Al-Ibaanah Publishers – AbdurRahman.Org

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

by AbdurRahman.orgAugust 23, 2017

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:

https://salafibookstore.com/product/the-rules-of-sacrificial-offerings-slaughtering/

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

by AbdurRahman.orgJune 15, 2014October 22, 2026

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.”

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

by AbdurRahman.orgMay 30, 2014January 19, 2016

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

by AbdurRahman.orgMay 30, 2014October 16, 2026

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)

by AbdurRahman.orgMay 25, 2014October 22, 2026

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.”

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

by AbdurRahman.orgMay 24, 2014October 22, 2026

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.

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

by AbdurRahman.orgMay 24, 2014May 24, 2015

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?

by AbdurRahman.orgMay 24, 2014May 11, 2015

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)

by AbdurRahman.orgMay 21, 2011October 24, 2026

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).