[Book Reco] The Rules of Sacrificial Offerings & Slaughtering – Shaykh Uthaymeen

The Rules of Sacrificial Offerings & Slaughtering

Before you is a translation of the book: “Talkhees Ahkaam-ul-Udhiyah wadh-Dhakaat  [The Rules of Sacrificial Offerings and Slaughtering – Abridged] which is a condensed version of a larger book written by Imaam Muhammad bin Saalih Al-Uthaimeen [D. 1421H].

In his introduction, he states:

“I had previously written a rather lengthy book on the rules of sacrificial offerings and slaughtering, which was published in 93 pages and contained discussions on some issues of difference. However, foreseeing that the book might be too long for the average reader, I felt that I should abridge that book and leave out unnecessary discussions while adding to it what needed to be added.”

The author has divided his discussion into ten solid and informative chapters in which he covers the various rules and regulations of sacrificial offerings and slaughtering. So this treatise serves as a valuable guide for those intending to perform the sacrifice on the day of Eid. It is hoped that it will serve as a source of benefit and guidance to English-speaking Muslims throughout the world.

Table of Contents

  • Publisher’s foreword
  • Introduction to the Abridgement of the Book
  • Chapter One: The Definition and Ruling of a Sacrificial Offering
  • Chapter Two: The Conditions of a Sacrificial Offering
  • Chapter Three: The Preferable and Detestable Types of Sacrificial Offerings
  • Chapter Four: Who does the Sacrificial Offering Cover?
  • Chapter Five: Designating a Sacrificial Offering and its regulations
  • Chapter  Six: What should be Eaten and Distributed from the Sacrificial Offering?
  • Chapter Seven: Things a Person who Intends to Sacrifice should avoid
  • Chapter Eight: The Conditions of Slaughtering
  • Chapter Nine: The Etiquettes of Slaughtering
  • Chapter Ten: Detestable Acts when Slaughtering

Buy the Book at the below link:


Ruling on adding ‘Sayyidinaa’ to the tashahhud – Shaykh Muhammad Amaan al Jaami (rahimahullaah)

The Thirteenth and Fourteenth Pillar:

“Allaahumma Salli ‘alaa Muhammadin wa ‘alaa Muhammadin kamaa Salayta ‘alaa ibraaheema wa ‘alaa Aali ibraaheema Innaka Hameedun Majeed” [O Allaah, send your praises upon Muhammad and the family of Muhammad as you sent praises upon Ibraaheem and the family of Ibraaheem. Verily, You are Most-Praiseworthy, Most Glorified]

This version of the tashahhud is well known. There are other forms of it as well.You may memorize whichever wording of the tashahhud that you like. However, choose one that is agreed upon. And if you hear someone using a tashahhud that varies from this one, do not condemn him.Tha same could be said about sending Salaat on the Prophet (Sallallaahu alaihi wa Sallam) if you have memorized the version mentioned here by the author. There are other ways of saying it as well. And we have stated many times that there exists many ways of doing it. Perhaps all of these ways (of sending salaat on the Prophet) have been gathered together by the great Scholar Ibn Al-Qavvim in his book which is unique in its subject: Jalaa-ul-Afhaam fis-Salaati ‘alaa Khair-il-Anaam.”

The Salaat mentioned here (i.e. above) is known as the Abrahamic Salaat. The most comprehensive form of it is the one that has been agreed upon, which is:

“Allaahumma Salli ‘alaa Muhammadin wa ‘alaa Aali Muhammad kamaa salaita ‘alaa Ibraaheema wa ‘alaa Aali Ibraaheem. Innaka Hameedun Majeed. Wa Baarik Muhammadin wa ‘alaa Aali Muhammad kamaa baarakta ‘alaa Ibraaheema wa ‘alaa Aali Ibraaheem. Innaka Hameedun Majeed.”

This manner of saying it is agreed upon. And there are many other ways. However you should take note that none of the versions of the Abrahamic Salaat that have been recorded by Ibn Al-Qayyim in his afore-mentioned book contain an mention of the word “Sayyidinaa” our master) such as: “Allaahumma Salli ‘alaa Sayyidinaa Muhammad.”

