it was revealed.
جزاكم الله كل خير

9/8/26
Reflection By Sh. Saad at Ijaza Class

Surat المدثر is مكية and among the first Surahs to be revealed. It was revealed after Surat العلق. In Surat المدثر, Allah calls the Prophet (ﷺ ) in a unique way. This is when the Prophet (ﷺ ) asked his wife to cover him up after he experienced his meeting with Jibreel (ﷺ ). The Prophet (ﷺ ) was saying, "دثروني , دثروني", so Allah called him by saying, "O you who asked to be covered. You have a job to do and a duties to accomplish ," which is giving دعوة to others.
Allah gave the Prophet (ﷺ ) some tools to help him achieve this goal of giving دعوة :
1) You have to believe and say that Allah is the Almighty اكبر , nothing is equal to Him. He is اكبر, He is greater than everything and anything .
2) You have to be pure by believing in Allah's oneness, and pure in your physical appearance, and clean from impurities.
3) You have to stay away from sins.
4) then
وَلَا تَمْنُن تَسْتَكْثِرُ
This means you don't decrease doing good, you don't assume that your worship to Allah is enough, and you also don't give something and expect more in return.
5) Is the most difficult tool in all of them which is الصبر, patience. To be patient when you worship Allah, which means being consistent, and to be patient with the people you're giving دعوة to.
And you will meet
2 types of people when giving دعوة :
1) People who will accept your message, follow it and defend it.
2) People who will be against you. If you are patient with them, Allah will cause them to accept your دعوة , but if Allah has locked their hearts, their eternal home will be the hellfire.

9/3/26
Today’s Reflection by Sh. Saad at IQA Ijaza’s class

The names of the surahs in the Quran are in 2 types:
1) The first is when Allah and His messenger (ﷺ )gives the name to the surat, and this is called توقيفي which means revelation and you cannot change it.
2) The second is called اجتهادي. This is when the scholars give the name to the surat based on the meaning of the Surat.
For example, Surat التحريم that name is توقيفي. But the scholars also called this surat سورة النبي
, سورة المُتَحرم , and سورة النساء.
These names, whether توقيفي or اجتهادي, are very important for the student of the Quran. It will help you to reflect, understand, and memorize the Quran.
Another example is Surat المائدة named by Allah. The scholars called this Surat also:
سورة العقود
سورة الأخيار ,
سورة المنقذة،
سورة الأحبار
The توقيفي name of any surat is usually mentioned in the surat itself, except in 3 surahs:
1) سورة الفاتحة
2) سورة الأنبياء
3) سورة الإخلاص
Multiple surahs are able to share that same اجتهادي name (name given by the scholars).
And Allah knows best

*Sh Saad’s Reflections 7/24*

Allah ﷻ says in surat al-Hajj:

۞إِنَّ ٱللَّهَ يُدَٰفِعُ عَنِ ٱلَّذِينَ ءَامَنُوٓاْۗ إِنَّ ٱللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٖ كَفُورٍ (38)
Indeed, Allah always defends those who have believed. Indeed, Allah does not like everyone treacherous and ungrateful.

This powerful ayah gives the Muslim peace of mind as Allah, the Lord of the Worlds, Master of all creation, the Majestic, the Merciful, reassures that a person with true īmān will always be in His protection from any and all harm.

Allah emphasizes this by using very beautiful and powerful rhetoric. Allah uses the word إن which is a strong word of emphasis, as well as employs the present active form of the verb of د ف ع, saying يُدافِع meaning an all-continuous, perpetual defense and protection for those who have īmān. In another recitation, Allah says يَدْفَع which adds another layer of meaning. This means Allah continuously pushes away every and all harm from those who have īmān.

Shaykh Saad links this ayah to wilāyah of Allah. Thus, we learn to strive to be amongst the awliyā since they will always have Allah’s support. As Allah then says:

وَلَيَنصُرَنَّ ٱللَّهُ مَن يَنصُرُهُۥٓۚ إِنَّ ٱللَّهَ لَقَوِيٌّ عَزِيزٌ (40)
And Allah will certainly, without a doubt, continuously support those who stand up for Him.

We also learn to not harm each other, let alone the awliyā of Allah. As Allah says in a hadeeth Qudsī:

مَنْ عَادَى لِي وَلِيًّا، فَقَدْ آذَنْتُهُ بِالْحَرْبِ
Whosoever shows enmity to someone devoted to Me, I shall be at war with him.

May Allah make us amongst the awliya of Allah and keep our īmān strong and firm. Ameen

Reflection on the Lesson of Bismillāhir-Raḥmānir-Raḥīm

In this lesson, Shaykh Saad explained several important rulings and reflections concerning Bismillāhir-Raḥmānir-Raḥīm. One of the first topics discussed was the proper way of moving from one surat to another during recitation. He taught that there are different permissible ways of connecting the end of a surat, the Basmalah, and the beginning of the next surat. A reciter may stop at the end of the first surat, then recite the Basmalah and connect it to the beginning of the next surat, or connect all three together without stopping. However, he emphasized that it is not proper to connect the end of one surat to the Basmalah and then stop before beginning the next surat, because the Basmalah belongs with the new surat and serves as its introduction. These methods of connection are among the awjuh that students of tajwīd must learn and apply correctly during recitation.

The shaykh then discussed the issue of reciting the Basmalah in prayer and explained that there are different scholarly opinions regarding it. Some scholars and madhhabs recite the Basmalah aloud, while others recite it silently. He clarified that these differences belong to the area of fiqh and should be respected. At the same time, he reminded the students that the rules taught in tajwīd classes focus on proper Qur’anic recitation and should not be confused with the rulings of prayer. In tajwīd, students must learn when the Basmalah should be recited and when it should not be recited based on the beginning of the passage being read.

The shaykh also explained situations in which reciting the Basmalah may not be appropriate when starting from the middle of a surat. If the recitation begins with verses that mention Shayṭān, punishment, disbelief, or other negative meanings, connecting those words directly to Bismillāhir-Raḥmānir-Raḥīm may create an unsuitable meaning. In such cases, a reciter may begin with istiʿādhah without connecting the Basmalah to those words. However, if the passage begins with words containing praise of Allah, His names and attributes, mercy, guidance, Jannah, or other positive meanings, reciting the Basmalah before beginning is appropriate. Through these examples, the shaykh showed that a reciter should pay attention not only to pronunciation but also to the meanings of the verses being recited.

Another major point of the lesson was the status of Bismillāhir-Raḥmānir-Raḥīm in the Qur’an. The shaykh explained that scholars differed regarding whether it is an independent verse at the beginning of every surat, but everyone agrees that it is found in the Qur’an and appears clearly in Surat An-Naml. He also pointed out that Surat At-Tawbah is the only surat that does not begin with the Basmalah. He explained that the Companions wrote the Basmalah at the beginning of the surahs in the muṣḥaf to distinguish one surat from another and that the Prophet ﷺ would know the completion of one surat and the beginning of the next through revelation brought by Jibrīl عليه السلام.

The shaykh then encouraged the students to reflect upon the Basmalah itself. He asked them to count its letters and explained that Bismillāhir-Raḥmānir-Raḥīm consists of nineteen letters in Arabic. He connected this reflection to Allah’s mention of the nineteen angels who guard Jahannam in Surat Al-Muddaththir. He also mentioned narrations and statements attributed to the early Muslims regarding the virtues of the Basmalah and its connection to protection and blessings. Through these reflections, he encouraged the students to appreciate the significance of beginning their recitation with the name of Allah and to develop a deeper attachment to the Basmalah.

Throughout the lesson, the shaykh repeatedly emphasized that Bismillāhir-Raḥmānir-Raḥīm is not merely a phrase recited at the beginning of a surat. Rather, it serves as a marker between surahs, a topic of study in tajwīd and fiqh, a source of reflection upon Allah’s mercy, and an important part of Qur’anic recitation. By understanding the ways of connecting surahs, knowing when to recite the Basmalah, recognizing the exception of Surat At-Tawbah, reflecting upon its nineteen letters, and appreciating its role in the muṣḥaf, a student gains a deeper understanding of both the recitation and preservation of the Qur’an.

Reflections from class today with Sheikh Saad:

Al-An'am - Verse 125

Sh. Saad mentioned how Allah’s description of a person’s chest becoming tight “as though they are climbing into the sky”, in Surat Al an’aam, Aya 125, is remarkable. He explained that as we ascend higher into the atmosphere, the air becomes thinner, making it difficult to breath. When we reach space, the astronauts need pressurized suits to survive. It is a powerful reminder of how the Qur’an know scientific facts 1450 years ago, and it is another miracle of the Quran.

