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

The Seven Characteristics That Perfect One’s Religion: The Path to Honour, Tranquility, and All Goodness!

Shaykh Sulayman Ar-Ruhayli حفظه الله

Allah, the Mighty and Majestic, said:

﴿وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ﴾
“And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect.” (Surah Ar-Rūm 30:21)

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

{And among His Signs}—indicating His mercy, His care for His servants, His tremendous wisdom, and His all-encompassing knowledge—{is that He created for you wives from among yourselves}, who are suitable for you and you are suitable for them, who resemble you and you resemble them, {that you may find repose in them, and He has put between you affection and mercy}, by what He arranged through marriage of the means that bring about affection and mercy.

So through the wife there occurs enjoyment, pleasure, and benefit through the existence of children and their upbringing, and tranquility with her. Thus you will not find, in most cases, between any two people what exists between spouses of affection and mercy. {Verily, in that are indeed signs for a people who reflect}—those who employ their thoughts, contemplate the signs of Allah, and move from one matter to another.

https://t.me/RulingsofWomen

Do Not Let Anyone Steal a Single Moment of Your Lifetime — Reduce Your Relationships Before They Reduce Your Life!

Sheikh Muhammad Sa’eed Raslan حفظه الله

Do You Want to Know the Blessing of Allah Upon You? Open Your Refrigerator and Thank Him—Before They Are Taken Away!

Shaykh Usāmah al-ʿAmrī حفظه الله

My dear brothers and sisters,

Be careful with the hearts of children, for they are not as small as we imagine. They are vast fields, whatever is planted within them takes root and remains. A word spoken in haste, a hand raised in anger, or a threat meant to “discipline” can become a shadow that follows a child for decades. And a moment of mercy, a gentle action, or sincere care can become a light that guides him for a lifetime.

We live in a time when many people, may Allah guide us and them, harm children without realising it. Some frighten them to enforce obedience, others shout to assert authority, others belittle or threaten. A child is scared into silence, traumatised into compliance, and the adult convinces himself that he has “raised” him well. But the heart remembers what the tongue forgets. Fear settles deep, and trauma does not vanish with age; it merely hides.

Reflect, my dear brothers and sisters, upon the ḥadīth of Mahmūd ibn al-Rabīʿ, may Allah be pleased with him. He said:

“I still remember from the Messenger of Allah ﷺ a mouthful of water which he sprayed into my face when I was five years old.” (Reported by al-Bukhārī, no. 77; Muslim, no. 33)

Mahmūd ibn al-Rabīʿ ibn Surāqah ibn ʿAmr al-Anṣārī al-Khazrajī was born during the lifetime of the Prophet ﷺ. When he was five years old, the Messenger of Allah ﷺ came to their home, took water from a bucket hanging at a well in their courtyard, placed it in his noble mouth ﷺ, and expelled it toward the face of the young boy, seeking blessing from Allah through that act, as Allah had placed blessing in the saliva of the Messenger of Allah ﷺ.

Ponder this carefully. He did not say, “I was told.” He said, “I remember.” He understood it, retained it, and conveyed it after reaching adulthood. This teaches us that a child who possesses awareness comprehends what reaches him, and that experiences in childhood, whether gentle or harmful, do not fade with time.

The Prophet ﷺ was the best of people in character, even with small children. He cared for them, showed them kindness, played with them, drew close to them, and nurtured them until they became men. This narration proves that his actions ﷺ were received and preserved by young hearts, and that the comprehension of a discerning child is valid. What settles in a child’s heart at a young age leaves a lasting imprint.

If a Companion remembered a specific action of the Messenger of Allah ﷺ from the age of five with such clarity, then what of our children today? What of harsh words, fear, shouting, and humiliation? People remember trauma from childhood. They remember the one who frightened them or made them feel small. Even when the body grows older, the memory remains alive.

So I say to you, my dear brothers and sisters: be gentle with your children, your younger siblings, and the youth around you. Do not belittle their smallness, for what you do with them today will live on in their memories tomorrow. Give a child kindness, time, safety, and care, and he will carry it into adulthood.

For this reason, the scholars have said: “A child never forgets what he learns when he is young.” He remembers mercy shown to him, kindness given to him, and words spoken gently to him, especially what he is taught about his religion. Teach him the creed of Islam and its foundations, and teach him worship with wisdom and gentleness, in a way suited to his age. By Allah’s permission, what you plant in his heart today will blossom when he grows older and he will never forget it.

