My dear brother and sister,

Know that from the sanctities Allah has placed between spouses is the veil of privacy—one that must never be torn, neither by a man nor by a woman. It is strictly forbidden for either spouse to disclose the intimate secrets of enjoyment that occur between them. Yet this sin, though grave, has become widespread in the world today. Many Muslims fall into it lightly: a man boasts or hints about what occurs with his wife before people, and a woman, likewise, divulges such matters among other women—forgetting that what was meant to be hidden has been entrusted to them as a sacred trust.

The Messenger of Allah ﷺ warned with words that should make hearts tremble: “Indeed, among the most evil of people in status before Allah on the Day of Resurrection is a man who has intimate relations with his wife and she has intimate relations with him, then he spreads her secret.” This is not a minor lapse of manners; it is a betrayal that drags a person to one of the lowest ranks before Allah. The Prophet ﷺ once addressed a gathering that included men and women and said, “Perhaps a man speaks of what he does with his family, and perhaps a woman informs of what she does with her husband.” The people fell silent—because many were entangled in this very act. A noble woman from among the companions affirmed the reality, saying that indeed both men and women do this. The Prophet ﷺ then said with firm clarity: “Do not do so, for it is like a devil who meets a she-devil on the road and has intercourse with her while the people are looking on.”

Reflect deeply upon this image. When a man speaks of what occurs between him and his wife, or when a woman speaks of what occurs between her and her husband, the Prophet ﷺ likened them to shameless devils committing an act in public view. The issue is not merely words; it is the stripping away of modesty, the exposure of what Allah commanded to be concealed, and the poisoning of hearts with indecency. What should have been a source of tranquillity and mercy becomes a spectacle of corruption, breeding comparisons, temptations, jealousy, and the erosion of shame.

So guard your tongues, O believers, and honour the trust Allah placed between you. Let your home be a sanctuary, not a story told; a veil, not a display. True nobility is not in speaking, but in restraint; not in sharing, but in safeguarding. Whoever protects the sanctity of marriage protects their own honour before Allah. O Allah, send Your prayers and peace upon the trustworthy Prophet ﷺ, who taught us purity, modesty, and the protection of what You love to be concealed.

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The Ultimate Test of the Believer: The Fajr Prayer — The Scale That Reveals Who Truly Establishes the Prayer!

Shaykh Aziz Farhan Al-Anizi حفظه الله

Words of Reassurance to Every Worried Heart: Do Not Worry — Relief Is with Allah!

Sheikh Muhammad Sa’eed Raslan حفظه الله

Allah, the Mighty and Majestic, said:

﴿وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَعْفُو عَنِ السَّيِّئَاتِ وَيَعْلَمُ مَا تَفْعَلُونَ﴾
“And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do.” (Surah Ash-Shūrā 42:25)

Shaykh ʿAbd al-Raḥmān ibn Nāṣir al-Saʿdī — may Allah have mercy on him — said in the explanation of this verse:

This is a clarification of the perfection of Allah’s generosity, the vastness of His bounty, and the completeness of His kindness, in His accepting repentance that proceeds from His servants when they give up their sins, regret them, and firmly resolve not to return to them, if by that they intend the Face of their Lord. For indeed Allah accepts it after it had become a cause for destruction and for the occurrence of worldly and religious punishments.

{and forgives sins}, meaning: He erases them, and erases their effects from defects and what they necessitated of punishments. And the repentant person returns with Him noble, as though he never committed any evil at all; and He loves him and grants him success in that which brings him near to Him.

And since repentance is from the great deeds—which may be complete due to the perfection of sincerity and truthfulness in it, and may be deficient when they are deficient, and may be corrupt if the intention behind it is attaining a worldly objective—and since the place of that is the heart, which none knows except Allah, He concluded this verse with His saying: {and He knows what you do}.

So Allah, the Most High, called all the servants to turning back to Him and repenting from shortcomings. Then they divided—according to their response to Him—into two categories: those who respond, whom He described with His saying:

﴿وَيَسْتَجِيبُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ﴾
{And He answers (the invocation of) those who believe and do righteous good deeds}. (Surah Ash-Shūrā 42:26)

The Horrifying Outcome of Those Given Their Record in the Left Hand — The Day Regret Speaks and Only the Fire Is Seen!

Shaykh Sulayman Ar-Ruhayli حفظه الله

Three Signs of Ignorance: If Any of These Are Found in You — You Are Truly Ignorant!

Shaykh Sulayman Ar-Ruhayli حفظه الله

Beware of Neglecting This Right Upon You, O Muslim Women — For You Will Never Find the Sweetness of Faith Until You Fulfill It!

