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We will begin with the introduction to the Chapter of Wuḍūʼ (Ablution), then continue with the 28th Hadith from this chapter, from the Book of Purification, in Bulūgh al-Marām.

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The Language of Love in Marriage: Listening Attentively When Your Spouse Speaks!

Shaykh Ali bin Zayd al-Madkhali حفظه الله

“Do You Know If Allah Accepted Your Deeds?” — The Fear That Lived in the Hearts of the Righteous!

Sheikh Muhammad Sa’eed Raslan حفظه الله

The Bedouin Who Had Never Suffered Illness — Yet the Prophet ﷺ Testified That He Was from the People of the Fire!

Sheikh Muhammad Sa’eed Raslan حفظه الله

The Forgotten Key to Marital Happiness: Overlooking Faults Between Spouses — Not Every Mistake Needs Correction!

Shaykh Ali bin Zayd al-Madkhali حفظه الله

The Magnificent Character of Overlooking (التغافل): A Divine Qur’anic Methodology!

My dear brother and sister,

From the perfection of noble character is to overlook the slips of people, to pass over their moments of weakness as though you never saw them, and to make them feel safe in your presence—as if no fault of theirs ever reached your eyes or your heart. This is not ignorance, nor weakness, but a deliberate choice born from refinement of the soul and elevation of character.

Ibn al-Qayyim, may Allah have mercy upon him, teaches in Madarij as-Salikin that true murū’ah—true dignity and nobility—is found in deliberate overlooking. It is the ability to see, yet choose not to expose; to know, yet choose not to pursue; to have power over speech, yet restrain it for the sake of Allah.

This meaning was deeply understood by the righteous before us. Abu Bakr ibn Abi al-Dunya narrates, through his chain, that Muhammad ibn ‘Abdullah al-Khuza‘i heard ‘Uthman ibn Za’idah say: Well-being is ten parts, nine of them are in overlooking. When this was mentioned to Imam Ahmad ibn Hanbal, he said: Rather, well-being is ten parts, all of them are in overlooking. Reflect on this, my dear brother and sister—how much peace is lost, how many hearts are exhausted, simply because people insist on counting faults and keeping record of slips.

Even the Messenger of Allah ﷺ nurtured this principle in the hearts of his Ummah. When he was asked how many times a servant should be forgiven for mistakes, he replied: Up to seventy times—meaning in a single day. Not because mistakes actually occur seventy times, but to cultivate within people a spirit of forbearance, transcendence, and overlooking, and to train them not to fixate on errors. Sometimes a glance is more effective than a rebuke, sometimes silence carries a message stronger than words. The Prophet ﷺ did not always correct with his tongue; often, displeasure was known only from his noble face.

This noble principle is not merely ethical advice; it is a Qur’anic methodology taught by Allah Himself. Allah, exalted and glorified is He, said in Surah at-Taḥrīm concerning His Prophet ﷺ, when some of his wives erred:

﴿وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَنۢ بَعْضٍۚ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنبَأَكَ هَٰذَاۖ قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ﴾

“And (remember) when the Prophet (ﷺ) disclosed a matter in confidence to one of his wives, then she told it (to another), and Allah made it known to him, he informed her of part thereof and left a part. Then when he told her thereof, she said: ‘Who told you this?’ He said: ‘The All-Knower, the All-Aware (Allah) has told me.’” [Surah at-Taḥrīm 66:3]

In this verse, Allah, exalted and glorified is He, draws our attention to a profound moment from the life of His Prophet ﷺ—a moment rich with guidance, wisdom, and refinement of character.

Allah mentions that the Prophet ﷺ confided a private matter to one of his wives. Imām Ibn Jarīr al-Ṭabarī, may Allah have mercy upon him, stated in his Tafsīr that this wife was Ḥafṣah, may Allah be pleased with her. The matter he confided to her was a personal issue which he had kept private and explicitly asked her not to disclose to anyone. It related to something the Prophet ﷺ had forbidden upon himself—despite Allah having made it lawful for him—and he took an oath regarding it, entrusting her with secrecy.

However, when she later informed another wife of what had been entrusted to her, Allah, out of His perfect knowledge and care for His Messenger ﷺ, made this disclosure known to him. Nothing is hidden from Allah—the One who knows the secrets of hearts and what tongues conceal.

