Ruling on Celebrating Birthdays and Wedding Anniversaries in Islam – Shaykh ibn Uthaymeen


What is the ruling on organizing celebrations for the birthdays of children or for wedding anniversaries?


There are no celebrations in Islaam except Friday the weekly ‘Eid, the first day of Shawwal – ’Eidal-Adha. The day of ’Arafah might be called an ‘Eid for those who are at’Arafah on that day, and the days of Tashreeq, following ’Eidul-Adha.

As for birthday celebrations for a person or his children, or wedding anniversaries or the like, none of them are legislated and they are closer to being innovations than to being allowed.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Arkanul-Islaam, English Edition
Published by Dar-us-Salam, pg 265

You are encouraged to buy this 2 Vol set from Dar-us-salam

Keywords : Marriage day, Birthday celebration, Marriage anniversary, innovated celebrations, imitating kuffar

الصَّمَد As-Samad: One of the Names of Allaah

الصَّمَد  As-Samad (the Perfect Lord and Master upon Whom the whole of creation depends), the Lord and Master Whose control is complete, upon Whom the whole of the creation depends for its needs because of His perfection in His self, His names, His attributes and His actions. The One Who remains and never passes away, the One Who neither eats nor drinks, free of all needs.

[SourceThe Ninety-Nine Names of Allaah – Dawud Burbank [Audio|En] & Transcribed PDF]

“Allāh is As-Samad” – Shaykh ibn Uthaymeen

Concerning his statement: “Allāh is As-Samad

This is a clause of continuation, after He mentioned Al-Ahadai’yyah (the oneness), he mentioned As-Samadiyyah, and used a definite clause for both, to indicate exclusivity. That is Allah, alone, is As-Samad.

What is the meaning of As-Samad?

It is said that As-Samad means He is the Perfect One, in His Knowledge, His Power, His Wisdom, His ’Izzah (Honor and Might), His Sovereignty and in all His Attributes.

It is also said: As-Samad is the one who does not have any cavity – that is without intestines nor abdomen. That is why it is said: The Angels are Samad because they do not have cavities; they do not eat nor drink. This meaning is related from Ibn ’Abbas, may Allah be pleased with him.[1] And this does not negate the first meaning, because it indicates His self sufficiency from all of His creation.

And it is said: As-Samad has the meaning of the Ma’ful form, that is Al-Masmudu ilaihi;He who is betaken to by the creation of their needs, with the meaning that they incline to Him and they reach out for Him, and surrender their needs to Him. So it has the meaning of the everyone is in need of.

These interpretations do not contradict one another in relation to Allah, the Mighty and Sublime, and as such we say that each of these meanings are affirmed due to the lack of contradiction among them. We interpret it with a comprehensive interpretation; we say As-Samad is the One Who is Perfect in His Attributes, the One whom all His creatures are in need of; they are dependent upon Him. Therefore, the tremendous meaning of the word As-Samad becomes clear to you. He is the One independent of any need from all other than Him, Perfect in all of What is attributed to Him, and that all other than Him is in need of Him.

If somebody says to you: “Allah rose above the Throne, does His rising above the Throne mean that He is in need of the Throne, such that if the Throne was removed, He would fall?” The answer is no! Never! Because Allah is Samad, perfect without need of the Throne. Rather the Throne, the heavens, the Kursi and all creatures are in need of Allah; He is independent of any need from them. We derive this from the word As-Samad.

If somebody asks: “Does Allah eat and drink?” I say: Never; because Allah is Samad.” With this, we recognize that the word As-Samad is a word that covers all the perfect Attributes of Allah, and it relates to all the imperfect attributes of the creatures. That is why the are in need of Allah, the Mighty and Sublime.

References :

[1] Reported by Ibn Abi ’Asim in As-Sunnah (665) with a weak Chain of transmission from Ibn Abbas. It is authentically transmitted from Mujahid; “As-Samad: the one without an abdomen as is in As-Sunnah of Ibn Abi ’Asim (673) and Ibn Kathir authenticated its report from the Companion ‘Abdullah bin Buraidah.