Shaykh Sa’ad’s reflections on:
قُل لِّمَن مَّا فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ قُل لِّلَّهِ ۚ كَتَبَ عَلَىٰ نَفْسِهِ الرَّحْمَةَ ۚ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ ۚ الَّذِينَ خَسِرُوا أَنفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ

Surat Al-An'am, 6:12

One thing that gets lost in word-for-word tafsir is the subtleties of a single word. When Allah says كَتَبَ, it doesn't just mean "wrote." Here it means فُرِضَ, it became an obligation, like الصَّلَاة and الزَّكَاة. Allah obligated Himself to Mercy despite not having to.

Allah is the Lord of all that exists; the Nourisher, the Creator, the Provider. He owns everything in the heavens and the earth. And yet, He said: كَتَبَ عَلَىٰ نَفْسِهِ الرَّحْمَةَ. He doesn't have to do anything, but out of His Generosity and Mercy, He obligated upon Himself to be merciful with everyone.

When you read this ayah, you feel hope and comfort. You feel when you are in the hand of Allah that you will never lose, even during the trials. But that doesn't mean you take advantage of it. You can't hear this ayah and say "Allah will cover me with His Mercy, so let me go steal and backbite." No. This ayah is full of hope, and hope is not an excuse.

There is a beautiful hadeeth that Allah created His Mercy in 100 parts, and in this dunya He sent down only one part. From that one part comes all the compassion we see in the world. You see the cat and the way it deals with its kittens, chases them, protects them. Even lions, who are wild, have رَحْمَة for their cubs. Similarly, with humans and the way they deal with each other: taking care of their parents, children and the people around them. All of this is just one part of Allah’s Mercy, and Allah saved the 99 parts for the Day of Judgement, for when the people need to be saved the most.

There is also a narration in Masaneed of Abu Hanifah رضي الله عنه. I don't know how authentic it is, but it is very beautiful. Allah tells the angels to go and retrieve a man from the Hell fire. The angels go and come back saying they couldn't find him. Allah tells them exactly where he is, under a specific rock in a specific place. They go, and they find him reduced to nothing. They bring him out, and Allah, out of His Mercy, saves him. That is the 99 parts, reserved for the moment of greatest need, on the Day of Judgement.

So the one who has wronged himself, الظَّالِم، الفَاسِق، السَّارِق، الزَّاني, the one who has committed many sins, when he reads this ayah, he can have hope. If he has a good heart and repents and says أَسْتَغْفِرُ اللَّهَ, then Allah will forgive him.

When Allah says كَتَبَ عَلَىٰ نَفْسِهِ الرَّحْمَةَ, He doesn't have to. It is out of His Graciousness, out of His Ability, His Mercy, His Power, His Knowledge to spare the believers and non-believers and all of his creation, in this dunya.

May Allah make us among those who are showered with His Mercy. Ameen.

Reflections on the ayah mentioned
(46:35):أُولُو الْعَزْمِ
“those of steadfast resolve.”
Allah created mankind, and He chooses and honored from mankind prophets, and He chooses and honored from prophets Ulul-Azm (أُولُو الْعَزْمِ) whom they are :
Noah (Nūḥ)
* Abraham (Ibrāhīm)
* Moses (Mūsā)
* Jesus (ʿĪsā)
* Muhammad (Muḥammad ﷺ) and He chose and honored from Ulum-Azm (أُولُو الْعَزْمِ) Prophet Muhammad ﷺ .

Reflection from Sheikh Saad about Slaughter:

When slaughtering an animal, whether it be a cow, goat, or lamb, it is important to be mindful of showing mercy to the animal and avoiding any form of unnecessary suffering. Islam places great emphasis on kindness and compassion toward animals, even at the time of slaughter. This includes ensuring that the animal is slaughtered quickly and efficiently with a sharp blade so that its pain is minimized. The blade should not be sharpened in front of the animal, as this can cause fear and distress. Likewise, one should not slaughter an animal in the presence of other animals, as witnessing such an event can also cause them stress and anxiety.

Sheikh Saad mentioned a story he had seen online involving the slaughter of a very large and powerful bull. Because the animal was difficult to control, the person carrying out the slaughter began stabbing the bull repeatedly in its leg until it started bleeding in an attempt to subdue it. This behavior is completely wrong and goes against the teachings of Islam. (Ps. Even if this behavior takes place at the time of slaughter, the animal will not be considered Haram unless the animal already died before being slaughtered.” The Sunnah teaches believers to treat animals with mercy and dignity, not only during their lives but also at the moment of slaughter. Causing unnecessary pain, fear, or injury before slaughter is a form of cruelty and contradicts the prophetic guidance regarding animal welfare.

This serves as an important reminder that the purpose of Islamic slaughter is not merely to fulfill a ritual requirement, but also to uphold the values of mercy, compassion, and respect for Allah’s creation. A Muslim should always strive to carry out slaughter in the most humane manner possible, seeking to minimize the animal’s suffering and following the  example set by the Prophet Muhammad ﷺ.

The Prophet Muhammad ﷺ said: “If someone killed (ex: the Islamic court carries out the punishment for a murder suspect), you kill them with mercy, and if you slaughter the same way, with Ihsan.”

Reflections from Shaik Saad class
One of the students asked about the signs of the day of judgement

When the day is near the best of the best people should practice Salah, charity, reading Quran, and smiling. Practicing goodness even if it’s small like planting a seed.

A man came to the Prophet Mohammad and asked, Oh Prophet when is the day of judgement? The Prophet (pbuh) responded what have you done to prepare for it?
There are small signs but not a specific date and time. One of the signs was Allah sending our Prophet Mohammad peace be upon Him.
That means the day is near. We should not hope to be alive on the Day of Judgement because it will happen to the worst of the worst people. The focus is for Muslims, not when the day of Judgement will happen, rather how he or she will prepare for it.

Morning Reflections by Shaykh Saad:

*Angels*

Angels are a beautiful creation of Allah
Belief in Angels is one of the six pillars of Iman. Angels are created from Nur (Light) and they each have different roles assigned by Allah. Some are in charge of l delivering Wahy (revelation), some are in charge of rain, some are assigned of performing rukuu’ or sujood or tasbeeh all their life And the 7th heaven are filled with Angels, to where not even one more Angel can be added. Angels have no desire. Their Iman and submission is 100% and absolute. The name of Angels are توقيفي meaning they have to be authentic and coming from the mouth of the prophet ﷺ where Allah revealed their names to the prophet ﷺ. We only know a few names of few angels. One of them is Hadrat Jibreel, who is responsible for delivering Revelation. Angel Mikaeel is in charge of measuring things like the rain, Angel Israfeel, who will blow the trumpet. Those are the only names revealed to the Prophet ﷺ. There are other names for the angels describing them, and their job. Like Malak al-Mawt. Allah mentioned that name in the Quran. He is the head and has helpers, when the command comes to take someone, they go and take that souls. The name ‘Azrael as Malak Al-Mawt is not authentic, it is from the people of the book. Also the guardians of Hellfire whom they are 19; also the Angels carrying the throne of Allah who are called Hamalut Al-‘Arsh are 8.
Angels always come in the best form, it could be like beautiful human, like Jibreel (As) when he came in the form of Dihya Al-Kalbi, who was a very beautiful man. Also Angles have wings that differ in number; some have 3, or 4 or 5 etc. Jibreel (As) as 600, and when Muhammad ﷺ saw him in his true form, it filled the whole horizon. He ﷺ used to miss Jibreel (As) when he delayed in visiting him. He used to say we miss you Jibreel, and Jibreel replied we only come down according to Allahs command. We only going to see Angels when we are on our deathbed. In sha Allah they will greet us and give glad tidings and when our souls go to the 7th heaven, they will take it in a caravan with a celebration. Furthermore, Shaytan (Iblis) was never created as an Angel. He was from Jinn, and Jinn were created from fire. But he was very pious and submitting and Allah raised his rank to the rank of Angels. When he disobeyed and was arrogant, Allah swt demoted him and punished him.
There is a great book about Angels called الإيمان بالملائكة by Dr Omar Al-Ashqar. It has also been translated to English. As advices by Sh Saad, everyone should buy it.

