The Modern Plague of Lying on Social Media: The Major Sin of Spreading Lies About the People of Knowledge!

Shaykh Sulayman Ar-Ruhayli حفظه الله

If Cameras Were Watching You: You’d Be Mindful of Every Action and Word — So What About Allah Who Sees and Hears Everything!

Sheikh Muhammad Sa’eed Raslan حفظه الله

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

ثلاثةُ أدعيةٍ احرصْ على المحافظةِ عليها في آخرِ صلاتك فرضاً كانت أو نفلاً، ففيها سعادةُ الأبد،
Three supplications—be keen to maintain them at the end of your prayer, whether obligatory or voluntary, for in them is everlasting happiness,

فإنَّ الله إن غفر ذنبَك، ووقاك شرورَ الفتن، وأعاذك من العذاب، وأعانك على ذكره وشكره وحسن عبادته، وهبك سعادةَ الأبد في الدنيا والآخرة:
For if Allah forgives your sin, protects you from the evils of trials, shelters you from punishment, and aids you in His remembrance, gratitude, and excellent worship, then He has granted you everlasting happiness in this world and the Hereafter:

(اللَّهُمَّ إنِّي أعُوذُ بكَ مِن عَذَابِ القَبْرِ، ومِنْ عَذَابِ النَّارِ، ومِنْ فِتْنَةِ المَحْيَا والمَمَاتِ، ومِنْ فِتْنَةِ المَسِيحِ الدَّجَّالِ)
“O Allah, I seek refuge with You from the punishment of the grave, and from the punishment of the Fire, and from the trials of life and death, and from the trial of the False Messiah.”

(اللَّهمَّ إنِّي ظلَمتُ نَفسي ظلماً كثيراً، ولا يغفرُ الذنوبَ إلَّا أنتَ، فاغفِر لي مغفرةً من عندِكَ، وارحَمني، إنَّكَ أنتَ الغفورُ الرَّحيمُ)
“O Allah, indeed I have wronged myself greatly, and none forgives sins except You, so forgive me with a forgiveness from Yourself, and have mercy upon me; indeed, You are the Oft-Forgiving, the Most Merciful.”

(اللهمَّ أعنِّي على ذكرِك وشكرِك وحسنِ عبادَتِك)
“O Allah, help me to remember You, to thank You, and to worship You in the best manner.”

https://t.me/PearlsofRuhayli

📩 The Question:

I have a very urgent question. Sometimes in my prayer I forget to recite a sūrah after al-Fātiḥah. What is the ruling on this? Does it invalidate my prayer?

📝 The Answer:

Answered by our Shaykh al-ʿAllāmah Muḥammad bin Ḥizām al-Baʿdānī — may Allah preserve him:

The sūrah after al-Fātiḥah is from the recommended acts, and it is not from the obligations. Based on this, whoever forgets it — there is no sujūd al-sahw (prostration of forgetfulness) for it. The correct view is that one does not perform sujūd al-sahw for forgetting the sūrah, because it is recommended and not from the obligations.

And what indicates its being recommended is what has come in the ḥadīth of Abū Hurayrah, may Allah be pleased with him, that the Prophet ﷺ asked a man: “What do you recite in the prayer?” He said: “I recite al-Fātiḥah, and I ask Allah for Paradise, and I seek refuge with Him from the Fire. By Allah, I do not do well your humming, nor the humming of Muʿādh.” So the Prophet ﷺ said: “Around that we are humming.”

He mentioned only the recitation of al-Fātiḥah. And in the two Ṣaḥīḥs from Abū Hurayrah, may Allah be pleased with him, he said: “Whoever finishes with the Opening of the Book, it suffices him. He said: And if you add, it is better.”

And forgetting a sūrah after al-Fātiḥah does not necessitate sujūd al-sahw, because the correct view is that sujūd al-sahw is for leaving an obligation — contrary to those who say that sujūd al-sahw is also for recommended acts. This has no evidence. Sujūd al-sahw is for leaving the obligations.

https://t.me/RulingsofWomen

The Ruling on Earning Money from YouTube and TikTok: Halāl or Harām?

Shaykh Sulayman Ar-Ruhayli حفظه الله

Imām Ibn al-Qayyim, may Allah have mercy on him, said:

Zubaydah bint Abī Ja‘far read on the way to Mecca, written on a wall:

“Is there — among Allah’s servants or among His maidservants —
A noble one who can clear away the sorrow of a mind lost in love?”

“He still has an eye, yet the corners of it are wounded from tears,
And his inner-chest burns with a fire that runs down into his very limbs.”