SourceAl-’Aqidah Al-Wasitiyyah (2 Vol. Set) – Author: Shaykh Muhammad bin Salih Al-’Uthaimin – Publisher: Darussalam Publishers & Distributors


The Fruit of the Belief that Allah is the All-Hearer and the All-Seer – Shaykh Ibn Uthaymeen

“There is nothing like unto Him, and He is the All-Hearer, the All-Seer” (Ash-Shura 42:11)

The fruit of a person’s faith in this, is that it leads the servant to give Him the utmost reverence, because there is nothing like Him among the creatures. So, exalt this Magnificent Lord that does not have an equal; Or else there will not be any benefit here to your faith that; “There is nothing like unto Him”

When you believe that He is the All-Hearer, you Will soon be cautious regarding every statement that angers Allah, because you know that He hears you, and You fear His punishment. You will soon avoid every statement that involves disobedience of Allah, the Mighty and Sublime, because you believe He is the All-Hearer. If this belief does not make this happen to you, know that your belief that Allah as the All-Hearer, is without a doubt, deficient.

If you truly believe that Allah is the All-Hearer, you would not say anything except that which pleases Him, particularly when you are talking about His Shari’ah, as in the case of a Mufti or a scholar. For this is indeed worse. Allah, Glorious is He, says:

(Then who does more wrong than one who invents a lie against Allah, to lead mankind astray without knowledge. Certainly Alla’h guides not the people who are Zalimz’n (wrongdoers)) (Al-An’am 8:144)

Indeed this is among the worst forms of wrongdoing. That is why He said:

(Verity! Allah guides not the people who are Zalimin wrongdoers)) (Al-Ahqaf 46:10)

This among the punishments for the one who gives religious verdicts without knowledge; that he will not be guided, because he is a wrongdoer.

Be warned my brother Muslim, against saying anything that does not please Allah, whether you say that regarding Allah, or otherwise.

The fruit of the belief that Allah is the All-Seer, is that you will not do anything that angers Allah, because you know that whenever you are looking at something that is prohibited, while the people do not know it is an unlawful glance, Allah, the Exalted sees this glance, and He knows what is in your heart:

{Allah knows the fraud of the eyes, and all that the breasts conceal}(Ghafir 40:19)

When you believe in this, it is not possible that you ever do anything that does not please Him.

You should be shy before Allah, as you are shy before the nearest of the people to you, the most respected of them before you. Therefore, if we believe that Allah is the All-Seer, we will soon guard against every action that will lead to angering Allah; otherwise, our faith in that will be deficient.

If somebody points with his finger, his lip, his eye, or head, to something that is unlawful, while the people around him are unaware, Allah, the Exalted, sees him. Whoever believes in Him, then he should beware of this; If we believe in What is implicated by Allah’s Names Attributes, then we would have a complete state steadfastness (Istiqamah) among ourselves. And the One whose Help is sought.

SourceAl-’Aqidah Al-Wasitiyyah (2 Vol. Set) – Author: Muhammad bin Salih Al-’Uthaimin – Publisher: Darussalam Publishers & Distributors

O Abu ‘Abdullah! Are you groaning?

There are also some Angels who write down the deeds of human beings.

“But verily, over you (are appointed Angels in charge of mankind) to watch you, honorable, writing down (your deeds), they know all that you do” (Al-Infitar 82:10-12)

“Not a word does he (or she) utter, but there is a watcher by him ready (to record it)” (Qaf 50: 18)

One of the companions of Imam Ahmad, may Allah have mercy upon him, visited him while he was sick. He found him groaning from the sickness. He said:

“O Abu ‘Abdullah! Are you groaning? Tawus said ‘Indeed, the Angels write down everything, even the groan of a sick person, because Allah says:

Not a word does he (or she) utter, but there is a watcher by him ready (to record it(Qaf 50: 18)”‘

Therefore, Abu ‘Abdullah began to have (more) patience, and he stopped groaning,[1] because everything is written down. “Not a word does he (or she) utter? – Meaning any word uttered by you is written. However, you might be rewarded or punished for it. This is based on the saying that was said.

[1] For what was reported by Salih bin Al-Imam Ahmad, he said: “During his sickness prior to death, my father said: ‘Take out the book of ‘Abdullah bin Idris.’ then said: ‘Read to me the narration of Laith that Tawus used to dislike groaning during sickness.’ After that I did not hear to my father a groan till he died.” Siyar A’lam An-Nubula (11:215).

