Shaykh Sālih Ālush-Shaykh English Benefits.
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![003- Twenty Pieces of Advice on Calling the Disbelievers to Islam 🖊 Shaykh Ṣāliḥ As-Sindī حفظه الله [DON'T DESPAIR] t.me/saa](data:image/jpeg;base64,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)
003- Twenty Pieces of Advice on Calling the Disbelievers to Islam
🖊 Shaykh Ṣāliḥ As-Sindī حفظه الله
[DON'T DESPAIR]
t.me/saalihsindi
https://whatsapp.com/channel/0029VbD5OsZH5JM0pjH4H20s
| 2 | #LIFE_LESSONS
Spread Optimism and Avoid Spreading Discouragement and Pessimism!
Sheikh Salih Aal Ash-Sheikh hafidhahullah says:
Spreading discouragement & pessimism in any area is not a praiseworthy quality. It only comes from the qualities of the hypocrites. As for the believers, they are people of optimism and an open heart.
Who is the person who spreads discouragement & pessimism? He is the one who constantly mentions things that discourage people, weaken their determination, make them doubt their abilities, and make them doubt the future. They cause you to feel weakness—going from one state of weakness to another, and then to another.
As for the sincere people, they are those who raise people's determination and do not give Shaytan an opportunity to enter. They always have certainty that Allah, the Most Glorious and Most High, is with them and that He will never cause their deeds to be lost.
This is a broad and important area for the imam, the khatib, and the caller to Allah: to spread optimism and light, and to keep pessimism away from people in every possible way.
#Tarbiyah@masjidsahabah
https://t.me/masjidsahabah/2459 | 76 |
| 3 |  Do this if you can't seek knowledge!!
🎙 Sheikh Sālih Aalush-Sheikh حفظه الله
t.me/yatullabilm
t.me/Sh_Soolih_AalushShaykh_English | 200 |
| 4 | Du'a is most likely to be answered between Asr and Maghrib on Fridays. Remember to make abundant Du'a for our Muslim brothers and sisters in Yemen.
Don't underestimate the power of your supplications
رب أشعث أغبر مدفوع بالأبواب لو أقسم على الله لأبره. | 74 |
| 5 | The Desire of Seeking Knowledge - شــهــوة الــعــلــم
🎙 Al-'Allāmah Sālih Aalush-Sheikh حفظه الله said:
Knowledge has its own desire, and the student of knowledge also has desires. Shaykh al-Islām Ibn Taymiyyah (may Allah have mercy on him) wrote a profound message addressing this topic: If a Muslim performs an action driven by an innate desire or passion, is he rewarded for it or not?
He gave the example of someone who turns to knowledge because he inherently desires and enjoys it. He finds pleasure in staying up late for it, enjoys writing, and is propelled by an internal passion. He might not even consciously summon the intention of worship in that specific state. Similarly, he mentioned the example of a man who gives in charity and acts generously because he finds an internal comfort in it, and his chest expands with it. It brings him peace, so he simply does it if he has the means. Another example is a courageous man who steps forward, speaks out, and acts because he finds it fulfilling; the action itself is a good deed, but he does it out of personal inclination.
Ibn Taymiyyah based his perspective on the statement of the Prophet ﷺ in the ḥadīth narrated by Abū Dāwūd and others: “O Bilāl, establish the prayer; give us comfort through it.” The Prophet ﷺ made the prayer—despite being an act of worship—a source of comfort for himself.
Therefore, whoever seeks something, has a passion for it, or performs a deed while finding a natural inclination toward it, should not discourage himself by thinking, “I have no intention, and I fear I am sinning,” or similar thoughts.
The jurists state that whoever invites guests to his home so as not to be accused of stinginess is rewarded, because stinginess is condemned in the Sharīʿah, and he is doing an act to distance himself from what is blameworthy, thus earning a reward. This applies to various similar matters.
Undoubtedly, knowledge carries a desire and an active movement within the soul. However, a student of knowledge must be careful that this unchecked passion does not steer him away from the established methodology of the scholars in learning.