⸻

A Reflection from Shaykh Saʿd Regarding Tafkhīm and Tarqīq

Peace be upon you, and the mercy and blessings of Allah.

1. In the recitation of the Noble Qur’ān, the proficient reciter extracts each letter distinctly from the next, just as life emerges in the state of birth and as one soul is drawn forth from another. For this reason, the mufakhkham (مفخَّم) and muraqqaq (مرقَّق) letters are not altered merely by surrounding grammatical vowels (علامات الإعراب). Thus, if a light letter occurs between two heavy letters, the reciter must strive to preserve its tarqīq (ترقيق). An example of this is the word “Wa’khfiḍ” (واخفض), wherein careful attention must be given to the lightness of the letter fā’ (ف) situated between the two emphatic letters khā’ (خ) and ḍād (ض). The letter is not “pulling” in the manner of companionship, as people say: “al-ṣāḥib sāḥib” (الصاحب ساحب). Such a principle, however, does not apply to the letters of Qur’ānic recitation.
2. As for the qualities of ghunnah (الغُنَّة) and madd alif (ألف المد), they are affected by what precedes or follows them. The ghunnah, when followed by a muraqqaq (مرقَّق) letter, is rendered with tarqīq (ترقيق), as in “Anta” (أنت). If followed by a mufakhkham (مفخَّم) letter, it is rendered with tafkhīm (تفخيم), as in “Anṣār” (أنصار). Likewise, the madd alif is pronounced with tafkhīm when preceded by a mufakhkham letter, as in “al-Ḍāllīn” (الضالّين), and with tarqīq when preceded by a muraqqaq letter, as in “al-Samā’” (السماء). As for the letter Rā’ (الراء), it is pronounced with tafkhīm when preceded by a fatḥah (فتحة) or ḍammah (ضمة), and pronounced with tarqīq when preceded by a kasrah (كسرة) or a sākin yā’ (ياء ساكنة).

Advice and reflections from Sh Saad about du'a:

How to make du'a:
When prophet Ibrahim and Ismail peace and blessings upon them built the Kaa'bah, they asked Allah to accept their work. They made du'a and invoked Him using the names Al-Samee' and Al-Hakeem (All Hearing and All Wise). This way of invoking the relevant name of Allah depending on the du'a is called arjaa li-ijaabat al-du'a (hoping for their duaa to be accepted) and an example is asking Allah by Al-Tawwab when asking for forgiveness.
It is great habit to start your Duaa by ﷽ then الحمد لله then sending salutations upon the prophet ﷺ then your Duaa and include the proper name of Allah which matches your Duaa like Al-Razzaq when you ask for provision, Al-Tawaab when you repent, then you end your Duaa with the same as the start. It is great hope to be granted your Duaa.
Duaa could be accepted and granted, or the reward of the Duaa could be saved for you to collect in the day of judgement or it could protect you from affliction, turmoil and tests.

Sh Saad’s Reflection on Surat al-Nisa ayaat 1-11

There are a few surahs in the Qur'an where Muslim sisters should give special attention by memorizing them, studying their tafsir, and striving to implement their teachings in their daily lives. Doing so can help cultivate harmony within marriage, family life and society . Among the most important are Surat al-Nisa (also known as Surat al-Nisa al-Kubra, "the Major Surat al-Nisa") and Surat al-Talaq (also known as Surat al-Nisa al-Sughra, "the Minor Surat al-Nisa"). Other notable surahs include Surat al-Ahzab, Surat al-Nur, and Surat al-Hujurat.

Surat al-Nisa is also well known for containing the Qur'anic foundations of al-Fara'id (the laws of inheritance). By studying the tafsir of these verses, a student can learn to correctly determine inheritance shares in a wide variety of situations. In some parts of the Muslim world, scholars who specialize in this branch of Islamic jurisprudence are known as al-Farrdi.

Reflection on The importance of neighbors in Islam:

In ayah 36 of Surat-al-Nisaa', Allah begins by saying to worship him alone and associate no one else with him (obligation). Directly after, he says: "Be kind to parents (another strong obligation), relatives, orphans, the poor, near and distant neighbors, close friends, (great characters helps keep society safe, caring and united)". The fact that He, The Almighty, mentions these right after saying to worship Him alone highlights their importance.

Starting with parents, who have three rights if they live close by you: one right as a Muslim , secondly as parents, thirdly as neighbors.

Relatives living close to you (ٱلۡجَارِ ذِی ٱلۡقُرۡبَىٰ) also have same rights: Muslim, kinship, and as neighbors.

Then Allah mentioned (ٱلۡجَارِ ٱلۡجُنُبِ). Those are your distant neighbors and could be non-relatives and Muslim (they have two rights as Muslim and as neighbor). The Muslim neighbors have two rights upon you that are mentioned. Non-Muslim neighbors have rights upon you as neighbors.

How many neighbors should you care for and have rights upon you? One scholar said up to 40 neighbors around you.

What exactly are the rights of your neighbors? You must be kind to them, interact well with them, and have a connection with them. For example, if there is a wedding, you should invite them to come (of course, tell them to dress appropriately for the masjid; they will respect that). Similarly, if it is Eid, give them some food and tell them why.

The people that you are forced to be friends with (ٱلصَّاحِبِ بِٱلۡجَنۢبِ), e.g. someone you sit next to in a plane, also have rights. You must be nice to them, talk to them, and help them out.

If we practice this Ayah and Hadeeths of those kind of etiquettes we will have peace, harmony and strong society which defend one another.

وَرُسُلࣰا قَدۡ قَصَصۡنَـٰهُمۡ عَلَیۡكَ مِن قَبۡلُ وَرُسُلࣰا لَّمۡ نَقۡصُصۡهُمۡ عَلَیۡكَۚ وَكَلَّمَ ٱللَّهُ مُوسَىٰ تَكۡلِیمࣰا﴿ ١٦٤ ﴾

Second reflection Surat Enissa:
یَسۡتَفۡتُونَكَ قُلِ ٱللَّهُ یُفۡتِیكُمۡ فِی ٱلۡكَلَـٰلَةِۚ إِنِ ٱمۡرُؤٌا۟ هَلَكَ لَیۡسَ لَهُۥ وَلَدࣱ وَلَهُۥۤ أُخۡتࣱ فَلَهَا نِصۡفُ مَا تَرَكَۚ وَهُوَ یَرِثُهَاۤ إِن لَّمۡ یَكُن لَّهَا وَلَدࣱۚ فَإِن كَانَتَا ٱثۡنَتَیۡنِ فَلَهُمَا ٱلثُّلُثَانِ مِمَّا تَرَكَۚ وَإِن كَانُوۤا۟ إِخۡوَةࣰ رِّجَالࣰا وَنِسَاۤءࣰ فَلِلذَّكَرِ مِثۡلُ حَظِّ ٱلۡأُنثَیَیۡنِۗ یُبَیِّنُ ٱللَّهُ لَكُمۡ أَن تَضِلُّوا۟ۗ وَٱللَّهُ بِكُلِّ شَیۡءٍ عَلِیمُۢ﴿ ١٧٦ ﴾

This mornings reflections on Surat An-Nisa from Shaykh Saad:

Most people think that because Allah didn’t mention some messengers that they are of a lower status than those mentioned in the Quran, but that is incorrect. Some have a specific status like the Prophet Muhammad (SAW) and Ibrahim (AS), but all prophets and messengers are honored and received revelation from Allah. With each prophet Allah also gave them specific methods of interaction: Allah spoke with Musa (AS) on Mountain Sinai, Allah took Ibrahim (AS) as a friend/khalil (خليل), and Allah raised Prophet Muhammad (SAW) to Sidarah Al-Muntaha (سدرة المنتهى). Allah has absolute wisdom, ability, power, and knowledge.

Shaykh advises us to memorize the verses on inheritance so we can become فرضي (someone who knows how to divide the wealth of someone who passed away). Allah mentions here that the woman gets less inheritance while the man gets double; some people will say the woman is oppressed and this is unfair, but that is a kind of ignorance. If you look at all the verses, the woman actually gets more shares in certain situations than the man. Dr. Salah Sultan (May Allah grant him freedom) mentions in his inheritance book that the woman inherits more than the man in 30 cases. So if we don’t have knowledge about inheritance, Shaykh Saad said ZIP IT!

