Sheikh Sālih As-Sindi (English)
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 ⭕ Reminder: This coming Friday afternoon, in shā Allāh
📔 17th session on the explanation of Lumʿatul-Iʿtiqād
✅ By the esteemed Sheikh, Prof. Sālih As-Sindī
⏰ Friday, 22 Rabīʿul-Awwal 1448, after the ʿAsr prayer, Riyādh time.
🕌Location: King Khālid Grand Mosque | 46 | 1 | 0 | 0 | Loading... | |
🔴 [AMONG THE CAUSES OF REMAINING STEADFAST UPON THE TRUTH DURING TIMES OF TRIBULATIONS: STUDYING THE BIOGRAPHIES OF THE RIGHTEOUS PREDECESSORS]
📌 Shaykh Ṣāliḥ ibn ʿAbdil-ʿAzīz Sindī, may Allah preserve him, said:
"من أعظم أسباب الثّباتِ على الحقِّ في زمنِ الفتن المتلاطمة في هذا الزّمن الذي هو زمنُ الغُربة مُطالعةُ سِيَرِ السّلف الصالحين، ستجد بلسمًا شافيًا -بتوفيق الله عزَّ وجلَّ- يُداوي جروح القلوب ممّا يرى الإنسان ويسمع ويقرأ في هذا الزّمان. فالوصيّة للمُحبِّ لأئمة السنّة أنْ يحرصَ على مُطالعة سِيَرِهِمْ، ثم أن يقتديَ بما أمْكنه واستطاعه من هديِهم المُوافق لهدي رسول الله ﷺ ". اهـ
“Among the greatest means of remaining steadfast upon the truth during the overwhelming trials and tribulations of this present age—which is an age of estrangement—is studying the biographies of the righteous predecessors.
You will find in them, by the permission and guidance of Allah, the Mighty and Majestic, a healing balm that remedies the wounds of the hearts caused by what a person sees, hears, and reads in this age.
Therefore, my advice to the one who loves the Imams of the Sunnah is that he should be diligent in studying their biographies, and then strive to follow, as much as he is able and capable, their guidance, which is in accordance with the guidance of the Messenger of Allah ﷺ.”
— Sharḥ ʿAqīdatis-Salaf wa Aṣḥābil-Ḥadīth by aṣ-Ṣābūnī, Lesson 34
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SUMMARY
Among the greatest means of protection from the schemes of Shayṭān are four:
1. Tawḥīd and sincerity: The stronger a person’s tawḥīd and sincere devotion to Allah, the weaker Shayṭān’s influence over him. Allah has promised that Shayṭān has no authority over His sincere servants.
2. Remembering Allah: Dhikr serves as a strong fortress against Shayṭān. The Prophet ﷺ compared the person who remembers Allah to someone protected inside a fortified stronghold.
3. Reciting the Qur’an: Increasing Qur’an recitation provides protection from Shayṭān. In particular, the Sunnah mentions the protection associated with reciting Sūrah al-Baqarah and Āyat al-Kursī.
4. Seeking refuge in Allah: Frequently seeking Allah’s protection from Shayṭān is repeatedly commanded in the Qur’an and Sunnah and has a great effect in safeguarding a person from his evil.
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Our Lord has encouraged us to seek refuge from Satan in many places, and numerous hadiths likewise emphasize it, both generally and in specific situations. This emphasis was not without purpose.
Rather, it is because seeking refuge in Allah has a tremendous effect in protecting a person from Satan.
A person should therefore seek refuge in Allah from Satan generally, as well as in those specific situations where the Sunnah instructs us to seek refuge.
Thus, these are among the greatest means which, by the permission and guidance of Allah, help a person remain safe from Satan.”
— Sharḥ ʿAqīdatis-Salaf wa Aṣḥābil-Ḥadīth by Aṣ-Ṣābūnī, Lesson 29
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🔴 [Among the greatest means that help a person remain safe from the schemes and deception of Satan]
📌 Shaykh Ṣāliḥ ibn ʿAbdil-ʿAzīz Sindī, may Allah preserve him, said:
“Among the greatest means that help you remain safe from the schemes of this Satan are four things:
First: Tawḥīd (affirming the Oneness of Allah).
