Shaykh Sālih Ālush-Shaykh English Benefits.

Memorize the Qur’an | Sheikh Sālih Aal-Sheikh حفظه الله t.me/thesalafiqari https://t.me/Sh_Soolih_AalushShaykh_English

Refutation of the methodology of Haddadiyah (likes of Mohammed Bin Shamsudeen) __ 🖋️ Allamah Saleh Aal Al-Shaykh said: This call (the call of Shaykh Muhammad bin Abdul Wahhab) is based on respecting scholars and the imams of Islam: the four followed imams and others, such as Al-Laith, Sufyan, and Ibn Jarir may Allah have mercy on him, and the imams of Hadith, we do not criticize any of them, but we love them, support them, and criticize those who criticize them, Similarly, the commentators of Hadith, such as Al-Nawawi, may Allah have mercy on him, and Al-Zahabi, and Ibn Hajar, and other scholars, we do not accept that anyone criticizes a scholar, but if the scholar is correct, he will receive two rewards, and if he makes a mistake, he will receive one reward for his effort, and the scholar is not followed in his error, so bad is not spoken about anyone from the people of knowledge. So from the foundations of this dawah respecting the (four) madhaa'in and ulama and not insulting any of them. Therefore, no one from the scholars of the Salafi da'wah is known to have criticized any of the people of knowledge or scholars of madhaa'ib, in the past and in the time of Ibn Taymiyyah and Ibn Al-Qayyim, and in the time of shaykh Mohammed Ibn Abdul Wahhab and to the present day, who adhere to this Salafi dawah. Rather, we are with them on the right path and guidance, and whatever they differ on, the more probable view is preferred based on evidence, May Allah have mercy on all, and gather us with them in His abode of honor. 📓 [Muhadaraat Al-Tarajim | 2-179/178] 🎙️ To hear the Shaykh's words, refer to the lecture: [Ma'aalim Da'wat Al Shaykh Muhammad bin Abdul Wahhab] Copied

Perfection in knowledge is not a prerequisite for Daʿwah | Sheikh Sālih Aal-Sheikh https://t.me/Sh_Soolih_AalushShaykh_English

﷽ 📢 New Channel Announcement English benefits and reminders from Sheikh Sālih As-Sindī (حفظه الله) are now being shared on WhatsApp and Telegram. Join, benefit, and share: 🔗 Telegram: [https://t.me/saalihsindi] 🔗 WhatsApp: [https://whatsapp.com/channel/0029VbD5OsZH5JM0pjH4H20s]

Leave your mark | Sheikh Sālih Aal-Sheikh حفظه الله https://t.me/Sh_Soolih_AalushShaykh_English

Fatāwā of Sheikh Sālih Aalush-Sheikh (0001) A questioner says: "Does the one who does not seek understanding of the religion of Allah mean that no good is intended for him, or that guidance is not intended for him, according to the understanding of the hadiths you previously mentioned?" ​Answer: Guidance and good are divided into perfection and varying degrees. ​So, whoever Allah intends for him perfect good and perfect guidance, He grants him understanding in the religion. ​And whoever does not learn the obligatory understanding regarding individual monotheism (Tawhid) and the obligatory understanding in his acts of worship, this person is not a Muslim to begin with because he has neither monotheism nor worship. ​And whoever does not learn the communally obligatory understanding, this is a Muslim and a believer, but they are in ranks; he has guidance according to his uprightness. ​However, perfect guidance and perfect goodness are promised to the people of knowledge, as in His saying: "Whoever Allah wants good for, He gives him understanding of the religion," meaning that the reality of good and the perfection of good are only given by Allah, the Exalted and Majestic, to the one who dedicates himself to understanding the religion. Source: https://t.me/Sh_Soolih_AalushShaykh_English/53

