Shaykh Sālih Ālush-Shaykh English Benefits.

The Role of the Muslim Individual in Uplifting the Muslim Ummah 🎙 Sheikh Sālih Ālu-sheikh حفظه الله said: Allah, the Exalted and Glorious, has addressed you individually as a legally accountable person to take Satan as an enemy: {Indeed, Satan is an enemy to you, so take him as an enemy. He only invites his party to be among the companions of the Blaze.} ​We might gather in various sittings, and each of us mentions some evils and what the enemies are spreading within the Ummah. When we say "the Ummah," we mean the Islamic world in general, not specific to a single country or a specific region, because we hope this lecture will be broadly beneficial for Muslims everywhere. If you observe, when many people gather, they speak to one another in a way that shifts the obligation away from themselves, as if they are not legislatively addressed by what is obligatory upon them. This is a form of deviating from what is legislatively required, because the legislative duty is that you are addressed by what Allah, the Exalted and Glorious, commanded. ​So, what is obligatory upon you? What is your role in uplifting the Ummah? The role, firstly—and these are words that require detailing—firstly: that you undertake the reformation of yourself. When we speak of uplifting the Ummah, some people might say, "The Ummah? Me, for example, what can I do for the Ummah? The Ummah has its people, I am just..." If you neglect (your duty), it is a form of neglect in the building structure. Because the second person will neglect, the third will neglect, and Islam will be attacked through the collective. As it came in the narration: "Beware that Islam is not attacked from your direction." For your surrender while you are in the midst of the battle means that a second will surrender, a third will surrender, a fourth will surrender, and then large groups will surrender. Then, after that, the Ummah will be invaded ideologically, invaded intellectually, invaded scientifically, and its distinguishing characteristics will be lost. ​Therefore, the first obligation directed to each individual among us is: to rectify himself. Rectifying yourself is the greatest strength against the enemy; rectifying yourself and openly declaring your religion in any place, not being fearful or hesitant of being stigmatized with such and such. Another person is ashamed to write, even though he has the ability to write in various fields, because he says, "Someone else is meant to be addressed," or "I don't have the ability." Each of us is a brick in the building. So if each of us performs what is obligatory upon him and what Allah has given him the capacity to do, there will be in that a chain of continuity and a chain of strength. ​Because silence and being ashamed to fulfill the obligation in the legislated manner—by arguing with that which is best, achieving the intended goal, prioritizing the benefits, and warding off the harms—makes the Ummah weak. Therefore, each of us is addressed to have his heart filled with the truth, and not to be fearful in expressing what he has. The meaning of boldness in speaking the truth is not to say the truth in an unlegislated manner; rather, you speak the truth in a legislated manner, even if the word is the calmest it can be. For the truth has a light upon it, and the truth is not found in raising the voice; rather, the truth is in the word itself. ​For this reason, it was said to Imam Malik: "If a man has the Sunnah (with him), should he argue over it?" He said: "No, he speaks the Sunnah; if it is accepted from him, then so be it, and if it is not accepted from him, he remains silent." And this is what is appropriate: to say what you have and not be fearful in saying what you have with confidence in any place. In whatever country you are, in whatever society you are, speak what you have without fear, because this is a form of declaring the creed and manifesting Islam. ​Building the home: you are also addressed to build your home in a legislated manner, and not to allow the enemy to enter your home...

Shaykh Ṣāliḥ Ālush-Shaykh (may Allah preserve him) said: “Indeed, the Muslims today are in urgent need of large numbers of students of knowledge so that they may teach the Muslims in the east and west of the earth. People are in desperate need of those who can clarify the truth for them and explain to them the correct Tawḥīd (Islamic monotheism).” [Sharḥ Thalāthat al-Uṣūl (7–8)] https://t.me/Sh_Soolih_AalushShaykh_English

Sheikh Salih Aalu-Sheikh (may Allah preserve him) said: Do not think any time you spend in a sitting of knowledge is wasted, nor the time spent reading a book or listening to its explanation in a recording or similar — because this cultivates in you love for knowledge, love for its people, and makes knowledge easier for you little by little. 📒 The Path to Academic Excellence (pp. 312–313)

