سفينة النجاة - The Ship of Salvation

📘 New Book: A Treatise on the Natural Bloods of Women

📝 By the virtuous Shaykh Sulaymān ibn Salīmullāh al-Ruhaylī — may Allah forgive him, his parents, and all the Muslims

We are pleased to announce the release of a beneficial and carefully structured treatise clarifying the rulings related to the natural bloods of women — menstruation (ḥayḍ), postnatal bleeding (nifās), and irregular bleeding (istiḥāḍah) — presented with clarity and precision, and firmly rooted in the Qur’an, the Sunnah, and the evidences.

This treatise removes confusion, illuminates matters that are often misunderstood, and provides essential knowledge every Muslim woman needs, so that she may worship Allah upon evidence, clarity, and certainty. It has been carefully structured in a clear and simplified manner, free from unnecessary complexity, making it accessible and beneficial for every reader. It addresses the important rulings related to the natural bloods of women and the matters that women frequently ask about and require clarity upon.

This book contains twelve comprehensive chapters:

• Chapter One: On the Meaning of Menstruation (Ḥayḍ) and Its Duration

• Chapter Two: Issues Related to Menstruation (Ḥayḍ)

• Chapter Three: On the Rulings of Menstruation (Ḥayḍ)

• Chapter Four: Performing Ghusl from Menstruation (Ḥayḍ)

• Chapter Five: Signs of Purity (Ṭuhr)

• Chapter Six: Provisions for the Fasting Woman

• Chapter Seven: Issues Related to the Prayer

• Chapter Eight: On Irregular Bleeding (Istiḥāḍah) and Its Rulings

• Chapter Nine: The Conditions of the Woman Experiencing Irregular Bleeding (Mustaḥāḍah)

• Chapter Ten: The Issue of Vaginal Moisture (Ruṭūbah)

• Chapter Eleven: Postnatal Bleeding (Nifās) and Its Ruling

• Chapter Twelve: On Using What Prevents or Causes Menstruation (Ḥayḍ)

I ask Allah to bless and accept this work, to place abundant goodness and barakah within it, and to make it a means of clarity, ease, and guidance for our sisters, so that through it they may worship their Lord upon certainty and insight. May Allah preserve them, protect them, honour them with beneficial knowledge, and grant them steadfastness upon righteousness and obedience.

📥 Download the book here: drive.google.com/file/d/1oTkuoPQzzVpFMgGBrp4tsbxnX…

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16 hours ago | [YT] | 49

سفينة النجاة - The Ship of Salvation

📖 Salafi Manhaj Benefits – Benefit Number 9

The noble Salafi scholar, Shaykh Muḥammad ibn Hādī al-Madkhalī, may Allah preserve him, narrated a tremendous and decisive incident from the lives of the imams of the Sunnah—an incident that exposes the unwavering firmness of the people of truth and the precision with which they preserved the religion of Allah.

He mentioned that Muḥammad ibn Yaḥyā ibn Fāris al-Dhuhlī, one of the great preservers of the Sunnah in the lands of Naysābūr, and the shaykh of Imām al-Bukhārī himself, wrote to Imām Aḥmad ibn Ḥanbal informing him that Dāwūd ibn ʿAlī had uttered the dangerous statement: “My pronunciation of the Qur’an is created.” This was no ordinary report, nor was it transmitted by an unknown individual. Rather, it came from an imām—described by Shaykh Muḥammad ibn Hādī as “that great imām, the eminent ḥāfiẓ, and the well-known, distinguished scholar.”

When this letter reached Imām Aḥmad, he accepted it immediately, not out of haste, but out of knowledge of the integrity of the one who conveyed it. Dāwūd ibn ʿAlī, upon learning that his statement had reached Imām Aḥmad, rushed to Baghdad in desperation. He came seeking entry, seeking to excuse himself, seeking to escape from what had been attributed to him. He approached through the son of Imām Aḥmad, Ṣāliḥ ibn Aḥmad, attempting to soften the matter, attempting to gain acceptance.

But Imām Aḥmad—the imām of Ahl al-Sunnah, the mountain of firmness—refused.

He said with clarity, without hesitation, and without compromise:
“Do not let him enter upon me. He says: ‘My pronunciation of the Qur’an is created.’”

When Dāwūd denied it and attempted to absolve himself, Ṣāliḥ conveyed his denial to his father. But Imām Aḥmad replied with words that echo through the centuries as a principle of truth and justice:

“Muḥammad ibn Yaḥyā ibn Fāris wrote to me about that—and he is more truthful than him.”

With this single statement, the matter was closed. The door was sealed. The truth was distinguished from falsehood.