So strive, my dear brother and sister, to create memories filled with mercy and care. Protect children from fear and harm. Guide them gently upon the religion of Allah. Their minds are fresh, their hearts are tender, and their memories are sharp. Fill those hearts with love and guidance upon the path of Allah, and by His permission, they will carry it forever and remember you with gratitude, not with pain.

Gems from the Tafsīr of the Noble Qur’an: Benefit Number 5

Allah, the Mighty and Majestic, said:
﴿ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ ذَٰلِكَ هُوَ الْفَضْلُ الْكَبِيرُ﴾
“Then We gave the Book (the Qur’ān) as inheritance to such of Our slaves whom We chose (the followers of Muḥammad). Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah’s Leave, foremost in good deeds. That (inheritance of the Qur’ān) is indeed a great grace.”(Surah Fāṭir 35:32)

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

And for this reason, when this Ummah was the most complete of nations in intellects, the best of them in thoughts, the most tender of them in hearts, and the purest of them in souls, Allah, the Most High, chose them, chose for them the religion of Islām, and made them inherit the Book which is dominant over all other Books. For this reason He said: {Then We gave the Book as inheritance to those whom We chose from among Our slaves}—and they are this Ummah.

{Then of them are some who wrong themselves}—through sins which are less than disbelief.

{And of them are some who follow a middle course}—restricting himself to what is obligatory upon him and abandoning what is forbidden.

{And of them are some who are foremost in good deeds}—meaning: he hastened in them and strove, so he surpassed others; and he is the one who performs the obligations, increases in supererogatory deeds, and abandons what is forbidden and what is disliked.

So all of them Allah, the Most High, chose for inheriting this Book, even though their ranks differ and their states are distinct. Thus for each of them is a share of its inheritance—even the one who wrongs himself—because what he possesses of the foundation of īmān, the sciences of īmān, and the deeds of īmān is from the inheritance of the Book. For what is intended by inheriting the Book is inheriting its knowledge and its action, studying its wordings, and extracting its meanings.

And His saying {by Allah’s Leave} returns to the one who is foremost in good deeds, so that he is not deceived by his deeds. Rather, he did not precede in good deeds except by the granting of success from Allah, the Most High, and His aid. Thus it is fitting for him to occupy himself with thanking Allah, the Most High, for what He has bestowed upon him.

{That is indeed a great grace}, meaning: inheriting this noble Book for those whom Allah, the Most High, has chosen from among His slaves—that is the great grace, in comparison to which all blessings are as nothing. Thus the greatest blessing absolutely, and the greatest grace, is inheriting this Book.

What Truly Matters Is What Is Between You and Allah: Your True Worth Is Not in People’s Words!

Shaykh Sulayman Ar-Ruhayli حفظه الله

📖 Salafi Manhaj Benefits – Benefit Number 6

Question: Some of the youth feel hesitant to say, “I am Salafi.” What is your guidance for such a case?

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

Answer: Why does he feel hesitant?!! Does he see that affiliation to Salafiyyah is a deficiency?!! Is it not affiliation to the Companions of the Messenger of Allah ﷺ and to those who followed them from the scholars, the jurists, the scholars of ḥadīth, and the exegetes—those who possess the correct creed in every time and in every place, who follow the truth from the Book of Allah and from the authentic Sunnah of the Messenger of Allah ﷺ upon the understanding of the righteous Salaf?!! Is affiliation to these a deficiency such that they feel hesitant about it?!! Indeed, to Allah we belong and to Him we shall return.

As for if a person intentionally follows the methodology of the Salaf, adheres to it, and says, “I am Salafi,” then this—if Allah wills—we hope good for him. But if he feels hesitant about this, then perhaps he will be punished for this hesitation.

Al-Fatāwā al-Jaliyyah ʿan al-Manāhij ad-Daʿwiyyah, p. 24.

📩 The Question:

Shaykh, may Allah bless you. I read the Noble Qur’an and memorise it, but days pass and I end up forgetting what I have memorised. What should I do?

📝 The Answer:

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

We advise you, firstly: that memorisation should be with precision from the very first day. Do not rush in memorisation, nor memorise quickly while wanting to finish the sūrah quickly and complete the juzʾ quickly — no.

Memorise with precision, even if you do not memorise in a day except one page. Perfect it until you can recite it by heart without error and do not make any mistake in it at all.

Then do not suffice with that, until you recite it again on the second day together with the new page. Connect the previous page with the page that comes after it.