So she vowed that she would strive to find the one who said them until she could unite him with the one he loved. She said: “I was indeed at Muzdalifah when I heard someone reciting them, so I summoned him. He claimed that he had said them about a cousin of his, and her family had sworn not to marry him to her. So I dispatched a messenger to the tribe, and I continued offering them wealth until they married him to her. And the woman was more passionately in love than the man. And Zubaydah would count this among her greatest good deeds, and she would say: ‘There is nothing I am more pleased with than uniting that young man and that young woman.’”

Rawḍat al-Muḥibbīn wa Nuzhat al-Mushtāqīn, p. 393.

📩 The Question:

I have a question, may Allah bless you. I have never truly understood the ruling of sujud al-sahw, and I always find myself confused about it in my prayer. When I make a mistake in my prayer, should I perform the prostration of forgetfulness before the salam or after it? I really want to make sure I am praying correctly.

📝 The Answer:

Answered by our Shaykh al-ʿAllāmah Muḥammad bin Ḥizām al-Baʿdānī — may Allah preserve him:

The scholars differed: when is the prostration before the salām, and when is it after it?

And the strongest of that — which Imām Aḥmad went to, and Mālik in one narration — is that: If he forgot a wājib (obligatory act) from the obligations of the prayer, then he prostrates before the salām. And if he added a pillar in the prayer, he prostrates after the salām.

And if he fell into doubt — did he pray three or four? Or did he prostrate two prostrations or one? — then he builds upon the lesser amount, and he prostrates before the salām.

And if he fell into doubt, and one of the two possibilities becomes more likely to him, he builds upon it, and he prostrates after the salām.

And from what indicates that if he forgot an obligation, he prostrates before the salām is the ḥadīth of ʿAbdullāh ibn Buhaynah رضي الله عنه:

“The Prophet ﷺ prayed ẓuhr with them, and he stood up after the first two rakʿahs and did not sit. The people stood with him. When he completed the prayer and the people awaited his salām, he said takbīr while sitting and he prostrated two prostrations before he gave the salām, then he gave the salām.”
— Agreed upon.

And from what indicates that if he added a pillar in the prayer, he prostrates after the salām is the ḥadīth of Ibn Masʿūd رضي الله عنه in the two Ṣaḥīḥs:

He said: The Prophet ﷺ prayed ẓuhr with us five (rakʿahs).
So it was said: “Has something been added in the prayer?”
He said: “What is that?”
They said: “You prayed five.”
So he prostrated two prostrations after he gave the salām.

And likewise — the ḥadīth of Dhū al-Yadayn — the ḥadīth of Abū Hurayrah رضي الله عنه in the two Ṣaḥīḥs:
when the Prophet ﷺ added a tashahhud and gave the salām before completing the prayer, then completed the prayer — so the prayer had an addition (salām, sitting, and tashahhud):

“So the Prophet ﷺ prostrated after the salām.”

And from what indicates that if he doubts and neither side is more likely to him, he builds upon the lesser amount and prostrates before the salām is the ḥadīth of Abū Saʿīd al-Khudrī:

The Messenger of Allah ﷺ said:

“If one of you doubts in his prayer and does not know whether he prayed three or four, then let him cast away the doubt and build upon what he is certain of, then let him prostrate two prostrations before he gives the salām.
So if he prayed five, the two prostrations will make his prayer even; and if he prayed completing four, they will be a humiliation for Shayṭān.”

And from what indicates that if he doubts and one possibility outweighs the other, he builds upon it, then he prostrates after the salām is the ḥadīth of Ibn Masʿūd رضي الله عنه:

The Prophet ﷺ said:

“And if one of you doubts in his prayer, let him strive to reach what is correct, then complete upon it, then let him give the salām, then let him prostrate two prostrations.”
— Agreed upon, and the wording is from al-Bukhārī.

https://t.me/RulingsofWomen

The Miraculous and Unending Beauty of the Qur’an: No Matter How Many Times You Read It — It Feels New Every Time!

Shaykh Abdussalam As-Shuway’ir حفظه الله

The One Who Possesses Allah’s Companionship Knows No Grief: For With Allah — There Is No Such Thing as Sorrow!

Sheikh Muhammad Sa’eed Raslan حفظه الله

📩 The Question:

Is it permissible for a menstruating woman to remain in the mosque?