Shaykh Muḥammad ibn Hādī, may Allah preserve him, then drew our attention to the great lesson within this incident. He warned against the methodology of those who, in our time, hear the clear, explicit words of deviation and then attempt to reinterpret them, excuse them, or distort their meaning. He said in astonishment and rebuke: today, you bring the voice of the deviant himself—heard clearly—and they say: “It was cut off.” You bring his written words, and they say: “You misunderstood him.” They abandon the clear indication of his explicit speech, and instead claim to know what lies hidden within his heart.

This, by Allah, is a corruption of truth itself.

For the clearest form of evidence is the explicit wording itself. And when the statement comes from the reliable, trustworthy imams—those who are known for precision, consistency, and truthfulness—then their word is relied upon, and their testimony is accepted.

Shaykh Muḥammad ibn Hādī explained that the trustworthy, established scholars are those whose statements remain consistent across time—today, tomorrow, and ten years later. They do not contradict themselves. They do not shift with pressure. They do not change with the winds of desires. These are the ones, he said, whose statements you must hold onto firmly with your molar teeth.

As for those who are weak in precision, or those whose statements fluctuate, or those whose words are defended despite their clear falsehood—then they are not relied upon in preserving the religion.

This is the methodology of our righteous predecessors from the imams of Ahl al-Ḥadīth—a methodology of clarity, firmness, and unwavering adherence to the truth. They did not dilute the religion, nor did they compromise its principles for the sake of individuals. In contrast to this noble path are those who have watered down the Salafi methodology, choosing instead to share and follow individuals whose deviation and innovation are clear, and whom the imams of the Sunnah in our time have warned against.

4 days ago | [YT] | 73

سفينة النجاة - The Ship of Salvation

📖 Salafi Manhaj Benefits – Benefit Number 8

Question: Is there a difference between judging a person as being from the people of desires and innovations and judging him as an innovator?

And does it necessarily follow from judging a person that he is not Salafi, or that he is partisan, that he is an innovator? I ask for clarification of the issue.

Answered by the eminent scholar, the ʿallāmah, Shaykh Zayd al-Madkhalī—may Allah have mercy upon him, illuminate and expand his grave, and admit him into the gardens of Paradise.

Answer: Know first: that Ahl al-Sunnah are people of scrupulous piety (waraʿ); they do not declare anyone a disbeliever, nor declare him sinful, nor declare him an innovator, except one who deserves that, with evidences from the Book and the Sunnah and with the understanding of the Salaf of this Ummah.

And know secondly: that the people of desires and misguidances are those who are followed and followers. As for those who are followed, then they are the ones who laid down the foundations of innovations in their various types, and they called people to their innovations and their misguidances. They will carry their burdens and the burdens of those whom they mislead without knowledge, as is explicit in the Qur’an and the Sunnah. As for the followers of the leaders from the people of desires, then they are, in most cases, two categories:

A category that has knowledge, but their intentions became corrupt; so they submitted to Satan, and to desire, and to the soul that commands evil. Thus they followed the people of misguidance and turned away from the callers to guidance which Allah sent His Messenger Muḥammad with.

And a category whose share of knowledge is little; so the people of desires seized them in order for them to be from their party, and they convinced them that what they are calling them to is the clear truth, and that what their opponents are upon is falsehood. And they poured upon them a flood of doubts by which they confused matters upon them, and they immersed them in misguidance.

If that is known; then as for the followed leaders who laid down the foundations of innovations and called people to their innovations and their misguidances, then they are described with the innovation which they introduced and called people to, and there is no honor for them. As for the followers of the people of desires, then as I mentioned, they are generally two categories.

They are called to the Sunnah and to holding fast to it, and to rejecting the innovations by which their inventors deceived them. So if they respond to the call of the truth, in knowledge and action, and they reject what the people of desires and innovations called them to, then that is what is sought and the praiseworthy objective.

And if they reject the advice of the sincere advisers, and they purchase misguidance in exchange for guidance, and they prefer innovation over the Sunnah, then they have deserved that the term innovator be applied to them, and there is no honor for them after the truth has been established with its evidences and the falsehood of what is other than it from newly introduced matters has been clarified—those which the Prophet ﷺ named misguidance and threatened their people with the Fire, as he said:

“Upon you is my Sunnah and the Sunnah of the Rightly Guided Caliphs after me. Hold fast to it and bite onto it with the molar teeth. And beware of newly introduced matters, for every newly introduced matter is an innovation, and every innovation is misguidance, and every misguidance is in the Fire.”

Al-Ajwibah al-Athariyyah ʿan al-Masāʾil al-Manhajiyyah, p. 17.