For instance, during his youth and peak energy, he might take up specific issues and spend excessive time researching them—such as topics in muṣṭalaḥ al-ḥadīth (ḥadīth terminology), the Prophetic biography (as-Sīrah an-Nabawiyyah), the principles of jurisprudence (Uṣūl al-Fiqh), a particular juristic issue, or matters of Tawḥīd. He knows deep down that he has not yet studied the foundational books of ʿAqīdah from beginning to end, nor the foundational books of Fiqh, concise ḥadīth collections, or texts of ḥadīth terminology. He is aware of his own shortcomings, yet he neglects this structured foundation due to his overwhelming passion for a specific side topic.
This approach is undoubtedly a shortcoming. One’s passion may lead him toward something beneficial, but it should be directed properly.
It is essential that his ambition and pursuit of knowledge follow the methodology of the righteous predecessors (as-Salaf aṣ-Ṣāliḥ) in studying, establishing solid foundations, memorizing foundational texts (Al-Mutūn), and understanding them.
If he follows this structured path, by the time he reaches the age of thirty, he will have acquired an abundant amount of knowledge. Even if he does not have exhaustive details on every single issue, he will have built a comprehensive and solid scholarly foundation.
Tr. Abū 'Abdillāh 'Abdullateef bn Hussein
Source: https://t.me/Sh_Soolih_AalushShaykh_English/87 | 278 |
| 6 | شهــوة_العــــلـم_حقيقتها_وضوابطها_معالي_الشيخ_صالح_بن_عبد_العزيز.mp3 | 71 |
| 7 | 📜 The Obligation of Relying Upon Allah, the Most Glorified and Exalted, While Taking the Proper Means
Shaykh Ṣāliḥ Ālush-Shaykh, may Allah preserve him, said:
“Allah, Mighty and Majestic, is the One who suffices His servant. He is the One upon whom the servant must rely, entrusting the matter to Him. At the same time, the servant should take whatever means Allah has permitted him to take.
As for those means which Allah has not permitted, whoever takes them has departed from true reliance upon Allah, and has departed from making Allah alone his sufficiency.
For this reason, this verse indicates—either by its implicit meaning, or even more so—that whoever attaches himself to such things as threads, rings, and the like has attached himself to something far too weak to be relied upon.”
📓 Explanation of Fatḥul-Majīd, p. 306
https://t.me/Sh_Soolih_AalushShaykh_English | 123 |
| 8 | Shaykh Ṣāliḥ Ālush-Shaykh, may Allah preserve him, said:
“Do not consider any time you spend attending a scholarly gathering to be wasted, nor any time you spend reading a book or listening to an explanation of a book on a recording or the like. For this will instill in you a love for knowledge, cultivate in you a love for its people, and make knowledge easier for you little by little.”
📓 The Path to Scholarly Excellence, pp. 312–313.
https://t.me/Sh_Soolih_AalushShaykh_English | 96 |
| 9 | MAḤMŪD MUḤAMMAD SHĀKIR
Sheikh Ṣāliḥ Ālush-Shaykh حفظه الله said:
I once requested Professor Maḥmūd Muḥammad Shākir—may Allah have mercy upon him—the well-known man of letters and verifier of many volumes of Tafsīruṭ-Ṭabari, to guide me to a book in the Arabic language that I could read.
He said to me: "Read Lisānul-Arab."
I replied, "Lisan al-Arab is twenty volumes, how can I read it?"
He said: "Then go find another profession, for trade or a job; you are not fit for knowledge. What is twenty volumes?"—these were his exact words—"We read it with our Sheikh twice—I believe his Sheikh was Al-Marṣafi—and we did not complete the third time."
📚 الطريق إلى النبوغ العلمي P. 164
#أخبار_عشاق_الكتب
t.me/ushaaqulkutub | 126 |
| 10 | ⚠️ The Delusion of Chains Without Uprightness: A Warning to the Seekers of Ḥadīth
Shaykh Ṣāliḥ Ālush-Shaykh حفظه الله said:
“As for merely acquiring these ijāzāt (certificates of transmission) without knowledge of their contents, this is neither sought after nor desirable.