Shaykh Sulayman Ar-Ruhayli حفظه الله

قَالَ الشَّيْخُ سُلَيْمَانُ الرُّحَيْلِي حَفِظَهُ اللَّهُ
Shaykh Sulaymān al-Ruḥaylī — may Allah preserve him — said:

نَصِيحَةُ مُحِبٍّ
A loving advice:

احْرِصْ عَلَى أَنْ تَدْعُوَ بِدُعَاءٍ عَظِيمٍ مِنْ أَدْعِيَةِ السَّلَفِ
Be keen to supplicate with a great supplication from the supplications of the Salaf:

(اللَّهُمَّ يَسِّرْ لِي جَلِيسًا صَالِحًا)
(O Allah, make easy for me a righteous companion),

وَاحْرِصْ عَلَى الْعَمَلِ بِقَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
and be keen upon acting by the statement of the Prophet — may Allah send peace and blessings upon him:

(لَا تُصَاحِبْ إِلَّا مُؤْمِنًا، وَلَا يَأْكُلْ طَعَامَكَ إِلَّا تَقِيٌّ)
(Do not accompany except a believer, and let none eat your food except one who is pious),

أَيْ لِتَكُنْ صُحْبَتُكَ لِلْمُوَحِّدِينَ الْأَتْقِيَاءِ
that is: let your companionship be for the pious monotheists.

وَاعْلَمْ رَحِمَكَ اللَّهُ أَنَّ الصَّاحِبَ قَدْ يَكُونُ إِنْسَانًا
And know, may Allah have mercy upon you, that the companion may be a person,

وَقَدْ يَكُونُ كِتَابًا
and may be a book,

وَقَدْ يَكُونُ مَوْقِعًا
and may be a website,

فَلَا تُصَاحِبْ إِلَّا مُؤْمِنًا تَقِيًّا
so do not accompany except a believing, pious one,

وَلَا تَقْرَأْ فِي كِتَابٍ أَوْ مَوْقِعٍ إِلَّا مَا يُقَوِّي تَوْحِيدَكَ وَيَزِيدُ إِيمَانَكَ
and do not read in a book or a website except what strengthens your tawḥīd and increases your īmān,

وَلَا تُعَرِّضْ دِينَكَ لِلشُّبُهَاتِ
and do not expose your religion to doubts,

وَلَا تَقْتَرِبْ مِنْ أَهْلِ الْأَهْوَاءِ وَالْبِدَعِ
and do not approach the people of desires and innovations,

وَلَا مِنْ كُتُبِهِمْ
nor from their books,

وَلَا مِنْ مَوَاقِعِهِمْ
nor from their websites,

وَلَا تَسْمَعْ لَهُمْ
and do not listen to them,

وَاحْذَرْ شُبُهَاتِ الشَّيْطَانِ
and beware of the doubts of Satan:

اِسْمَعْ لِتَتَأَكَّدَ وَحَتَّى لَا تَظْلِمَ وَغَيْرَ ذَلِكَ
“Listen to be sure, and so that you do not wrong”, and other than that.

أَقُولُ هَذِهِ النَّصِيحَةَ
I say this advice,

وَقَدْ لَاحَظْتُ اهْتِزَازَ كَثِيرٍ مِنْ إِخْوَانِنَا وَأَخَوَاتِنَا
and I have observed the shaking of many of our brothers and sisters

فِي عَقِيدَتِهِمْ وَمَنْهَجِهِمْ وَوَلَائِهِمْ وَبَرَائِهِمْ
in their creed, their methodology, their allegiance, and their disavowal,

نَتِيجَةَ التَّسَاهُلِ فِي هَذَا الْأَمْرِ
as a result of leniency in this matter.

https://t.me/PearlsofRuhayli

The Foolishness of Backbiting: Why Gift Your Good Deeds to Those You Dislike?

Sheikh Muhammad Sa’eed Raslan حفظه الله

📖 Salafi Manhaj Benefits – 1

Question: What is Salafiyyah, and who is their leader?

Answered by the eminent scholar Shaykh al-ʿAllāmah Aḥmad ibn Yaḥyā al-Najmī — may Allah have mercy on him.

Answer: Salafiyyah is an attribution to the Salaf.

And the Salaf are the Companions of the Messenger of Allah ﷺ, and those who followed them with excellence from the people of the three virtuous generations and those who came after them. This is Salafiyyah.

Affiliation to it means affiliation to what the Companions of the Messenger of Allah ﷺ were upon, and to the way of the people of ḥadīth. And the people of ḥadīth are the people of the Salafi methodology who proceed upon it.

Thus, Salafiyyah is a creed regarding the Names of Allah and His Attributes, a creed regarding Qadar, a creed regarding the Companions, and so on. The Salaf believe in Allah, and in His Most Beautiful Names and His Lofty Attributes with which Allah described Himself and with which His Messenger described Him. They believe in them in a manner befitting the Majesty of Allah, without distortion, nor likening, nor resemblance, nor negation, nor interpretation.

