Answered by Shaykh Dr. ʿAbdulMajīd Jumʿah:

There is no harm in women visiting graves according to the correct opinion from the statements of the scholars, due to the generality of the statement of the Prophet ﷺ: “I had forbidden you from visiting graves, but now visit them, for indeed they remind you of the Hereafter.”

The generality of the reason for recommending grave visitation — which is to remind one of the Hereafter — includes women as well. The foundational principle is that women are included in the general address directed to men, except where an exception is established, due to the statement of the Prophet ﷺ: “Women are the counterparts of men.”

This is further evidenced and supported by the fact that the Prophet ﷺ taught ʿĀ’ishah what to say when she visited graves: “Peace be upon the inhabitants of these dwellings from among the believers and the Muslims. May Allah have mercy upon those who preceded us and those who come after us. And indeed, Allah willing, we shall surely join you.” This clearly implies permission for her to visit the graves. This ruling is not exclusive to ʿĀ’ishah, rather it extends to other women as well, just as it does to men. For this reason, the scholars mentioned this supplication among what is recommended to say when visiting graves.

It is also supported by what is authentically reported from her, that she visited the grave of her brother ʿAbd al-Raḥmān. She was then asked about this: “Did not the Messenger of Allah ﷺ forbid visiting graves?” She replied: “Yes, then he later permitted it.”

As for the statement of the Prophet ﷺ: “Allah has cursed Zuwārāt al-Qubūr,” then it is understood to refer to excessive visitation, as indicated by the wording itself, since the term Zuwārāt implies repetition and excess.

It is necessary to point out that the permissibility of women visiting graves is governed by certain conditions, including: that she goes out in proper Islamic dress, without wearing perfume, and that she avoids what she has been prohibited from, such as wailing and loud lamentation. Likewise, singling out specific times for visiting graves, such as the days of Eid, Fridays, Ramaḍān, and similar occasions, is from the innovations and newly introduced matters.

Ask Yourself Every Morning in Ramaḍān: Where Are You Heading — Freeing Yourself or Destroying Yourself?

Sheikh Muhammad Sa’eed Raslan حفظه الله

📩 Question:

If a man fondles his wife during the daytime of Ramadan and pre-seminal fluid (madhi) comes out from him, is his fast nullified or still valid?

📝 Answer:

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

The emission of pre-seminal fluid (madhī) is not from the nullifiers of the fast. Rather it is semen (manī) which, if it comes out, is a nullifier. For desire goes away with the emission of semen, and Allah, Glorified and Exalted is He, says in the Qudsi hadith:

“He leaves his food, his drink and his desire for My sake.”

And it has been reported from the Prophet ﷺ that he used to kiss while he was fasting. And what the people are advised with is that they keep away from that, just as ʿĀ’ishah used to advise that and say:

“Which of you controls his desire as he ﷺ used to control his desire?”

Meaning: he controls his need.

So the man should keep away from his wife during the daytime of Ramaḍān, especially one who is newly married or who is a young strong man, for perhaps it may lead him to the unlawful and cause him to fall into destruction.

https://t.me/RulingsofWomen

The Ultimate Path to Blessings, Tranquility, and Inner Peace: A Daily Portion of the Qur’an That You Never Neglect!

Shaykh Sulayman Ar-Ruhayli حفظه الله

The Two Joys of the Fasting Believer: When He Breaks His Fast and When He Meets His Lord!

Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn — may Allah have mercy upon him — said:

Allah, Mighty and Majestic, says:

“Fasting is for Me, and I shall reward for it. He leaves his desire and his food and his drink for My sake. Fasting is a shield, and the fasting person has two joys: a joy when he breaks his fast and a joy when he meets his Lord. And the smell coming from the mouth of the fasting person is better with Allah than the smell of musk.”

Ṣaḥīḥ al-Bukhārī (7492)

As for his joy when he breaks his fast: then he rejoices at what Allah has bestowed upon him of performing the worship of fasting which is from the best of righteous deeds — and how many people have been deprived of it and did not fast — and he rejoices at what Allah has made lawful for him of food and drink and marital relations which had been forbidden to him during the fasting.

And as for his joy when he meets his Lord: then he rejoices in his fasting when he finds its reward with Allah, the Most High, fully and completely given at a time when he will be most in need of it, when it will be said:

“Where are the fasting ones so that they may enter Paradise through the gate of Ar-Rayyan through which none will enter other than them.”

