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

https://www.youtube.com/live/a_AC6TIvbUU?si=9UpiDu7yz1WH7Gmi

🔴 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

Magnificent Supplications After Wuḍūʾ: Words That Open the Gates of Paradise and Are Sealed Until the Last Day!

Shaykh Aziz Farhan Al-Anizi حفظه الله

When Will We Truly Become Righteous? Or Will Death Be Our First Awakening?

Sheikh Muhammad Sa’eed Raslan حفظه الله

📩 The Question:

Shaykh, may Allah bless you. I used to recite verses from the Qur’an while bowing (rukūʿ) and in prostration (sujūd), but I have stopped. Do my prayers become invalid?

📝 The Answer:

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

The prayer does not become invalid, but she sins; due to the ḥadīth of Ibn ʿAbbās: that the Prophet ﷺ said:

«أَلَا وَإِنِّي نُهِيتُ أَنْ أَقْرَأَ الْقُرْآنَ رَاكِعًا أَوْ سَاجِدًا»
“Indeed, I have been forbidden to recite the Qur’an while bowing or prostrating.” (Reported by Muslim)

And due to the statement of ʿAlī also in Muslim:

«نَهَانِي رَسُولُ اللَّهِ ﷺ أَنْ أَقْرَأَ رَاكِعًا أَوْ سَاجِدًا»
“The Messenger of Allah ﷺ forbade me from reciting while bowing or prostrating.”

And attention is drawn here to the fact that some supplications are from the Qur’an, so some people think that if he supplicates with a supplication from the Qur’an, then he has recited the Qur’an.

The answer: It is not necessary. If he supplicates with a supplication that is present in the Qur’an, then let his intention be the intention of supplication and quotation from the Qur’an, and not the intention of reciting the Qur’an.

Such as if he says:

﴿رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ﴾
“Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.”

This was said by Ādam and Ḥawwāʾ, but you say it with the intention of supplication for yourself, not with the intention of reciting the Qur’an.

«إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ»
“Actions are only by intentions.”

And if he says:

﴿رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ﴾
“Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!”

This is present in the Qur’an, but you say it with the intention of supplication, and not with the intention of reciting the Qur’an. So quoting supplications from the Qur’an is permissible, even if you say them in prostration — not with the intention of recitation, but with the intention of supplication.

https://t.me/RulingsofWomen

A Righteous Father Who Asked Allah to Take His Two Sons: The Story of a Confession of Their Greatest Sin!

Sheikh Muhammad Sa’eed Raslan حفظه الله

My dear brother and sister,

There are moments in life when a person holds complete power—power to expose, to blame, to shame, and to retaliate. And it is precisely at these moments that the true nature of the heart is revealed. Will it choose revenge, or will it choose mercy?

Allah paints for us one of the most breathtaking scenes of mercy in the Qur’an in Sūrah Yūsuf (12:92), when Yūsuf عليه السلام finally stood before his brothers—the very ones who betrayed him, cast him into the well, sold him, and caused him years of hardship. With authority in his hands and justice fully within reach, he said:

﴿قَالَ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ ۖ يَغْفِرُ اللَّهُ لَكُمْ ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ﴾
“No reproach upon you today. May Allah forgive you, and He is the Most Merciful of those who show mercy.”

The Imām of the mufassirīn, Ibn Jarīr al-Ṭabarī, explains that these words were spoken by Yūsuf عليه السلام, and that he was forbearing, wise, and divinely aided at that moment. His statement “No reproach upon you today” was complete and decisive—it closed the door to blame entirely. The word “today” here does not merely refer to a calendar day, but rather to the moment and circumstance—meaning: there is no reproach, no blame, no rebuke at all in this situation.

The word tathrīb itself, as explained by Sufyān al-Thawrī and others, means rebuke, humiliation, blame, and reproach. Yūsuf was not merely saying, “I forgive you,” but rather: there will be no shaming, no reminding of your crime, no moral superiority exercised over you. It was forgiveness with dignity—free of emotional injury.

This meaning is reinforced by the statement of the Prophet ﷺ, who said regarding punishment: “If the slave woman commits adultery, then apply the prescribed punishment to her and do not rebuke her,” meaning: do not shame or humiliate her after justice has been carried out.

And al-Aṣmaʿī explained that tathrīb means to censure someone for his action and to deem it ugly, while al-Zajjāj explained that the meaning here is: there is no corruption of the bond between me and you, nor of the sanctity and rights of brotherhood. Rather, you have from me pardon and overlooking. He explained that the root meaning of tathrīb is corruption, and that this wording reflects the language of the people of the Ḥijāz.

Then Yūsuf عليه السلام went further. He did not stop at forgiving them himself, but he turned to Allah on their behalf, saying:

﴿يَغْفِرُ اللَّهُ لَكُمْ﴾
“May Allah forgive you.”

The scholars explained that this statement carries the meaning of supplication—that Yūsuf was asking Allah to conceal their sins and have mercy upon them. He did not merely absolve them personally; he sought divine forgiveness for them as well.