And they believe in Qadar, its good and its evil, and that the īmān of a servant is not complete until he believes in the Qadar that Allah has decreed for His servants. And Allah, the Most High, says: “Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees).” [al-Qamar: 49].

As for the Companions, then the meaning of that is believing that the Companions of the Messenger of Allah ﷺ must be supplicated for with pleasure, believing in their uprightness, and believing that they are the best of nations and the best of generations, and believing that they are all upright—contrary to what the Shīʿah and the Khawārij believe, those who declare the Companions of the Messenger of Allah ﷺ to be disbelievers and do not recognize their due right.

And Salafiyyah has no leader except the Messenger of Allah ﷺ. The Messenger of Allah ﷺ is the Imām of Salafiyyah and their role model, and the Companions of the Messenger of Allah ﷺ are their role models.

And the foundation of that and its basis is the statement of the Prophet ﷺ: “The Jews split into seventy-one sects, and the Christians split into seventy-two sects, and this Ummah will split into seventy-three sects; all of them will be in the Fire except one.” They said: “Who are they, O Messenger of Allah?” He said: “Those who are upon what I and my Companions are upon.”

And his statement in the ḥadīth of al-ʿIrbāḍ ibn Sāriyah, which described the sermon of the Prophet ﷺ, that he then advised them with fear of Allah, saying: “I advise you to fear Allah, and to hear and obey, even if an Abyssinian slave is appointed over you.” Then he commanded adherence to his Sunnah and the Sunnah of the Rightly Guided Caliphs, saying: “Bite onto it with the molar teeth. And beware of newly invented matters, for every newly invented matter is an innovation, and every innovation is misguidance.”

Al-Fatāwā al-Jaliyyah ʿan al-Manāhij ad-Daʿwiyyah, p. 13

https://t.me/RulingsofWomen

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.

📖 Salafi Manhaj Benefits – Benefit Number 2

Question: What is the ruling on testing people by individuals, whether by the scholars of the Sunnah or by the heads of the innovators? And does that apply to contemporaries? Benefit us, may you be rewarded with good.

Answered by the eminent scholar, the ʿallāmah, Shaykh Zayd al-Madkhalī—may Allah have mercy upon him, illuminate and expand his grave, and admit him into the gardens of Paradise.

Answer: There is no doubt, O my brother, that the righteous Salaf used to test people by the scholars who were known for firmness upon the Sunnah, soundness of creed and methodology, and who were known for severity against the people of desires and innovations. And I have come across a dozen-odd texts from the Salaf; every text contains an example clarifying the testing of people by the people of the Sunnah. Whoever knows their virtue, loves them, and mentions them with good, then he is a person of goodness and Sunnah; and whoever slanders them and falls into their honor, then he is a person of evil and innovation.

And here is a brief example from many Salafi texts:

1 – Imām al-Barbahārī, may Allah have mercy upon him, said: “If you see a man who loves Abū Hurayrah, Anas ibn Mālik, and Usayd ibn Ḥuḍayr, then know that he is a person of Sunnah, if Allah wills.”

2 – And he also said: “If you see a man who loves Ayyūb, Ibn ʿAwn, Ibn Idrīs al-Awdī, and al-Shaʿbī” — and he mentioned a group of virtuous people until he said — “then know that he is a person of Sunnah.”

3 – And he also said: “If you see a man who loves Aḥmad ibn Ḥanbal, al-Ḥajjāj ibn al-Minhāl, and Aḥmad ibn Naṣr, mentions them with good, and speaks with their speech, then know that he is a person of Sunnah.” End quote. Sharḥ al-Sunnah (117–118).

You said in your question: Does that apply to contemporaries in our time?

The answer is: Yes. People are tested in every time and place by the people of the Sunnah in creed and legislation — meaning those who devoted themselves to preserving the Sunnah, understanding the meanings of its texts, acting upon the indications of the texts, calling people to learning it and acting upon it, and defending it.

Testing people by the people of the Sunnah is not restricted to a specific person or persons; rather, people are tested by every person of Sunnah in every time and place upon the description you mentioned.

Likewise, people are tested by the people of innovation who call to it. It is reported from ʿUqbah ibn ʿAlqamah that he said: I was with Arṭāh ibn al-Mundhir when one of those present said: What do you say about a man who sits with the people of the Sunnah and mixes with them, but when the people of innovation are mentioned he says: Leave off mentioning them; do not mention them?

He said: Arṭāh said: He is from them; he does not confuse his affair upon you.

He said: I found that statement of Arṭāh objectionable.