Many of our sensitive Muslim brothers, if you don’t say “Sayyidinaa” when sending Salaat and just say “Allaahumma Salli ‘alaa Muhammad” , will perhaps think bad thoughts about you and say: “This person doesn’t have any respect for Allaah’s Messenger!”

In fact, this very thing actually did happen, for one time a Moroccan man on Hajj told me: “0 Shaikh! I have attended your lessons from the first class till now while traveling. But I notice about you that when you send Salaat on the Prophet (Sallallaahu alaihi wa Sallam), you say ‘ Allaahumma Salli ‘alaa Muhammad’ and I never heard you once say: ‘ Allaahumma Salli ‘alaa Sayyidinaa Muhammad.’ Why is this O Shaikh?”

He asked a good question and I clarified the matter to him, thus reducing the irritation found in him since he would become very annoyed whenever he would hear someone send Salaat on the Prophet and not say: “Allaahumma Salli Sayyidinaa Muhammad.”

The Muslim common-folk do not make any distinction in matters. Perhaps they think that someone who leaves out the word “Sayyidinaa” does not respect the Prophet and does not love him in the manner that he deserves.

The reply: This is ignorance. It may even be called compound ignorance. Compound ignorance is when someone is ignorant and he doesn’t know that he is ignorant. If you don’t know that you don’t know something then this is ignorance on top of ignorance. So what is it that someone with ignorance attached to him knows? Nothing!

The point is that Muhammad, the Messenger of Allaah (Sallallaahu alaihi wa Sallam) is our leader (Sayyid). He is the leader of all of mankind – all of the descendants of Aadam. This is what I worship Allaah with. We must believe this, in accordance with what he has informed us: “I am the Sayyid (leader) of mankind on the Day of Judgement. I am the Sayyid (leader) of the children of Aadam, and I do not say this to boast” We are obligated to believe that he is the Sayyid (leader) of all of mankind.

But in spite of this, when he (Sallallaahu alaihi wa Sallam) taught the Companions how to send Salaat on him and when he dictated the Abrahamic Salaat to them during the revelation of the ayah:

“Verily Allaah and His Angels send Salaat (praises) on the Prophet. O you who believe, send your praises (Salaat) and greetings (Salaam) on him” [Surah Al-Ahzaab: 56]

When this ayah was revealed, the Companions asked: “0 Messenger of Allaah(Sallallaahu alaihi wa Sallam), you have already taught us how to send greetings (of Salaam) upon you, but we have been ordered to (also) send praises (Salaat) upon you, so how do we send Salaat on you?”

It is possible that this sort of questioning occurred in several different gatherings based on the fact that there are numerous manners of sending Salaat on the Prophet (Sallallaahu alaihi wa Sallam). The Prophet (Sallallaahu alaihi wa Sallam) taught his Companions to say it like this: “Allaahumma Salli ‘alaa Muhammad.” This does not mean that he (Sallallaahu alaihi wa Sallam) revoked his status of leadership and that he was no longer a Sayyid.

You have noted that at times the Prophet (Sallallaahu alaihi wa Sallam) would condemn people in certain circumstances who would make statements that were understood to contain exaggeration and extremism with regard to himself. He (Sallallaahu alaihi wa Sallam) would condemn the one who said: “You are our Sayyid (leader), son of our Sayyid. And you are the best among us, son of the best among us” even though he really is the Sayyid (leader) of mankind.

However, he did this because he feared that this man was being afflicted with extremism. Going to extremes with regard to the righteous people is one of the main causes of others being worshipped besides Allaah. So in order to protect the sanctuary of Tawheed, he told him no. He forbade him from (saying) that, saying: “I am only a slave, so say: ‘The slave and messenger of Alhall.'” This was even in spite of his prior statement in which he announced that he was the Sayyid (leader) of the children of Aadam. However, there is no contradiction between this statement and that statement since each situation warrants its own statement depending on its circumstances.