The more a person realizes and actualizes tawḥīd, the weaker Satan’s schemes become against him. This is a principle indicated by Allah’s statement concerning Iblīs:
‘He said: My Lord, because You have led me astray, I will surely make things attractive to them on earth, and I will surely mislead them all.’ [Al-Ḥijr 15:39]
Then he made an exception, saying that Satan himself understands this reality: that he cannot gain control over the people of tawḥīd. He said:
‘Except Your sincere servants among them.’ [Al-Ḥijr 15:40]
There are two readings (قراءة) here: Al-mukhliṣīn (those who are sincerely devoted) and Al-mukhlaṣīn (those whom Allah has chosen and purified).
Therefore, the greater your sincerity and tawḥīd for Allah, the Mighty and Majestic, the more protected you are from Satan’s schemes. And when tawḥīd becomes weak, this protection becomes weak as well.
Likewise, the author cited evidence for this when Allah, the Exalted, said:
‘Indeed, he has no authority over those who believe and rely upon their Lord.’ [Al-Naḥl 16:99]
They actualize tawḥīd.
Also notice this meaning in Allah’s statement:
‘Indeed, My servants—you have no authority over them, except those who follow you from among the misguided.’ [Al-Ḥijr 15:42]
How beautiful is the description ‘My servants’!
So the more sincere you are toward Allah and the more you actualize pure servitude to Him, the closer you are to being included among those described as ‘My servants.’ If you give none of your worship to anyone besides Him, you truly deserve to be among those described in this way:
‘My servants—you have no authority over them.’ [Al-Ḥijr 15:42]
Thus, tawḥīd is one of the greatest means of protection from Satan’s schemes.
Second: Remembering Allah, the Mighty and Majestic, in general.
Every type of dhikr is a strong fortress against Satan. These are not my words; rather, they are the words of the Messenger of Allah ﷺ.
In the hadith of Al-Ḥārith Al-Ashʿarī, narrated by At-Tirmidhi, may Allah have mercy upon him, with an authentic chain, the Prophet ﷺ explained that Yaḥyā ibn Zakariyyā commanded the Children of Israel with five things. Among them, he said:
‘And I command you to remember Allah. The example of that is like a man whom his enemies pursue swiftly until he reaches a fortified fortress and protects himself inside it. Likewise, a person cannot protect himself from Satan except through the remembrance of Allah.’
These are the words of the truthful and trustworthy Prophet ﷺ.
If you want protection, if you want to be in a strong fortress against Satan, then adhere to the remembrance of Allah, the Mighty and Majestic. By Allah, you will be safe from their evil.
Third: This is included within dhikr, but it is mentioned specifically to draw attention to it: reciting the Qur’an.
Increase in your recitation of the Qur’an, and you will be safe from Satan. The Prophet ﷺ informed us that Satan flees from a house in which Sūrah Baqarah is recited.
We are also told in the authentic hadith narrated by Abū Hurayrah رضي الله عنه that Satan informed him that if a person recites Āyat Al-Kursī at night before sleeping, Satan will not approach him until morning. The Messenger of Allah ﷺ confirmed this, saying:
‘He told you the truth, although he is a liar.’
Therefore, reciting the Book of Allah, the Mighty and Majestic, is among the greatest means of protection from the evil of Satan.
Fourth: Adhering to the repeated command in the Book of Allah, the Mighty and Majestic: seeking refuge in Allah from Satan, the accursed.
This also falls under dhikr, but it is mentioned separately to draw attention to its importance. | 66 | 1 | 0 | 0 | Loading... | |
SUMMARY
Ahlus-Sunnah wa-l-Jamāʿah believe that a person’s ultimate fate is unknown, except where an authentic text explicitly specifies it. Therefore, one should not be certain that oneself or another person is destined for Paradise or Hell.
This is due to three matters:
1. The inner state is unknown:
We cannot see what is in another person’s heart—whether their outward righteous deeds are accompanied by sincerity, a sound intention, and a righteous heart.
2. Acceptance of deeds is unknown:
A person does not know whether Allah has accepted his deeds, whether he fulfilled the conditions of sincerity and following the Sunnah, or whether a later sin may nullify the reward of a previous deed.
