Pearls of Ar-Ruhayli - دُرَرُ الرُّحَيْلِي

Question: Is the presence of a woman with a non-mahram man in a car considered seclusion? Answer: We observe and see that it is most likely that when a man and a woman are in a car, there are people who can see them because they are travelling on roads, and we are talking about the country. As for travel, it is not permissible for a woman to travel without a mahram at all. But can people hear their conversation? The answer is no. Therefore, most of our scholars, such as Sheikh Muhammad ibn Ibrahim (may Allah have mercy on him), Sheikh Ibn Baz (may Allah have mercy on him), Sheikh Ibn Uthaymeen (may Allah have mercy on him), and Sheikh Salih al-Fawzan (may Allah preserve him), have said that a woman riding with a non-mahram driver is considered a forbidden seclusion. Some scholars believe that if a woman is riding with a non-mahram driver in a car where the inside can be seen, pay attention, in a car where the inside can be seen. Today, there are cars where the interior is not visible, as something is placed on the windows to prevent people from seeing inside, commonly referred to as tinting or shading. This directly falls under the category of seclusion. But as I mentioned, some scholars say that if a woman is with a non-mahram man in a car where the interior is visible, and there is no risk of harm, such as abduction, it is not considered seclusion and would be permissible, because they believe that looking is enough to prevent the seclusion. Therefore, I say, the correct opinion is that looking alone is not enough to prevent seclusion; rather, the possibility of hearing is necessary. Why? Because the aim of the lawgiver (Allah) is only achieved through this. If the man and woman are in a car and can say whatever they wish, what benefit is there in people looking at them? There is no benefit. The second opinion on this matter was also stated by Sheikh al-Albani (may Allah have mercy on him). However, the correct opinion in my view is that a woman riding with a non-mahram driver in a car is a form of seclusion, for the reasons I mentioned. So, understand this seclusion: it is either due to the presence of someone else in the same space with them, or the presence of someone looking, which prevents seclusion from occurring, along with the possibility of hearing their conversation. If this is present, then seclusion is nullified; if not, then seclusion exists. If there is someone else in the same space, it prevents seclusion, as will be explained shortly, insha'Allah. Or, if there is no one else in the same space, but there is someone looking with the possibility of hearing their conversation, seclusion is prevented. If neither of these exist, then seclusion is confirmed. #Fatawa_Pertaining_to_Women https://t.me/PearlsofRuhayli

The Barrier Between the Heart and Allah: The Harm of Music Shaykh Sulayman Ar-Ruhayli حفظه الله

Question: May Allah be good to you. This questioner says, ‘I heard that closing the eyes during prayer is makruh (disliked).’ He then states, ‘But I cannot attain khushu‘ (concentration and humility) in my prayer except by closing my eyes.’ Answer: Many of the fuqaha (jurists) have stated that closing the eyes during salah (prayer) is makruh (disliked), as the foundational ruling is that each part of the body has its share in the prayer. Thus, the eyes should have their share, and if he closes them, he deprives them of their right in the prayer, so it is makruh (disliked). However, if closing the eyes is for a reason—such as distracting patterns on the sajjadah (prayer mat) that preoccupy him, or if shaytan (Satan) occupies a person’s mind with distractions, like showing him the mat every day and pointing out something in it, such as seeing a shape resembling a cross, causing him to become occupied by whether this flower shape resembles a cross or not—then he may close his eyes to gain focus and dispel this distraction. This is permissible. Similarly, if there are people around him who distract him, or those in front of him wearing different types of clothing, like what we see in al-Masjid an-Nabawi (the Prophet’s Mosque) in Madinah (Medina), where there are various colors and types of attire, some of which are unfamiliar, and if looking at these clothes causes him to become distracted, he may close his eyes to avoid this. So, in this case, it is not makruh (disliked). Take this qa‘idah (principle): if there is a hajah (need), the karahah (dislike) is lifted. When there is a hajah (need) for anything about which the fuqaha (jurists) have said, ‘it is makruh (disliked),’ that karahah (dislike) is waived if the hajah (need) exists. And if there is a maslahah (greater benefit), such as achieving khushu‘ (concentration and humility) or the like, then the karahah (dislike) is also lifted. And this is an important and beneficial principle. #Fatawa_on_Prayer_Adhan https://t.me/PearlsofRuhayli

The Key to Humility in Salah: Reflect on It as Your Last Prayer Shaykh Sulayman Ar-Ruhayli حفظه الله

The chair location of Shaykh Sulayman Ar-Ruhayli حفظه الله in the Prophet’s Mosque (Masjid an-Nabawi) in Medina is chair number 9. It is situated in the middle section of the mosque (not on the East or West side), as shown in the photos. The chair is located behind the last umbrella, in the left corner when facing away from the Qiblah.