This morning’s reflections of Aya 171 of surat an-Nisa:

Allah first mentions that ʿĪsā (عليه السلام) was a messenger, and that his birth itself was a miracle, as he was created without a father, similar to the creation of Ādam (عليه السلام). Allah is All-Wise and All-Powerful, and when He wills something, He merely says, “Kun fayakūn” (“Be, and it is”).

Every messenger was given a unique miracle, and the responsibility of the people was to believe once the truth had become clear. People may ask for signs and miracles, but once a miracle is shown, continued rejection and argumentation are no longer justified. For example, Mūsā (عليه السلام) was given the miracle of the sea splitting, and when Firʿawn and his people still rejected the truth, they were drowned.

The miracle of ʿĪsā (عليه السلام) was both his miraculous birth and the extraordinary signs Allah gave him, especially in healing and medicine. By the permission of Allah, he cured the sick and even brought the dead back to life. Once these miracles were clearly presented, it became obligatory upon the people to believe in his message and submit to Allah.

_*Shaikh Saad's reflections on passages from Surat Ale-Imran*_

*1) Surat Ale-Imran, Verse 95:*
Allah (سُبْحَانَهُ وَتَعَالَىٰ) says in Surat Ale‑Imran, verse 95:
قُلْ صَدَقَ ٱللَّهُ ۗ فَٱتَّبِعُوا۟ مِلَّةَ إِبْرَٰهِيمَ حَنِيفًۭا وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ
Say, O Prophet, “Allah has declared the truth. So follow the Way of Abraham, the upright—who was not a polytheist.”
Either Shaykh Abdul‑Basit Hashim (رَحِمَهُ ٱللَّٰهُ) or Shaykh Mahmood Idrees (رحمه الله)used to say صدق الله when they recited this verse. And Shaykh Muhammad Najib al‑Muti‘i, (who was known as kashkool, meaning a notebook filled with different subjects of Islamic knowledge ) used this ayah as an evidence that a person can also say صَدَقَ اللهُ الْعَظِيْمُ.
When finishing recitation.
The Prophet (صَلَّى ٱللّٰهُ عَلَيْهِ وَسَلَّمَ) and the Sahaba did not use to say صَدَقَ اللهُ الْعَظِيْمُ after reciting Qur’an. Instead, they would say the du‘a for ending a gathering and other du‘as. However, Shaykh Muhammad used this ayah to answer the question of whether saying صَدَقَ اللهُ الْعَظِيْمُ is bid‘ah, and he said it is not, because the Qur’an itself tells us to declare that Allah has spoken the truth.
You don’t have to say it every time, but you should believe it all the time—that absolutely, Allah has declared the truth. And if you do say it, it is usually just to show that you have finished your recitation.

*2)Surat Ale-Imran, verse 142:*
Allah (سُبْحَانَهُ وَتَعَالَىٰ) says in Surat Ale-Imran, verse 142:
أمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَعْلَمِ ٱللَّهُ ٱلَّذِينَ جَـٰهَدُوا۟ مِنكُمْ وَيَعْلَمَ ٱلصَّـٰبِرِينَ ١٤٢
Do you think you will enter Paradise without Allah proving which of you ˹truly˺ struggled ˹for His cause˺ and patiently endured?
In this verse, Allah (سُبْحَانَهُ وَتَعَالَىٰ) tells is that we cannot enter Jannah without doing jihad. Jihad means striving and struggling for the sake of Allah. Jihad has many forms: jihad against your nafs (self), jihad with your money, jihad through da’wah, etc. The highest and final form is jihad fee sabeelillah, striving in the path of Allah. Jihad against your nafs means pushing yourself to do good when your desires tempt you to do something else.
Some people misunderstand jihad and think Muslims are eager to spill blood. They use the word “Jihad” to label Muslims as terrorists. They don't know that Muslims conquered many lands without spilling anyone’s blood. Islam does not teach us to fight people for no reason. Fighting is only allowed when every other peaceful option has been exhausted.
Jihad in Islam is a very merciful and peaceful Jihad. Muslims are not allowed to kill the elderly, women, children, or even harm trees and buildings in the battlefield. Even if the enemy runs away and turns their back to you, you are not allowed to kill them either. Islam is a peaceful religion, but being peaceful doesn’t mean you don’t defend yourself. If you are in danger, you don’t say, “We are peaceful, so we won’t fight.” You defend yourself, and if you are killed while doing so, you are counted among the martyrs.

*3) Surat Ale-Imran, Verse 144:*
The Sahabah loved the Prophet (صَلَّى ٱللّٰهُ عَلَيْهِ وَسَلَّمَ) very much. Umar (رَضِيَ اللَّهُ عَنْهُ) in particular was one of the Prophet’s very close students and he was also physically very strong and spiritually to the point that Shaytan would avoid the path that Umar (رَضِيَ اللَّهُ عَنْهُ) was taking. When Umar (رَضِيَ اللَّهُ عَنْهُ) heard about the death of the Prophet (صَلَّى ٱللّٰهُ عَلَيْهِ وَسَلَّمَ), he forbade anyone from saying that the Prophet (صَلَّى ٱللّٰهُ عَلَيْهِ وَسَلَّمَ) had passed away, or else he would chop off their head.
At that time, Abu Bakr was somewhere in the outskirts of Madinah when one of the Sahabah came to him. He asked the Sahabi whether the Prophet (صَلَّى ٱللّٰهُ عَلَيْهِ وَسَلَّمَ) had passed and the man confirmed that he had, but was very scared in saying so because Umar had threatened anyone who claimed it.
Abu Bakr then arrived in Madinah and went into the room where the Prophet (صَلَّى ٱللّٰهُ عَلَيْهِ وَسَلَّمَ) had passed away and kissed his forehead , saying:
طبت حيا وميتا
“You are blessed both while alive and dead.”
Then Abubakr recited the following ayah and Umar acknowledged that the Prophet had indeed passed away. Umar said afterwards that it was like he was hearing this verse for the first time:
وَمَا مُحَمَّدٌ إِلَّا رَسُولٌۭ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّسُلُ ۚ أَفَإِي۟ن مَّاتَ أَوْ قُتِلَ ٱنقَلَبْتُمْ عَلَىٰٓ أَعْقَـٰبِكُمْ ۚ وَمَن يَنقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَن يَضُرَّ ٱللَّهَ شَيْـًۭٔا ۗ وَسَيَجْزِى ٱللَّهُ ٱلشَّـٰكِرِينَ ١٤٤
Muhammad is no more than a messenger; other messengers have gone before him. If he were to die or to be killed, would you regress into disbelief? Those who do so will not harm Allah whatsoever. And Allah will reward those who are grateful.
Abu Bakr and Umar had the honor of being buried next to the Prophet (صَلَّى ٱللّٰهُ عَلَيْهِ وَسَلَّمَ). Our mother Aisha (رَضِيَ اللَّهُ عَنْهَا) once had a dream in which she saw the sun and two moons. The sun was the Prophet (صَلَّى ٱللّٰهُ عَلَيْهِ وَسَلَّمَ) and the two moons were Abu Bakr and Umar (رضي الله عنهما) being buried with him.
Aisha wished to be buried next to her husband and her father but when Umar was close to death, he sent her and asked whether he could be excused and allowed to be buried next to the Prophet (صَلَّى ٱللّٰهُ عَلَيْهِ وَسَلَّمَ) and Abu Bakr. Aisha realized how much Umar had sacrificed for Islam, and as a result permitted him to be buried there, giving up her very desired spot for him.
Umar had so much Adab that he instructed his son that after he passes, he should go and ask Aisha again in case she accepted his request only because he was the Ameerul-Mumineen. When his son when to ask Aisha again, she accepted saying that she obeyed him while he was alive and will fulfill his request even when he is dead.
May Allah teach us what we do not know and grant us the ability to practice what we know.

Reflection on Surat Ghafir
Ayah 9
وقِهِمُ السيئات
- This Surat is also called Surat Mu’min or Surat Dhi-Tawl
- The ultimate success is when we are protected from sins; and a protection from sins is mercy from Allah
- Allah’s mercy is so vast; when we think of committing a sin but don’t do it, that will be written as Hasanah. If we think of doing good that is Hasanah, and if we do that good deed that will be multiplied.
- On the day of judgement, the oppressor will get no shafa’ شفاعة from anyone. And on that day Allah's shafa’ is so vast
- Fir’awn was not just a disbeliever, he was also arrogant with his kufr. He challenged Musa and Allah, that was his declaration of arrogance and disbelief. He said foolish things yet his people still believed him, so Allah called them rebellious فاسقين.
- There was a man from people of Firawn that believed in Allah and hid his strong Iman. He simply said to Firawn let Musa preach because if he’s lying then Allah will deal with the liars and if he is saying the truth and facts, you will be blessed in this life and hereafter.

