Sheikh Sālih As-Sindi (English)

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. https://t.me/saalihsindi/47 https://whatsapp.com/channel/0029VbD5OsZH5JM0pjH4H20s/126

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 https://t.me/saalihsindi https://whatsapp.com/channel/0029VbD5OsZH5JM0pjH4H20s/124

🔴 [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.

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. https://t.me/saalihsindi/44 https://whatsapp.com/channel/0029VbD5OsZH5JM0pjH4H20s/124

[Sharḥ ʿAqīdatis-Salaf wa Aṣḥābil-Ḥadīth by Aṣ-Ṣābūnī, Tape 25] https://t.me/saalihsindi https://whatsapp.com/channel/0029VbD5OsZH5JM0pjH4H20s

🔴 [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.

🛑 AHLUS-SUNNAH ARE PEOPLE OF STEADFASTNESS أهل السنة أهل ثبات "Ahlus-Sunnah are people of steadfastness. The 'Aqīdah which they hold is built upon firm foundations, as firm as mountains. Therefore, it does not waver merely because of revilement from those who revile, propaganda from those with ulterior motives, or insults from foolish and base people. Such things neither advance nor delay anything in their estimation. Ahlus-Sunnah are people of steadfastness because they believe that they are upon the truth that came in the Book of Allāh. Therefore, they pay no attention to the revilement of those who revile. The condition expressed by their tongues is what Imām Ash-Shāfi'i said: 'If loving the family of Muḥammad is rejectionism (rifḍh), then let mankind and jinn bear witness that I am a Rāfiḍhi.' He does not care whether they revile him or not. By Allāh, I will not waver from what I believe to be the truth. And the condition expressed by their tongues also is what Ibn Taymiyyah said: 'If loving the companions of Muḥammad is Naṣibism (naṣb), then let mankind and jinn bear witness that I am a Nāṣibi.' Or as his student said: 'If anthropomorphism (Tajsīm) is affirming His Attributes and declaring them free from every fabricated interpretation, then by the praise of Allāh, my Lord, I am a mujassim. Come with your witnesses and fill every gathering.' The condition expressed by their tongues in their steadfastness upon the truth is: 'Say whatever you wish.' As some of them said: 'If singling Allah out in worship is Wahhabism, then, O Lord, bear witness that I am a Wahhabi.' If the tawhid of Allah and singling Him out in worship makes us Wahhabis, 'Then, O Lord, bear witness that I am a Wahhabi.' Affirming Allāh's Highness means that you confine Him to a place? Say whatever you wish. Because we do not care in the least. Therefore, Ahlus-Sunnah wal-Jama'ah do not waver away from what they believe merely because of revilement directed at them by their opponents. And this, my brothers, is a station that is only attained through the actualization of Tawḥīd. This is one of the fruits of Tawḥīd. Do not think that the matter is easy, or that it is attained through mere claims. The matter is not easy. People's words have an effect. However, they cause deficiency and retreat from the truth only in the case of one whose Tawḥīd is weak. As for one who has truly actualised Tawḥīd, such speech does not affect him to the point of causing him to compromise in the religion of Allāh or turn away from the truth that he believes in. That is because he believes that the One whose praise is an adornment and whose blame is a disgrace is Allāh. Because he believes that benefit and harm are in the Hand of Allāh. Because he believes that everyone above the earth is dirt. Because he believes that if all of them were to gather together to benefit him, they would not benefit him, and if all of them were to gather together to harm him, they would not harm him, except with something that Allāh has written. When the hearts of Ahlus-Sunnah are filled with Tawḥīd, with reverence for Allāh, and with true reliance upon Him, they do not care in the slightest about the revilement of those who revile, the slander of those who slander, and the criticism of those who criticize." 📹 Video: https://t.me/saalihsindi/42 🎧 Audio: https://t.me/saalihsindi/41 🔗 WhatsApp: https://whatsapp.com/channel/0029VbD5OsZH5JM0pjH4H20s

Ahlus-Sunnah are people of steadfastness 🎙 Sheikh Sālih As-Sindī حفظه الله 🎧 Audio: https://saalihsindi ✍️ Transcription: https://saalihsindi 🔗 WhatsApp:

📚 SUMMARY The Four Final Outcomes of the Muslims in the Hereafter 1. The Highest Rank: Those who enter Paradise immediately without any reckoning or punishment. They never enter the Fire and are the most honoured of the believers. 2. After an Easy Reckoning: Those who undergo a light and easy reckoning, after which they enter Paradise directly, without any punishment. 3. After Temporary Punishment: Those whose evil deeds outweigh their good deeds and whom Allah does not pardon. They enter the Fire for a period known only to Allah, then are eventually brought out and admitted into Paradise. 4. The People of Al-Aʿrāf: Those whose good and evil deeds are equal. They are detained on Al-Aʿrāf (the elevated place between Paradise and Hell) for as long as Allah wills, after which they enter Paradise. Key lesson: The ultimate destination of every Muslim is Paradise, but they differ in the path they take to reach it—some without reckoning, some after an easy reckoning, some after temporary punishment, and some after being detained on Al-Aʿrāf. The decisive factor is Allah's mercy and justice, together with the weighing of one's deeds on the Day of Judgement. https://t.me/saalihsindi https://whatsapp.com/channel/0029VbD5OsZH5JM0pjH4H20s/115

In summary, the conditions of the Muslims in the Hereafter revolve around these four final outcomes that we have mentioned. — End quote. Source: Explanation of ʿAqīdatus-Salaf wa Aṣḥābil-Ḥadīth by aṣ-Ṣābūnī, Lesson 25, by Shaykh Ṣāliḥ As-Sindī (may Allah preserve him). https://t.me/saalihsindi https://whatsapp.com/channel/0029VbD5OsZH5JM0pjH4H20s/115

🔴 The conditions of the Muslims in the Hereafter fall into four categories; all of the final outcomes of the Muslims revolve around these four states: 📌 The First State: Those who enter Paradise without reckoning and without punishment—or, more precisely, those who enter Paradise immediately, without reckoning or punishment. By saying "enter Paradise immediately," we mean that they do not enter the Fire at all. After the standing for reckoning, they will cross the Ṣirāṭ and enter Paradise without falling into the Fire—may Allah protect me and you from it, and I ask Allah to make me and you among them. These are the people of the highest ranks. They are neither taken to the Fire nor punished therein for any length of time, whether long or short. Rather, they proceed directly to Paradise. Not only that, but they are not even brought to account. Thus, those who enter Paradise immediately without reckoning or punishment are the people of the loftiest ranks. 📌 The Second State: Those who enter Paradise immediately after an easy reckoning. They will undergo a light and easy reckoning. Allah, the Mighty and Majestic, will make easy for them that tremendous station—the Day of Reckoning—and thereafter their destination will be Paradise, without any prior punishment. 📌 The Third State: Those who ultimately enter Paradise after first entering the Fire for a temporary period. They will eventually enter Paradise, but only after entering the Fire for a temporary duration, the length of which Allah alone knows. The word "temporary" here should not be understood as something insignificant or easy. This is an immensely serious matter. Allah, the Exalted, has described His punishment as severe. No one knows how long that period will be. Yes, it has an end, and they will eventually be brought out, but no one knows how long it will last. Even the fire of this world—which is insignificant and mild compared to the Fire of the Hereafter—is something a person cannot bear for even a single second. We seek refuge with Allah from His punishment. So what, then, of a punishment that is truly severe? When the Most Great describes something as severe, then by Allah, it is indeed severe. This is the third category. They are those whom their deeds have ruined—those whom Allah, Glorified and Exalted, did not will to pardon, because their evil deeds outweighed their good deeds. The decisive boundary between the people of happiness and the people of misery is the weighing of deeds. Allah says: "Then as for those whose scales are heavy, they are the successful. But as for those whose scales are light, they are the ones who have lost themselves because they used to wrongfully reject Our signs." (Al-Aʿrāf 7:8–9) And He says: "Then as for the one whose scales are heavy, he will be in a pleasant life. But as for the one whose scales are light, his refuge will be the Abyss (Hāwiyah)." (Al-Qāriʿah 101:6–9) We seek refuge with Allah from the Fire. 📌 The Fourth State: Those who will be detained upon Al-Aʿrāf for a period that Allah, Blessed and Exalted, wills, after which their final destination will be Paradise. Thus, they too will ultimately enter Paradise, but only after being kept upon Al-Aʿrāf. Al-Aʿrāf is an elevated place between Paradise and the Fire. They are the people of Al-Aʿrāf about whom Allah, Glorified and Exalted, said: "And on Al-Aʿrāf will be men..." (Al-Aʿrāf 7:46) The strongest and most authentic opinion concerning them is that they are those whose good deeds and evil deeds are exactly equal. This understanding is authentically reported from the Companions of the Messenger of Allah ﷺ. It has been narrated from Ḥudhayfah, Ibn Masʿūd, and Ibn ʿAbbās (may Allah be pleased with them), as well as from a number of the early and later scholars. A report conveying this meaning has also been narrated from the Messenger of Allah ﷺ, but no authentic ḥadīth is established on this point. Therefore, the relied-upon evidence is the narrations of the Companions (may Allah be pleased with them).