Source : Al-’Aqidah Al-Wasitiyyah (2 Vol. Set) – Author: Muhammad bin Salih Al-’Uthaimin – Publisher: Darussalam Publishers & Distributors

The Heaven Creaks And It Has Every Right To Creak – Sahih Hadith

Among them (Angels) are those who are in (constant) bowing and prostration to Allah in the heavens.

The Prophet (Sallallaahu ‘alaihi wa sallam) said:

“The heaven Atat (creak) and it has every right to creak.”

And the Atit is the Sarir Ar-Rahl (camel’s creaking). Meaning: If there was a heavy load on top of the camel, you would hear to it a creaking sound due to the heavy weight of the load.

The Prophet (Sallallaahu ‘alaihi wa sallam) said:

“The heaven creaks and it has every right to creak. There is no place that could contain four fingers in the heavens except that there is an Angel standing, bowing, or prostrating to Allah therein.” [1]

So these Angles cover the vastness of the heavens.

[1] Reported by Abmad (5:173), At-Tirmidhi (2312), Ibn Majah (4190) and Al-Hakim (2:510), from Abu Dharr, may Allah be pleased with him. And his wording is: “The heaven creaks, and it has every right to creak. There is no space for four fingers, except that there is an Angel there, placing its head in prostration to Allah.” The Hadith is referenced by Al-Albani in As-Sahihah (1722).

Source : Al-’Aqidah Al-Wasitiyyah (2 Vol. Set) – Author: Muhammad bin Salih Al-’Uthaimin
Publisher: Darussalam Publishers & Distributors 

Story of Prophet Yusha Bin Nun (Joshua) – Riyadus Saliheen- Dr.Saleh As-Saleh [Audio|En]

Listen / Download Mp3 Here (Time 32:46)

The following is posted from Riyadus Saliheen Published by Dar-us-Salam

Abu Hurairah (May Allah be pleased with him) reported that the Messenger of Allah (sallallaahu ’alayhi wa sallam) said:

“One of the earlier Prophets who was out on an expedition proclaimed among his people that no man should follow him who had married a woman with whom he wished to cohabit but had not yet done so, or who had built houses on which he had not yet put the roofs, or who had bought sheep or pregnant she-camels and was expecting them to produce young. He, then, went on the expedition and approached the town at the time of the ‘Asr prayer or little before it. He then told the sun that both it and he were under command and prayed Allah to hold it back for them, so it was held back till Allah gave him victory. He collected the spoils and it (meaning fire) came to devour these, but did not. He said that among the people there was a man who stole from the booty. He told them that a man from every tribe must swear allegiance to him, and when a man’s hand stuck to his, he said: “There is thief among you and every individual of your tribe must swear allegiance to me”. (In course of swearing of allegiance,) hands of two or three persons stuck to his hand. He said: “The thief is among you”. They brought him a head of gold like a cow’s head and when he laid it down, the fire came and devoured the spoils. Spoils were not allowed to anyone before us, then Allah allowed spoils to us as He saw our weakness and incapacity and allowed them to us”.

[Al-Bukhari and Muslim].


1. In the opinion of Imam As-Suyuti, the Prophet (sallallaahu ’alayhi wa sallam) referred to in this Hadith was Prophet Yusha` bin Nun (Joshua). His conduct shows that it is necessary to make suitable arrangements for the worldly needs of those who are engaged in the Cause of Allah so that they can concentrate on their struggle without any distraction.

2. The lawfulness of the booty of war fought in the way of Allah is a specialty of the Muslim Ummah. Before the advent of Islam (the Shar’iah of Prophet Muhammad (sallallaahu ’alayhi wa sallam)), the booty of war which was free from dishonesty used to be consumed by fire. This Hadith also confirms the miracle of the Prophet Yusha’ (Joshua) in which the movement of the sun was stopped until he had conquered the village.

The Heavens and the Earth weep when the Believer Dies – Tafseer Ibn Kathir

The Heavens and Earth weep when Believer Dies

Ibn Jarir recorded that Sa`id bin Jubayr said, “A man came to Ibn `Abbas, may Allah be pleased with him, and said to him: `O Abu Al-`Abbas, Allah says,

( فَمَا بَكَتْ عَلَيْهِمُ السَّمَآءُ وَالاٌّرْضُ وَمَا كَانُواْ مُنظَرِينَ )

(And the heavens and the earth wept not for them, nor were they given respite)do the heavens and the earth weep for anybody‘ He, may Allah be pleased with him, said,

`Yes, there is no one who does not have a gate in the heavens through which his provision comes down and his good deeds ascend. When the believer dies, that gate is closed; it misses him and weeps for him, and the place of prayer on earth where he used to pray and remember Allah also weeps for him.