When the Prophet ﷺ was made aware of this, his response was not harsh, nor exposing, nor retaliatory. Rather, Allah describes his conduct with remarkable precision: “he made known part of it and overlooked part of it.” The Prophet ﷺ informed her of some of what Allah had revealed to him, yet deliberately left part of it unmentioned out of grace and pardon. He chose restraint over exposure, and dignity over confrontation. This was not due to ignorance, but rather to nobility of character and generosity of the soul.

The scholars clarified that the most correct understanding of this phrase is that the Prophet ﷺ clarified some of the matter to her—what Allah had shown him—while intentionally turning away from the rest, choosing not to mention it. This deliberate overlooking reflects the perfection of his character ﷺ: he addressed what needed to be addressed and left what mercy and wisdom dictated should be left untouched.

When he informed her of what Allah had made known to him, she asked in astonishment, “Who informed you of this?” And the Prophet ﷺ replied with words that anchor the heart in reverence and certainty: “The All-Knower, the All-Aware has informed me.” Meaning, the One who knows the innermost secrets of His servants, the One from whom nothing is hidden, revealed this matter to him.

This verse, therefore, is not merely recounting an event—it is teaching a methodology. It teaches that true nobility is not in uncovering every fault, nor in exhausting every explanation, but in measured clarity paired with merciful restraint. The Prophet ﷺ corrected, yet overlooked; clarified, yet pardoned; spoke, yet remained silent where silence was more dignified.

And in this lies a powerful foundation for التغافل in our lives—especially within our homes, with our spouses, our children, and our companions. Not every mistake must be dissected. Not every slip must be brought to light. This constant nit-picking, this habit of relentless fault-finding, only drains hearts and fractures relationships. For which one of us is free from mistake and error?

If you choose to reproach your beloved in every matter, you will never find one who is free from reproach. And if you refuse to overlook the dust in the water you drink, you will remain thirsty—for whose drink is ever completely pure? Life cannot be lived with people unless it is lived with tolerance. Either live alone, or maintain bonds with others while knowing that a person may slip at times and be upright at others.

Leniency, ease, and overlooking faults are not signs of weakness; they are necessities for human companionship. Relationships survive not because people are flawless, but because hearts are generous enough to overlook flaws. Those who demand perfection will find only loneliness.

And in truth, from the pleasures that remain in this life is meaningful companionship with people of sound minds and noble hearts. Yet such people have always been few—and in our time, they have become fewer still. So when Allah grants you a spouse, a friend, or a companion of understanding and sincerity, guard that blessing. Do not exhaust it with constant reproach. Preserve it with patience, mercy, and deliberate overlooking.

For hearts are not preserved by exposure, but by wisdom. Not by harshness, but by mercy. And not by relentless correction, but by intentional, dignified overlooking.

A Divine Supplication You Must Memorise: If You Say It, Nothing Stands Between You and Paradise—Except Death!

Shaykh Muhammad bin Ramzan Al-Hajiri حفظه الله

📩 The Question:

May Allah bless you, O Shaykh. I have a young daughter. Is it permissible for me to buy for her a doll for girls with which she can play?

📝 The Answer:

Answered by the Shaykh al-ʿAllāmah Muḥammad bin Ḥizām al-Baʿdānī — may Allah preserve him.

That which appears is the prohibition of that; because they resemble statues; and because they are from the greatest resemblance to the creation of Allah; due to the saying of Allah, Mighty and Majestic, in the ḥadīth qudsī which is in the Two Ṣaḥīḥs, from Abū Hurayrah, may Allah be pleased with him, from the Prophet ﷺ, who said:

“And who is more unjust than one who goes to create like My creation? So let them create an atom, or let them create a grain, or a barleycorn.”

And what has come from ʿĀʾishah, may Allah be pleased with her, that she used to play with the girls in the presence of the Messenger of Allah ﷺ — meaning: she would make for herself playthings from ʿihan, meaning: wool, meaning: she would make for herself dolls from wool, and she would tie something of the dolls. So this is the action of children by themselves; there is no harm in that. The young girl makes for herself a girl by tying some rags, or some wool.

And the child is not able to do like what these people do of eyes and a nose and a mouth, and perhaps they produce sounds, and other than that from resembling the creation of Allah. So it is obligatory to leave that. As for the child, then there is no harm that he makes for himself, so no restriction is placed upon children in their actions anything of that.

And it has come from ʿĀʾishah, may Allah be pleased with her, with Abū Dāwūd, that she said: The Messenger of Allah ﷺ came from the expedition of Tabūk, or Khaybar, and in her alcove there was a curtain. A wind blew and uncovered a side of the curtain from dolls belonging to ʿĀʾishah as playthings. So he said:

“What is this, O ʿĀʾishah?”