Shaykh Sulayman Ar-Ruhayli حفظه الله There is no deity worthy of worship except Allah. How great is Tawheed (monotheism); no distress in this world or the Hereafter can stand before it. There is nothing that meets distress like Tawheed. On the authority of Ibn Abbas, may Allah be pleased with them both, he said that the Messenger of Allah ﷺ used to say during times of distress: “There is no deity worthy of worship except Allah, the Mighty, the Forbearing; there is no deity worthy of worship except Allah, Lord of the Great Throne; there is no deity worthy of worship except Allah, Lord of the heavens, Lord of the earth, and Lord of the Noble Throne.” Agreed upon. And on the authority of Asma’ bint Umays, may Allah be pleased with her, she said: The Messenger of Allah ﷺ said to me: “Shall I not teach you words to say during distress — or in times of distress? Say: ’Allah, Allah is my Lord; I do not associate anything with Him.’” Reported by Ahmad. The Prophet ﷺ said: Allah, the Exalted, said, “O son of Adam, if you were to come to Me with sins nearly filling the earth, and then meet Me without associating anything with Me, I would bring you forgiveness nearly filling it.” Reported by al-Tirmidhi. And Allah, the Exalted, has spoken the truth: “It is those who believe (in the Oneness of Allah and worship none but Him Alone) and confuse not their belief with Zulm (wrong i.e. by worshipping others besides Allah), for them (only) there is security and they are the guided.” [Surah Al-An’am, 6:82] https://t.me/PearlsofRuhayli

Shaykh Sulayman Ar-Ruhayli حفظه الله The Prophet ﷺ said: “Women may be married for four things : their wealth, their lineage, their beauty and their religious commitment. Choose the one who is religiously-committed, may your hands be rubbed with dust (i.e., may you prosper).” The Prophet ﷺ informed us that the motivations for marrying a woman are her wealth, beauty, lineage, and religion, and clarified that the one who attains success and victory is the one who attains a woman with religion. How beautiful is the saying of the one who said: “A woman is not valued for her wealth and beauty, nor for the boasts of her ancestors, but rather for her chastity, her purity, her righteousness for her husband and children, her fulfillment of her household duties, and her care for you in prosperity and adversity. Oh, how I wonder, where are such women found under the blue sky?!” They are women sought with the water of gold, rather, they are sought with treasures of gold. And the chosen Prophet ﷺ said: “If there comes to you one whose religion and character you are pleased with, then marry him. If you do not do so, there will be tribulation on earth and widespread corruption.” https://t.me/PearlsofRuhayli

O Youth, if You Are Able, Get Married & Don’t Delay: Advice for Young Men and Women Shaykh Sulayman Ar-Ruhayli حفظه الله

Shaykh Sulayman Ar-Ruhayli حفظه الله A great supplication that the Prophet ﷺ used to pay great attention to, to the extent that he would begin his night prayer with it. How much we are in need of making this supplication with sincerity and certainty. So, I call myself and the believing men and women to frequently supplicate it with sincerity and certainty, especially in the last part of the night: Narrated by Abu Salamah bin Abdur-Rahman bin Awf, who said: I asked Aisha, the Mother of the Believers: 'With what did the Messenger of Allah ﷺ begin his prayer when he stood up at night?' She replied: 'When he stood up at night, he began his prayer with: "O Allah, Lord of Jibril, Mika'il, and Israfil, Creator of the heavens and the earth, Knower of the unseen and the seen, You judge between Your servants in that which they used to differ. O Allah, guide me to the truth in that which was disputed, for indeed, You are the One who guides whom You will to a Straight Path."' (اللَّهُمَّ رَبَّ جِبْرَائِيلَ، وَمِيكَائِيلَ، وإسْرَافِيلَ، فَاطِرَ السَّمَوَاتِ وَالأرْضِ، عَالِمَ الغَيْبِ وَالشَّهَادَةِ، أَنْتَ تَحْكُمُ بيْنَ عِبَادِكَ فِيما كَانُوا فيه يَخْتَلِفُونَ، اهْدِنِي لِما اخْتُلِفَ فيه مِنَ الحَقِّ بإذْنِكَ؛ إنَّكَ تَهْدِي مَن تَشَاءُ إلى صِرَاطٍ مُسْتَقِيمٍ) Allahumma Rabba Jibril wa Mika'il wa Israfil, Fatirus-samawati wal-ard, 'alim al-ghaybi wash-shahadah, anta tahkumu bayna 'ibadika fima kanu fihi yakhtalifun. Ihdini limakhtulifa fihi min al-haqq; innaka tahdi man tasha' ila siratin mustaqim. https://t.me/PearlsofRuhayli

The Hour of Response on Friday: The Strongest Opinions Explained Shaykh Sulayman Ar-Ruhayli حفظه الله

How Hard Are the Hearts! Shaykh Sulayman Ar-Ruhayli حفظه الله