And on the third day: connect it to three pages.

And on the fourth day: recite the four pages, and so on until the end of the week. At the end of the week, you then remove the earlier page — the first page — and you remain each day reciting to your teacher three pages in memorisation.

And whenever you proceed, you remove the first page. By this, Allah willing, you will memorise with good and strong precision. This is one matter.

And the second matter: frequent revision. Even if you finish this sūrah after three days or after a week, after a week read it again, especially in the early days.

So if you perfect it, then at that point do not be negligent regarding the Qur’an, especially at the beginning of your memorisation. Every ten days, every week, you are revising what you have memorised.

Thus, you need to set for yourself a time for memorisation and a time for revision, and by this, Allah willing, you will perfect the Qur’an.

And the Qur’an has no end such that you finish it and then leave it without revision. The Qur’an contains recitation and worship until death comes, while you are in recitation and worship, worshipping Allah, Glorified and Exalted is He.

And I say: from the bounty of Allah upon us is that it slips away. Why?

Because if it did not slip away, perhaps people would abandon reciting the Qur’an and revising the Qur’an. But when the memoriser knows that it will slip away from him, he increases in recitation, revises again and again, and increases in recitation of the Qur’an.

And recitation of the Qur’an is worship; its rewards are tremendous. And the Muslim continues to recite the Book of Allah, and Allah revives his heart by the Noble Qur’an, and he remains in worship. And whenever he recites a letter from the Book of Allah, he has ten good deeds, and a good deed is multiplied by ten times. So he continues in recitation of the Qur’an until death comes while he is in tremendous worship and immense rewards that none knows except Allah.

And as the Prophet ﷺ said: “Maintain this Qur’an, for by the One in Whose Hand is the soul of Muḥammad, it escapes more quickly than camels from their ropes.” Agreed upon; reported from Abū Mūsā, and with similar wording from Ibn Masʿūd.

https://t.me/RulingsofWomen

Gems from the Tafsīr of the Noble Qur’an: Benefit Number 6

Allah, the Mighty and Majestic, said:
﴿إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ﴾
“Except him who brings to Allah a clean heart.” (Surah Ash-Shuʿarāʾ 26:89)

Imām Ibn Kathīr — may Allah have mercy on him — said in the explanation of this verse:

For this reason He said: {Except him who brings to Allah a clean heart}, meaning: free from impurity and shirk.

Muḥammad ibn Sīrīn said: the sound heart is that it knows that Allah is true, that the Hour is coming—there is no doubt in it—and that Allah will resurrect those who are in the graves.

And Ibn ʿAbbās said: {Except him who brings to Allah a clean heart}—alive, bearing witness that there is no deity worthy of worship except Allah.

And Mujāhid, al-Ḥasan, and others said: {with a clean heart}, meaning: free from shirk.

And Saʿīd ibn al-Musayyib said: the sound heart is the healthy heart, and it is the heart of the believer; because the heart of the disbeliever and the hypocrite is sick. Allah said: {In their hearts is a disease}.

And Abū ʿUthmān an-Naysābūrī said: it is the heart that is free from innovation and at ease with the Sunnah.

Gems from the Tafsīr of the Noble Qur’an: Benefit Number 7

Allah, the Mighty and Majestic, said:
﴿إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا﴾
“Verily, this Qur’ān guides to that which is most just and right and gives glad tidings to the believers (in the Oneness of Allah and His Messenger, Muhammad ﷺ, etc) who work deeds of righteousness, that they shall have a great reward.” (Surah Al-Isrāʾ 17:9)

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

Allah, the Most High, informs about the nobility of the Qur’ān and its majesty, and that {it guides to that which is most just and right}, meaning: the most just and the highest with regard to beliefs, deeds, and manners. So whoever is guided by what the Qur’ān calls to is the most complete of people, the most upright of them, and the most rightly guided of them in all his affairs.

{And gives glad tidings to the believers who work righteous deeds}, from the obligations and the Sunnahs, {that they shall have a great reward} which Allah has prepared for them in the Abode of His honor—none knows its description except Him.

The Immense Virtue of Sending Salawāt Upon the Prophet ﷺ: Angels Deliver Your Salutations to Him With Your Name!

Sheikh Muhammad Sa’eed Raslan حفظه الله

The Greatest Supplication a Child Makes for His Parents: A Duʿāʾ Commanded by Allah Himself!

Shaykh Abdurrazzaq Al-Badr حفظه الله