The Rulings of Women | احكام النساء

Can a Husband Have Intercourse with His Wife Before She Performs Ghusl After Becoming Pure from Menstruation? Question: A woman becomes pure from menstruation by the appearance of the white discharge (al-Qaṣṣah al-Bayḍāʾ). Is it permissible for her husband to have intercourse with her before she performs ghusl (ritual bath)? And if there is no concession allowing this, then what is upon him if he does so? The Imām and Muḥaddith, Muqbil ibn Hādī al-Wādiʿī (may Allah have mercy upon him), answered: “This is an issue concerning which the early scholars (may Allah have mercy upon them) differed. That which appears correct to me is that it is not permissible for him to have intercourse with her until after she has performed ghusl, because Allah says: ﴿فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللهُ﴾ ‘And when they have purified themselves, then go in unto them as Allah has ordained for you.’ [Sūrah al-Baqarah: 222] This is evidence that there is a purification (after the cessation of menstruation). As for what is upon him if he does that, then it is upon him to repent to Allah, Glorified and Exalted is He.” 📚 Al-Ajwibah al-Wādiʿiyyah ʿalā al-Asʾilah an-Nisāʾiyyah, p. 27. #Fatwas_Related_to_Purification https://t.me/RulingsofWomen

The Eye-Opening Reality of Boycotting: Boycotting Products Is Not from al-Walāʾ wa al-Barāʾ—A Clarification on Boycotts and Dealings with Non-Muslims! Shaykh Abdurrahman Al-Umaysan حفظه الله

Must a Woman Undo Her Braids When Performing Ghusl from Janābah (Major Ritual Impurity)? Question: The ḥadīth of Umm Salamah (may Allah be pleased with her), who said: I said, “O Messenger of Allah, I am a woman who tightly braids the hair of my head. Should I undo it for the ghusl of janābah (major ritual impurity)?” He said: “No. It is only sufficient for you to pour three handfuls of water over your head.” As mentioned in Bulūgh al-Marām, and he attributed it to Muslim. [Reported by Muslim, no. 330.] If it is authentic, then what is its meaning? And is it obligatory for the water to reach the roots of the hair [the scalp]? And there is the ḥadīth of Abū Hurayrah (may Allah be pleased with him), from the Prophet ﷺ, that he said, as mentioned in Bulūgh al-Marām: “Indeed, beneath every hair is janābah (major ritual impurity), so wash the hair and cleanse the skin.” Then he said: It was reported by Abū Dāwūd and al-Tirmidhī, and they both declared it weak. What would its meaning be if the ḥadīth of Abū Hurayrah were authentic? And how is it reconciled with the preceding ḥadīth of Umm Salamah? What should a woman do with the hair of her head? Should she undo it or not? The Imām and Muḥaddith, Muqbil ibn Hādī al-Wādiʿī (may Allah have mercy upon him), answered: As for the hair of the head when performing ghusl from janābah (major ritual impurity), it is sufficient for her to pour water over her head. And when she pours water over her head, it reaches the skin [of the scalp]. As for menstruation, it is recommended for her to undo the hair of her head, reconciling between this ḥadīth and another ḥadīth in which the Prophet ﷺ said to ʿĀʾishah: “Undo the hair of your head and perform ghusl.” This was during Ḥajj, or words to that effect. So the reconciliation is that the command to undo the hair is one of recommendation, as mentioned in Subul al-Salām. As for the ḥadīth: “Wet the hair and cleanse the skin, for indeed beneath every hair is janābah (major ritual impurity),” then it is a weak ḥadīth and is not authentically established from the Prophet ﷺ. Therefore, it does not contradict what has preceded. 📚Al-Ajwibah al-Wādiʿiyyah ʿalā al-Asʾilah an-Nisāʾiyyah, p. 30. #Fatwas_Related_to_Purification https://t.me/RulingsofWomen

Does Blood That Comes from a Nosebleed, Wounds, or Istiḥāḍah Make the Clothing Impure and Invalidate Wuḍūʾ? Question: Does the blood that comes out from a person, such as a nosebleed, wounds, or the blood of istiḥāḍah (non-menstrual vaginal bleeding), make the clothing impure and invalidate wuḍūʾ (ablution)? The Imām and Muḥaddith, Muqbil ibn Hādī al-Wādiʿī (may Allah have mercy upon him), answered: The clothing is not made impure except by menstrual blood or postnatal blood (nifās). As for this, then it is not impure, for “Indeed, the believer is not impure.” Reported by al-Bukhārī (no. 283) and Muslim (no. 371), on the authority of Abū Hurayrah (may Allah be pleased with him). The Companions used to pray despite their wounds, and in their garments which may have become stained with blood due to their wounds. Therefore, such blood is not impure. Rather, only menstrual blood and postnatal blood are impure. 📚Al-Ajwibah al-Wādiʿiyyah ʿalā al-Asʾilah an-Nisāʾiyyah, p. 29. #Fatwas_Related_to_Purification https://t.me/RulingsofWomen