SUMMARY How Does a Person Truly Submit to Allah? By Sheikh Sālih As-Sindī True submission (taslīm) is achieved by combining these five matters: 1. Believe the revelation completely – Accept everything Allah and His Messenger ﷺ have informed us of with certainty, without doubt, denial, or placing intellect above revelation. 2. Obey Allah's commands and avoid His prohibitions – Respond to every command with obedience and every prohibition with avoidance, without questioning or objecting to Allah's wisdom. 3. Be patient and content with Allah's decree – Meet every trial and decree with patience, trust, and acceptance, avoiding resentment or اعتراض (objection) against Allah. 4. Refer all disputes back to the Qur'an and Sunnah – Judge every matter by revelation and be fully satisfied with Allah's judgement, without seeking alternatives. 5. Give revelation precedence over everything else – Place the Qur'an and Sunnah above personal opinions, desires, ideologies, intellect, and all other authorities. Key lesson: A person's submission to Allah is only complete by combining all five of these matters. As the Salaf said: "A person's footing in Islam is not firm except upon the bridge of submission." Full text ⬇️ https://t.me/saalihsindi/36 https://whatsapp.com/channel/0029VbD5OsZH5JM0pjH4H20s/115

The one who truly submits is the person for whom revelation always comes first, and everything else comes afterwards. Revelation is to be followed, while everything else follows it. When Allah speaks, or His Messenger ﷺ speaks, then no one's opinion, system, philosophy, or personal desire has any authority before it. Everything else is subordinate, and revelation must always be given precedence. There is no path to success except through this. Therefore, whoever desires safety should submit to Allah. True submission is attained only by combining these five matters. Do not think, O servant of Allah, that you may neglect some of them and suffice yourself with only one or two. By Allah, all of them are necessary if you truly seek salvation for yourself. Then the author said: "One of the Salaf said: 'A person's footing in Islam is not firm except upon the bridge of submission.'" This closely resembles the statement of Imām Aṭ-Ṭaḥāwī رحمه الله in his famous creed: "A person's footing in Islam is not firmly established except upon the foundation of complete submission and surrender." And Allah, the Exalted, knows best. Source: Sharḥ ʿAqīdatis-Salaf wa Aṣḥābil-Ḥadīth by aṣ-Ṣābūnī, Vol. 1, pp. 324–326. https://t.me/saalihsindi https://whatsapp.com/channel/0029VbD5OsZH5JM0pjH4H20s