6 days ago | [YT] | 39

سفينة النجاة - The Ship of Salvation

❌❤️⚠️The Reality of Valentine’s Day — Its Story, Ruling, and the Ruling of Assisting in It

Section One: A Festival of the Disbelievers Promoted Among the Muslims

O people of Islam and the Qur’an,

On Saturday, the fourteenth of February of this year, there will be widespread promotion of a festival from the festivals of the disbelievers and a season of celebration for them. It is a day that increases corruption and immorality, in which indecency spreads more widely, and virtue, protective jealousy, modesty, and chastity are weakened.

They have named it, as a form of deception and disguise, with a name that increases its spread and encourages those whose religion is weak to participate in it or to consider it lightly. They have called it “Valentine’s Day,” or “the Day of Love.”

Section Two: Its Origin — A Story Rooted in Paganism and Falsehood

This day did not originate from revelation. It did not come from a prophet. It was not established by divine guidance. Rather, its roots trace back to pagan Rome and the religious traditions of other nations, not to the guidance of Islam.

The pagan Romans used to celebrate festivals in mid-February, specifically on the fifteenth of February every year, and this day coincided with their spring holiday and seasonal rituals.

During that time, Christianity was in its early stages, and the Roman emperor Claudius II issued a decree prohibiting marriage among soldiers. There was a Christian monk named Valentine who opposed this decree and would secretly conduct marriage ceremonies in opposition to the emperor’s command.

When his actions were discovered, he was imprisoned and sentenced to execution. While imprisoned, he fell in love with the jailer’s daughter, and this was kept secret because Christian law prohibited monks and priests from marrying.

The emperor offered to pardon him on the condition that he abandon Christianity and worship the pagan Roman gods, and that he would become among those close to him and even marry into his family. However, he refused this offer and chose to remain upon Christianity, and so he was executed on the fourteenth of February in the year 270 CE.

After his death, they elevated him to the status of a saint and gave him the title “Saint Valentine,” honouring his memory. When Christianity spread throughout Europe, this day became institutionalised as an annual religious and cultural celebration on the fourteenth of February in his remembrance, claiming that he sacrificed himself for Christianity and that he cared for lovers.

Thus, its foundation is built upon pagan ritual and Christian religious tradition, and it became a festival from their festivals and a symbol from their religious practices.

Section Three: Its Present Reality

This festival has become one of the greatest means used to spread immorality, sexual deviation, and corruption.

Section Four: The Ruling on Celebrating Valentine’s Day

It is not permissible for a Muslim man or woman to celebrate this day, nor to congratulate anyone for it, nor to exchange gifts because of it, nor to single it out by wearing red clothing, nor by using its red roses, nor by using its phrases, congratulations, or messages.

It is not permissible to change the furnishings of homes with red coverings because of it, nor to scatter roses upon beds or pathways, nor to decorate homes, walls, and ceilings with red hearts.

This is because this festival is from the practices, traditions, and festivals of the disbelievers, and it is imitation of them and spreading what they are upon of misguidance.

The Prophet ﷺ said:

“Humiliation and disgrace have been placed upon whoever opposes my command, and whoever imitates a people is from them.”

Al-Hafidh Ibn Kathir, may Allah have mercy upon him, said regarding this hadith:

“This contains an indication of severe prohibition, warning, and threat against imitating the disbelievers in their statements, actions, clothing, festivals, acts of worship, and other matters specific to them.”

Ahmad Shakir, may Allah have mercy upon him, said:

“The scholars have not differed since the early generations regarding the prohibition of imitating the disbelievers.”

Ibn Qasim al-Hanbali, may Allah have mercy upon him, said:

“Imitating them is prohibited by consensus.”

Section Five: The Prohibition of Assisting in It

It is also prohibited to assist others, whether Muslims or disbelievers, in celebrating this day or strengthening them in establishing its practices. This includes congratulating them, giving gifts because of it, printing cards related to it, designing its symbols, manufacturing or selling its clothing, decorations, symbols, flowers, or trading in them, or preparing food related to it and earning from it.

This is because this festival is prohibited in the legislation of Allah, and assisting in what is prohibited is itself prohibited.

Allah, the Exalted, said: “And do not cooperate in sin and transgression. And fear Allah. Indeed, Allah is severe in punishment.” (Surah al-Ma’idah 5:2)

1 week ago | [YT] | 74

سفينة النجاة - The Ship of Salvation

⚠️ When “Good Morning” Replaces Salām: A Warning Against Abandoning the Greeting of Islam!