But the people of Fir`awn left no trace of righteousness on the earth and they had no good deeds that ascended to Allah, so the heavens and the earth did not weep for them

Source : Tafseer Ibn Kathir : Surah Al-Dukhan, Verse 29

Beware of procrastination, for it is one of devil’s strongest weapons – Ibn al Jawzi

Devil’s Deception of People by giving them High Hopes (of living long)

Many Jews and Christians contemplated joining Islam, but Iblis convinced them to procrastinate saying: “Do not rush, look more into the issue.” Until they die as non-Muslims.

He also causes the sinner to procrastinate seeking repentance. A poet said:

“Do not rush into committing a sin,
and then procrastinate repenting.”

Iblis makes those seeking righteousness feel lazy, and he causes those who are serious to procrastinate. He convinces a jurist to rest instead of going over his lesson again. And convinces a worshipper who had woken up to pray at night that he still has a lot of time. Iblis tries to make people lazy procrastinators, and to make them have hope (of a long life). A disciplined person must take advantage of time, and never procrastinate. That which is feared can never be trusted, and that which passes can never be brought back again. The main reason for doing less good and more evil is relying on the hope of a long life, this is because a person continues to pro­crastinate performing good deeds and refraining from evil deeds.

He who hopes to wake up in the morning will not do much at night, and he who hopes to travel during the day will travel much at night. However, he who sees death to be near works hard during his life. Allah’s Messenger (Sallallaahu alaihi wa sallam) said: “Perform prayer as if you were departing.” [1]

Some of the Salaf said: “Beware of procrastination, for it is one of devil’s strongest weapons.”

A disciplined person prepares for his journey, while a procrastinator doesn’t. So when it comes time to travel the disciplined person feels happy while the procrastinator feels that he is in trouble. This is how people are. Some are alert, so when the Angel of Death comes they do not feel guilty. Others are not disciplined, so they feel the agony when it comes time to travel.

If procrastination is part of your nature then repelling it becomes difficult. But when one knows that he has a persistant enemy he will always be on guard.

We ask Allah to give us safety from the enemy’s cunning, the devil’s fttnah’s and the evils of ourselves and the dunyd. Indeed He is near and responsive.

[1]  Musnad Ahmad, 5/412, Bukhari in al- Tarikh al-Kabir, 3/2/21 6 and lbn Majah #41 71 .

Source : From the Excellent Book “The Devil’s Deception” – by Ibn al Jawzi, English Publication

Devil’s Deception regarding al-Tawakkul (Reliance on Allah) – Ibn al Jawzi

Devil has deceived some who claim to have tawakkul. They left their homes without food thinking that this was tawakkul. They are severely wrong.

A man told Imam Ahmad Ibn Hanbal(radhi Allaahu ‘anhu) : I intend to travel to Makkah without food, relying on Allah. At this Imam Ahmad said: Then you should travel alone without company. The man responded: No, I have to travel with company, so Ahmad responded: So you are going to base your tawakkul on the food that others have brought with them!

Source : Devils Deception – Ibn al Jawzi, English Publication

The Need for Returning to the Senior Scholars with regard to the Important Issues – Ahmad ash-Shihhee

The following is posted from : Magnificent Points of Advice for those who have turned to the Way of the Salaf – Abu ‘Abdillaah Ahmad bin Muhammad Ash-Shihhee. This book was read to Allaamaah Rabee’ al-Madkhalee who gave some good instructions regarding it.

AUTHOR: Abu ‘Abdillaah Ahmad bin Muhammad ash-Shihhee
SOURCE: His book “Al-Wasaayah as-Saniyyah Lit-Taa’ibeena ilaas-Salafiyyah” (pg. 34-39)

The scholars are the ones to be referred to and turned to regarding the important issues, especially in matters that concern the welfare of the Muslim ummah. If you look at the condition of the first generations from the Salaf as-Saalih, you would find that they were strict with regard to returning back to the senior scholars that were alive in their time, especially in getting rulings that resulted in making tabdee’ (declaring someone an innovator) or takfeer (declaring someone a disbeliever). [1]