The situation in which the Prophet condemned the man was a situation that warranted such a condemnation and warning, whereas the situation in which he (Sallallaahu alaihi wa Sallam) announced he was the Sayyid (of mankind) was due to the fact that he was talking about his (Sallallaahu alaihi wa Sallam) intercession. So he was clarifying its reality the reality that he is the Sayyid (leader) of all of mankind.

The point we are trying to make here is: Sending Salaat on the Prophet should be done by using one of the versions that have been reported in the texts. You should not add the phrase Sayyidina (our leader) to it even though the Prophet is our Sayyid. I hope that this point is understood. Furthermore, after making this point clear, I would like to reiterate that we must believe and affirm, in accordance with his report, that the Prophet (Sallallaahu alaihi wa Sallam) is our Sayyid (leader). However, when sending Salaat upon him, we should not say: “Allaahumma Salli ‘alaa Sayyidinaa.” Rather we should just say: “Allaahumma Salli ‘alaa Muhammad” since this would be following his example, implementing his teachings, and carrying out his instructions.

This statement stuns some people, which is why I must say again that the scholars have unanimously agreed that it is not permissible for a Muslim who wants to worship Allaah through words of supplication that have been reported in the texts to add, subtract, change or replace any of those words.

The scholars of Hadeeth, with their intricate memory and understanding of the texts, use as evidence one single report, which others perhaps are not aware of the basis of proof found in it. This report is about the time when the Prophet taught one of his Companions the supplication one should make when going to bed. The supplication contains the following words:

“Aamantu bi-Kitaabik aladhee anzalta wa Nabee’ik aladhee arsalta.”
I believe in Your Book that You revealed and in Your Prophet that You sent.

This Companion began to repeat this supplication in order to memorize it, but then on one occasion, said: “…wa Rasoolik aladhee arsalta” , i.e. “…in Your Messenger that You sent.”

What did he do? He replaced the word “Nabee” (Prophet) with the word “Rasool” (Messenger). This Companion then narrated that: “The Prophet (Sallallaahu alaihi wa Sallam), tapped my chest and said: “No, say: Wa Nabee’ik aladhee arsalta.”

This is clear proof that it is not proper for a person who wishes to follow Allaah’s Messenger (Sallallaahu alaihi wa Sallam) and abide by his teachings to add, subtract, change or replace (these supplications) based on his own accord. The “Messenger” and “Prophet” are two valid titles for Prophet Muhammad. However, we cannot change the supplication from the manner in which it was reported since that is the way the Prophet (Sallallaahu alaihi wa Sallam) stated it.

The Prophet (Sallallaahu alaihi wa Sallam) does not speak from his own desire. So these were revealed to the Prophet (Sallallaahu alaihi wa Sallam) through revelation from Allaah. Meaning: The legislation of these words of remembrance that are to be said at the time of sleeping came down from the heavrns. So if something was revealed to the Prophet(Sallallaahu alaihi wa Sallam) and he conveyed it to his, Companions in the same manner in which it was sent down, it would not be proper for the Companions to change that. And we should follow their example, and Allaah knows best.

Taken from the Book “An Explanation of ‘The Conditions, Pillars and Requirements of Prayer” Published by al-ibaanah – Explained by Shaykh Muhammad Amaan al Jaami (rahimahullaah) . You are encouraged to buy this Beautiful Book.

Permissibility of performing Ruqyah on a disbeliever (Kafir) – Shaykh Rabee

Question: Is it permissible to perform ruqyah on a disbeliever?

Answer by Shaykh Rabee (hafidhahullaah):

It is permissible. Abu Sa’eed (radhi Allaahu anhu), performed ruqyah on a disbeliever when he went out with a military detachment and passed by a group of people by a well whom they asked permission to be hosted but this group refused to do so. Then when their leader was stung by a scorpion, they came and said: “Our leader has been stung. Do you have anyone that can treat him with ruqyah?”  The Companions replied: “By Allaah, we will not treat him with ruqyah until you give us compensation. We sought your permission but you refused to host us!” The group gave them a flock of sheep and the leader was treated with Surah Al-Faatihah and cured as if he was freed from shackles!

This shows you that the person who performed ruqyah was sincere. The Messenger of Allaah (peace be upon him) concurred with him and with his using Surah Al-Faatihah as a ruqyah.