He said: Then I came to al-Awzāʿī, and he was one who uncovered such matters when they reached him. So he said: Arṭāh spoke the truth, and the statement is as he said.

Then al-Awzāʿī said: “This one forbids mentioning them — but when will they be warned against if mentioning them is not made firm?!” Tārīkh Dimashq (15/8).

Al-Awzāʿī said: “Whoever conceals his innovation from us, his companionship is not hidden from us.” al-Ibānah by Ibn Baṭṭah (2/479).

Al-ʿUkbarī — and he is Ibn Baṭṭah — said: When Sufyān al-Thawrī came to Baṣrah, he began to look into the affair of al-Rabīʿ — meaning Ibn Ṣubayḥ — and his status among the people. He asked: What is his madhhab? They said: His madhhab is nothing but the Sunnah. He said: Who are his close associates? They said: The Qadariyyah. He said: Then he is a Qadarī!

The examples regarding this topic are many, and the indication of what is sought has become clear.

Al-Ajwibah al-Athariyyah ʿan al-Masāʾil al-Manhajiyyah, p. 28.

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The Prohibition of Disclosing an Entrusted Statement Confided to You: A Trust You Must Not Break!

Shaykh Sulayman Ar-Ruhayli حفظه الله

Affairs Between States Belong to Rulers and People of Authority — A Warning to Students of Knowledge!

قال الشيخ سليمان الرحيلي حفظه الله
Shaykh Sulaymān al-Ruḥaylī — may Allah preserve him — said:

مابين الدول تعالجه الدول، وأمور السياسة لولي الأمر ومن يفوضه في هذا فلا يخوض فيها إلا أهلها،
What is between states is handled by states, and matters of politics belong to the ruler and those whom he authorizes in this, so none delves into them except their people.

ولو خاض فيها طلاب العلم لكان ما يفسدون أعظم مما يصلحون،
And if students of knowledge were to delve into them, what they would corrupt would be greater than what they would rectify.

ولا ينبغي لطالب العلم أن يطلق لسانه بالسب والشتم،
And it is not appropriate for a student of knowledge to unleash his tongue with insult and abuse,

وإنما يُعمل لسانه في وأد الفتن،
rather, he employs his tongue in burying tribulations,

وفي رد الباطل أو رد العدوان على الحق،
and in refuting falsehood or repelling aggression against the truth,

وفي بيان الأحكام والموقف الشرعي من الوقائع عند الحاجة إلى ذلك بالحق والصدق إن كان من أهل البيان،
and in clarifying the rulings and the Sharʿī position regarding events when there is a need for that, with truth and honesty, if he is from the people of clarification.

فإن لم يكن قادرا على البيان فحقه السكوت وهو معذور.
But if he is not capable of clarification, then his right is silence, and he is excused.

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Walk the Earth with Humility: Beneath It Lie Those Higher in Rank, and Before You Died Those More Powerful!

Sheikh Muhammad Sa’eed Raslan حفظه الله

📩 The Question:

Shaykh, may Allah bless you. In our time, decorated jilbābs have become widespread, and many women wear them when going out of their homes. What is the ruling on this— is it permissible?

📝 The Answer:

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

These decorated jilbābs are from the greatest causes of fitnah, for they increase the woman in beauty. And instead of the jilbāb being taken as a covering for her that protects her from fitnah and from the gaze of people toward her, it has become the opposite. She wears these decorated, adorned, and tailored jilbābs, and she becomes a fitnah for the people and a fitnah for men, and she rejoices in that — we ask Allah for well-being — so she is a participant in the fitnah.

In Sunan Abī Dāwūd and the Musnad of Aḥmad, from Abū Mūsā al-Ashʿarī, may Allah be pleased with him, that the Prophet ﷺ said:

“Any woman who applies perfume — meaning: perfumes herself — then passes by a people so that they find her fragrance, then she is an adulteress.”

So if she intends to beautify herself in front of the people, then she is participating in fitnah, and she has her share of zinā. We ask Allah for well-being.

So some women have begun to take jilbābs and take these garments as a means of beautifying themselves, adorning themselves for going out. Some women do not beautify themselves for their husbands as they beautify themselves when going out.

And these jilbābs are a fitnah. And it is obligatory upon a woman not to wear them unless she wears over them a khimār that covers her adornment, and she makes that adornment in front of her relatives and in front of women in gatherings and inside homes.

As for displaying them and going out in that condition — Allah is the One whose help is sought.

When the Prophet ﷺ permitted women to go out to the mosque, he said:

“But let them go out while they are tafilāt.”

Meaning: in a state of not being beautiful, not adorned.

And these women do the opposite: they adorn themselves, wear beautiful clothing, apply perfume, whiten their faces, then go out. This is an ugly matter, and these are prohibitions that women must keep away from.

https://t.me/RulingsofWomen