Two Paths Before You: The Mawlid or the Path of the Companions — Which Path Will You Choose?

Shaykh Sulayman Ar-Ruhayli حفظه الله

A Matter of Agreement Between Those Who Celebrate the Mawlid and Those Who Do Not: The Prophet ﷺ and His Companions Never Celebrated It!

Shaykh Abdurrazzaq Al-Badr حفظه الله

Entering the Mosque at the Time of the Adhān: Should You Sit, Stand, or Pray?

Shaykh Sulayman Ar-Ruhayli حفظه الله

Does Touching a Woman Invalidate Wuḍūʾ, Whether She Is a Non-Maḥram, a Wife, or Otherwise?

Question: Does touching a woman invalidate wuḍūʾ (ablution), whether she is a non-maḥram woman, a wife, or otherwise? And what is meant by touching?

The Imām and Muḥaddith, Muqbil ibn Hādī al-Wādiʿī (may Allah have mercy upon him), answered:

Touching a non-maḥram woman is prohibited. Al-Ṭabarānī narrated in his Muʿjam from Maʿqil ibn Yasār (may Allah be pleased with him), who said: The Messenger of Allah ﷺ said:

“For one of you to be stabbed in the head with an iron needle is better for him than to touch a woman who is not lawful for him.”

And al-Bukhārī and Muslim narrated in their two Ṣaḥīḥs from Abū Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah ﷺ said:

“The son of Ādam has had his share of zinā decreed for him, and he will inevitably encounter that. The zinā of the two eyes is looking, the zinā of the two ears is listening, the zinā of the tongue is speaking, the zinā of the hand is grasping, the zinā of the foot is walking, and the heart desires and wishes, while the private parts either confirm that or deny it.”

So it is known from this that touching a non-maḥram woman without a need is not permissible. As for a need, such as if the person is a doctor, or the woman herself is a doctor, then there is no harm.

As for whether touching invalidates wuḍūʾ or not, then touching a woman does not invalidate wuḍūʾ according to the correct view from among the statements of the people of knowledge.

As for whoever uses as evidence the statement of Allah, the Mighty and Majestic:

﴿أَوْ لَامَسْتُمُ النِّسَاءَ﴾
“Or you have been in contact with women.”

Then what is intended here by touching is sexual intercourse, as Ibn ʿAbbās (may Allah be pleased with them both) said.

Al-Bukhārī narrated in his Ṣaḥīḥ from ʿĀʾishah (may Allah be pleased with her) that the Prophet ﷺ would pray at night while I was lying across in front of him, and when he wanted to prostrate, he would touch my leg.

The wuḍūʾ of the Prophet ﷺ was not invalidated, so the matter in this regard is easy.

Those who say that it invalidates wuḍūʾ use as evidence what has been reported in the Sunan from the ḥadīth of Muʿādh ibn Jabal (may Allah be pleased with him), that a man came to the Prophet ﷺ and said: “O Messenger of Allah, indeed I kissed a woman.” So the Prophet ﷺ remained silent until Allah, the Mighty and Majestic, revealed:

﴿وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِّنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَٰلِكَ ذِكْرَىٰ لِلذَّاكِرِينَ﴾
“And establish the prayer at the two ends of the day and in some hours of the night. Indeed, the good deeds remove the evil deeds. That is a reminder for those who remember.”

[Sūrah Hūd: 114]

So the Prophet ﷺ said to him:

“Get up, perform wuḍūʾ, and pray two rakʿahs.”

But this ḥadīth is not authentic, because it comes through the route of ʿAbd al-Raḥmān ibn Abī Laylā, and he did not hear it from Muʿādh ibn Jabal (may Allah be pleased with him). This is one matter.

The second matter is that even if it were authentic, it would not prove that touching invalidates wuḍūʾ, because it is possible that the man was not already in a state of wuḍūʾ.

This is from among their evidences, along with the noble verse, and you have already come to know that Ibn ʿAbbās explained it as referring to sexual intercourse.

And Allah is the One whose aid is sought.

📚Al-Ajwibah al-Wādiʿiyyah ʿalā al-Asʾilah an-Nisāʾiyyah, p. 35.

#Fatwas_Related_to_Purification

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Does Touching a Child’s Private Part While Washing Them Invalidate Wuḍūʾ?

Question: Does touching a child’s private part while washing them invalidate wuḍūʾ (ablution), or not?

The Imām and Muḥaddith, Muqbil ibn Hādī al-Wādiʿī (may Allah have mercy upon him), answered:

What appears to be correct is that it invalidates wuḍūʾ, because it has been reported:

“Whoever touches the private part…”

And the private part is the private part of both an adult and a child.

📚Al-Ajwibah al-Wādiʿiyyah ʿalā al-Asʾilah an-Nisāʾiyyah, p. 37.

#Fatwas_Related_to_Purification

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You Do Not Need an Intermediary Between You and Allah

Shaykh Ṣāliḥ al-Fawzān (may Allah preserve him) said:

“You are a sinner, so seek the forgiveness of Allah, the Mighty and Majestic, and He will forgive you. You are not in need of someone to come and intercede for you before Allah so that He may forgive you. No.