Sheikh Saad’s Reflection on Al-Isra and Al-Mi’raaj

Surat Al-Isra (also known as Surat Bani Isra’il) clearly mentions the incident of Al-Isra in the very first ayah. Isra means traveling at night. However, there is no explicit mention of Al-Mi’raaj here, even though the incidents of Al-Isra and Al-Mi’raaj occurred together. In the Hadeeth, there are many narrations describing Al-Mi’raaj, but in the Quran, it may seem as though it is not mentioned despite being such a great event.

However, Al-Mi’raaj is indeed mentioned in Surat An-Najm, although the actual word Mi’raaj does not appear. There is strong evidence that these verses refer to Al-Mi’raaj because they describe exactly what took place. In ayahs 7–9, Allah سبحانه وتعالى mentions that the Prophet ﷺ came close to Him, an event that occurred in the seventh heaven. Then, in ayah 10, Allah سبحانه وتعالى revealed to the Prophet ﷺ many important things, including the initial obligation of fifty daily prayers.

As the Prophet ﷺ was returning, he met Prophet Musa (AS), who asked him what Allah سبحانه وتعالى had commanded. When the Prophet ﷺ told him about the fifty daily prayers, Musa (AS) advised him to return and ask Allah سبحانه وتعالى to reduce them, knowing that the Ummah would not be able to bear such a burden. This happened several times until the number of obligatory prayers was eventually reduced to five. Out of His mercy, Allah سبحانه وتعالى declared that these five prayers would carry the reward of all fifty.

The following verses also mention how the Prophet ﷺ witnessed Al-Jannah, saw the Fire of Jahannam (may Allah سبحانه وتعالى protect us all), and reached Sidrat Al-Muntaha. All of these events are mentioned in Surat An-Najm. Therefore, even though the word Mi’raaj is not explicitly mentioned, these descriptions clearly serve as evidence of the event itself.

When the Prophet ﷺ came before Allah سبحانه وتعالى, He gifted him—and the entire Ummah—the most important act of worship: Salah. Some people, such as atheists, may ask Muslims where Al-Mi’raaj is mentioned in the Quran since Al-Isra and Al-Mi’raaj are often spoken of together. In response, these ayahs from Surat An-Najm can be shown as evidence, as they describe the events of Al-Mi’raaj in detail. The scholars have stated that Al-Mi’raaj is indeed mentioned in the Quran in Surat An-Najm (ذُكِرَتْ فِي سُورَةِ النَّجْمِ), not by name, but through the detailed account of what occurred during that miraculous journey. It is called Al Mirajj miracle mentioned ضمناً implicitly and Al Isra miracle mentioned in Surat Al Isra explicitly.

Morning Reflections with Shaykh Sa‘ad

Suratul Isra, Ayah 111

While reflecting upon this ayah, Shaykh mentioned that a believer should feel honor and strength in their iman, tawhid, and worshipping Allah ﷻ.

He reminded us that many people practice aspects of Islam as culture or appearance, but there is a difference between carrying Islam outwardly and living it from sincere belief within. When actions emerge from conviction in Allah, they stand upon a firm foundation.

He mentioned that if someone mocks your beard, your kufi, or any visible symbol of your practice, it should not shake you. Rather, a believer should feel content knowing that they stand upon truth.

He then reminded us:

“Be proud, not with kibr (arrogance) but with rahmah.”

Not the pride that elevates oneself above others, but the tranquility and dignity of knowing what Allah has guided you to.

May Allah make us from those who hold firmly to faith with humility and certainty. Ameen.

Shaykh Saad’s reflection for ayah 19 of Surat al-Isra’:
ومن أراد الأخرة - the Akhira (Jannah) is for those who hope and intend for it, but Allah SWT supplements the intention with action
(وسعى لها سعيها); therefore to achieve Jannah one must hope for it and perform good deeds, and the more one
strives for it the more they will be rewarded as Allah said:
وهو مؤمن
Means belief in Allah The Almighty is a prerequisite for entering Jannah, the nonbeliever will not gain the akhira even if he performs many good deeds because he has neglected iman which is the foundation.
Furthermore, Allah The Almighty is not in need of any of your good deeds but He is Al-Shakur and most appreciative of the striving of His servants.
فأولائك كان سعيهم مشكوراً
In summary, wanting the akhira means more than just words, it requires true belief in Allah and effort through worship; some deeds are mandatory, while others are voluntary, but all sincere efforts for Allah SWT carry value.

Reflection 7/5

*Huruf al-mutaqatta’ah*
3 types:
1. no madd, for example: alif
2. 2 harakah in the letters ح ي ط ه و ر
⁃ Acronym: حَيٌّ طَهُور
⁃ Meaning: ‘As long as you are alive, you are pure’
⁃ Note: do not sound these letters as if there is ء at the end. Not هاء but rather ها
3. 6 harakah in the letters م ع ص ل س ق ن
⁃ How? You must stretch the harf madd such as the ي in مًيْم or the ا in صَاد or و in نُون
⁃ Note: in the riwayah of Hafs the ع in surat Maryam and surat al-Shura can be stretched with tawassut (4 harakat) or ishba’ (6 harakat). Ishba’ comes first and then tawassut.
• Important note: if idgham is performed like in the situation of ع -> ص it will follow the characteristic of the proceeding letter. Therefore, in this example, the ghunnah will be made heavy. In contrast, the situation of merging ع -> س the ghunnah will be made light.

*Concerning shafa’ah*
لَّا يَمۡلِكُونَ ٱلشَّفَٰعَةَ إِلَّا مَنِ ٱتَّخَذَ عِندَ ٱلرَّحۡمَٰنِ عَهۡدٗا (87)
None will have [power of] intercession except he who had taken from the Most Merciful a covenant.
There are several types of shafa’ah or intercession
• The best; being the intercession of Allah which only belongs to Allah
• Shafa’ah of the angels
• Shafa’ah of the prophets, the best of them being the intercession of Muhammad ﷺ
• Shafa’ah of your parents, may Allah bless and have mercy upon all of our parents
• Shafa’ah of the saliheen
• Shafa’ah of the people of the Qur’an
And Allah knows best

*Respecting inanimate objects*
تَكَادُ ٱلسَّمَٰوَٰتُ يَتَفَطَّرۡنَ مِنۡهُ وَتَنشَقُّ ٱلۡأَرۡضُ وَتَخِرُّ ٱلۡجِبَالُ هَدًّا (90)
‘The heavens almost rupture therefrom and the earth splits open and the mountains collapse in devastation.’

Shaykh relates in reference to the following incident between the prophet ﷺ and a tree.

Jabir (May Allah be pleased with him) said:
There was a trunk of a date-palm tree upon which the Prophet (ﷺ) used to recline while delivering Khutbah (sermon). When a pulpit was placed in the mosque, we heard the trunk crying out like a pregnant she-camel. the Prophet (ﷺ) came down from the pulpit and put his hand on the trunk and it became quiet.

Another narration is: The Prophet (ﷺ) used to stand by a tree or a date-palm on Friday (to give the Khutbah). Then an Ansari woman or man said, "O Messenger of Allah! Shall we make a pulpit for you?" He replied, "If you wish." So they made a pulpit for him and when it was Friday, the Prophet (ﷺ) sat on the pulpit [to deliver the Khutbah (sermon)] and the trunk of the date- palm on which he used to recline cried out as if it would split asunder.

Another narration is: It cried like a child and the Prophet (ﷺ) descended (from the pulpit) and embraced it while it continued moaning like a child being quietened. The Prophet (ﷺ) said, "It was crying for (missing) what it used to hear of Dhikr near it."

These narrations are relayed to us from Bukhari and Muslim.

From this we learn that we must treat all non-living things with utmost respect and thus should not be wasteful. If the prophet ﷺ would treat a tree this way, what does this say about how we treat the inanimate things we interact with in our lives?

*A status even higher than love*
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ سَيَجۡعَلُ لَهُمُ ٱلرَّحۡمَٰنُ وُدّٗا (96)
‘truly those who believe and perform righteous deeds — for them the compassionate one shall appoint love, between them, so that they have mutual love and affection, and god, exalted be he, will love them.’