Can a Woman Recite the Qurʾān While in a State of Janābah? And May a Menstruating Woman Remain in the Mosque? Question: Can a woman recite the Qurʾān while she is in a state of janābah (major ritual impurity)? And may a menstruating woman remain in the mosque? The Imām and Muḥaddith, Muqbil ibn Hādī al-Wādiʿī (may Allah have mercy upon him), answered: As for whether she may recite the Qurʾān while she is in a state of janābah, then there is the ḥadīth of ʿAlī ibn Abī Ṭālib (may Allah be pleased with him): “The Messenger of Allah ﷺ used to recite the Qurʾān to us so long as he was not in a state of janābah.” However, it comes through the route of ʿAbdullāh ibn Salamah al-Murādī, and his student, ʿAmr ibn Murrah, said: “We would recognize from him (reports that were correct), and we would reject (others).” It has also come through another route, meaning that he was followed (in narration) by Abū al-Ghurayf. But Abū al-Ghurayf is unknown, or close to being unknown. Furthermore, there is inconsistency in the narration through the route of Abū al-Ghurayf: sometimes it is narrated as marfūʿ (attributed to the Prophet ﷺ), and at other times it is narrated as mawqūf (stopped at the Companion). Therefore, the ḥadīth does not reach the level of being suitable as proof, even though al-Tirmidhī said regarding it: “This is a ḥadīth that is ḥasan ṣaḥīḥ.” As you have come to know, it is through the route of ʿAbdullāh ibn Salamah al-Murādī, and he is weak. What remains is that it has been reported in Ṣaḥīḥ al-Bukhārī from Ibn ʿAbbās (may Allah be pleased with him) that he did not see any harm in a menstruating woman reciting the Qurʾān. The person in a state of janābah is likewise the same, and whoever prohibits this is in need of evidence. I also forgot something concerning touching the Muṣḥaf, namely the statement of Allah, the Exalted: ﴿لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ﴾ “None touch it except the purified.” [Sūrah al-Wāqiʿah: 79] Some of them used this verse as evidence that none should touch the Muṣḥaf except one who is pure, having performed ablution, being free from janābah, and in a state of wuḍūʾ. However, what is intended by His statement, “the purified,” is the angels, as Mālik (may Allah have mercy upon him) said in his Muwaṭṭaʾ: “Indeed, this verse—His statement, ‘None touch it except the purified’—is explained by the verse in Sūrah ʿAbasa: ﴿كَلَّا إِنَّهَا تَذْكِرَةٌ ۝ فَمَن شَاءَ ذَكَرَهُ ۝ فِي صُحُفٍ مُّكَرَّمَةٍ ۝ مَّرْفُوعَةٍ مُّطَهَّرَةٍ ۝ بِأَيْدِي سَفَرَةٍ ۝ كِرَامٍ بَرَرَةٍ﴾ “Nay! Indeed, these verses are an admonition. So whoever wills may remember it. In honoured sheets, exalted and purified, in the hands of scribes, noble and righteous.” [Sūrah ʿAbasa: 11–16] And they are the angels. The matter is as Imām Mālik (may Allah have mercy upon him) said, for in Sūrah al-Shuʿarāʾ Allah says: ﴿وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ ۝ وَمَا يَنبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ ۝ إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ﴾ “And it is not the devils who have brought it down. Neither would it befit them, nor are they able. Indeed, they have been removed far from hearing.” [Sūrah al-Shuʿarāʾ: 210–212] As for remaining in the mosque, then likewise, I do not know of any harm in that. There was a woman who had a tent in the mosque of the Prophet ﷺ, and she was among the women who menstruated there. Therefore, I do not know of any evidence preventing this. As for the ḥadīth: “I do not permit the mosque for a menstruating woman nor for one in a state of janābah.” Then it is a weak ḥadīth. 📚Al-Ajwibah al-Wādiʿiyyah ʿalā al-Asʾilah an-Nisāʾiyyah, p. 27. #Fatwas_Related_to_Purification https://t.me/RulingsofWomen

без подписи

Is It Permissible to Recite the Qurʾān at Graves: A Sunnah or a Newly Invented Innovation? — An Important Clarification! Shaykh Salih Al-Fawzan حفظه الله