Call upon Allah and say: ‘My Lord, forgive me. O my Lord, forgive me. O Allah, I seek Your forgiveness and repent to You.’”

📚Al-Taʿlīq ʿalā Fatḥ al-Majīd, 18/06/1439 AH.

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When the Heart Tastes the Sweetness of Sincerity, Its Desires Are Subdued

Shaykh al-Islām Ibn Taymiyyah (may Allah have mercy upon him) said:

“Allah repels from His servant that which harms him of inclining toward images and becoming attached to them, and He turns away from him immorality through his sincerity to Allah.

For this reason, before a person tastes the sweetness of servitude to Allah and sincerity to Him, his soul may overpower him and drive him toward following its desires. But once he tastes the sweetness of sincerity and it becomes strong within his heart, his desires are subdued before it without the need for treatment.

Allah, the Exalted, said:

‘Verily, As-Ṣalāt (the prayer) prevents from Al-Faḥshā’ (i.e. great sins of every kind, unlawful sexual intercourse, etc.) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed, etc.) and the remembering (praising, etc.) of (you by) Allah (in front of the angels) is greater indeed.’
Sūrah al-ʿAnkabūt, 29:45

Indeed, the prayer contains the repelling of what is disliked—namely immorality and evil—and it contains the attainment of what is beloved—namely the remembrance of Allah.

And attaining this beloved matter is greater than repelling that disliked matter, for the remembrance of Allah is worship of Allah, and the heart’s worship of Allah is intended for its own sake. As for evil being repelled from it, that is intended for another purpose and follows consequently.

The heart was created to love the truth, desire it, and seek it. When the desire for evil presents itself to the heart, it seeks to repel it, for it corrupts the heart just as crops are corrupted by the weeds that grow among them.

For this reason, Allah, the Exalted, said:

‘Indeed he succeeds who purifies his ownself. And indeed he fails who corrupts his ownself.’
Sūrah al-Shams, 91:9–10

And Allah, the Exalted, said:

‘Indeed whosoever purifies himself shall achieve success, and remembers (glorifies) the Name of his Lord, and prays.’
Sūrah al-Aʿlā, 87:14–15

📚Kitāb al-ʿUbūdiyyah — Shaykh al-Islām Ibn Taymiyyah (may Allah have mercy upon him), p. 75.

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Worship Allah Alone and Do Not Associate Anything with Him

Shaykh Dr. Ṣāliḥ ibn Fawzān ibn ʿAbdillāh al-Fawzān (may Allah preserve him) said regarding the saying of Allah:

﴿ وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا ﴾

“Worship Allah and join none with Him in worship.”
(Sūrah al-Nisāʾ, 4:36)

“Do not associate partners” — meaning: abandon shirk. Shirk is to make other than Allah equal with Allah in something that is from the exclusive rights of Allah.

“Anything” — this is an indefinite noun occurring in the context of a prohibition, so it encompasses every form of shirk: major and minor.

The Overall Meaning of the Verse

Allah, Glorified and Exalted, commands His servants to worship Him alone without any partner, and He prohibits them from shirk.

He did not specify one particular type of worship—not supplication, prayer, nor anything else—so that the command would encompass every form of worship.

Likewise, He did not specify one particular type of shirk, so that the prohibition would encompass every form of shirk.

The Relevance of the Verse to This Chapter

The verse begins with the command to Tawḥīd and the prohibition of shirk. Therefore, it explains Tawḥīd as worshipping Allah alone and abandoning shirk.

Benefits Derived from the Verse

1. It is obligatory to single out Allah alone in worship, because Allah commanded this first; therefore, it is the most emphatic of obligations.

2. Shirk is prohibited, because Allah forbade it; therefore, it is the gravest of prohibited matters.

3. Avoiding shirk is a condition for the validity of worship, because Allah joined the command to worship Him with the prohibition of shirk.

4. Shirk is prohibited in all its forms—whether little or much, major or minor—because the word “anything” is indefinite in the context of a prohibition, and therefore encompasses all of that.

5. It is not permissible to associate
anyone with Allah in worship—neither an angel, nor a prophet, nor a righteous person from among the awliyāʾ, nor an idol—because the word “anything” is general.

📚Al-Mulakhkhaṣ fī Sharḥ Kitāb al-Tawḥīd, p. 15.

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The Reason Behind the Rising Prevalence of Infertility Among Women!

Shaykh Muhammad ibn Salih al-Uthaymeen رحمه الله

When Allah Places Blessing in Something, a Little Becomes Much

Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (may Allah have mercy upon him) said:

“When Allah places blessing in what He has given a person, a little of it becomes much. And when blessing is removed, a great deal becomes little.

How many a person has Allah caused immense good to come about through his hands in only a few days—good that He does not bring about through the hands of someone else in many days.

And how many a person possesses little wealth, yet lives comfortably in his home because Allah has blessed his wealth for him, while another person who possesses more wealth than him does not have that same blessing.