Look at the example of Yahyaa bin Ya’mar Al-Basree and Humaid bin ‘Abdir-Rahmaan Al-Himayree Al-Basree, when the Qadariyyah appeared in their time and they began to manifest contradictions to the Fundamentals of Ahlus-Sunnah wal-Jamaa’ah, which necessitated that they be declared disbelievers or that they be pronounced innovators and removed from the fold of Ahlus-Sunnah wal-Jamaa’ah. However, they did not rush into making a ruling against them. Rather, they went to those who held the position of being referred to with regard to issues of knowledge, from the scholars. And he was ‘Abdullaah bin ‘Umar ibn al-Khattaab (radyAllaahu ‘anhumaa). So they informed him of what occurred to them and he issued a ruling to them stating the misguidance and deviation of (this group of) the Qadariyyah.

Yahyaa bin Ya’mar said: “The first person who spoke (deviant views) with regard to Al-Qadar in Basrah was Ma’bad Al-Juhnee. Humaid bin ‘Abdir-Rahmaan Al-Himayree and I set out to make Hajj or ‘Umrah, and we said to each other: “If only we could meet one of the Companions of Allaah’s Messenger so that we could ask him about what these people are saying about Al-Qadar. So Allaah granted us that ‘Abdullaah bin ‘Umar ibn al-Khattaab (radyAllaahu ‘anhumaa) enter the masjid So I and my companion gathered around him – one of us on his right and the other on his left. I felt as if my companion entrusted me with speaking to him, so I said:

“Abu ‘Abdur-Rahmaan, a people have appeared in our land that recite the Qur’aan and pursue knowledge…[and he mentioned some other points about them]…and they claim that there is no such thing as Al-Qadar (Divine Pre-Decree) and that it is rejected.”

He responded: “If you meet these people, inform them that I am free from them and thy are free from me. By the One whom ‘Abdullaah bin ‘Umar swears by, if one of them had the likes of Mount Uhud in gold and he were to give it away in charity, Allaah would not accept it from him, until he believes in Al-Qadar.“ Then he said: “My father reported to me…” [2]

And look at the example of Zubayd ibn Al-Haarith Al-Yaamee when the Murji’ah appeared in his time and he saw that they had oppositions to the Fundamentals of Ahlus-Sunnah wal-Jamaa’ah, which necessitated that they be ousted from the fold of Ahlus-Sunnah wal-Jamaa’ah. Yet, he did not rush into making a ruling against them. Instead, he went to one who had the position of being referenced in religious matters in his time from the people of knowledge and fatwaa, those who took their knowledge from the Seniors amongst the Companions, who in this case was Abu Waa’il Shaqeeq bin Salamah Al-Asadee Al-Koofee (rahimahullaah).

So Zubayd went to him informing him of what had occurred, and Abu Waa’il issued a fatwaa to him based on a text from Allaah’s Messenger, which indicated the falsehood of the misconceptions of the Murji’ah and their deviating from Ahlus-Sunnah. Zubayd said: “When the Murji’ah appeared, I went to Abu Waa’il and mentioned that to him, so he said: ’Abdullaah narrated to me that the Prophet (sallAllaahu ‘alayhi wa sallam) said: ‘Reviling a Muslim is sinfulness and fighting against him is disbelief.’” [3]

So if you were to compare between the condition of these people with regard to how they looked toward the people of knowledge in their time and between the condition of many of those who have become unstable in their repentance in this time of ours, you would find a huge difference between the two examples.

Those people (in the first example) strove hard to implement this rule, and they did not rush to make a ruling against those people of their time whose deviation become apparent, until they first presented their case to the people of knowledge, those capable of issuing rulings (fatwaa) from Ahlus-Sunnah wal-Jamaa’ah. So when they heard the ruling, they bit onto it with their molar teeth and distanced themselves from those deviants who were in opposition to Ahlus-Sunnah wal-Jamaa’ah.

But as for today, then it is very rare that you can find those who strive hard to implement this rule. Rather, you will find those who have no concern for the words of the people of knowledge and fatwaa with regard to warning against the people of desires and innovation. So they wage war against the fataawaa (religious rulings) of the scholars and they distort their (intended) meanings. We ask Allaah to save and protect us!


[1] This does not mean that a student of knowledge is not to rule on issues altogether. What is meant here is that he should not rule on issues related to current occurrences, from the outset, especially those that are ambiguous from it. As for the clear issues, which are not ambiguous, then he is not required to refer to them (i.e. the scholars).