Six Signs Before the Hour: A Prophetic Warning Unfolding Before Our Eyes! Shaykh Salih Al-Fawzan حفظه الله

без подписи

What Is the Ruling on a Woman Who Does Not Perform Ghusl from Janābah While Knowing That Ghusl Is Obligatory? Question: What is the ruling regarding a woman who does not perform ghusl from janābah (major ritual impurity), while she knows that ghusl is obligatory? The Imām and Muḥaddith, Muqbil ibn Hādī al-Wādiʿī (may Allah have mercy upon him), answered: She is considered sinful, and she has committed something prohibited, for Allah, the Mighty and Majestic, says: ﴿وَإِن كُنتُمْ جُنُبًا فَاطَّهَّرُوا﴾ “And if you are in a state of Janābah, purify yourselves.” [Sūrah al-Māʾidah: 6] So it is obligatory upon every Muslim to hasten to purification when the time for the prayer arrives. As for if intercourse took place at the beginning of the night, then it is permissible for her to go and for her husband to go, and for both of them to perform ghusl, or for each one of them to perform ghusl separately. And it is permissible for them to delay it until before Fajr, and there is no harm in that. Or they may both perform wuḍūʾ like the wuḍūʾ for prayer, then sleep, and there is no harm in this. But if the time for prayer arrives and she does not perform ghusl and does not pray, then she is considered a disbeliever. And Allah is the One whose aid is sought. 📚Al-Ajwibah al-Wādiʿiyyah ʿalā al-Asʾilah an-Nisāʾiyyah, p. 30. #Fatwas_Related_to_Purification https://t.me/RulingsofWomen

The Remarkable Story of Umm Sulaym: A Mother Who Lost Her Child Yet Beautifully Considered Her Husband—A Powerful Lesson in Patience, Wisdom, and Marriage! Shaykh Ali bin Zayd Al-Madkhali حفظه الله

The Secret to a Blessed Day: Take Hold of the Morning, and the Rest of the Day Will Follow—A Timeless Lesson from the Salaf! Shaykh Abdurrazzaq Al-Badr حفظه الله

🔴 We Are Live! By the permission and grace of Allah, we are now LIVE with our fourth lesson on the: 📚 Explanation of the Summary of the Description of the Prophet’s Prayer, from the Opening Takbīr to the Taslīm, as Though You See It ✍️ By the Imām and Muḥaddith, Muḥammad Nāṣir al-Dīn al-Albānī (may Allah have mercy upon him) 📖 Explanation and Commentary by Shaykh Prof. Dr. Sulaymān ibn Salīmullāh al-Ruḥaylī (may Allah preserve him) 🎙 Read and translated live by Abū Zakariyyā Aḥmad al-Ḥudaydī Join us as we study the authentic description of the prayer of our beloved Prophet ﷺ—from the opening Takbīr to the Taslīm—so that our worship conforms to his noble guidance, acting upon his blessed command: «صَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي» “Pray as you have seen me praying.” Ṣaḥīḥ al-Bukhārī (6008). https://www.youtube.com/live/OFUgjonPzls?si=v5yNhGQZQH3lGhYJ

без подписи

🔴 We Are Live! By the permission and grace of Allah, we are now LIVE with our fifth lesson on the: 📚 Explanation of the Summary of the Description of the Prophet’s Prayer, from the Opening Takbīr to the Taslīm, as Though You See It ✍️ By the Imām and Muḥaddith, Muḥammad Nāṣir al-Dīn al-Albānī (may Allah have mercy upon him) 📖 Explanation and Commentary by Shaykh Prof. Dr. Sulaymān ibn Salīmullāh al-Ruḥaylī (may Allah preserve him) 🎙 Read and translated live by Abū Zakariyyā Aḥmad al-Ḥudaydī Join us as we study the authentic description of the prayer of our beloved Prophet ﷺ—from the opening Takbīr to the Taslīm—so that our worship conforms to his noble guidance, acting upon his blessed command: «صَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي» “Pray as you have seen me praying.” Ṣaḥīḥ al-Bukhārī (6008). https://www.youtube.com/live/MRW2bDNe7e4?si=ndwDdQS11HjQGbjO

без подписи

https://youtu.be/4q_SRIQ35DM?si=7msED-bm4BPq_Jko

без подписи

A Refutation of the Rāfiḍah’s Claim: “The Prophet’s ﷺ Wives Are Not From Ahl al-Bayt” — An Evident Qurʾānic Proof! Shaykh Abdurrahman Al-Umaysan حفظه الله

https://youtu.be/RHaFQAjgl84?si=3QiNq1GNJgzAw-7V