Today, those who perform ruqyah take gifts and money from people even if they do not heal the people they treat!! A condition for the permissibility of taking compensation for ruqyah is that the sick person must be healed, as was the case in the afore-mentioned hadeeth where, upon receiving the ruqyah, the man was cured as if he had just been released from shackles. And as a result of this, the Companions took the flock of sheep as payment. But had the man not been cured, they would not have taken the flock.

However, today, the one who performs ruqyah is eager to take money. The sick and unfortunate go to him with their illnesses and misfortunes and they do not receive any help from him yet their money is seized. This money that they take is unlawful, may Allaah bless you.

Posted from the excellent book (published by al-ibaanah) The Rules and Etiquettes of Ruqya, by Shaikh Saalih Aalush-Shaikh , Q&A Session on Ruqya with Shaykh Rabee

When ignorance becomes widespread, sorcerers, soothsayers, devils and so on increase and cooperate with one another

From the excellent book (published by al-ibaanah) The Rules and Etiquettes of Ruqya, by Shaikh Saalih Aalush-Shaikh p.37-39 

“When Shaikh Abdullah Al-Qar’aawee1 came to our region, many people were suffering from illnesses; they were bed-ridden and couldn’t get up. And what was this due to? It was due to the Jinn and so on and so forth. They would go out and come across the Jinn at night in trees and upon the roads and so on, and the devils would take over them. This is because they were ignorant. They didn’t have any understanding of Tawheed.

So when he (i.e. Shaikh Al-Qar’aawee) came and spread Tawheed, not ruqyah or anything else, may Allah bless you, all of these things came to an end. All of these (possessions and illnesses) came to an end once Tawheed and knowledge spread. When Tawheed and knowledge spread, these things go away and come to an end. And when ignorance becomes widespread, sorcerers, soothsayers, devils and so on increase and cooperate with one another.

So I advised him to do as the good doers in the past did, which was to call to Tawheed and wage war against shirk and false superstitions such that the devils left them and they had no need for people to perform ruqyah on them from devils, sorcerers or anyone else….”

[1]Translator’s Note:Shaikh Abdullah Al-Qar’aawee was born in 1315H in Saudi Arabia where he played a great role in reviving the call to Islaam, particularly in its southern regions, making Saamitah the center of his efforts. He studied under such Scholars as Shaikh Muhammad bin Ibtaheem, the former muftee of Saudi Arabia, and produced students of his own such as Shaikh Haafidh Al-Hakamee. He passed away in 1389H, may Allah have mercy on him.

Beautiful Explanation of the Opening Supplication in Salah (Prayer) – Shaykh Muhammad Amaan al Jaami (rahimahullaah)

After this, there occurs the opening supplication, which is optional, and states: “Subhaanak Allaahumma wa bi Hamdika. Wa Tabaarakasmuka wa Ta’aala Jadduka. Wa Laa ilaaha Ghayruka.” [Free from imperfections are You, O Allaah, and all praise is Yours. Blessed is Your Name, Glorified be Your Greatness, and there is no deity worthy of worship besides You]

The meaning of “Subhaanak Allaahumma” is: I absolve You from all imperfections in a manner that befits Your majesty. “Wa bi-Hamdika” i.e. while praising You. “Wa Tabaarakasmuka” i.e. blessing can be attained by mentioning You. “Wa Ta’aala Jadduka” i.e. Glorified be Your Greatness. “Wa Laa ilaaha Ghayruka” i.e. There is nothing that has the right to be worshipped on earth or in heaven except You, O Allaah.

~ the explanation ~

The author, may Allaah have mercy on him, states here that the opening supplication is a recommended act. It is neither a pillar nor a requirement nor a condition. Rather it is supererogatory. He then went on to choose one version of the opening supplication, which is the shortest, amplest, and most comprehensive of these supplications from the perspective of praise, veneration and glorification of Allaah. And it is: “Subhaanak Allaahumma wa hi Hamdika. Wa Tabaarakasmuka wa Ta’aala Jadduka. Wa Laa Ilaaha Ghayruka.”