This noble stance of Yūsuf عليه السلام later became a living Sunnah of the Prophet ﷺ himself. Ibn ʿAbbās narrated that on the Day of the Conquest of Makkah, when the people of Quraysh stood powerless before the Messenger of Allah ﷺ—those who had persecuted him, expelled him, and fought him—he held the doorposts of the Kaʿbah and said: “Praise be to Allah who fulfilled His promise, aided His servant, and defeated the confederates alone.” Then he asked them: “What do you think I will do to you?” They replied: “Good—an honorable brother, son of an honorable brother, and you have power.” So the Prophet ﷺ said: “I say to you as my brother Yūsuf said: ‘No reproach upon you today.’”

ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him, said that he began to sweat from shame at that moment, because he himself had said upon entering Makkah, “Today we will take revenge.” When the Prophet ﷺ spoke with mercy instead, ʿUmar felt deep embarrassment at his own words.

So reflect, my dear brother and sister: This verse is not only about Yūsuf. It is about power restrained by mercy, forgiveness free of humiliation, and hearts that pardon without reminder—even after betrayal.

قال الشيخ سليمان الرحيلي حفظه الله
Shaykh Sulayman Ar-Ruhayli, may Allah preserve him, said:

إني لأسمع بالمرأة السلفية المتمسكة بالتوحيد والسنة ومنهج السلف والمعتزة بدينها في أي مكان من الأرض،
Indeed, I hear of the Salafi woman who holds firmly to tawḥīd, the Sunnah, and the methodology of the Salaf, and who is proud of her religion, in any place on earth,

فتعظم في عيني جدا وأدعو لها،
and she becomes very great in my eyes, and I supplicate for her,

فالزمن زمن غربة في معظم أنحاء الأرض،
for the time is a time of estrangement in most parts of the earth,

والاستقامة الصادقة صعبة على الرجال فكيف بالمرأة،
and true uprightness is difficult for men—so how much more for a woman,

ولكن لتبشر فكلما قوي الصبر عظم الأجر وحسنت العاقبة
but let her receive glad tidings, for the stronger the patience, the greater the reward, and the better the outcome.

https://t.me/RulingsofWomen

O Servants of Allah, We Are All in a Race Toward Paradise: Either You Advance or You Fall Behind!

Shaykh Sulayman Ar-Ruhayli حفظه الله

The Celebrations of This Ummah Are Only Three: Anything Else Is Not from Islam!

Sheikh Muhammad Sa’eed Raslan حفظه الله

My dear sister,

How beautiful is the life of a woman in Islam, and how immense is the honor with which Allah has crowned her.

She begins her journey as a daughter, cherished within the shelter of her father and mother—loved, protected, and nurtured with tenderness. Her presence is a joy in the home, her safety a trust carried with pride, her dignity guarded before the world even dares to touch it.

She grows as a sister, surrounded by brothers who stand as shields at her side—defending her honor, respecting her worth, and walking before her with responsibility and care. She is not left exposed, nor made to struggle alone; she is surrounded by family, by belonging, by love.

Then she leaves her home—not to be lost, but to be entrusted—marrying one man who loves her, protects her, and treats her with gentleness. She is not passed from hand to hand, nor measured by desire, but honored through commitment, loyalty, and responsibility. In that home, she becomes the heart from which warmth flows and tranquility settles.

She becomes a mother, and with motherhood comes a station beyond measure. Children run through her home—their laughter filling the rooms, their voices echoing with life, their smiles becoming the coolness of her eyes. Sleepless nights become badges of honor. Sacrifice becomes love in its purest form.

And those children grow.

Her sons rise like lions—strong, protective, serving her with pride, being a source of honor and strength to her. Her daughters grow gentle and dutiful—helping her, comforting her, reflecting her mercy back to her with love and respect. She ages, but she is not abandoned. She weakens, but she is not forgotten.

Then her children marry, and her home fills again—with grandchildren who climb onto her lap, who call her with joy, who bring life back into her years. She is surrounded by family, remembered, visited, needed, and loved.

What honor is greater than this, O my sister?

This is how Islam honors women—not with empty slogans, but with structure, protection, dignity, and lasting love.

Now look beyond this divine guidance.

Do not be deceived by the glittering illusion presented by the West under the banner of “freedom.” By Allah, it is not freedom at all. It is merely the freedom given to others to get to you—to reach you without responsibility, to take without commitment, to enjoy without consequence, and to leave without accountability. It is not liberation for the woman; it is liberation from the woman—liberation from duty, from protection, from loyalty, and from mercy.

Look closely at her reality. She is urged to give her body freely, yet she is denied the right to be safeguarded. She bears children, yet she is denied the presence of a father. The man walks away, responsibility evaporates, and the burden is left on her shoulders alone. Children are raised in fractured homes, hearts shaped by absence, and when those children grow, they too drift away—each chasing their own survival in a world that taught them detachment.

Then comes old age.

She is no longer celebrated, no longer desired, no longer useful. She is placed in a care home, her days passing in silence. No sons to protect her. No daughters to serve her. No grandchildren to climb onto her lap. And so you find many of these elderly disbelieving women with dogs—dogs sleeping beside them, dogs greeting them at the door, dogs becoming their companions, their comfort, their only presence in empty houses. Not out of choice, nor dignity, nor honor—but out of abandonment. They cling to animals because human bonds were shattered, because children were raised without loyalty, because men were taught to walk away, and because society trained hearts to detach. This is not companionship—it is loneliness masked by noise, humiliation disguised as comfort, and the final outcome of a life stripped of family, responsibility, and lasting ties.