She said: My girls. And he saw among them a horse which had two wings made of rags, so he said:

“What is this that I see in the middle of them?”

She said: A horse. He said:

“And what is this that is upon it?”

She said: Two wings. He said:

“A horse that has two wings?”

She said: Have you not heard that Sulaymān had horses that had wings?

She said: So he laughed until I saw his molar teeth.

So this is from the action of children. So the child strives by himself in repairing something of these matters as play, so a person overlooks in the like of this thing which is mentioned in this ḥadīth.

They said: And from the wisdom in that is that this makes the girls become accustomed to upbringing and to managing the house.

https://t.me/RulingsofWomen

The Qur’an Was Revealed to Be Followed, Not Merely Recited — Sound Creed and Practice Come First!

Shaykh Sulayman Ar-Ruhayli حفظه الله

Bury Me Beside My Beloved Wife: When Love Whispers at the Moment of Death!

Sheikh Muhammad Sa’eed Raslan حفظه الله

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ.

O Allah, send Your Ṣalāh (praise, grace, honour, and mercy) upon Muḥammad and upon the family of Muḥammad, as You sent Your Ṣalāh (praise, grace, honour, and mercy) upon Ibrāhīm and upon the family of Ibrāhīm; indeed, You are Praiseworthy, Most Glorious. And bless Muḥammad and the family of Muḥammad, as You blessed Ibrāhīm and the family of Ibrāhīm; indeed, You are Praiseworthy, Most Glorious.

My dear brother and sister,

Pause for a moment and look honestly at the path we are walking.

They celebrated Christmas, and some Muslims joined them under the excuse of “It is only the New Year.”

They celebrated Mother’s Day, and some Muslims followed under the claim of honouring parents.

They celebrated Valentine’s Day, and some Muslims imitated them under the banner of increasing love and affection.

Yet when a Sunnah from the Sunnahs of the Chosen One ﷺ passes before us, we abandon it lightly, saying: “It is only a Sunnah; it is not obligatory.”

What a painful imbalance.

We rush eagerly toward borrowed celebrations, yet hesitate when it comes to the guidance of our own Prophet ﷺ.

This reality was foretold with striking clarity by the Messenger of Allah ﷺ. Abu Saʿīd al-Khudrī, may Allah be pleased with him, reported that the Prophet ﷺ said:

“You will surely follow the ways of those who came before you, hand span by hand span and arm’s length by arm’s length, until even if they were to enter the hole of a lizard, you would enter it as well.”
They said, “O Messenger of Allah, do you mean the Jews and the Christians?”
He said, “Who else?”

This ḥadīth was narrated by Imām al-Bukhārī.

This was not a warning meant for a distant generation. It is a mirror held up to our time.

ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him, understood the danger of imitation with profound insight. Al-Bayhaqī narrated with a ṣaḥīḥ chain that ʿUmar, may Allah be pleased with him, said:

“Do not enter upon the polytheists in their churches on the day of their festival, for indeed Allah’s anger descends upon them.”

And he also said:

“Avoid the enemies of Allah during their festivals.”

These reports are recorded by Imām al-Bayhaqī in as-Sunan al-Kubrā and cited by Ibn al-Qayyim in Aḥkām Ahl al-Dhimmah (1/723).

The matter did not stop there. ʿAbdullāh ibn ʿAmr ibn al-ʿĀṣ, may Allah be pleased with him, issued a warning that shakes the heart of anyone who reflects upon the Hereafter. Al-Bayhaqī narrated with a good chain (isnād jayyid) that he said:

“Whoever lives in the lands of the non-Arabs, celebrates their Nīrūz and their Mahrajān, and imitates them until he dies upon that state, will be resurrected with them on the Day of Resurrection.”

This narration is also mentioned by Ibn al-Qayyim in Aḥkām Ahl al-Dhimmah (1/723–724).

This issue is not about harshness, nor about cutting ties, nor about lacking kindness. Islam commands justice, mercy, noble character, and excellence in dealing with all people. But Islam also preserves identity. It draws clear and uncompromising boundaries in belief, practice, and loyalty—boundaries meant to guard the heart and protect the religion from slow erosion. Christmas is not a harmless date on a calendar, nor a neutral celebration stripped of belief. It is a religious festival rooted in a creed other than Islām. When Muslims decorate, congratulate, or partake—under the excuse of culture, courtesy, or “just the season”—those boundaries are quietly crossed. The heart becomes accustomed, the line begins to blur, and what was once rejected becomes familiar. Holding firm at such moments is not harshness; it is faithfulness. It is choosing the Sunnah over imitation, clarity over compromise, and Islām over borrowed celebrations.