The great scholar Ibn Al-Qayyim listed a number of opening supplications in his book Zaad al-Ma’aad. But he preferred this supplication over the numerous other ones of this nature, some of which are longer. This is due to the fact that this concise supplication contains such praise, veneration and glorification for Allaah the likes of which cannot be found in other supplications. Other supplications consist more of requests and invocations whereas this one consists of (purely) glorification, honoring and exaltation (of Allaah).

The author then takes it upon himself to explain this supplication as well as what comes after it. The meaning of: “Subhaanak Allaahumma” is: “I absolve You, O Lord, in a manner that befits You, from all imperfections.”  This is an absolving that befits His majesty, and it is derived from the Qur’aan and the Sunnah.

The people are divided in their definitions of absolving Allaah from imperfections. Some people have defined it as negating Allaah’s Attributes, which is why the Jahmiyyah and Mu’tazilah have negated all of Allaah’s Attributes, claiming that they are removing imperfections from Allaah. The reason for this (according to them) is because if one affirms Attributes for Allaah, this leads to likening Allaah to His creation. So, according to them, freeing Allaah from imperfections can only be achieved by negating His Attributes.

The Ashaa’irah and the Matooridiyyah did the same with respect to the textual Attributes. The textual Attributes are those attributes for which the intellect plays no part in affirming. They are only affirmed by way of narrations and textual proofs. According to the understanding of the Ashaa’irah, affirming these attributes literally goes against removing imperfections from Allaah. So as a result they resorted to taweel (misinterpretation). They did not negate the Attributes as others did. Rather, they claimed that what was literally stated in these texts was not what Allaah intended. So therefore, interpreting them them with other than their literal meanings is binding based on the claim of removing imperfections from Allah.

You will notice that everyone who negates or distorts the meaning of Allaah’s Attributes claims to be removing imperfections from Allaah by what they do. When the first group negated Allaah’s Attributes, they did not intend disrespect for Allaah. Rather, according to their claim, they only intended to remove imperfections from Him. But where is this removal of imperfections? They went astray in this regard. Why did they go astray? Because they looked for guidance in other than Allaah’s Book. Whoever searches for guidance in other than the Book of Allaah and in other than what the Messenger brought, will no doubt go astray. This is a principle. Whoever looks for guidance and truth in other than what the Messenger of Allaah came with will be misguided as recompense for turning away (from the Qur’aan and the Sunnah). This is since guidance, correctness and truth is restricted to only that which the Messenger of Allaah (peace be upon him) brought.

If we want to know the true manner of removing Allaah, from imperfections in a manner that befits His majesty, we should read Allaah’s statement: “There is nothing like Him (in comparison), and He is the All Hearer, the All-Seer.” [Surah Ash-Shooraa: 11]

Is there a greater example of removing imperfections from Allaah than this? Allaah affirms Attributes for Himself but negates any comparisons in those Attributes that He has affirmed. This is what is meant by tanzeeh (removing imperfections from Allaah). It is that you affirm for Him what He has affirmed for Himself from complete Attributes, perfect Names and flawless Actions.

Affirm for Him what He has affirmed for Himself. Then negate any comparisons to what He has affirmed (for Himself) since no one can describe Allaah who is more knowledgeable than Him. Also affirm for what His trusted Messenger has described Him with and negate my comparisons to what he (peace be upon him) has affirmed, since no one can describe Allaah from His creation who is more knowledgeable than Allaah’s Messenger (peace be upon him).

This is how Allaah has guided the people of truth and the callers to truth. So they know how to remove imperfections from Allaah without negating His Attributes, distorting their meaning, making comparisons to them or likening them to His creation. This is the point the author is trying to make when he says: “I absolve You from all imperfections, my Lord, in a manner that befits You.” This is the type of removing of imperfections from Allaah that befits His majesty, which has been derived from the Qur’an and the Sunnah.

“Wa bi-Hamdika” means: “while praising You.” So this consists of removing imperfections from Allaah while at the same time praising Him. But on the other hand, if you have negated Allaah’s Perfect Attributes, how can you then praise Him?! If you have negated the Attribute of Mercy from Allaah, how can you praise Him? You say that it is impossible for Allaah to have Mercy and that Love is something impossible for Allaah. He is neither loved nor does He love. How then can you praise him when you negate Mercy from Him?