Biography of His Excellency Shaykh Ṣāliḥ ibn ʿAbdil-ʿAzīz Ālush-Shaykh His name and lineage: He is His Excellency, the scholar Shaykh Ṣāliḥ ibn ʿAbdil-ʿAzīz ibn Muḥammad ibn Ibrāhīm ibn ʿAbdil-Laṭīf ibn ʿAbdir-Raḥmān ibn Ḥasan ibn Shaykh al-Imām al-Mujaddid Muḥammad ibn ʿAbdil-Wahhāb, to whom the noble Ālush-Shaykh family is attributed. His birth and upbringing: He was born in the city of Riyadh in 1378 AH (1959 CE). He grew up in a household of knowledge and righteousness. His father, Shaykh ʿAbdul-ʿAzīz (may Allah have mercy on him), was one of the well-known scholars. His grandfather, Shaykh Muḥammad ibn Ibrāhīm (may Allah have mercy on him), was among the most prominent scholars of his time and the Grand Mufti of the Kingdom of Saudi Arabia in his era. His academic journey: He completed his early education in Riyadh. He first enrolled at King Su'ūd University in the College of Engineering, then transferred to Imām Muḥammad ibn Su'ūd Islamic University, where he studied in the Faculty of Fundamentals of Religion (Uṣūl ad-Dīn) and graduated from it. He studied under a number of scholars, most notably: 1. His father, Shaykh ʿAbdul-ʿAzīz ibn Muḥammad ibn Ibrāhīm 2. Shaykh ʿAbdul-ʿAzīz ibn Murshid 3. Shaykh ʿAbdullāh ibn ʿAqīl 4. Shaykh ʿAbdullāh ibn Ghudhayyān 5. Shaykh Ṣāliḥ al-Aṭram 6. Shaykh Ḥammād al-Anṣārī 7. Shaykh Ismāʿīl al-Anṣārī The Shaykh (may Allah preserve him) excelled in Islamic sciences from a young age. He was committed to learning from senior scholars while also focusing on research, reading, and authorship. He was granted high-level scholarly certifications (ijāzāt) by several scholars in Saudi Arabia, Tunisia, Morocco, Pakistan, and India. Teaching and academic work: He worked in the academic staff of Imām Muḥammad ibn Saʿūd Islamic University in the College of Uṣūl al-Dīn until the year 1416 AH. He supervised and discussed numerous academic theses. In addition, he continued teaching various Islamic sciences in mosques. His lessons were distinguished by their methodical approach, strong academic content, and attention to educational and moral refinement. He delivered many specialized academic, educational, and methodological lectures, as well as discussions on Islamic and daʿwah-related issues. He also participated in many conferences and seminars inside and outside the Kingdom of Saudi Arabia. His works: He has many scholarly writings and works, some of which have been published, including: 1. At-Takmīl limā Fāta Takhrījuhu min Irwāʾul-Ghalīl (Completion of Irwāʾul-Ghalīl) 2. Mawsūʿatul-Kutubis-Sittah (Encyclopedia of the Six Books of Hadith) 3. Al-Tamhīd fī Sharḥ Kitāb al-Tawḥīd (Explanation of Kitābut-Tawḥīd 4. A Letter to the West: A Saudi Perspective (supervision and review) Positions he held: 1. In 1416 AH, a royal decree appointed him as Deputy Minister of Islamic Affairs, Endowments, Daʿwah, and Guidance. 2. In 1420 AH, another royal decree appointed him as Minister of Islamic Affairs, Endowments, Daʿwah, and Guidance. 3. Member of the Supreme Council for Islamic Affairs – General Supervisor of the Charitable Daʿwah Foundation. 4. General Supervisor of King Fahd Complex for the Printing of the Holy Qur’an. 5. Chairman of the Supreme Council of Endowments. 6. Chairman of the Council for Daʿwah and Guidance. 7. Chairman of the Supreme Council of Associations for the Memorization of the Holy Qur’an. 8. Chairman of the World Assembly of Muslim Youth. 9. Chairman of the Executive Council of the Ministry of Awqaf and Islamic Affairs. 10. Member of the World Islamic Council for Daʿwah and Relief. 11. Member of the Supreme Committee for Education Policy. 12. Chairman of the Committee for Endowment of Disabled Children. 13. Active member of the Saudi Fiqh Association. 🖊 Translated by Abū 'Abdillāh 'Abdullateef bn Hussein https://t.me/Sh_Soolih_AalushShaykh_English

📚 INDEX 📚 BIOGRAPHY https://t.me/Sh_Soolih_AalushShaykh_English

Hold fast to the Qur’an | Sheikh Sālih Aal-Sheikh حفظه الله t.me/thesalafiqari https://t.me/Sh_Soolih_AalushShaykh_English