📚Majālis Shahr Ramaḍān, p. 11

Shaykh Sulaymān ar-Ruḥaylī — may Allah preserve him — said:

In the Qunūt there is supplication and praise. As for the supplication, then the scholars in earlier times and later times have explicitly stated that it is recommended for the one praying behind the imam to say “Āmīn” (آمِين) after it.

As for the praise, then some of the scholars said the one praying behind the imam remains silent due to nothing being reported concerning it. And some of the scholars said the one praying behind the imam participates with the imam in the praise, meaning he says as he says quietly.

And some of the scholars said he says: “I bear witness” (أَشْهَدُ), or “Rather yes” (بَلَى), or “I am among the witnesses to that” (أَنَا عَلَى ذَٰلِكَ مِنَ الشَّاهِدِينَ), or he says “Glory be to Allah” (سُبْحَانَ اللَّه) or “Glory be to You” (سُبْحَانَكَ) quietly or aloud.

And the tasbīḥ here is remembrance or declaring Allah free from the opposite of what the imam praises Him with, glorified is He.

And some of the scholars said he says “Āmīn” (آمِين).

And the matter is broad, and I choose silence and listening attentively during the praise.

https://t.me/PearlsofRuhayli

📘 New Treatise: Alerting the People to That Which it is Not Permissible To Be Ignorant Of From the Rulings of Fasting

📝 By the virtuous Shaykh Dr. ʿAbdulMajīd Jumʿah — may Allah preserve him

We are pleased to announce the release of a beneficial and concise treatise clarifying the essential rulings of fasting which it is not permissible for a Muslim to be ignorant of. The Shaykh presents these rulings with clarity, precision, and sound evidence, firmly rooted in the Qur’an and the Sunnah, making them easy to understand and apply.

This treatise addresses the most important matters related to fasting, removes common misconceptions, and provides the reader with a clear foundation upon which to worship Allah upon knowledge, insight, and certainty. It is written in a simple and accessible style, making it suitable for students of knowledge and the general public alike.

I ask Allah to bless and accept this work, to place benefit and barakah within it, and to make it a means of guidance, clarity, and increased obedience for the Muslims. May Allah grant us and you sincerity, sound understanding, and righteous action.

📩 The Question:

As a woman wearing the veil, I decided to open a small business selling amigurumis and dolls that I crochet, in order to avoid working in a mixed-gender environment or being forced to remove my veil. Regarding the hadiths about image-makers and their punishment, I am experiencing some waswas. In the meantime, I looked for information about making these types of dolls with eyes and other details, and I saw a video of Sheikh Assim al-Hakeem saying that it is permissible (halal) to make them for children.

​Is my business truly lawful? Is it allowed to put eyes on the dolls? Or is it better to remove the eyes entirely?

📝 The Answer:

Answered by Shaykh Usāmah ibn Saʿūd al-ʿAmrī — may Allah preserve him.

The ruling on making dolls for children from cotton and cloth:

Our Shaykh, His Eminence Shaykh Ibn Bāz — may Allah have mercy upon him — was asked this question:

She says: I have young sisters, and I make dolls for them from cotton and cloth, and I draw faces for these dolls with what is required of eyes, noses, and lips. So is what I am doing permissible, or is it prohibited? Advise me, may Allah benefit you.

So he answered — may Allah have mercy upon him:

“No, this is not an image. The image is that which is depicted upon the form in which the human being was created. As for these sewings and these things that you are doing, they are not an image. These are toys — children’s toys — which people make from cotton or wool, or they make bones or sticks and clothe them with clothing as though it were an image, but it is not an image. The fact that she sews something resembling a mouth or something resembling an eye or places some form in it, all of this is not truly an image. Rather, it is a toy — a toy that amuses the child.”

From his official website on the internet.

And Allah knows best.

Translator’s Note: Assim Al-Hakeem is a Suroori innovator; therefore, he is not to be taken as a source of knowledge nor listened to in matters of religion. May Allah bless you all and grant you steadfastness upon the Sunnah.

https://t.me/RulingsofWomen

📩 The Question:

What is the ruling on when you have prayed your salah but you are later informed it was the incorrect qibla direction and you were unaware?

Jazakallahu khayr

📝 The Answer:

Answered by Shaykh Abū al-Faḍl al-Lībī — may Allah preserve him.

She repeats the prayer.

https://t.me/RulingsofWomen

📩 Question:

If someone swallows their phlegm while fasting, does it break the fast — even if it was done forgetfully?

