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.

📩 The Question:

May Allah bless and preserve you, I would like to please ask, In shaa Allah

Is it permissible to underline with a pencil mistakes made while reciting the Quraan, so that when reviewing it again, the mistakes are not repeated?

📝 The Answer:

This question was asked to the great Imām, Shaykh Ṣāliḥ al-Fawzān, may Allah preserve him.

The question presented to him was:

“I am learning the Qur’an and I have a personal muṣḥaf; I sometimes write in it, and I place marks and lines on the similar verses (mutashābihāt) and other things. Is that permissible for me?”

The Shaykh answered:

“No, it is not permissible for you to do that. Leave the muṣḥaf and do not write anything in it—neither between the lines nor in the margins. Leave the muṣḥaf free from writings. And if you want to record benefits, then have a notebook with you and record them in your notebook, and do not write them in the muṣḥaf.”

Also a similar question was asked to the Imām, ʿAbd al-ʿAzīz ibn Bāz, may Allah have mercy on him.

The question presented to him was:

The female questioner says, O Eminent Shaykh, in this question: Is it permissible to write some tajwīd rulings above the verses in the muṣḥaf?

The Shaykh answered:

It is not permissible that anything be written. Nothing is written in the muṣḥaf. The muṣḥaf is stripped of everything except the Speech of Allah, Glorified is He. No marginal notes are written, nor tajwīd markings, nor anything else; because the muṣḥaf must be stripped and be purely for the Speech of Allah.

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Say This Supplication Before Leaving Your Home: Angels Respond by Allah’s Command, and Devils Are Repelled from You!

Shaykh Muhammad bin Ramzan Al-Hajiri حفظه

The First Three Dragged into the Fire: A Scholar, a Mujahid, and a Giver — Deeds That Seemed for Allah… But Led to the Fire!

Shaykh Aziz Farhan Al-Anizi حفظه الله

If You Desire a Transformed Life, Begin by Transforming Yourself — Misery or Beauty, the Choice Is Yours!

Sheikh Muhammad Sa’eed Raslan حفظه الله

The Complete Prophetic Sunnah After the Prayer: Step-by-Step Guide!

Shaykh Aziz Farhan Al-Anizi حفظه الله

A Heart-Shaking Reminder: Words from al-Ḥasan al-Baṣrī That Awakened a Sixty-Year-Old Man!

Shaykh Abdurrazzaq Al-Badr حفظه الله

Islam Will Never Be Lost or Harmed: Do Not Fear for It—Fear for Those Who Claim It!

Sheikh Muhammad Sa’eed Raslan حفظه الله

The Prophetic Way of Seeking Healing: Authentic Supplications to Say During Illness!

Shaykh Aziz Farhan Al-Anizi حفظه الله

📩 The Question:

May Allah bless you, Shaykh. I would like to ask about the ruling on a woman uncovering her face and hands. I feel hesitant about covering them and wanted to know: is it obligatory for a woman to cover her face and hands, or is it permissible for her to uncover them? I would greatly appreciate your clarification on this matter.

📝 The Answer:

What is correct in this issue is that it is not permissible for a woman to uncover the face and the hands in front of non-maḥram men, and it is not permissible for her to display anything from her body in front of non-maḥram men.

So in Sunan at-Tirmidhī, from ʿAbdullāh ibn Masʿūd, may Allah be pleased with him, that the Prophet ﷺ said:

«الْمَرْأَةُ عَوْرَةٌ، فَإِذَا خَرَجَتِ اسْتَشْرَفَهَا الشَّيْطَانُ»
“The woman is ʿawrah, so when she goes out, Shayṭān seeks to tempt her.”

And Allah, the Most High, says in His Noble Book:

﴿يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا﴾
“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful.”

And Allah, Glorified and Exalted is He, said:

﴿وَالْقَوَاعِدُ مِنَ النِّسَاءِ اللَّاتِي لَا يَرْجُونَ نِكَاحًا فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَنْ يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ﴾
“And as for women past child-bearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment.”

So when permission was given to elderly women to put aside the garment, there is no doubt that this garment is the garment that covers the face and the hands; otherwise, what is this garment which she was permitted to put aside? And it was not known from the Muslim women nor from the Arab women that they would expose the shins or the like of that.

So therefore, it is carried upon the meaning that she may show her face and her hands.

And despite that, Allah, the Most High, said:

﴿وَأَنْ يَسْتَعْفِفْنَ خَيْرٌ لَهُنَّ﴾
“But to refrain (i.e. not to discard their outer clothing) is better for them.”

So even though she is from the elderly women, not displaying her face and her hands is better.

As for His saying, the Most High:

﴿وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا﴾
“And not to show off their adornment except only that which is apparent.”

Then some of them used this verse as evidence that the exception in His saying ﴿إِلَّا مَا ظَهَرَ مِنْهَا﴾ refers to the face and the hands, and they attributed to ʿAbdullāh ibn ʿAbbās, may Allah be pleased with him, that he explained the verse in this manner. And the explanation from Ibn ʿAbbās is authentic to him. However, ʿAbdullāh ibn Masʿūd, may Allah be pleased with him, opposed him in the explanation of the verse, and he said: ﴿إِلَّا مَا ظَهَرَ مِنْهَا﴾ meaning: what appears of the clothing.