Sheikh Salih Al-Sheikh—may Allah preserve him—said: "The seeker of knowledge needs to adorn himself with morals and characteristics that constantly accompany him on his journey of seeking knowledge, which are: ​➊ To be sincere to his Lord in his pursuit of knowledge. ​➋ To be gentle (gradual and moderate) in seeking knowledge. ​How does one practice this gentleness in seeking knowledge? "By not seeking to acquire knowledge all at once, and by not preoccupying himself with intricate details and minute issues; otherwise, he will forget and will not acquire any knowledge." ​➌ To be persistent and continuous in seeking knowledge, dedicating his most precious and prime times to it, and not reserving for knowledge the 'dead' times when his mind is exhausted and his comprehension is weak. ​Summarised from At-Tariq ila An-Nubugh Al-'Ilmi (The Path to Excellence in Knowledge), pp. 16–22. https://t.me/Sh_Soolih_AalushShaykh_English 🖊 Transcribed and translated by Abū 'Abdillāh 'Abdullateef bn Hussein https://t.me/tullabilm26

#LIFE_LESSONS Strength Comes Through Humility Before Allah Sheikh Salih Aal Ash-Sheikh hafidhahullah said: You become stronger through humility before Allah. Your strength comes from humility—not from saying “I” and “me.” No, your strength is in being humble. Your strongest state is when you are humble, prostrating. A person is at their strongest, if one truly understands, when in prostration. This forehead, when it is on the ground, is actually the strongest position a person can be in. Someone focused only on material life might look at this and think, “What is this?” But in reality, this is your strongest state—when you are at your closest. That is why the Prophet (peace be upon him) said: “The closest a servant is to his Lord is when he is prostrating.” Because in that moment, a person expresses their humility, their submission, and says, “I am Your servant, O Lord.” Source: https://t.me/masjidsahabah/1880 #Tarbiyah@masjidsahabah

THE BEST ACT OF WORSHIP AFTER THE OBLIGATORY ACTS (Sheikh Sālih Aal-Sheikh حفظه الله) ​"The first matter you must care for with the utmost attention, O student, is to constantly remind yourself that knowledge is an act of worship through which you draw closer to Allah. The scholars have noted that the best voluntary deed—the best of all deeds after the obligatory ones—is seeking knowledge. ​For many of us, seeking knowledge is actually an obligation (wajib), because one may not have acquired sufficient knowledge regarding what benefits them in their religion: in Tawheed (monotheism), in rectifying one’s creed (Aqidah), and in rectifying one’s actions by knowing the Sharia rulings. ​This realization encourages you and prevents you from succumbing to boredom or exhaustion—the two ailments that often afflict the student of knowledge: boredom and fatigue from memorising, studying, writing, acquiring books, and extensive reading. ​When you recognise the greatness of the objective and the immense virtue of knowledge and its pursuit—that it is the best of deeds—you see why scholars even preferred it over Jihad (referring to voluntary Jihad against enemies). This is because seeking knowledge has a 'transitive benefit' (نفع متعدي)—its benefit extends to others. ​The Sharia principle states that deeds with transitive benefits (benefiting others) are superior to deeds with restricted benefits (نفع قاصر, benefiting only the doer). Furthermore, the greater the transitive benefit, the more virtuous the deed is compared to those with less reach. For this reason, many scholars held the view that seeking knowledge is superior to voluntary Jihad, because its benefit is generally more far-reaching". Source: https://t.me/Sh_Soolih_AalushShaykh_English/28 🖊 Transcribed and translated by Abu 'Abdillāh 'Abdullateef bn Hussein https://t.me/tullabilm26