The Essential Wealth of the Student of Knowledge 🎙 Sheikh Sālih Aalu-Sheikh (May Allah preserve him) https://t.me/tullabilm26

ISLAMIC PERSPECTIVE/THOUGHT/CONCEPTION Is it correct to say, based on this, that knowledge is a product of thought? There is no doubt that knowledge cannot permissibly be called Islamic thought. The eminent Sheikh Muhammad bin Uthaymeen was asked about this phrase, the phrase "Islamic thought," and whether it is permissible to use it. The Sheikh, may Allah have mercy on him—the Sheikh, may Allah preserve him and have mercy on us and him, said: The phrase "Islamic thought" is among the terms that are warned against, as its implication is that we have made Islam simply a set of ideas subject to acceptance and rejection, because thought is an opinion. So if we say "Islamic thought," it means that Islam has become ideas, a collection of ideas subject to acceptance and rejection, open to debate. The Sheikh said: And this is a great danger introduced to us by the enemies of Islam without our realizing it. ​And Sheikh Bakr Abu Zayd, may Allah preserve him, said: How can it be correct—regarding this phrase in his book Dictionary of Prohibited Linguistic Expressions—he said: How can it be correct for Islam, whose source is revelation, to be taught? Thought is what the intellect produces. So it is entirely impermissible for Islam to be a manifestation of human thought. Islam is an infallible revelation, while thought has its source in the intellect and is not infallible. ​And if some writers—meaning Professor Sayyid Qutb (https://t.me/almanhajussalafi/2203) —he says: And if some writers realized the error in this terminology and replaced it with another term, which is "the Islamic conception"—and this is in the book Characteristics of the Islamic Conception and Foundations of the Islamic Conception—he said: If some writers realized the error in this terminology and replaced it with another term, which is "the Islamic conception," then it is a matter of replacing one affliction with another. Because conception is also sourced from thought, which is susceptible to truth and falsehood. ​And what Sheikh Bakr said is correct, because whoever looks into the research of the Islamic conception, the characteristics of the Islamic conception, the foundations of the Islamic conception, will find that it explores analyses of the creed; balance, comprehensiveness, and so on. So it treats the foundational beliefs as something new, and makes that the advantages of the conception, as he called it, Islamic—meaning the advantages of the Islamic creed—and those are merely ideas that the writer was the first to introduce. And conception is thought, so the matter then returns to discussing the foundations of Islam, the creed, its advantages, wisdoms, and secrets within intellectual foundations and cultural conceptual moulds. And there is no doubt that this, as the Sheikh said, is replacing one affliction with another, meaning an attempt to treat an affliction by introducing a new affliction in its place. And it all goes back to being thought, "Islamic thought" as they express it, and it is in reality undisciplined thought. We do not have what is called Islamic thought; meaning, among the scholars, there is nothing that can permissibly be called Islamic thought. 🖊 Transcribed and translated by Abū 'Abdillāh 'Abdullateef bn Hussein Source: https://t.me/Sh_Soolih_AalushShaykh_English/43

THE FIRST PEOPLE TO SPEAK ABOUT EARTH'S GRAVITY: Abu'l-Qasim Ubayd Allah ibn Abd Allah ibn Khordadbeh, who died in the year 280 AH, said in his book Al-Masalik wal-Mamalik (Book of Roads and Kingdoms), page 4: ​"The description of the Earth: The Earth is round like a sphere, placed within the celestial sphere like the yolk inside an egg. The breeze around the Earth attracts it from all sides towards the heavens, and the physical constitution of creations on Earth is such that the breeze attracts the lightness in their bodies. In contrast, the Earth attracts the heaviness in their bodies, because the Earth is like the stone that attracts iron [referring to a magnet]." ​Therefore, the claim that Newton was the first to speak of gravity is not true. The first to discover Earth's gravity was the Muslims; however, he [Newton] formulated the laws, the three well-known laws of gravity. https://t.me/Sh_Soolih_AalushShaykh_English/41

Join ⬇️ https://t.me/Sh_Soolih_AalushShaykh_English 🖊 Transcribed and translated by Abū 'Abdillāh 'Abdullateef bn Hussein https://t.me/tullabilm26/213

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...