You heard previously the qudsee hadeeth about Al-Faatihah in which it is stated: “And when the servant says: Ar-Rahmaan-ir-Raheem‘, Allaah says: ‘My servant has extolled Me.” As for the one who negates the Attribute of Mercy from Allaah, it is not possible for Him to praise Allaah, since praising Allaah can only be achieved through His exemplary Names, Attributes, and Actions.

“Wa Tabaarakusmuka” means: Blessing is achieved by mentioning You. Your Name is removed from any imperfections and blessing is achieved through mention of Your Name. This is how the author (Muhammad bin Abdil-Wahhaab) has explained it.

“Wa Ta’aala jadduka” means: Glorified be Your greatness grandness. The word “jadd” here takes on the meaning of grandness and self sufficiency. So it means: “Glorified be Your Grandness and self-sufficiency.”

This means that: “No one on earth or in heaven is worshipped with due right except for You, O Allaah.” The phrase “with due right” must be mentioned when explaining the meaning of “Laa Ilaaha illaaAllaah”. You must include “due right” or “rightfully” or else the meaning will be wrong. If you were to say: “There is no one worshipped in the heavens or on the earth except for You” we would be contradicting reality since those who are worshipped are many. But the one who is worshipped after all others have been negated is the One who is worshipped in truth or with “due right.”

There is no one worshipped on earth or in heaven with due right except for You. As for those who are worshipped in the heavens and the earth, the worship of them is futile and invalid. The sun and the moon are worshipped but worshiping them is invalid. Trees are worshipped. Many of the large trees with many branches (known as dawhaat) are still worshipped today. This goes also for stones, tombs and shrines. The worship of these things is futile.

This also applies to the worship of Jinn and the worship of graves. Every time something is worshipped, it becomes known as a “god” according to the language. It is not called Allaah, but rather a “false” god. The term “god” is general and encompasses the One who is worshipped with due right as well as those that are worshipped wrongfully. The word “Allaah” is specifically reserved for the One who is worshipped with due right – the Creator of the heavens and the earth. There is no one worshipped in the heavens or the earth (with due right) except for you, O Allaah.

Taken from the Book “An Explanation of ‘The Conditions, Pillars and Requirements of Prayer” Published by al-ibaanah – Explained by Shaykh Muhammad Amaan al Jaami (rahimahullaah) . You are encouraged to buy this Beautiful Book.

Praying in Shoes : One of the acts of the Sunnah that has been abandoned today

The Prophet said: “If one of you comes to the masjid, he should look at the bottom of his shoes. If he sees any impurity on them, he should rub them on the ground. Then he may enter with them (i.e, the shoes) and pray with them on.”

This is one of the acts of the Sunnah that has been abandoned today. in fact, it is one of the acts of the Sunnah that is fought against by many people. It is even considered a crime in some regions — Entering the masjid with sandals and shoes. If I were to go today and buy a pair of shoes from a store and then put them on and enter the masjid with them -this would be regarded as a crime and considered disrespectful to the mosques and houses of Allaah. The Sunnah has become innovation and innovation has become Sunnah! Praying in shoes was something well established at the time of the Salaf – they would not differ over it.

As a matter of fact, everything found in this command (of the Prophet) Should be observed by an individual. So he should check if his shoes are clean upon entering the masjid, acting upon the hadeeth which we just mentioned: “Then he may enter with them (i.e. the shoes) and pray with them on.”

If he takes his shoes off, he should place them between his legs, not in front of him or behind him nor to his right or left, so as to disturb the people around him. Rather he should place them between his legs, in between his feet. This is what has been reported in the Sunnah and this is what the Salaf of this ummah have followed. This aspect of the Sunnah continues to be practiced in some areas of this country (i.e. Saudi Arabia). However, in some of the other areas of the country as well as some regions abroad, the reaction towards this Sunnah is bad.