What Is the Ruling on Congratulating Christians on Christmas and the New Year? Is It Permissible?

Shaykh Muhammad Hisham At-Tahiri حفظه الله

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🔴 LIVE NOW — Join and Benefit

By the grace of Allah, we continue our blessed sitting in the Book of Purification from Bulūgh al-Marām, having already laid its foundations. In this session, we proceed directly with the 30th Ḥadīth from the Chapter of Wuḍūʼ (Ablution), building upon what has preceded and deepening our understanding step by step.

❌ Beware The Innovations Of The Month Of Rajab ❌

1 – Inventing a prayer on the first Friday night of Rajab, which they call Ṣalāt al-Raghāʾib, and they placed within it ḥadīths that are not authentic from the Prophet ﷺ, and it is an invalid, innovated prayer according to the majority of the scholars.

2 – Singling out days from Rajab with fasting. It has been established that ʿUmar, may Allah be pleased with him, used to strike the palms of men for fasting Rajab until they would put them into the food, and he would say: What is Rajab? Indeed, Rajab was something that the people of Jāhiliyyah used to venerate, so when Islam came, it was abandoned. [Muṣannaf Ibn Abī Shaybah (2/345)].

3 – Slaughtering a sacrifice which they call (al-ʿAtīrah). The people of Jāhiliyyah used to slaughter it, so Islam nullified that, as the Prophet ﷺ said: “There is no ʿAtīrah in Islam.” [Reported by Aḥmad (2/229)].

Abū ʿUbaydah said: “Al-ʿAtīrah is the Rajabiyyah, a sacrifice they used to slaughter in Jāhiliyyah in Rajab, seeking closeness by it to their idols.” [Fatḥ al-Bārī by Ibn Ḥajar (9/512)].

And Ibn Rajab said: “Slaughtering in Rajab resembles taking it as a season and an ʿEid, like eating sweets and the like.” [Laṭāʾif al-Maʿārif (227)].

4 – Believing that the night of the twenty-seventh of Rajab is the night of al-Isrāʾ and al-Miʿrāj, which led to performing great celebrations for this occasion. And this is false from two aspects:

a – The occurrence of al-Isrāʾ and al-Miʿrāj on that alleged night has not been established; rather, the disagreement among historians is great regarding the year and the month in which it occurred, so how about the exact night.

b – That if the occurrence of al-Isrāʾ and al-Miʿrāj were established on that very night, it would not be permissible to introduce actions which Allah and His Messenger did not legislate.

And there is no doubt that celebrating it is from the newly-invented matters in the religion, so how about when added to that are litanies and remembrances that are innovated, and in some of them are acts of shirk, and tawassul, and seeking help from the Prophet ﷺ, which is not permissible to be directed except to Allah, the Most High.

5 – Singling out Rajab with charity due to believing in its virtue, and charity is legislated at every time, and believing in its virtue in Rajab itself is a mistaken belief.

6 – Singling out Rajab with an ʿUmrah which they call (al-ʿUmrah al-Rajabiyyah). And ʿUmrah is legislated in all the days of the year, and what is prohibited is singling out Rajab with an ʿUmrah and believing in its virtue in it over other than it.

And all that has preceded of innovations and misguidances is built upon a mistaken belief and weak and fabricated ḥadīths concerning the virtue of Rajab, as clarified by al-Ḥāfiẓ Ibn Ḥajar, may Allah, the Most High, have mercy upon him. [“Tabyīn al-ʿAjab bimā warada fī faḍl Rajab” (23)].

“And it is more befitting for the Muslim to follow and not innovate; for indeed the love of Allah, the Most High, and the love of His Messenger ﷺ are attained through following, not through innovating:”

“Say (O Muhammad ﷺ): ‘If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Qur’an and the Sunnah), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.’

Say (O Muhammad ﷺ): ‘Obey Allah and the Messenger.’ But if they turn away, then Allah does not like the disbelievers.” [Āl ʿImrān: 31–32]

Unmasking the Innovations of Rajab: A Clarification on Fasting and the Myths Attached to This Sacred Month!

Shaykh Aziz Farhan Al-Anizi حفظه الله

What Is Spoken in Anger Should Be Buried, Not Repeated — Preserving Love When Anger Finds a Voice!

Sheikh Muhammad Sa’eed Raslan حفظه الله