🔴 How Does a Person Truly Submit (to Allah)? 📌 Shaykh Ṣāliḥ Sindī (may Allah preserve him) answered: "By combining five matters. This is an extremely important issue, my brothers! The greatest affliction in the Muslim world today is the weakness of true submission (taslīm). If you were to ask me, 'What disease is most widespread in the Ummah today?' I would answer with confidence: It is the deficiency of true submission, unfortunately. If sincere submission had become common among the Muslims, our condition would be very different from what it is today. And to Allah alone we complain. How does a person become one who truly submits? The answer is: by combining five matters. 1. Meet the reports of revelation with complete belief, without doubt or denial. Whatever reaches you from Allah or from His Messenger ﷺ regarding the past, the present, or the future, it is obligatory upon you to believe it completely—with the certainty of one who has seen it with his own eyes. It is never permissible to deny it or to doubt it like the hypocrites. That is not the way of the believers. If you desire true submission, then believe whatever comes in the revealed texts, whether your intellect fully comprehends it or not. If you encounter something difficult to understand, then blame the limitation of your own mind and understanding—not the revealed texts—if you truly wish to be among those who submit. 2. Meet every command and prohibition with compliance, without resistance or objection. When a command or prohibition reaches you, respond with commitment. Believe that you are being addressed by Allah and that you are obligated to obey. Know that you have no choice but to follow His command. This conviction should be firmly rooted in the depths of your heart. Then your limbs should act by performing what you have been commanded and avoiding what you have been forbidden. Do not respond to Allah's commands with resistance, nor allow your heart to harbour objections such as: "Why has Allah commanded this?" or "Why has Allah forbidden that? It seems contrary to wisdom." Beware of such thoughts, O servant of Allah! Never dispute with the One Who commands. Submit, surrender, and expect goodness. Whatever remains unclear to you today, Allah will, in time, open your heart to understand it. 3. Meet Allah's decree with patience and contentment, without objection or resentment. Respond to Allah's decrees with patience and with pleasure in what He has decreed. This is something that cannot be avoided. It is obligatory upon you to be content with Allah concerning His decree and to beware of objecting or becoming resentful. How many people fail to submit in this matter! When a painful decree befalls them, they become resentful and say: "My Lord, why did You do this?" or "What have I done for You to treat me in this way?" We seek refuge with Allah from such speech. It is terrible disrespect towards Allah and a violation of the limits of servitude. You are Allah's servant. Your duty is to submit to His decree and entrust your affairs to Him. Your position is not that of an equal with Allah—far from it. 4. Refer every dispute back to revelation and be pleased with its judgement. Whenever disagreement arises in any matter—whether religious or worldly—it is obligatory to judge by revelation: the Book of Allah and the Sunnah of the Messenger of Allah ﷺ. Then one must be content with Allah's judgement. As for judging by something other than revelation, or being dissatisfied with Allah's ruling, these are among the greatest causes of ruin. So beware, O seeker of true submission, if you desire safety. "But no, by your Lord, they will not truly believe until they make you (O Muhammad) judge concerning that over which they dispute among themselves, then they find within themselves no discomfort regarding what you have judged and submit with full submission." (Qur'an 4:65) 5. Give revelation precedence over every opinion, school of thought, intellect, political ideology, or personal desire.

🔴Our Sheikh Sālih As-Sindī حفظه الله وبارك فيه said: "And I advise you, O seeker of knowledge, if you are truly eager to gain benefit and to thoroughly understand this issue—the issue of the disbelief (kufr) of the one who abandons the prayer (مسألة كفر تارك الصلاة)— then read the discussion on this subject in the book Taʿẓīm Qadriṣ-Ṣalāh - تعظيم قدر الصلاة (The Great Status of Prayer) by Imam Muḥammad ibn Naṣr Al-Marwazī. It is among the finest books in clarifying this issue. If you add two other important books to it, you will gain even greater benefit. They are: 1. Sharḥul-ʿUmdah - شرح العمدة by Shaykhul-Islām Ibn Taymiyyah, in which he discusses this issue at length and verifies it with a level of detail that is rarely found elsewhere. 2. Aṣ-Ṣalāh -الصلاة (The Prayer) by Ibnul-Qayyim. Source: Sharḥ Aʿlāmis-Sunnah Al-Manshūrah, p. 69. Links to the audio lessons: http://salehs.net/dra3-05.htm https://t.me/saalihsindi https://whatsapp.com/channel/0029VbD5OsZH5JM0pjH4H20s

The right of knowledge is greater than the right of the scholar 🎙 Sheikh Sālih As-Sindī حفظه الله t.me/tullabilm26 t.me/saalihsindi