Wudd ود is a category of love special only to practicing believers. It is an inherent recognition of the goodness a person emits. Like when you see someone you may not have met and feel like you’ve seen them before thus feeling the urge to embrace them. The same way we feel repulsed when we see a person who drinks wine, commits indecencies, etc. This, is wudd, a special type of love only reserved for the believers placed by Allah into their hearts.

Reflections from Shaikh Saad from Surat Al-A’raf:89

We would surely be fabricating a lie against Allah if we were to return to your faith after Allah has saved us from it. It does not befit us to return to it unless it is the Will of Allah, our Lord. Our Lord has encompassed everything in ˹His˺ knowledge. In Allah we trust. Our Lord! Judge between us and our people with truth. You are the best of those who judge.”

In this Ayah Allah says that he has complete knowledge of every single thing. Everything in the universe, whether it is under a rock, in the ocean, in the sky, in jannah or jahannam, He has knowledge of it.

In Arabic شيء is used to refer to small things. There is a Hadeeth reported by Abu Hanifah رحمه الله (Shaikh is not sure about the authenticity), in which Allah will tell the angels to find a certain person in Jahannam and bring him. The angels will search for the man and come back to Allah and say “we could not find him”. Then Allah will tell them that he is “in this location, under this rock,..” until the angels find him and bring him and Allah forgives him.

On the day of judgement, people will come to stand in front of Allah, forgetting what they did in this life. Allah will then remind them of everything they did and the Abd (slave if Allah) will remember. Then Allah will say: “I covered it for you in the dunya and I will cover it for you in the akhirah and forgive you.

That is the best thing that could happen to you. It does not give you a license to do what you want in this life, but it tells us to be cautious so that we can be of those who are forgiven. May Allah make us of them.

Al-A'raf - Verse 96

Had the people of those societies been faithful and mindful ˹of Allah˺, We would have overwhelmed them with blessings from heaven and earth. But they disbelieved, so We seized them for what they used to commit.

In this ayah, Allah tells us to have taqwa. If we have taqwa then Allah will open up for us His blessings. This includes wealth, prosperity, anything we can think of.

Al-A'raf - Verse 99

أَفَأَمِنُوا۟ مَكْرَ ٱللَّهِۚ فَلَا يَأْمَنُ مَكْرَ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْخَٰسِرُونَ
Did they feel secure against Allah’s planning? None would feel secure from Allah’s planning except the losers.

Finally in this ayah, Allah reminds us that no one should feel safe from Allah’s anger. We should warn ourselves to be wary of Allah’s anger. May Allah protect us from His anger. Ameen

Reflections from Shaykh Saad 06/21/2026
Verse 40 of Surat Yasin highlights how all creation follows the instruction of Allah ﷻ. The sun and the moon are exactly where they have been instructed to be, orbiting at the exact pace Allah has commanded them to follow.

Verse 69 talks about how the Prophet ﷺ neither made nor recited poetry. However, he ﷺ appreciated good poetry. On one occasion, he had one of the Sahabah behind him while riding on a camel. During the journey, that Sahabi was reciting poetry, and the Prophet ﷺ asked him to keep going and recite more of it. The Sahabi later mentioned that he ended up reciting one hundred lines of poetry.

The Prophet ﷺ even encouraged Hassaan رضي الله عنه to respond to the kuffar with poetry. He ﷺ said that Hassaan’s poetry was supported by Allah, and that his words were like an archer whose arrows strike directly into their hearts.

Poetry also helps with learning and developing one’s Arabic meaning and grammar .

In verse 82 of Surat Yasin, Shaykh Saad prefers that one does not stop on the word “Kun” and then continue with “Fa Yakun.” Rather, he recommends reciting it together. The verse highlights that when Allah commands something, it occurs instantly.

Shaykh Saad's Reflections on Sūrat al-Mā'idah

Shaykh Saad discussed Sūrat al-Mā'idah verse 5 regarding the permissibility of eating the meat of the People of the Book. I mentioned to Shaykh that I follow the Hanafi madhhab and strictly eat zabiha meat. Shaykh Saad explained that we respect the views of the various madhāhib, but we should be cautious about declaring things halal or haram on our own, as ultimately Allah and His Messenger ﷺ determine what is lawful and unlawful. He also noted that terms such as "halal meat" may unintentionally imply that other meat is not halal, and therefore one should be careful with such expressions.

Shaykh Saad also spoke about the verse of wudu in Sūrat al-Mā'idah. He mentioned the phrase ﴿أَوْ لَامَسْتُمُ النِّسَاءَ﴾ and explained that scholars understood it to refer to the intimate relationship between husband and wife rather than mere physical touch. This demonstrates how the Arabic language and the explanations of the scholars affect the derivation of rulings.

He further explained the verse ﴿فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ ... وَأَرْجُلَكُمْ﴾. In the common recitation, ﴿وَأَرْجُلَكُمْ﴾ is read with a fatḥah, indicating that the feet are to be washed just as the face and hands are washed. Shaykh Saad highlighted how Arabic grammar directs the ruling. He also mentioned that in some qirāʾāt, such as the riwāyah of Shuʿbah, ﴿وَأَرْجُلِكُمْ﴾ is read with a kasrah, connecting it grammatically to ﴿بِرُءُوسِكُمْ﴾, which might lead one to understand that the feet are to be wiped like the head. However, the Sunnah clarifies the matter, as the Prophet ﷺ consistently washed his feet up to the ankles, and wiping is only performed over the خفين.

Shaykh Saad also mentioned the beautiful science of توجيه القراءات, which explores the meanings, wisdoms, and subtleties behind the various qirāʾāt. He remarked that there are many beautiful insights found within this science, though translations of its classical works are scarce, and mentioned that perhaps a lecture on the subject could be given in the future.

Shaykh Saad emphasized the importance of combining the Qur'an, the qirāʾāt, Arabic grammar, and the Sunnah in order to arrive at a proper understanding of the rulings. He also stressed the importance of respecting scholarly differences and refraining from speaking about halal and haram without knowledge.

In Ayah 54, Allah gives us a warning:
يَا أَيُّهَا الَّذِينَ آمَنُوا مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَائِمٍ ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيم

اللهم استعملنا و لا تستبدلنا

إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

وَمَن يَتَوَلَّ اللَّهَ وَرَسُولَهُ وَالَّذِينَ آمَنُوا فَإِنَّ حِزْبَ اللَّهِ هُمُ الْغَالِبُونَ

Reflections from Shaikh Saad on Surat Al Maidah Ayah 51-81:

*O believers! Whoever among you abandons their faith, Allah will replace them with others who love Him and are loved by Him. They will be humble with the believers but firm towards the disbelievers, struggling in the Way of Allah; fearing no blame from anyone. This is the favour of Allah. He grants it to whoever He wills. And Allah is All-Bountiful, All-Knowing.*

Because of the warning given in this ayah, we should always ask Allah for guidance:

*Guide us along the Straight Path,*

The warning given in this ayah - Ridda (apostasy)- is a big sin, but we should also be wary of not worshipping Allah the right way and committing sins or not fully submitting to Him because then Allah will replace us with people that He loves and they love Him.

For this reason, we should make the Dua:

“Oh Allah use us and do not replace us”.

Allah also tells us the characteristics of these people. They are proud of their faith. Their number one priority is Allah and they strive for His faith with no fear of anyone but Him.

Then Allah reminds us that these good characteristics are a blessing from Him and not from our own efforts.

And Allah does this from His vastness and His vast knowledge.

Then in Ayat 55-56, Allah gives us a further description of the people He loves and they love Him:

*Your only guardians are Allah, His Messenger, and fellow believers—who establish prayer and pay alms (zakaat) with humility.*

*Whoever allies themselves with Allah, His Messenger, and fellow believers, then it is certainly Allah’s party that will prevail.*

Allah emphasizes the prayer of these people as he tells us that they establish prayer and make rukuu (bow). These people are the Awliyaa of Allah. And if one is among the Awliyaa then none can stand against him. These people are called Hizb-o-Allah and they will always be victorious.

Sheikh Sa‘ad's reflections on the end of surat al-Anfāl and the beginning of surat at-Tawbah

Surat at-Tawbah was revealed without basmalah because of the severe punishment described in the first few ayāt. The majority opinion of the scholars is that the basmalah should not be said when reciting from anywhere within the surat. There is also an opinion that the basmalah may be said if recitation begins after the first group of ayāt that describe Allah's punishment (after the first page).