3. The ending of one’s life is unknown:
A person does not know what his final state will be or upon what he will die. Since deeds are judged by their endings, the final outcome cannot be known beforehand.
Therefore, the ultimate destinies of people remain unknown to us, and only Allah knows their final outcome, except for those whose fate has been established by authentic revelation.
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[Sharḥ ʿAqīdatis-Salaf wa Aṣḥābil-Ḥadīth by Aṣ-Ṣābūnī, Tape 25]
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🔴 [The Ultimate Destinies of the Servants Are Unknown and Uncertain, and This Is Due to Three Matters]
Shaykh Ṣāliḥ ibn ʿAbdil-ʿAzīz Sindī, may Allah preserve him, said:
“Ahlus-Sunnah wa-l-Jamāʿah believe that the ultimate outcomes of the servants are unknown. No one may declare concerning himself or someone else that he is from the people of Paradise or from the people of the Hellfire. No matter how diligently you see a person striving in obedience to Allah, Glorified and Exalted is He—or even if you think this about yourself—beware of being certain that you will be saved or destroyed.
Indeed, the ultimate destinies of the servants are unknown and unclear to us, and we have no knowledge of them, except for what has been explicitly stated in an authentic proof. Other than that, the ultimate destinies of the servants are unknown and uncertain.
👈 The reason for this goes back to three matters:
▪️ The first matter: The inner realities of the servants are unknown when it comes to people judging others, for a person has no access to what is hidden within another’s heart. What is actually in his heart? Is the righteous effort you see from him accompanied by a righteous inner state, a sound intention, and sincerity—an intention that is good and sincerely for Allah, Mighty and Majestic—or not?
What truly matters is what is in the heart. The Prophet ﷺ said:
“Indeed, there is a morsel of flesh in the body which, if it is sound, the entire body is sound; and if it is corrupt, the entire body is corrupt.”
We have no means of knowing what is in people’s hearts. Therefore, their inner realities are unknown.
▪️ The second matter: Acceptance is unknown. Whether Allah, Blessed and Exalted, has accepted righteous deeds is something unknown to us, both concerning ourselves and others.
Does this mean that we doubt Allah’s generosity, His appreciation of deeds, or His promise? No. Rather, this is because of either:
👈 The first possibility: The conditions for acceptance may not have been fully fulfilled. A person does not know whether he has fulfilled the conditions of acceptance—whether he truly achieved sincerity and followed the Messenger ﷺ. Allah, Mighty and Majestic, says:
“Indeed, Allah only accepts from those who are mindful of Him.” [al-Mā’idah: 27]
Thus, a person cannot be certain that he has fulfilled what Allah commanded in the manner Allah intended.
👈 Another matter: A person does not know whether he may later be afflicted by having the reward of a previous righteous deed nullified because of a subsequent evil deed.
We have said that good deeds and evil deeds have effects in both directions: good deeds affect sins through their forgiveness, while sins can affect good deeds by nullifying them. Thus, a person does not know whether the reward for a deed he performed and was rewarded for remains established, or whether he subsequently committed something that causes that reward to be nullified and that deed to be rendered futile.
This, too, is something unknown to a person.
Therefore, we say that the ultimate destinies of the servants are unknown, and no one knows what his final outcome will be.
▪️ The third matter: This is the tremendous matter of the endings of one’s life, for what matters is how one’s life ends.
Not knowing one’s final ending also makes knowledge of one’s ultimate outcome impossible. The Prophet ﷺ informed us that “deeds are judged by their endings.”
A person does not know what he will be brought to an end upon. Can anyone be certain about his own ending? No one, by Allah, knows what he will be brought to an end upon.
Therefore, the ultimate destinies and outcomes of the servants are unknown and unclear to us, except for what the evidence has indicated.
For this reason, Ahlus-Sunnah wa-l-Jamāʿah believe in this matter: the ultimate destinies of the servants are unknown. Only the One in Whose Hand are all affairs, Glorified and Exalted is He, knows them—except for what has been explicitly stated in the texts. We believe this in affirmation of Allah and His Messenger ﷺ.” End quote. | 97 | 3 | 0 | 2 | Loading... |
