What Is Spoken in Anger Should Be Buried, Not Repeated — Preserving Love When Anger Finds a Voice!

Sheikh Muhammad Sa’eed Raslan حفظه الله

Magnificent Supplications After Wuḍūʾ: Words That Open the Gates of Paradise and Are Sealed Until the Last Day!

Shaykh Aziz Farhan Al-Anizi حفظه الله

When Will We Truly Become Righteous? Or Will Death Be Our First Awakening?

Sheikh Muhammad Sa’eed Raslan حفظه الله

📩 The Question:

Shaykh, may Allah bless you. I used to recite verses from the Qur’an while bowing (rukūʿ) and in prostration (sujūd), but I have stopped. Do my prayers become invalid?

📝 The Answer:

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

The prayer does not become invalid, but she sins; due to the ḥadīth of Ibn ʿAbbās: that the Prophet ﷺ said:

«أَلَا وَإِنِّي نُهِيتُ أَنْ أَقْرَأَ الْقُرْآنَ رَاكِعًا أَوْ سَاجِدًا»
“Indeed, I have been forbidden to recite the Qur’an while bowing or prostrating.” (Reported by Muslim)

And due to the statement of ʿAlī also in Muslim:

«نَهَانِي رَسُولُ اللَّهِ ﷺ أَنْ أَقْرَأَ رَاكِعًا أَوْ سَاجِدًا»
“The Messenger of Allah ﷺ forbade me from reciting while bowing or prostrating.”

And attention is drawn here to the fact that some supplications are from the Qur’an, so some people think that if he supplicates with a supplication from the Qur’an, then he has recited the Qur’an.

The answer: It is not necessary. If he supplicates with a supplication that is present in the Qur’an, then let his intention be the intention of supplication and quotation from the Qur’an, and not the intention of reciting the Qur’an.

Such as if he says:

﴿رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ﴾
“Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.”

This was said by Ādam and Ḥawwāʾ, but you say it with the intention of supplication for yourself, not with the intention of reciting the Qur’an.

«إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ»
“Actions are only by intentions.”

And if he says:

﴿رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ﴾
“Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!”

This is present in the Qur’an, but you say it with the intention of supplication, and not with the intention of reciting the Qur’an. So quoting supplications from the Qur’an is permissible, even if you say them in prostration — not with the intention of recitation, but with the intention of supplication.

https://t.me/RulingsofWomen

A Righteous Father Who Asked Allah to Take His Two Sons: The Story of a Confession of Their Greatest Sin!

Sheikh Muhammad Sa’eed Raslan حفظه الله

My dear brother and sister,

There are moments in life when a person holds complete power—power to expose, to blame, to shame, and to retaliate. And it is precisely at these moments that the true nature of the heart is revealed. Will it choose revenge, or will it choose mercy?

Allah paints for us one of the most breathtaking scenes of mercy in the Qur’an in Sūrah Yūsuf (12:92), when Yūsuf عليه السلام finally stood before his brothers—the very ones who betrayed him, cast him into the well, sold him, and caused him years of hardship. With authority in his hands and justice fully within reach, he said:

﴿قَالَ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ ۖ يَغْفِرُ اللَّهُ لَكُمْ ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ﴾
“No reproach upon you today. May Allah forgive you, and He is the Most Merciful of those who show mercy.”

The Imām of the mufassirīn, Ibn Jarīr al-Ṭabarī, explains that these words were spoken by Yūsuf عليه السلام, and that he was forbearing, wise, and divinely aided at that moment. His statement “No reproach upon you today” was complete and decisive—it closed the door to blame entirely. The word “today” here does not merely refer to a calendar day, but rather to the moment and circumstance—meaning: there is no reproach, no blame, no rebuke at all in this situation.

The word tathrīb itself, as explained by Sufyān al-Thawrī and others, means rebuke, humiliation, blame, and reproach. Yūsuf was not merely saying, “I forgive you,” but rather: there will be no shaming, no reminding of your crime, no moral superiority exercised over you. It was forgiveness with dignity—free of emotional injury.

This meaning is reinforced by the statement of the Prophet ﷺ, who said regarding punishment: “If the slave woman commits adultery, then apply the prescribed punishment to her and do not rebuke her,” meaning: do not shame or humiliate her after justice has been carried out.

And al-Aṣmaʿī explained that tathrīb means to censure someone for his action and to deem it ugly, while al-Zajjāj explained that the meaning here is: there is no corruption of the bond between me and you, nor of the sanctity and rights of brotherhood. Rather, you have from me pardon and overlooking. He explained that the root meaning of tathrīb is corruption, and that this wording reflects the language of the people of the Ḥijāz.

Then Yūsuf عليه السلام went further. He did not stop at forgiving them himself, but he turned to Allah on their behalf, saying:

﴿يَغْفِرُ اللَّهُ لَكُمْ﴾
“May Allah forgive you.”

The scholars explained that this statement carries the meaning of supplication—that Yūsuf was asking Allah to conceal their sins and have mercy upon them. He did not merely absolve them personally; he sought divine forgiveness for them as well.

This noble stance of Yūsuf عليه السلام later became a living Sunnah of the Prophet ﷺ himself. Ibn ʿAbbās narrated that on the Day of the Conquest of Makkah, when the people of Quraysh stood powerless before the Messenger of Allah ﷺ—those who had persecuted him, expelled him, and fought him—he held the doorposts of the Kaʿbah and said: “Praise be to Allah who fulfilled His promise, aided His servant, and defeated the confederates alone.” Then he asked them: “What do you think I will do to you?” They replied: “Good—an honorable brother, son of an honorable brother, and you have power.” So the Prophet ﷺ said: “I say to you as my brother Yūsuf said: ‘No reproach upon you today.’”

ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him, said that he began to sweat from shame at that moment, because he himself had said upon entering Makkah, “Today we will take revenge.” When the Prophet ﷺ spoke with mercy instead, ʿUmar felt deep embarrassment at his own words.

So reflect, my dear brother and sister: This verse is not only about Yūsuf. It is about power restrained by mercy, forgiveness free of humiliation, and hearts that pardon without reminder—even after betrayal.

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.

https://t.me/RulingsofWomen

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