Some scholars consider surat al-Anfāl and surat at-Tawbah one surat because they speak about the same matters.

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Reflection from today’s recitation Surat AlAnfal
Which has four names
Surat AlAnfal Surat AlQital Surat AlFurqan Surat Badr
Ayah 60 speaks about the generosity of Allah subhanahuwataala where if you spend the smallest thing in the path of Allah it will be multiplied multiple folds over and over and will be appreciated by Allah although He doesn’t need it. And there will never be any unfairness committed by Allah either in awarding you or accepting the smallest action like a smile.

Shaiyk Sa’ads Morning reflections on the word عزموا, [Surat Al-Bakarah ayah 227]

The meaning of عزموا is when you make up your mind about a decision without the proper time and consideration. When you have to make a big decision you do استخارة because it gives you more time to think and a clearer mind. But once you reach the decision, you slip towards it. You kept thinking about it and you fall in a loop. And then you make up your mind and say, Well, I'm gonna divorce this woman.” That's it. We need to give things time before we make big decisions. For example, a decision as heavy as divorce. When some people come to Shaiyk Saad for marriage consultation, they will say that their wife made a mistake just the day before and that he will divorce her because of it. They will make up their mind in only a day, no patience, no advice, and neglecting the rules of the Quran [Surat Un-Nisa ayah 34]. That's not divorce. That is not encouraged in Islam. This is playing with the rules of Allah and it is not good. We don't have a relationship before marriage so you have to build the relationship after marriage. Through time and patience you get to know each other and to understand how to deal with each other. And if there is divorce decision we have to consult with a wise consular who knows the religion and is experienced in the field. Whichever decision the consular advises, it is Allah’s will and if we follow it, it will be beneficial for both parties.

Morning Reflections with Shaykh Sa’ad on Surat Al-Baqarah ayah 201:

Yet there are others who say, “Our Lord! Grant us the good of this world and the Hereafter, and protect us from the torment of the Fire.”

This ayah is the perfect dua to say during any time because it encompasses all of the key points. The prophet (pbuh) would recite this dua often on any occasion. This dua is good because it encompasses the goodness of the dunyah and the akhirah.

Reflection from Shaikh Saad during today’s class, on Ayah 153 of Surat-Al-Baqarah:

O believers! Seek help in patience and prayer. Allah is truly with those who are patient.

Shaikh told us that when we go through anything in life -whether it’s a hardship or happiness- we should do Sabr (patience) and Salah (prayer).

When Allah says to do Sabr, we should do Sabr Jameel (beautiful patience). Shaikh gave the example of a couple that came for marital counseling. The husband was told to be patient with his wife to which he responded that he is patient. He was asked for how long he has been patient. He replied “since yesterday”. Shaikh remarked that this is a short time and that real patience is longer and requires struggle.

Shaikh also mentioned a Hadeeth -which may be on the weaker side but has benefit nonetheless- in which on the Day of Judgement, a caller will call out “Where are As-Sabireen (those who are patient)?”. Everyone will then come and respond “I am patient”. The caller will then call out “where are Al-Sabireen bil Haq (those with true patience)?”. After this, all the people will leave except a few. These few will enter jannah without hisab (account).

Shaikh also explained that in Ayah 45 of Surat-Al-Baqarah Allah says “And seek help through patience and prayer. Indeed, it is a burden except for the humble”. That is- it is not easy to do sabr and salah. The more you become from among the Khashieen, the more these two tools of sabr and salah will help you.

So, always have sabr and do salah and Insha’Allah you will be among the Muflihoon, Khashieen, and Muttaqeen.

Allah says: (إِلَّا عَلَىٰ أَزْوَٰجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَٰنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ)

Allah says: (فَمَنِ ٱبْتَغَىٰ وَرَآءَ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلْعَادُونَ)

Sheikh Saad’s Reflection on the First Ten Verses of Surat Al-Mu’minun

Every Muslim should strive to read the first ten verses of Surat Al-Mu’minun, study their Tafsir, and reflect deeply upon their meanings. These verses provide a roadmap to success in both this life and the Hereafter.

Allah (SWT) begins the Surat by saying: (قَدْ أَفْلَحَ ٱلْمُؤْمِنُونَ) — “Successful indeed are the believers.”

It is as if Allah is telling us: “Do you wish to be among the successful, prosperous, and victorious in this world and the next? Then embody the qualities described in the verses that follow.”

True Imaan resides within the heart, and no one knows its reality except Allah (SWT). However, the effects of Imaan become visible through a person’s actions.  Prophet Muhammad ﷺ said that when you see a person regularly coming to the masjid, it is a sign of faith. This is because outward acts of worship reflect what is present within the heart.

These verses also connect beautifully with the famous Hadeeth of Hadret Jibril (AS), in which Jibril came to the Prophet ﷺ in the form of a man and asked him questions in order to teach the religion to the Companions and the rest of the ummah.

When Jibril asked, “What is Imaan?” the Prophet ﷺ replied that Imaan consists of believing in six pillars:

* Allah
* His Angels
* His Books
* His Messengers
* The Last Day
* Al-Qadr (Divine Decree), both its good and difficult aspects

Hadret Jibril then asked, “What is Islam?” and the Prophet ﷺ explained the five pillars:

* The testimony of faith (Shahadah)
* Prayer (Salah)
* Zakah
* Fasting Ramadan
* Hajj

Islam represents the outward actions, while Imaan is broader and encompasses what is in the heart. The two are interconnected; true faith should manifest itself through righteous deeds.

The Ten Verses of Success

1. Success Belongs to the Believers

Allah says: (قَدْ أَفْلَحَ ٱلْمُؤْمِنُونَ)

Allah begins by declaring the success of the believers. This success is not limited to worldly achievements; rather, it includes success in this life, success in the grave, success on the Day of Judgment, and ultimately success in entering Jannah. Every quality mentioned afterward describes the characteristics of these successful believers.

2. Humility and Concentration in Prayer

Allah says: (ٱلَّذِينَ هُمْ فِى صَلَاتِهِمْ خَٰشِعُونَ)

The successful believers are those who pray with khushuʿ—humility, focus, reverence, and sincere attentiveness before Allah. Prayer is not merely a physical act but a meeting with one’s Lord. This visible act of worship is one of the signs through which faith can be recognized.

3. Avoiding Useless and Harmful Speech

Allah says: (وَٱلَّذِينَ هُمْ عَنِ ٱللَّغْوِ مُعْرِضُونَ)

Successful believers turn away from vain, pointless, and harmful speech and activities. They guard their time and do not occupy themselves with matters that bring no benefit to their religion or worldly affairs.

4. Practicing Zakah with Sincerity

Allah says: (وَٱلَّذِينَ هُمْ لِلزَّكَوٰةِ فَٰعِلُونَ)

There is a difference between simply paying Zakah and truly practicing it. Practicing Zakah means giving it with humility, gratitude, sincerity, and recognition that one’s wealth belongs to Allah by right. It is not done with arrogance, pride, or a desire for recognition.

5. Guarding Chastity

Allah says: (وَٱلَّذِينَ هُمْ لِفُرُوجِهِمْ حَٰفِظُونَ)

The successful believers protect their chastity by lowering their gaze, maintaining modesty, and avoiding unlawful relationships. This protection serves as a safeguard against major sins such as adultery and immorality.

6. Lawful Relations Within Marriage

The lawful exception to guarding one’s chastity is within marriage. Spouses are permitted to enjoy one another while fulfilling the rights and responsibilities that Allah has prescribed for them.

7. Not Exceeding Allah’s Limits

Whoever seeks fulfillment beyond what Allah has made lawful has transgressed His limits. The believer recognizes that true success lies in obedience, not in following every desire.

8. Honesty and Trustworthiness

Allah says: (وَٱلَّذِينَ هُمْ لِأَمَٰنَٰتِهِمْ وَعَهْدِهِمْ رَٰعُونَ)

The successful believers are trustworthy and fulfill their promises. They protect what has been entrusted to them and honor their commitments. The Prophet ﷺ informed us that among the signs of the Day of Judgment is the loss of Amanah (trustworthiness) among people.

Amanah extends beyond promises and includes taking care of one’s responsibilities, possessions, time, and blessings without wastefulness or negligence. As well as protecting one’s honor.

9. Consistently Preserving the Prayers

Allah says: (وَٱلَّذِينَ هُمْ عَلَىٰ صَلَوَٰتِهِمْ يُحَافِظُونَ)

The believer not only prays but consistently safeguards every prayer by performing it on time and striving for khushuʿ. Prayer becomes a priority rather than an afterthought.