What are the causes of the harm that befalls the strangers from Ahl al-Sunnah? Shaykh Ṣāliḥ Sindī (may Allah preserve him) said: "This harm has various causes: The first cause The stranger who firmly holds on to his tawḥīd (pure monotheism) and the Sunnah of his Prophet ﷺ experiences the loneliness of being a stranger. Strangeness carries with it a feeling of isolation, while human beings are social by nature. When a person differs from all people—or from most of them—in his way of life, actions, and worship, you find that his home is different, his way of raising his children is different, his speech is different, his prayer among people is different, and even his outward appearance among them is different. He adheres to the Sunnah in his appearance, his dealings, his buying and selling. He differs from many of those around him in nearly everything. This loneliness causes a person to experience some distress and hardship. But whoever remains patient will have a praiseworthy outcome. Patience, true to its name, tastes bitter; Yet its end is sweeter than honey. The second cause To understand the Prophet's ﷺ statement, "like one grasping burning embers," there is something even greater. A person may endure the loneliness of being a stranger, yet something more difficult may befall him: the pain of ridicule. He may be mocked by disbelievers, innovators, or sinners when they see his steadfastness, his adherence to the truth, and his refusal to deviate as they have. They may ridicule him, insult him, and speak ill of him. For people of dignity and refined character, this is especially painful. Allah, the Exalted, said regarding His Prophet ﷺ: "We certainly know that what they say grieves you." (Qur'an 6:33) Such treatment leaves deep emotional pain, making him truly like one holding burning embers. Then what if we add to this: The third cause The pain of actual persecution. He may suffer physical harm through beating, imprisonment, or restrictions placed upon his livelihood because of his adherence to the Sunnah. This is even more difficult. It is no longer merely the loneliness of estrangement or the pain of mockery; rather, he may suffer tangible physical harm. Thus he truly becomes like one grasping burning embers. Then what if we add to this: The fourth cause The pain of witnessing evil while being unable to change it—not by his hand nor by his tongue. This weighs heavily upon the people of faith. Whoever has a deep reverence for Allah in his heart, whoever truly magnifies Allah as He deserves, finds it immensely painful to witness people disobeying Him. Allah's status in his heart is so great that he knows Allah deserves to be obeyed, never disobeyed; remembered, never forgotten; thanked, never denied. Simply witnessing evil fills him with sorrow and grief, yet he cannot take action because he is a stranger. Then what if we add to this: The fifth cause He grieves not only because of the sins themselves, but because of the sinners. True strangers are compassionate. When they see someone involved in shirk, innovation, or sin, they become saddened and distressed out of mercy for them. The people of the Sunnah possess the greatest knowledge of the truth and the greatest mercy toward creation. The true strangers at the end of time feel pain while others laugh. The sinner enjoys his sin, yet the stranger looks at him and weeps out of concern for him. What estrangement—and what pain—could be greater than this? So this truly shows that in times of estrangement, the one who clings firmly to the religion and the Sunnah is indeed like one grasping burning embers. And Allah is the One whose help is sought." — End of quote. Source: Commentary on ʿAqīdatus-Salaf wa Aṣḥābil-Ḥadīth by Aṣ-Ṣābūnī, Vol. 1, pp. 331–333. https://t.me/saalihsindi https://whatsapp.com/channel/0029VbD5OsZH5JM0pjH4H20s

🟧 [A Narration and Commentary]: 🔴 Imam Abu ʿUthmān aṣ-Ṣābūnī narrated with his chain of transmission from ʿAbdullāh ibn al-Mubārak that he said to a man who asked him about how the Lord descends: "When a hadith from the Messenger of Allah ﷺ reaches you, then submit to it." 📌 Shaykh Ṣāliḥ al-Sindī commented on this narration, saying: "This is a methodology. This narration is a school from which we learn the proper approach to receiving the religion: 'When a hadith from the Messenger of Allah ﷺ reaches you, then submit to it.' Accept it, surrender to it, comply with it, believe in it, affirm it with conviction, and do not hesitate—even if you do not fully understand it, even if something about it seems difficult to grasp. Rather, submit, yield, and humble yourself before it. Then Allah, Glorified and Exalted, will open for you the doors of His bounty and teach you what you did not know. But faith must come first, and submission must come first, before you can attain that." Source: Sharḥ ʿAqīdatis-Salaf wa Aṣḥābil-Ḥadīth by aṣ-Ṣābūnī, vol. 1, p. 237. https://t.me/saalihsindi https://whatsapp.com/channel/0029VbD5OsZH5JM0pjH4H20s

🔴 O seeker of knowledge! Occupy yourself with what benefits you. 📌 Shaykh Ṣāliḥ ibn ʿAbdil-ʿAzīz as-Sindī (may Allah preserve him) said: "A piece of advice for you, O seeker of knowledge—and those before you have already experienced this: your life is short, and time is even shorter than what would allow you to encompass all knowledge. So strive to attain that which will truly benefit you. Take this short path that leads to knowledge: any issue that brings you no benefit in knowledge or in practice is none of your concern. Leave it aside and busy yourself with what benefits you. Do not occupy yourself with what does not benefit you. How many people immerse themselves in matters that bring them no benefit! Their hours, days, nights, and even years are wasted. They may present themselves as seekers of knowledge, yet in the end they find they have nothing—they have attained nothing. The reason is that they busied themselves with what did not benefit them." Source: Sharḥ ʿAqīdah al-Salaf wa Aṣḥāb al-Ḥadīth by al-Ṣābūnī, Vol. 1, p. 203. https://t.me/saalihsindi https://whatsapp.com/channel/0029VbD5OsZH5JM0pjH4H20s