For there can be found in some lands those who possess elevated ijāzāt and asānīd (chains of transmission), yet they are not from the people of istiqāmah to begin with.
For example, one might fall into major sins, destructive deeds, and unseemly matters. Some of them are not upon the methodology of Ahlul-Ḥadīth in their conduct. Others hold false beliefs, leaning towards extreme Ṣūfism, or follow innovative doctrines in creed, such as the Ashʿarī doctrine and others.
Some of those who affiliate themselves with the science of Ḥadīth have gone to extremes in this regard, to the point that they merely collect these narrations from here and there. This gathering of chains is not an objective in and of itself. If it is achieved, it is a good thing that the student of knowledge should desire; but if it can only be obtained through mere exhaustion, then it is not the true objective of seeking knowledge.”
Reference: Aṭ-Ṭarīq ilan-Nubūghil-ʿIlmī (الطريق إلى النبوغ العلمي), p. 36.
I say:
This is a true reality, as we have witnessed many individuals being promoted simply because they possess ijāzāt, have memorized texts of knowledge, and so on—without any consideration for their manhaj or their steadfastness upon the path of the Salaf.
When riwāyah (narration) is divorced from dirāyah (comprehension) and istiqāmah (uprightness), the ijāzah becomes nothing more than a piece of paper used for boasting. It reduces the noble science of Ḥadīth to a mere collection of stamps from “here and there.”
Promoting an individual who lacks uprightness and correct creed simply because he possesses a chain can actively harm the masses by giving legitimacy to people of innovation and misguidance.
🖊 Abū ʿAbdillāh ʿAbdullateef bn Ḥussein
https://t.me/tullabilm26
https://t.me/Sh_Soolih_AalushShaykh_English | 88 |
| 11 | Shaykh Ṣāliḥ Ālush-Shaykh — may Allah preserve him — said:
“The writings of Shaykhul-Islām [Ibn Taymiyyah] — may Allah have mercy on him — concerning creed are varied. The way to understand his words is therefore to master the concise works:
Al-Wāsiṭiyyah
Al-Ḥamawiyyah
Al-Tadmuriyyah
These three works are important for understanding the writings of Shaykhul-Islām, understanding his theological position and methodology, and understanding how he formulates and presents issues.
Therefore, for a student of knowledge to understand Shaykhul-Islām’s words in his longer works, his Fatāwā, and his lengthy answers, he must thoroughly master these three concise works.
This is why the scholars would teach students these three concise works before reading the longer works with them.”
— Lecture Series, 4/574
https://t.me/Sh_Soolih_AalushShaykh_English | 414 |
| 12 | For the doors of the Sunnah of the Prophet ﷺ are vast.
If the matter is as such, then the seekers of knowledge are in very great need of taking care of this science. And we can place it into several points or topics.
📖 الطريق إلى النبوغ العلمي ص. (30-31)
🖊Translated by Abū 'Abdillāh 'Abdullateef bn Hussein
t.me/tullabilm26 | 111 |
| 13 | 📚The Guidance of the Salaf in Knowledge and the Compilations of the Sunnah (Sheikh Sālih Ālush-Shaykh حفظه الله)
Thus, the distinguished one among the Salaf was the one who knew the Book and the Sunnah more. So whoever increased in his knowledge of the Book of Allah—the Mighty and Majestic—and the Sunnah; he was the most knowledgeable and the most proficient in Fiqh (understanding).
And for this reason, they mentioned in the comparison between Ibrāhīm An-Nakha'i and 'Aamir bin Sharāḥil Ash-Sha'bi—and they are both known jurists, one of whom was in Kūfa and the other in Baṣra—that they used to give precedence to Ash-Sha'bi due to what he was upon of the Sunnah and knowledge of what the Prophet ﷺ said. His opposition to the truth was less because of his abundant following of the evidence and his hearing of it. So due to his abundant knowledge of the reports and the Sunan (traditions), and the abundance of what he narrated from them, a group of the people of knowledge leaned towards giving precedence to what he says or what he issues verdicts (fatwas) on over others.