Nevertheless, we must emphasize here that praying in shoes is Sunnah, i.e. recommended. It is neither obligatory nor is it a condition or requirement for the validity of one’s prayer. So if this aspect of the Sunnah conflicts with another good that is found in some masaajid, or if opening the door to entering the masaajid with shoes on leads to squandering money, then this aspect of the Sunnah should be left off temporarily and restrictedly – to this confined area – until it is revived in other places similar to these masaajid.

The youth should not hasten to enter the masaajid with their shoes on for they will open the door for everyone to do so, and this will lead some people who are in a rush to enter the masjid before checking under their shoes. This will then lead to a squandering of the masjid’s carpet and we have been prohibited from squandering money.

Squandering money is forbidden while entering the masjid and Praying with shoes on is recommended. So when there exists a conflict such as this, we should work to revive the Sunnah of praying in shoes in masaajid other than these – i.e. in masaajid that have remained in their pure original state with floors that are covered by dirt and sand – or in our homes, or in some open land when we go out on a journey or camping. There are many places.

This means that we should not fight against the act of praying in shoes, nor should we go to the extreme of entering these carpeted masaajid with shoes on thus causing the money spent on them to be squandered. Rather, we should combine between these advantages and those ahaadeeth, and that is by reviving the Sunnah of praying in shoes in other than these types of masaajid.

There are many masaajid and many places (to pray with shoes on). So we must have a good and proper understanding of the Religion and bring together all of the texts. A person should not take one portion or one text or one hadeeth and leave off all of the other texts. Rather, he must always try to reconcile and bring together all of the texts, as much as he is able to.

Taken from the Book “An Explanation of ‘The Conditions, Pillars and Requirements of Prayer” Published by al-ibaanah – Explained by Shaykh Muhammad Amaan al Jaami (rahimahullaah) and Shaykh Abdul Muhsin al-Abbaad (hafidhahullaah)

A Muslim woman must remove nail polish whenever she intends to perform Ablution & Ghusl

Removing all things that prevent Water from Reaching the Skin:

This means that a person must remove everything covering the body parts he washes during ablution that would prevent water from reaching his skin. This applies to those who work with paint. If this substance sticks hard onto the body parts they wash during ablution to the point that water cannot reach the skin, one is obligated to take it off by using paint remover before performing ablution.

This also applies to nail polish, which women put on their nails. They must remove this from their nails before performing ablution. A Muslim woman must remove this nail polish whenever she intends to perform ablution or ritual bathing, i.e. ghusl from sexual impurity. She may use this nail polish in her home afterward depending on whether she agrees with her husband that it is a means of beautification and adornment.

Taken from the Book “An Explanation of ‘The Conditions, Pillars and Requirements of Prayer” Published by al-ibaanah – Explained by Shaykh Muhammad Amaan al Jaami (rahimahullaah) and Shaykh Abdul Muhsin al-Abbaad (hafidhahullaah)

Does touching a woman with sexual desire breaks wudhu?

Source: from the book “An Explanation of the conditions,pillars and requirements of Prayer” al-ibaanah publishing

Touching a Woman with Sexual Desire:

The issue of touching a woman is another point the scholars have differed on The scholars have differed on this issue into three opinions:

The First Opinion: Touching a woman nullifies one’s ablution under all circumstances, even if it is not done with sexual desire. So it includes all types of touching. This is the view held by Imaam Ash-Shaafi’ee.

The Second Opinion: Is the one stated by the author, which is that it nullifies the ablution if done with sexual desire.

The Third Opinion: Touching a woman does not nullify one’s ablution in any circumstance. Rather, the only thing that nullifies one ablution is actual sexual intercourse. This is what cancels out ablution and makes ghusl mandatory. This is the opinion of Ibn ‘Abbaas When people would disagree with him on this matter, he would put his fingers in his ears and say: “It only means sexual intercourse.”

Allaah says:

“Or you have been in contact with women.” [Surah Al-Maa’idah verse 6]

Regardless if you read the ayah as “Iaamastum” or “lamastum”, the Interpreter of the Qur’aan, ‘Abdullaah bin ‘Abbaas has interpreted the meaning of “contact” here as sexual intercourse. As for all other types of contact besides sexual intercourse, they do not nullify one’s ablution. This is the third opinion, which is the view of the scholars of Hadeeth and the one that we incline towards, if Allaah wills, and Allaah knows best.