📝 The Answer:

Answered by our Shaykh al-ʿAllāmah Muḥammad bin Ḥizām al-Baʿdānī — may Allah preserve him:

The most correct opinion in this issue is that the menstruating woman is allowed to remain in the mosque; due to the non-authenticity of the ḥadīth: “Indeed the mosque is not permissible for the one in a state of major impurity (janābah), nor for the menstruating woman.” A weak ḥadīth.

And it has been reported that a woman had a tent in the mosque in the time of the Prophet ﷺ, and the nature of a woman is that menstruation comes to her.

And there was a black woman who used to clean the mosque — was she the first one or someone else? Both possibilities exist.

And the Prophet ﷺ said to ʿĀ’ishah: “Hand me the khumrah (small prayer mat) from the mosque.” She said: So I said: I am menstruating. He said: “Indeed your menstruation is not in your hand.”

Thus: the correct view is permissibility, and those who prohibited have no clear proof in the issue, and some of them used as evidence His saying, the Most High:

“…nor while you are in a state of sexual impurity (i.e. janābah), except when passing through (the mosque), until you have washed your whole body.”

Meaning: that the one in a state of major impurity (janābah) does not approach the mosques except if it is passing through — “except when passing through.”

And the verse has two interpretations: some of them preferred this interpretation — that what is meant is that the one in major impurity (janābah) does not approach the prayer, meaning: the places of prayer — which are: the mosques — except if it is passing through.

And the second interpretation: “Do not approach the prayer” — the reality of the prayer, meaning its actions: “While you are in a drunken state until you know what you are saying, nor while you are in a state of sexual impurity (i.e. janābah), except when passing through (the mosque), until you have washed your whole body.”

They said: “except when passing through” — meaning: except if you are a traveller, so you wash, and if you do not find water then you perform tayammum. And why was the traveller specifically mentioned? They said: because it is a situation in which the absence of water occurs, so it was singled out for mention so that he may perform tayammum.

And as long as a possibility exists in the verse, we cannot prevent the menstruating woman, with the absence of consensus in the verse, and especially since it came concerning the one in major impurity (janābah) — and the one in major impurity (janābah) can remove the state from himself, whereas the menstruating woman cannot.

What remains is: which is better?

The better for the woman is that she avoids the area of disagreement, and remains in her house until she becomes pure — this is what is better. The better for the woman in the foundation of her affair is that she stays in her house, so if she is menstruating then all the more so — the better for her is to remain in her house, and to turn to remembrance in her house.

However, this may be needed if she has lessons — so she may need this matter in the case of attending knowledge-based lessons. And Allah is the One whose help is sought.

https://t.me/RulingsofWomen

Confused in Your Prayer? Unsure Whether You Prayed Three or Four Units — Here’s How to Correct It Perfectly!

Shaykh Aziz Farhan Al-Anizi حفظه الله

📩 The Question:

Some women, when they become pure from menstruation, remain after purity for a day or two without performing ghusl, under the claim that they are making sure and waiting in case the blood returns. What is the ruling, and does she have to make up the prayer that she missed and did not pray in this situation?

📝 The Answer:

Answered by our Shaykh al-ʿAllāmah Muḥammad bin Ḥizām al-Baʿdānī — may Allah preserve him:

If the white discharge comes out from her after menstruation, then the coming out of it is sufficient, and she does not wait. And if she does not know that the menstruation has ended except by the dryness of the blood, then she waits only one day; if the blood does not return, then she performs ghusl and prays.

And if she has a consistent menstrual habit, then she acts according to her habit, and she does not need to wait the full day; rather, if it stops on her usual day and she knows from her habit that it does not return, then she performs ghusl and prays and does not wait a full day.

And she does not make up the prayer that she missed because she was ignorant, and she must seek Allah’s forgiveness for her falling short in asking, and it is recommended for her to increase in voluntary prayers.

https://t.me/RulingsofWomen

📩 The Question:

A woman began her menses for one day, then it stopped for one day, then the menses began again on the third day. So does she count the two previous days as menstruation? May Allah reward you with good.

📝 The Answer:

Answered by our Shaykh al-ʿAllāmah Muḥammad bin Ḥizām al-Baʿdānī — may Allah preserve him:

As for the first day, it is a day of menstruation, and there is no problem.

And if the menses stopped on the second day—a complete stop—such that the white discharge came to her, then here it is considered a day of purity; her prayer is correct, and if she fasted then her fast is correct.

But if the white discharge did not come to her, then she does not consider this purity, and she counts this day from the days of her menses—the second day in which the blood stopped, she counts it from the days of her menses. We ask Allah for success and steadfastness.

https://t.me/RulingsofWomen