10. The Inheritors of Jannah

Allah says: (أُو۟لَٰٓئِكَ هُمُ ٱلْوَٰرِثُونَ)

These are the people who will inherit Paradise. Allah further explains in the following verse that they will inherit Al-Firdaws, the highest level of Jannah, and they will remain therein forever. This is the ultimate success promised to those who embody the qualities described throughout these verses.

These ten verses serve as a complete blueprint for success. Whoever strives to embody these qualities strengthens both their Islam and their Imaan, earning success in this world and, by Allah’s mercy, everlasting success in the Hereafter.

May Allah make us all the inheritors of Al Firdaus, آمين يا رب العالمين.

Reflection from Sheikh Saad for Du’a:

In the Qur’an, Allah gives us examples of du’as made by His prophets during times of hardship—du’as that we can also make when facing our own difficulties, and إن شاء الله, they will be answered.
The first instance comes in Suratul Anbiya (21:83-84), where Prophet Ayyub (AS) said:

“Suffering has truly afflicted me, but You are the Most Merciful of the merciful.”

To this, Allah replied:

“So We answered him.”

The second instance comes in Suratul Anbiya (21:87-88), where Prophet Yunus (AS) made the famous du’a:

“There is no god except You. Glory be to You. Indeed, I was among the wrongdoers.”
Again, Allah responded:

“So We answered him.”

The third instance comes in Suratul Anbiya (21:89-90), where Prophet Zakariyya (AS) prayed:

“My Lord, do not leave me childless, though You are the Best of heirs.”

And once more, Allah replied:

فَٱسْتَجَبْنَا لَهُۥ
“So We answered him.”

All of these du’as were accepted by Allah. This teaches us that no matter how difficult our situation may seem, we should never stop turning to Allah in sincere supplication. The prophets called upon Allah with humility, sincerity, patience, and complete trust in Him, and Allah answered them. While the timing and manner of Allah’s response may differ according to His wisdom, these verses remind us that Allah hears every du’a and that no hardship is beyond His ability to relieve.
Whenever we find ourselves struggling, we can take comfort in these prophetic examples and call upon Allah just as they did, hoping in His mercy will enlighten us.
Sheikh Saad said: Allah will answer the Dua in three-fourths.
Allah will answer the Dua and give you what you wished for
Allah will save the answer of your Dua as a reward for you on the most difficult day; the day of judgement
The Dua will ascend to Allah, and while ascending it will meet and face the tests that are descending and it will fight them and Allah will save you from that test.

Reflection on the first verse of Surat Ahzab from our Cool Sheikh:

There are three broad types of people Allah mentions in the Qur’an: the Mu’minūn (believers), the Kuffār (apparent disbelievers), and the Munāfiqūn (hypocrites/hidden disbelievers). The believer is sincere in faith, the kāfir openly rejects belief, while the munāfiq is someone who looks like a believer on the outside but hides disbelief or bad intentions on the inside. This is why the munāfiq is considered so dangerous — because you don’t really know what is in their heart or what their true intentions are.
But at the same time, we have to be very careful. We cannot go around calling specific people munāfiq, because we do not know what is in someone’s heart — only Allah does. Even when someone’s actions are openly wrong or show disbelief, we speak about what we can see, or what the person practicing in the open. We can say a person is acting in a sinful way (fāsiq) or being oppressive (ẓālim), or that an action is kufr if it clearly is. But we should be careful about making final judgments on people or saying someone is definitely destined for the Hellfire.
A big lesson in all of this is to focus on ourselves and asking Allah to protect us from hypocrisy, checking our own intentions, and being fair and careful in how we speak about others.
Allah The Almighty mentioned those three categories in the beginning of Surat El Baqarah in about twenty Ayas, Almuminin in about four ayahs. He mentioned AlKuffar in two Ayas and Munafeqeen in about thirteen ayas exploring those Munafeqeen and their actions and how dangerous they are. You know Mumeneen and Kuffar clearly but Munafeqeen are hidden and you could count them as Mumin which is dangerous for Muslim society. During the prophet time ﷺ Allah The Almighty revealed Almunafiqeen to him and the prophet ﷺ revealed them to Hadret Huzaifah رضي الله عنه
And Hadret Omar رضي الله عنه
Used to beg Huzaifah to tell him if he ( Hadret Omar) one of them.
May Allah protect us from Nifaaq and strengthen our Iman

Morning reflection with Shiekh Saad

From the reflections on the verses of Surat Al-Kahf (18:22–24):

Allah the Almighty says:

“They will say there were three, the fourth being their dog; and they will say there were five, the sixth being their dog — guessing at the unseen; and they will say there were seven, and the eighth was their dog. Say: My Lord knows best their number; none knows them except a few. So do not argue about them except with a clear argument, and do not ask about them from anyone among them. And never say of anything, ‘Indeed, I will do that tomorrow,’ except [by saying], ‘If Allah wills.’ And remember your Lord when you forget, and say, ‘Perhaps my Lord will guide me to what is nearer than this to right guidance.’”
— Surat Al-Kahf, verses 22–24

Among the subtle reflections on these verses is that Allah سبحانه وتعالى mentioned the differing opinions of people regarding the number of the People of the Cave. He said: “They will say there were three, the fourth being their dog,” then said: “and they will say there were five, the sixth being their dog — guessing at the unseen,” thus describing these two opinions as being based on conjecture and speculation without knowledge. However, when mentioning the third opinion, Allah said: “and they will say there were seven, and the eighth was their dog,” without any further comment afterward. Because of this, some scholars of tafsir inferred that this may be the opinion closest to the truth.

Nevertheless, the primary purpose of the story is not to determine their exact number. That is why Allah said: “My Lord knows best their number,” and then prohibited fruitless argumentation by saying: “So do not argue about them except with a clear argument, and do not ask about them from anyone among them.” These verses direct us to focus on the lessons, guidance, and spiritual meanings of the story rather than on details for which there is no definitive proof and upon which no action depends.

Reflection about this beautiful ayat from Surat An-Nahl by Sheikh Saad:

Hunger and fear are punishments from Allah, and as a punishment Allah made them taste hunger and fear only taste, imagine if it is more severe. Even just a little fear is enough to punish someone as there is no such thing as only a little bit of fear.

This has a connection to Surat Quraysh,
ٱلَّذِىٓ أَطْعَمَهُم مِّن جُوعٍۢ وَءَامَنَهُم مِّنْ خَوْف
The most knowledgeable and wise fed them, and if He feeds you, you will never go hungry and if he protects you, you will never fear. This is a blessing from Allah.
So hunger and fear are either a bounty or a punishment. May Allah save us from his punishment and may he grant us his bounty and provision and Al-Firdous.

Morning Reflections with Shaykh Sa’ad

- Surat As-Sajdah is also known as “Alif Laam Meem As-Sajdah.” In the Hadeeth where the Prophet ﷺ mentioned reciting Surat As-Sajdah and Surat Al-Insan in Fajr Salah, it is referring to “Alif Laam Meem As-Sajdah.”

- There is another Surat in the Qur’an associated with sajdah, and that is Surat Fussilat, but it is called Ha-meem As-Sajdah to differentiate between the two Surat

Shaykh Saad’s Reflections on Surat Hud ayahs 34 and 78:

In ayah 11:34, Allah (SWT) says in the Qur’an هُوَ رَبُّكُم that “He is your Rabb”. Allah is the one who nourishes, develops, and intimately knows each and every single one of us in all stages in life. It is a great privilege for Allah to be our Rabb and we shouldn’t take it for granted.

In 11:78, Allah (SWT) also quotes Lut (AS) who says هَؤُلَاءِ بَنَاتِي هُنَّ أَطْهُرُ لَكُم to his people after approaching him desiring to commit evil deeds with men. بَنَاتِي is not in reference to Lut’s (AS) daughters by blood but rather any woman. This is because all prophets are fathers of their nation or tribe.

Shaykh Saad’s reflections on Surat Hud

There are a few surahs in which their central topic is about the day of judgement Surat Hud, Surat Waaqia Surat Naba which made the prophet ﷺ hair white for fear and concern for his ummah and from his complete perfect iman
And ﷺ shayabatni huuudun wa akhawatuha meaning Surat hud like other surat with similar content made me have grey hair out of fear and alhawatuha hud or similar surahs I mention them above