At times, you can actually sense that Allah has blessed something for you to such an extent that it remains with you until you say: ‘How has it still not run out yet?’”

📚 Al-Sharḥ al-Mumtiʿ — Kitāb al-Ṣalāh, p. 36.

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True Knowledge Leaves Its Mark Upon a Person

Imām al-Ḥasan al-Baṣrī (may Allah have mercy upon him) said:

“When a man would seek knowledge, it would not be long before its effects could be seen in his humility, his gaze, his tongue, his hand, his prayer, his speech, and his zuhd.

Indeed, a man may acquire a single branch from the branches of knowledge and then act upon it, and that would be better for him than the entire world and everything within it, were it to belong to him and he were to devote it all to the Hereafter.”

📚 Al-Zuhd wa al-Raqāʾiq — Ibn al-Mubārak, vol. 1, p. 26.

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O Women, Beware of Being Kharrājah and Wallājah — For a Woman’s Dignity Lies in Her Remaining in Her Home!

Shaykh Abdurrazzaq Al-Badr حفظه الله

The Door of Repentance Remains Open for the Sinner

Shaykh Zayd ibn Muḥammad ibn Hādī al-Madkhalī (may Allah have mercy upon him) said:

“The door of repentance is open for the sinner if he falls into any sin while he is still alive and desires to repent. Allah will accept his repentance if its conditions are fulfilled, namely: abandoning the sin, firmly resolving not to return to it, and regretting having committed it.

His repentance will be accepted no matter how grave his offence may be.

The greatest of all sins, without exception, is associating partners with Allah, Blessed and Exalted. So if a Muslim falls into shirk or apostatises from Islām and then wishes to repent, he is directed to repentance and informed that it will be accepted from him.

No sinner who is sincere in his repentance is barred from repentance.”

📚 ʿAwn al-Aḥad al-Ṣamad Sharḥ al-Adab al-Mufrad, vol. 1, p. 11.

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🔴 We Are Live!

By the permission and grace of Allah, we are now LIVE with our eleventh lesson on the:

📚 Explanation of the Summary of the Description of the Prophet’s Prayer, from the Opening Takbīr to the Taslīm, as Though You See It

✍️ By the Imām and Muḥaddith, Muḥammad Nāṣir al-Dīn al-Albānī (may Allah have mercy upon him)

📖 Explanation and Commentary by Shaykh Prof. Dr. Sulaymān ibn Salīmullāh al-Ruḥaylī (may Allah preserve him)

🎙 Read and translated live by Abū Zakariyyā Aḥmad al-Ḥudaydī

Join us as we study the authentic description of the prayer of our beloved Prophet ﷺ—from the opening Takbīr to the Taslīm—so that our worship conforms to his noble guidance, acting upon his blessed command:

«صَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي»
“Pray as you have seen me praying.” Ṣaḥīḥ al-Bukhārī (6008).

https://www.youtube.com/live/1nzwuUlhe8U?si=UVgU_fVZQEoiXMIj

The Greatest Joy of a Parent Is to See Their Children Obedient to Allah

Shaykh ʿAbd al-Razzāq al-Badr (may Allah preserve him and grant him success) said:

“Children are a tremendous blessing, and they are an adornment of the life of this world, as Allah, the Exalted, said:

﴿ الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا ﴾
‘Wealth and children are the adornment of the life of this world.’
Sūrah al-Kahf, 18:46

And they are a comfort to the eyes of their parents if they obey Allah.

Among the supplications of the servants of al-Raḥmān is:

﴿ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ ﴾
‘Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes.’
Sūrah al-Furqān, 25:74

Al-Ḥasan al-Baṣrī (may Allah have mercy upon him) was asked about this verse, and he said:

‘That Allah allows the Muslim servant to see obedience to Allah from his wife, his brother, and his close companion. By Allah, there is nothing more comforting to the eye of a Muslim than seeing a child, a grandchild, a brother, or a close companion being obedient to Allah, the Mighty and Majestic.’”

📚 Aḥādīth al-Akhlāq, p. 91.

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🔴 We Are Live!

By the permission and grace of Allah, we are now LIVE with our twelfth lesson on the:

📚 Explanation of the Summary of the Description of the Prophet’s Prayer, from the Opening Takbīr to the Taslīm, as Though You See It

✍️ By the Imām and Muḥaddith, Muḥammad Nāṣir al-Dīn al-Albānī (may Allah have mercy upon him)

📖 Explanation and Commentary by Shaykh Prof. Dr. Sulaymān ibn Salīmullāh al-Ruḥaylī (may Allah preserve him)

🎙 Read and translated live by Abū Zakariyyā Aḥmad al-Ḥudaydī

Join us as we study the authentic description of the prayer of our beloved Prophet ﷺ—from the opening Takbīr to the Taslīm—so that our worship conforms to his noble guidance, acting upon his blessed command:

«صَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي»
“Pray as you have seen me praying.” Ṣaḥīḥ al-Bukhārī (6008).

https://www.youtube.com/live/OZvUTadecd8?si=BIdIBc7tYIgz13hj