And this is what is known in the guidance of the Salaf. For indeed, if knowledge of the Sunnah of the Prophet ﷺ increases—which includes the Tafsīr of the Quran, establishing Tawhid and beliefs, Fiqh, manners, and the guidance of the Prophet ﷺ in his dealings with the polytheists, opponents, and his companions—if his knowledge in this increases, he is more knowledgeable, more understanding, and more likely to be correct. This means that the guidance of the pious predecessors (Salafuṣ-Ṣālih) in knowledge and learning is paying attention to the Sunnah and the Aḥādīth.
Then Allah made it easy that the books of Hadīth were compiled. Among the first of what was compiled in that regard was "Al-Muwaṭṭa" by the Imām of the Abode of Migration (Madīnah), Mālik bin Anas (d. 179 AH)—may Allah have mercy on him. And despite its brevity, it contains a very great deal of knowledge, to the extent that Ash-Shafi'i—may Allah have mercy on him—said: "There is no book after the Book of Allah more authentic than the Muwatta of Mālik bin Anas," and that is because it was before the two Ṣaḥīḥs of Al-Bukhāri and Muslim.
Then, as the people of knowledge consecutively authored works in Hadith and in writing down the Sunan, they diversified their writings into Ṣaḥīḥs, Masāneed, Ma'ājim, Hadīth Ajzā' (tracts), and many types of authorship. And among the greatest of what the people of knowledge wrote are the famous Six Books: "Ṣaḥīḥ Al-Bukhāri" by Abū 'Abdillāh Al-Bukhāri (d. 256 AH), "Ṣaḥīḥ Muslim" by Muslim bin Al-Hajjāj (d. 261 AH), "Sunan Abī Dāwūd" As-Sijistāni (d. 275 AH), "Jāmi' Abī 'Isā" At-Tirmidhī (d. 279 AH), "Sunan Al-Mujtabā" by An-Nasā'i (d. 303 AH), and "Sunan Ibn Mājah" (d. 273 AH)—may Allah have mercy on them. These are compiled according to chapters and topics.
As for the Masāneed, the greatest of them among what is in our hands is the Musnad of the Imām of Ahlus-Sunnah wal-Jamāʿah, Imam Aḥmad bin Muḥammad bin Ḥanbal Abū 'Abdillāh (d. 241 AH). He wrote and compiled his Musnad according to categories (of Companions); so he made the Musnad of the Ten (promised Paradise), then the Musnad of the Muhājirūn, then the Musnad of the Anṣār, and the Musnad of the Makkans, Madinans, and Syrians, and so on, placing the Musnad of women at its end. And these Six Books, along with the Musnad of Imam Aḥmad, and with the Muwaṭṭa; the people of knowledge have not ceased to take great care of them.
Knowledge of the Sunnah is among the most important things the seeker of knowledge should care for. Paying attention to the Hadīth of the Prophet ﷺ strengthens the seeker of knowledge's aptitude in learning, strengthens his memorization, and strengthens his comprehension in Fiqh and understanding. Much good is attained by him in behavior, and in knowing the guidance and the Sunan in all his affairs, such as clothing, the affairs of his home, his speech and dialogue, his interactions, what he approaches and what he leaves, and in his good character. | 113 |
| 14 | 🔗 Among the harmful consequences of a husband submitting to his wife and constantly giving in to her
[Shaykh Ṣāliḥ ibn ʿAbdil-ʿAzīz Ālush-Shaykh]
🎙️ Among what the Shaykh, may Allah preserve him, said:
«“What has occurred from some women exercising control over their husbands is that, in the end, the woman was not satisfied with the husband who obeyed her and who treated her well in all the various ways of good treatment. Rather, he made himself obedient to her in everything she desired. The consequence was that she came to dislike him, because a woman, by her nature, needs someone to take responsibility for her and provide proper direction. When a man takes responsibility for her, disciplines her, and strives with her according to what Allah, Glorified and Exalted is He, has commanded, then the outcome is beneficial for both of them.”»