📝 Answer:

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

Swallowing phlegm is a matter of disagreement among the people of knowledge. As for when it descends from his head to his throat directly, then this does not break the fast. And the scholars differed concerning phlegm when it reaches the mouth and then he returns it and swallows it.

Firstly, this matter is repulsive as is well known, so a person is not advised to do that, and he should keep himself free from this filth and not swallow it. If it happens that he swallows it, then there is disagreement among the scholars. Among them are those who held that it breaks the fast because it has come out into the mouth, and they say: the mouth has the ruling of the outward, because if water enters into the mouth it does not break the fast, so it has the ruling of the outward.

And some of the people of knowledge likened it to saliva; just as a person swallows saliva and does not break the fast, then likewise phlegm. And phlegm is also secretions from inside his head or his throat. So this is closer to being not considered from the nullifiers of the fast, but it is repulsive and should be avoided.

And because the basic principle is that the fast is not broken, and the Muslim is not judged to have broken his fast except with certainty, so we cannot consider it from the nullifiers of the fast while there is doubt concerning that.

And Allah knows best.

https://t.me/RulingsofWomen

Clarifying the Prophetic Instruction: Is “Indeed, I Am Fasting (إِنِّي صَائِمٌ)” Said with the Tongue or Within the Heart?

On the authority of Abu Hurayrah — may Allah be pleased with him — that the Messenger of Allah ﷺ said:

“Fasting is a shield, so let him not speak obscenely, nor act ignorantly. And if a man fights him or insults him, then let him say: Indeed, I am fasting (إِنِّي صَائِمٌ)—twice.”

Narrated by al-Bukhārī (1894) and Muslim (1151).

Ibn ʿAbd al-Barr — may Allah have mercy upon him — said:

“As for his statement: (If a man fights him or insults him, then let him say: Indeed, I am fasting-إِنِّي صَائِمٌ), then regarding it there are two statements:

The first of them: that he says to the one who wants to exchange insults with him or fight him: Indeed, I am fasting (إِنِّي صَائِمٌ), and my fasting prevents me from replying to you, because I protect my fasting from obscenity and falsehood of speech — with this I have been commanded; and were it not for that, I would have defended myself with the like of what you said to me equally, and the like of that…

And the second statement: that the fasting person says within himself to himself: Indeed, I am fasting (إِنِّي صَائِمٌ), O my soul, so there is no path to curing your anger by exchanging insults. And he does not make apparent his statement: Indeed, I am fasting (إِنِّي صَائِمٌ), because in that is showing off and informing the people of his deed, for fasting is from the deed which does not appear, and for that reason Allah grants the fasting person his reward without reckoning.”

End quote, from at-Tamhīd (19/55–56).

And that which is preponderant is that the statement is with the tongue; because utterance with the tongue is the reality of speech.

An-Nawawī — may Allah have mercy upon him — said:

“It was said: that he says it with his tongue and makes the one who insulted him hear it, perhaps he will be restrained; and it was said: he says it with his heart so that he refrains from foolishness and preserves the safeguarding of his fasting; and the first is more apparent.”

End quote, from al-Adhkār (p. 161).

And Shaykh al-Islām Ibn Taymiyyah — may Allah have mercy upon him — said:

“And what is correct is that he says it with his tongue, as the ḥadīth indicates; for unrestricted speech is nothing but with the tongue. As for what is in the soul, then it is restricted, as in His statement: (for what their own selves whisper to them), then He said: (so long as they do not speak of it or act upon it). So unrestricted speech is nothing but speech that is heard. And if he says with his tongue: Indeed, I am fasting (إِنِّي صَائِمٌ), he clarifies his excuse in refraining from responding, and it is more restraining for the one who began aggression against him.”

End quote, from Minhāj as-Sunnah (5/197).

https://t.me/RulingsofWomen

Did the Prophet ﷺ Wipe His Face After Supplication? Sunnah or Innovation? A Clear Answer with Proof!

Shaykh Abdurrahman Al-Umaysan حفظه الله

📩 The Question:

I would like to ask: Is saying “Āmīn” during the qunūt only for the ma’mūm (the one praying behind the imām), or is it also allowed for someone who is praying alone? Jazakumullāhu khayran al-jazā’ wa bārakallāhu fīkum.

📝 The Answer:

Answered by Shaykh Abū al-Faḍl al-Lībī — may Allah preserve him.

If he is praying alone, then he only supplicates.

https://t.me/RulingsofWomen