Shaykh al-ʿAllāmah Zayd ibn Muḥammad ibn Hādī al-Madkhalī – may Allah have mercy upon him – said:

“And that which should be pointed out in this era is that it is not permissible that one suffices with other than the greeting of Islam at the time of meeting or at the time of passing by; such as: ‘Good morning,’ and ‘Good evening,’ and what resembles that from the phrases which they think are a greeting while they are not a greeting. So the greeting of Islam is the salām, and after that, if he says to him: ‘May Allah grant you a good morning,’ or ‘May Allah grant you a good evening,’ or he supplicates for him, then there is no harm.

But as for the Muslim making, instead of the salām: ‘Good morning,’ or ‘Good evening,’ or ‘How are you,’ or similar to that, then its meaning is that he has abandoned the greeting of Islam which the Messenger – peace and blessings be upon him – encouraged and clarified its reward, and he has replaced that which is lower with that which is better. So understanding, understanding, O brother of Islam, you will attain the Sunnah and gain the reward.”

📚 [ʿAwn al-Aḥad aṣ-Ṣamad Sharḥ al-Adab al-Mufrad (Volume 3, pages 146–147)].

1 week ago | [YT] | 83

سفينة النجاة - The Ship of Salvation

📚 Upcoming Lecture Announcement

📖 The Efforts of Umm ʿAbd al-Aʿlā al-Miṣriyyah in Developing Arabic Language Curricula for Non-Arabs Upon the Sunnah and the Creed of the Righteous Salaf

🎙 Delivered by: The virtuous Shaykh Abū ʿAbd al-Aʿlā Khālid al-Miṣri (may Allah preserve him)

Join us for this important and enriching lecture in which the Shaykh will highlight the tremendous and noble efforts made in teaching the Arabic language to non-Arabs upon the Sunnah and the sound creed of the righteous Salaf. Indeed, the Arabic language is not merely a language, but it is the vessel of revelation—the language through which Allah revealed His noble Book and through which the Messenger of Allah ﷺ conveyed the guidance, mercy, and light of the Sunnah.

In this lecture, the Shaykh will shed light on efforts dedicated to preserving the Arabic language upon the correct Salafi methodology, ensuring that students learn it in a manner that strengthens their ʿaqīdah, protects their hearts from misguidance, and connects them directly to the Qur’an and Sunnah as they were understood by the righteous predecessors. This is a rare opportunity for students of knowledge, seekers of truth, and all who love this religion to appreciate the immense value of preserving the language of Islam and the role it plays in safeguarding Tawḥīd and the authentic Sunnah.

We warmly encourage all brothers and sisters to attend, benefit, and share in this blessed gathering of knowledge.

🔴 Live Broadcast: Live on our YouTube Channel: Ship of Salvation

🗓 Date: Sunday, 8th February 2026

🕢 Time: 5:30 PM (UK Time)

Be sure to join us live and do not miss this valuable opportunity. May Allah grant us beneficial knowledge.

1 week ago | [YT] | 70

سفينة النجاة - The Ship of Salvation

The Luminous Benefits in the Explanation of the Book of Tawḥīd – Benefit Number 1

The Linguistic and Terminological Meaning of the Term (Tawḥīd):

Tawḥīd is a verbal noun from the verb waḥḥada (to make one), and it is a root that indicates ifrād (singling out). And the Tawḥīd of Allah, exalted and glorified is He, is to single Him out—exalted is He—with His exclusive qualities. Tawḥīd is singling out Allah, exalted and glorified is He, with His exclusive qualities in His Rubūbiyyah (Lordship), His Asmāʾ wa Ṣifāt (Names and Attributes), and His Ulūhiyyah (right to be worshipped), and that no partner is made with Him in anything from them.

And Shirk is its opposite: that other than Allah is made equal to Allah in something from the exclusive qualities of Allah. So Tawḥīd is ifrād (singling out) Allah with His exclusive qualities, and Shirk is taswiyah (equating) other than Allah with Allah in something from His exclusive qualities.

And for this reason, the polytheists will say on the Day of Resurrection, when they enter the Fire:
﴿تَاللَّهِ إِن كُنَّا لَفِي ضَلَالٍ مُّبِينٍ ۝ إِذْ نُسَوِّيكُم بِرَبِّ الْعَالَمِينَ﴾
“By Allah, we were truly in a manifest error, when we held you as equals with the Lord of the ‘Alamîn (mankind, jinn and all that exists).”

And Allah, exalted and glorified is He, said:
﴿ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ﴾
“Yet those who disbelieve hold others as equal with their Lord.”

And His statement, exalted is He:
﴿وَمِنَ النَّاسِ مَن يَتَّخِذُ مِن دُونِ اللَّهِ أَندَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ﴾
“And of mankind are some who take others besides Allâh as rivals (to Allâh). They love them as they love Allâh.”—meaning taswiyah (equating).

