Pearls of Ar-Ruhayli - دُرَرُ الرُّحَيْلِي

The Great and Noble Command from Allah: Sending Blessings Upon the Prophet ﷺ Shaykh Sulayman Ar-Ruhayli حفظه الله

Question: What is the ruling on fasting on Friday and Saturday? Answer: The Prophet, peace and blessings be upon him, forbade fasting on Friday alone. The scholars differ on whether this is on the basis of prohibition or dislike, with the majority leaning toward it being disliked. The opinion of prohibition is strong due to this prohibition, and because the Prophet, peace and blessings be upon him, instructed those who fast on Friday without fasting on Thursday or intending to fast on Saturday to break their fast. This indicates prohibition. So, this is a strong opinion. None of you should fast on Friday except if he fasts a day before it, in which case he should fast Thursday along with Friday, or a day after it, in which case he should fast Saturday along with Friday. This is one of the many evidences that fasting on Saturday for a specific reason in supererogatory (nafl) fasts is not prohibited. Rather, what is prohibited is singling out Saturday simply because it is Saturday. I discussed this issue in one of my classes in the Prophet’s Mosque with an extended discussion, and I think some students of knowledge extracted and transcribed it. The correct view is that fasting on Saturday in supererogatory acts is permissible for a reason other than it being Saturday, such as if a person fasts on Friday and follows it with Saturday, or if Saturday coincides with the Day of Arafah. I would like to point out here, even though we are summarising, that this issue should not be made a matter of Sunnah and innovation, or loyalty and disavowal, as we have seen in recent years, where it is treated as if the matter is about establishing Sunnah or reviving innovation. This is a scholarly issue over which scholars have differed since early times, and the narration about the prohibition of fasting on Saturday is highly disputed in both its chain and text, with the disagreement being very strong. Thus, on matters like fasting on Saturday, it should not be made into a matter of loyalty and disavowal, Sunnah and innovation, Salafiyyah and opposition. This should not be done. It is a scholarly issue that should be confined to the realm of knowledge. What the majority of scholars hold, which is the correct view for those who study the issue fairly, is that fasting on Saturday in supererogatory acts, without singling out Saturday simply for it being Saturday, is permissible and there is no harm in it. #Fatawa_on_Fasting https://t.me/PearlsofRuhayli

Beware of Marrying These 5 Types of Women! Shaykh Sulayman Ar-Ruhayli حفظه الله

Shaykh Sulayman Ar_Ruhayli حفظه الله Indeed, Allah, exalted and glorified is He, did not obligate anyone to follow the statement or rulings of a scholar; rather, He obligated him to follow the truth. And the truth must be supported by evidence, and the evidence must meet three conditions: that it is authentic, that its indication is correct, and that it is free from opposition by similar or stronger evidence. https://t.me/PearlsofRuhayli

Major Sinners Who Don’t Repent: The Most Agitated and Distressed People Shaykh Sulayman Ar-Ruhayli حفظه الله

Question: May Allah bless you. He says his mother is old in age, has diabetes, and cannot control her urine (bowel). She urinates on herself and she is also unable to move. So what is upon her (to do) in the prayer? Answer: If there is someone who can help her, and wash the place (with the impurity) and change her clothes without her having favour upon her, then this is required. And If no one is available (to help), then fear Allah as much as you are able to, and do what you are able to, and she can pray in her state. #Fatawa_on_Prayer_Adhan

Shaykh Sulayman Ar-Ruhayli حفظه الله Innovation - and we seek refuge in Allah - is a cause for being deprived of benefiting from the proofs. When innovation settles in the heart of the person, it darkens their heart. For this reason, you may see some innovators advance in the levels of knowledge. They may become a doctor, they may become a professor, and they may become a sheikh in the eyes of the people, pointed to with fingers. Despite that, they remain upon their innovation and their misguidance, establishing innovations, calling to them, and urging people towards them. This is because innovation darkens their heart, preventing them from benefiting from the verses. https://t.me/PearlsofRuhayli

The Question That Crushes Innovations and Infuriates the People of Innovation! Shaykh Sulayman Ar-Ruhayli حفظه الله

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