And Shaykh al-Islām Ibn Taymiyyah, may Allah have mercy upon him, mentioned that Ibn ʿAbbās explained the verse according to what the affair was at the beginning, before the revelation of the verse of ḥijāb, and Ibn Masʿūd explained the verse according to what the affair became after the revelation of the ḥijāb. And this is a fine reconciliation of the statements of the Companions regarding the explanation of the verse.

So this was at the beginning of the matter, that they would show the face and the hands. Then when the verse of ḥijāb was revealed, they were commanded to observe ḥijāb.

And ʿĀʾishah, may Allah be pleased with her, when she narrated the incident of al-Ifk, said:

«فَعَرَفَنِي حِينَ رَآنِي، وَكَانَ يَرَانِي قَبْلَ الْحِجَابِ، فَاسْتَيْقَظْتُ بِاسْتِرْجَاعِهِ حِينَ عَرَفَنِي»
“So he recognized me when he saw me, and he used to see me before the ḥijāb. So I awoke upon his saying of istirjāʿ (Innā lillāhi wa innā ilayhi rājiʿūn) when he recognized me.”

She said:

«فَخَمَّرْتُ وَجْهِي بِجِلْبَابِي»
“So I covered my face with my jilbāb.”

So this means that he used to see her before the revelation of the ḥijāb, and it means that after the revelation of the ḥijāb they covered their faces.

As for the ḥadīth:

«يَا أَسْمَاءُ، إِنَّ الْمَرْأَةَ إِذَا بَلَغَتِ الْمَحِيضَ لَمْ تَصْلُحْ أَنْ يُرَى مِنْهَا إِلَّا هَذَا وَهَذَا»
“O Asmāʾ, when a woman reaches menstruation, nothing should be seen of her except this and this.”
And he pointed to his face and his hands.

Then it is a weak ḥadīth. It was reported by Aḥmad and Abū Dāwūd from the ḥadīth of ʿĀʾishah. Khālid ibn Durayk did not hear from ʿĀʾishah, and Saʿīd ibn Bashīr is weak, and the reliable narrators opposed him. They narrated it as mursal, so the correct ruling on the ḥadīth is weakness.

As for what has come in the two Ṣaḥīḥs, when the Prophet ﷺ commanded the women on the day of ʿĪd to give charity:

“So a woman from among the women stood, with darkened cheeks, and she said: ‘Why, O Messenger of Allah?’ He said: ‘Because you frequently complain and are ungrateful to your husbands.’”

The majority of the jurists responded that this occurred before the revelation of the ḥijāb.

And as for the incident of the Farewell Ḥajj:

“Al-Faḍl began looking at her, and she was looking at him, so the Messenger of Allah ﷺ began turning the face of al-Faḍl to the other side.”

So this is evidence against them, not for them.

https://t.me/RulingsofWomen

You Celebrate a New Year — While Your Life Shortens: Rejoicing as You Come One Year Closer to the Grave!

Shaykh Sulayman Ar-Ruhayli حفظه الله

📩 The Question:

Some people among the Muslims celebrate the New Year’s Day of the Gregorian calendar?

📝 The Answer:

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

It is not permissible to celebrate the New Year’s Day, which they call the Gregorian year. By it, the Christians mean the birth of the Messiah, ʿĪsā, peace be upon him, the Prophet of Allah, ʿĪsā, peace be upon him. And they do not have with them any authentic evidence for specifying this day as his birth; rather, it is merely a claim, and Allah knows best regarding that.

Then firstly: they believe that the Messiah is a god, and they celebrate that by way of magnifying their god, ʿĪsā, as they claim — we seek refuge in Allah. And because of this, they hang the symbols of their religion, such as the cross, and they direct acts of worship to ʿĪsā, peace be upon him, on this day. So celebrating that is participation with them in these tremendous sins, and an outward display of joy in what they celebrate.

And it is not permissible to celebrate with them in any festival, let alone this festival, which is the greatest of their festivals, and which also contains from the glorification of their religion and their beliefs that which is well-known.

So it is obligatory upon the Muslims to keep away from that. And this is considered from the major sins, and an outward display of allegiance to them and love for them, when one congratulates them, or participates with them in their joy, or in their festival, or imitates them in buying sweets or fine clothing on this day, or the like of what they do on that day. So he is participating with them in this sin, committing a major sin from the major sins.

Allah, the Most High, said:

﴿لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ أُولَٰئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ﴾
“You (O Muhammad ﷺ) will not find any people who believe in Allah and the Last Day making friendship with those who oppose Allah and His Messenger, even though they were their fathers or their sons or their brothers or their kindred (people). For such He has written Faith in their hearts, and strengthened them with Rūḥ (proofs, light and guidance) from Himself.”
(Qur’an 58:22)

And He, the Most High, said:

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَىٰ أَوْلِيَاءَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ﴾
“O you who believe! Take not the Jews and the Christians as Auliyā’ (friends, protectors, helpers), they are but Auliyā’ of each other. And if any amongst you takes them as Auliyā’, then surely he is one of them.”
(Qur’an 5:51)

And the Prophet ﷺ said:

«مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمْ»
“Whoever imitates a people is from them.”

Reported by Aḥmad and Abū Dāwūd from Ibn ʿUmar, may Allah be pleased with them both, and it is a ḥadīth that is ḥasan.

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