The Majority is Not a Proof that Something is Correct – Shaikh Saalih Al-Fawzan (hafidhahullaah)


From the characteristics of the people of the Days of Ignorance is that they would view the majority as proof that something was true and the minority as proof hat something was false. So according to them, whatever the majority of the people was upon, that was the truth. And whatever the minority was upon, that was not the truth. In their eyes, this was the balance used to determine truth from falsehood.

However, this is wrong, for Allah says: And if you obey most of those on earth, they will mislead you far away from Allah’s path. They follow nothing but conjecture, and they do nothing but lie. [Surah Al-An’aam, ayah 116]

And He says: But most of mankind doesn’t know. [Surah Al-A’raaf, ayah 187]

And He says: And most of them We found to be not true to their covenant, but most of them We found indeed to be evil sinners. [Surah Al-A’raaf, ayah 102]

So the balance is not the majority and the minority. Rather, the balance is the truth. So whoever is upon the truth – even if he is by himself – he is the one who is correct and deserves to be emulated. And if the majority of the people are upon falsehood, then it is obligatory to reject them and not be deceived by them. So consideration is given to the truth. This is why the scholars say: “Truth is not known by way of men, but rather men are known by way of the truth.” So whoever is upon the truth, then he is the one we must follow and emulate.

In Allaah’s stories about the prior nations, He informs us that it is always the minority that is upon the truth, as Allah says: And no one believed with him except for a few. [Surah Hood, ayah 40]

And in a hadeeth in which the nations were presented to the Prophet, he (sallallahu ‘alayhi wa sallam) said that he saw a prophet who had a small group of followers with him, and a Prophet who had a man or two men following him, and another Prophet who had no one with him. (Sahih Al-Bukhari).

So consideration is not given to which opinion or view has the most followers. Rather, consideration is given to its being either true or false. So whatever is true, even though a minority of the people or no one is upon it – so long as it is the truth – it must be adhered to, for indeed it is salvation. Falsehood is not aided by the fact that it has a majority of people following it – ever. This is a determining measure that the Muslim must always abide by.

The Prophet (sallallahu ‘alayhi wa sallam) said:
“Islam began strange and it will return back to being strange as it began.” (Saheeh Muslim)

This will occur at the time when evil, calamities and misguidance increase. So no one will remain upon the truth except for the strange ones amongst the people and those who extract themselves from their tribes (for the sake of their religion). They will become strangers in their society.

The Messenger (sallallahu ‘alayhi wa sallam) was sent while the whole world was submersed in disbelief and misguidance. And when he called the people, only one or two answered his call. It was only until later on that they grew to be many. The tribe of Quraish, not to mention the whole of the Arabian Peninsula and the whole world, was upon misguidance. And the Messenger of Allaah (sallallahu ‘alayhi wa sallam) was the only one calling the people. So those who followed him were few with respect to the entire world.

So consideration is not given to the majority. Consideration is only given to what is correct and to achieving the truth. Yes, if the majority of the people are upon correctness, then that is good. However, the way of Allaah is that the majority of the people is always upon falsehood.

And most of mankind will not believe even if you desire it eagerly. [Surah Yoosuf, ayah 103]

And if you obey most of those on earth, they will mislead you far away from Allah’s path. They follow nothing but conjecture, and they do nothing but lie. [Surah Al-An’aam, ayah 116]

* [In his sharh (explanation) of Imam Muhammad ibn ‘Abdul-Wahhab’s (rahimahullaah) statement: From the greatest of their principles was that they would be deluded by the majority, using that to determine the correctness of a matter. They would also determine the falsehood of something if it was strange and that its adherents were few. So Allaah brought them the opposite of that, clarifying this in many places of the Qur`an.]

Source: Sharh Masaa’il-ul-Jaahiliyyah (pg. 60-62) of Shaikh Muhammad ibn ‘Abdul-Wahhab (rahimahullaah), via al-Ibaanah.

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