PRAISING AN INNOVATION (BID'AH) IS DIFFERENT FROM PRAISING AN INNOVATOR. 🎙Sheikh Sālih Aal-Sheikh حفظه الله ​Praising an innovation removes a person from Ahl al-Sunnah (the people of the Sunnah). However, if one praises an innovator, this requires further detail: if one praises an innovator for their innovation, this also removes them from being among Ahl al-Sunnah wa al-Jama'ah because they have defended the people of innovation. But if one praises an innovator for something other than their innovation, this is a matter of Ijtihad (independent reasoning) and is subject to the weighing of benefits and harms (Al-Masalih wa Al-Mafasid). ​Shaykh al-Islam Ibn Taymiyyah praised the Ash'aris in certain instances for the good they did, and he praised other people in certain instances for the good they did. And we now, by the consensus of Muslims, praise Salah al-Din al-Ayyubi for his Jihad, even though he was the one who spread the Ash'ari creed among the people and ordered it to be taught, and because of him, the light of teaching the Salafi creed dimmed. However, this is a context of striving (Jihad) in one regard; his removal [of enemies] and establishment of Jihad against the Christians, and the good that resulted from it, is what he is praised for. And so, the context dictates the judgment. ​Therefore, whoever praises an innovation and beautifies it, there is no doubt that he is not a follower of the way of the Salaf and is not among the true people of the Sunnah following the Salaf. Or if he praises an innovator for his innovation—for example, praising Salah al-Din for his teaching of the Ash'ari school of thought—the situation here becomes different. Praising a certain exegete (Mufassir) for his figurative interpretation of the Divine Attributes, or praising a scholar for something in which he erred regarding creed, the context here is clear. ​This is an issue that must be understood, because if every time someone praises a scholar who has mixed a good deed with a bad one, it is said that he is not from Ahl al-Sunnah, then no one would remain. No one would remain because there must be clarification in certain situations... meaning, one should not place people in doubt by giving absolute praise when the situation requires clarification, remaining silent [about the errors], which leads people to assume this praise applies to everything the person did and brought forth. ​The matter requires justice, piety, fairness, and knowledge. If matters are weighed with their proper scales, and everything is placed according to its context and position, you will be safe from injustice, transgression, and backbiting, and you will have given the believers their rights. ​The matter escalated with some people to the point of declaring as an innovator—or what have you—anyone who praised Al-Hafiz Ibn Hajar or anyone who praised Al-Nawawi, or... I mean, in a time that passed us by, you might remember it. And this involves excess, meaning extremism in applying the principles of Ahl al-Sunnah. Ahl al-Sunnah, like others, can include those who are strict and those who are moderate. Source: https://t.me/Sh_Soolih_AalushShaykh_English/26 🖊 Transcribed and translated by Abu 'Abdillah 'Abdullateef bn Hussein https://t.me/tullabilm26

Four Reasons for the Salaf's mastery of knowledge 1. ​Sincere Intention (Ikhlas): They sought knowledge purely for the sake of Allah. As Imam Ahmad noted, the correct intention in seeking knowledge is aiming to remove ignorance from oneself and from others. 2. ​Prioritizing the Hereafter Over the Worldly Life: Even during the Umayyad and Abbasid eras when wealth and worldly distractions expanded, the scholars remained dedicated to preserving the religion. They recognized that worldly gains are fleeting, while the impact of knowledge is eternal. 3. ​Cooperation and Mutual Encouragement: There was a strong culture of support within the community and families to pursue learning. It was common for entire households—including elders, youth, and women—to be actively engaged in memorizing and discussing knowledge issues. 4. ​Structured Methodology: They strictly prioritized memorization before seeking detailed explanations. They would memorize foundational texts to solidify the core concepts in their minds before moving on to larger, more complex interpretations. Source: محاضرة بعنوان: أسباب نبوغ السلف لفضيلة الشيخ صالح بن عبدالعزيز آل الشيخ حفظه الله https://t.me/salehalalsheikh/67 🖊 Transcribed and translated by Abu 'Abdillah 'Abdullateef ibn Hussein

The Reality of ʿIlm حقيقة العلم Shaykh Ṣāliḥ Āl al-Shaykh حفظه الله الشيخ صالح آل الشيخ Translated and edited: Abū Luqmān Muḥammad al-Nījīrī

Some People Get Married And Do Not Know Or Do Not Learn The Rules Of Interacting With Their Wife 🎙️Shaykh Saleh Aal Ash-Shaykh [trans. Abu ishaq]

Fitnah stems from two matters 🎙️Shaykh Saleh Aal Ash-Shaykh [trans. Abu ishaq]

Importance of learning & teaching Arabic 🎙️Shaykh Saleh Aal Ash-Shaykh [trans. Abu ishaq]

Shaykh Ṣāliḥ Āl Ash-Shaykh ḥafidhahullāh said: “If each day you were to study the Tafsīr of just one Āyah, one ḥadīth along with its commentary, and one Fiqh issue – only three items per day – what would you have accumulated in a year? You would have the Tafsīr of 360 Āyāt, the explanation of 360 ḥadīths, and the study of 360 Fiqh issues. Now imagine after five years, ten years – you would become a true student of knowledge.” [Al-Ajwibah wal Buḥūth, 5/303]