So equating other than Allah with Allah—whether that other be an angel brought near, a prophet sent, a righteous ally, or other than that—in something from the exclusive qualities of Allah, this is Shirk. And singling out Allah, exalted and glorified is He, with His exclusive qualities—this is Tawḥīd, and that no partner is made with Him in anything from them.

2 weeks ago | [YT] | 32

سفينة النجاة - The Ship of Salvation

📖 Salafi Manhaj Benefits – Benefit Number 7

Shaykh al-ʿAllāmah Zayd al-Madkhalī, may Allah have mercy upon him, said:

“This is a Sharʿī principle: that whoever authors books and publishes within them misguidances which the people circulate, then later repents and returns, his repentance does not prevent refutations against the misguidances that he spread in his books; because it is feared that those with a small share of knowledge may imitate him, and that those deceived by him due to the wide spread of his name and his fame may follow him. As for if there remains for him some span of life after his repentance, then it is obligatory upon him to hasten to withdraw his mistakes from his authored works, and to make them apparent just as he previously made the misguidances apparent. This action is considered among the virtues, not among the faults; and he is not reproached for it—rather, he is praised for this, described by it, and commended for it, because he returned to the truth after it became clear to him.”

Al-Taʿlīq al-Matīn ʿalā ʿAqīdat al-Rāziyyayn, p. 190.

3 weeks ago | [YT] | 70

سفينة النجاة - The Ship of Salvation

Hastening to Increase Ṣalāh Upon the Prophet ﷺ—and Guarding Against Abandonment!

Abū Nuʿaym narrated to us, he said: Salamah ibn Wardān narrated to us, he said: I heard Anas, and Mālik ibn Aws ibn al-Ḥadathān, that the Prophet ﷺ went out to relieve himself, and he did not find anyone to follow him.

So ʿUmar went out and followed him with a clay vessel or a water-container, and he found him prostrating in a passageway, so he moved aside and sat behind him, until the Prophet ﷺ raised his head and said:

“You did well, O ʿUmar, when you found me prostrating and you moved away from me. Indeed, Jibrīl came to me and said: Whoever sends prayer upon you one time, Allah sends prayer upon him ten times, and He raises for him ten degrees.”

Abū Nuʿaym narrated to us, he said: Yūnus ibn Abī Isḥāq narrated to us, from Burayd ibn Abī Maryam, he said: I heard Anas ibn Mālik, may Allah be pleased with him, from the Prophet ﷺ, who said:

“Whoever sends prayer upon me one time, Allah sends prayer upon him ten times, and He removes from him ten sins.”

Shaykh Al-Allamah Zayd ibn Muḥammad ibn Hādī al-Madkhalī —may Allah have mercy upon him—said:

“The two ḥadīths indicate the good etiquette of the rightly guided Caliph ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him, with the Prophet ﷺ.

And in them is evidence for the legislation of recompensing one who presented to you a kindness, even if by supplication for him.
And in them is evidence for the legislation of the prostration of gratitude upon bringing benefit and repelling harm.

And in them is evidence for the virtue of prayer and salutation upon the Messenger of Allah ﷺ—among it is the obligatory and among it is the recommended—and clarification of what results from that of earning good deeds, erasing sins, and raising degrees.

And since the matter is as you have known, O Muslims, then increase—may Allah have mercy upon you—in prayer and salutation upon the Messenger of Allah ﷺ; you will attain the tremendous reward and the widespread good from earning good deeds, raising degrees, and lowering sins.

Indeed, prayer and salutation upon the Messenger of Allah ﷺ is a small action for which a great reward is arranged, as has preceded mention of that shortly. So hasten, hasten to increase in that, due to the statement of the Prophet ﷺ:

‘Indeed, from the best of your days is the Day of Friday. In it Allah created Adam, and in it he was taken, and in it is the blowing, and in it is the striking. So increase prayer upon me in it, for indeed your prayer is presented to me.’

They said: And how will our prayer be presented to you when you have decayed? — meaning: decomposed.

He said: ‘Indeed, Allah, Mighty and Majestic, has forbidden the earth from consuming our bodies.’

And caution, caution against leaving that, for there has come in the ḥadīth: ‘The miser is the one in whose presence I am mentioned and he does not send prayer upon me.’”

📚 ʿAwn al-Aḥad al-Ṣamad: Sharḥ al-Adab al-Mufrad (247–248).

3 weeks ago | [YT] | 49

سفينة النجاة - The Ship of Salvation

3 weeks ago | [YT] | 215