📕 The Sharīʿah-Based Methods of Dealing with People, minute 31:44.
Indexed by Ahlul-Ḥadīth.
Tr. Abū 'Abdillāh 'Abdullateef bn Hussein
https://t.me/Sh_Soolih_AalushShaykh_English | 102 |
| 15 | Shaykh Ṣāliḥ Ālush-Shaykh, may Allah preserve him, said:
«“The common expression, ‘There is no need to thank me; it was my duty,’ has no basis in the Sharīʿah. Rather, a person should be thanked for fulfilling an obligation, and Allah, Mighty and Majestic, Himself thanks His servant for fulfilling an obligation.”»
📚 Meetings and Sessions (2/183)
https://t.me/Sh_Soolih_AalushShaykh_English | 95 |
| 16 | Shaykh Ṣāliḥ Ālush-Shaykh (may Allah preserve him) said:
"Tawḥīd (true belief in Allah's Oneness) becomes weakened when a servant abandons supplicating to his Lord, the Mighty and Majestic. And the less a person makes duʿāʾ (supplication), the less his heart becomes attached to Allah, the Mighty and Majestic."
— Sharḥuṭ-Ṭaḥāwiyyah (Explanation of Aṭ-Ṭaḥāwiyyah)
https://t.me/Sh_Soolih_AalushShaykh_English | 129 |
| 17 | 📜 | Motivation and Aspiration
📂 | Shaykh Ṣāliḥ Ālush-Shaykh (may Allah preserve him) said:
"If every day you study the tafsīr (explanation) of just one verse, one hadith along with its explanation, and one fiqh issue—only these three things each day—
Then how much will you have accumulated in one year?
The tafsīr of 360 verses.
The explanation of 360 hadiths.
360 fiqh issues.
Then imagine after five years or ten years.
You will become a student of knowledge."
📓 Source: Al-Ajwibah wal-Buḥūth (5/303)
https://t.me/Sh_Soolih_AalushShaykh_English | 297 |
| 18 | 📜 | Steadfastness Upon Righteousness
📂 | Shaykh Ṣāliḥ Ālush-Shaykh (may Allah preserve him) said:
"Remaining steadfast upon righteousness is something precious and difficult to attain, for the heart is ever-changing. A person—even if he is a scholar, a student of knowledge, or a righteous individual—is not safe from trials. Nor is he guaranteed against a change in his heart or his deeds. Therefore, he should avoid whatever may alter his religion or corrupt his actions."
📓 Source: Sharḥ Faḍlul-Islām, p. 129.
https://t.me/Sh_Soolih_AalushShaykh_English | 128 |
| 19 | 🍃 Beware of reading horoscopes.
🌷 Shaykh Ṣāliḥ Āl al-Shaykh (may Allah preserve him) said:
"Whoever reads the horoscope section, knowing the zodiac sign under which he was born, and reads what it says, then it is as though he has consulted a fortune-teller. His prayer will not be accepted for forty days. And if he believes what those horoscopes say, then he has disbelieved in what was revealed to Muḥammad ﷺ."
Source: Sharḥ Kitāb it-Tawḥīd, p. 349.
https://t.me/Sh_Soolih_AalushShaykh_English | 153 |
| 20 | ✍️ Shaykh Ṣāliḥ Ālush-Shaykh (may Allah preserve him) said:
A number of the scholars have said:
"It is not permissible for a person to say, 'I seek refuge in Allah, then in you,' because seeking refuge (istiʿādhah) is an act of worship of the heart. This is the correct view. When someone says, 'I seek refuge in Allah, then in you,' seeking refuge is a purely inward act of the heart. Therefore, it is not appropriate for it to be directed to anyone besides Allah, the Mighty and Majestic."
Source: Sharḥ Thalāthatil-Uṣūl, p. 106.
https://t.me/Sh_Soolih_AalushShaykh_English | 108 |