[2] Saheeh Muslim (no. 93)

[3] Reported by Al-Bukhaaree (48) and Muslim (218)

Published: July 23, 2004 | Modified: July 23, 2004

The price of eternal life is the hours of his life, but what is left of them for him to buy it with?! – Ibn Al-Jawzi

What Can This Eternal Life be Bought With?

WHEN A PERSON THINKS about the life of this world before entering it, he considers it long. Likewise, when he thinks about it after leaving it, he sees a long period of time and knows that the stay in the grave is long. When he thinks about the Day of judgment, he knows that its fifty thousand years long, and when he thinks about Paradise and Hell, he knows that they will never end.

Now, when he goes back to look at the time spent in this world, lets say 60 years, he can see that thirty of it is spent sleeping, fifteen or so is spent in childhood and most of what’s left goes to chasing after desires, food and money. When he accounts for what is left, he finds that much of it is nothing but showing off and heedlessness. The price of eternal life is the hours of his life, but what is left of them for him to buy it with?!

Excerpts from The Book “Sincere Counsel to the Seekers of Sacred Knowledge” by Ibn Al-Jawzi  was published by Dar us Sunnah publishers

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.

Fear Allah and He will Teach you! (وَاتَّقُواْ اللَّهَ وَيُعَلِّمُكُمُ اللَّهُ) – Ibn Al-Jawzi

The following are excerps from ‘Sincere Counsel to the Seekers of Sacred Knowledge’ by Imaam Ibn al-Jawzi (Rahimahullaahu Ta’aala), in which he is advising his son:

Observe, my son, the way you deal with the limits of Allaah and see how you can keep yourself within their bounds. Indeed, he who takes care of these limits is taken great care of, and he who doesn’t, is left to himself. I shall now mention some of my experience to you so that you may observe my striving and ask the Granter of success to bless me.

Truly, most of the blessings I have been given have not been earned by me but rather they are conferred as a result of the planning of The Gentle One alone.

I remember myself as a child: A highly motivated six-year old sitting in class with older boys. The intellect I had been given superseded of old men. I do not recall myself playing on the road with other kids or even laughing out loud. 

When I was seven or so, I attended the gatherings in the Masjid. I would not sit in a circle of mere wordplay, but searching for a Hadeeth Scholar who would narrate about the Prophet’s (Sall-Allaahu ‘alayhi wa Sallam) life. I would memorize everything he said, then go back home and write it down.

I was blessed for being granted my teacher Abu al-Fadl ibn Nasir (Rahimahullaah) who would take me to different Scholars and let me hear the Musnad [of Imaam Ahmad] and other major works.

All this time I had no idea of why I was made to do these things. My teacher recorded all I had heard, and when I reached puberty he handed me this record. I accompanied him till his death, and through him I learned the science of Hadeeth and transmission.

The kids used to go down to Tigris River and play on the bridge, but when I was small I used to take a book and sit far from people by the shore studying Sacred Knowledge. 

Then I was inspired to abandon the vanities of this world so I began constant fasting and reduced my food intake to very little. I trained myself to be patient, embarking on a continuous pursuit in order to do so and staying up at night.

I didn’t feel satisfied with studying just one science so I read jurisprudence, sermon delivery and Hadeeth and followed those who practiced Zuhd. After that I studied linguistics. There was not a narrating Scholar or a preacher where I lived who I didn’t sit with and whenever such a person would arrive from elsewhere I would go to him.

I used to choose of virtuous deeds what suited me and if I had to choose between two things I usually chose the right of al-Haqq (Allaah). He has planned my life and cultivated me in a beautiful fashion, guiding me towards what is best for me.

He has protected me from my enemies, the jealous, and those who might plot against me. He has made everything convenient for my studies of Sacred Knowledge and sent me books from unexpected places. He gave me good understanding, the ability to memorize and write quickly and a talent for authoring books.

I lacked nothing of this world. As a matter of fact, things were quite the opposite as Allaah gave me more than enough. He put a great deal of acceptance of me into peoples’ hearts and made the impact of my words leave them not questioning the authenticity of what I had to say.

Approximately 200 thimmis [i.e. people of the book who live in Muslim lands according to a truce contract] have become Muslim at my hands and over 100 000 sinners have repented in my gatherings. More than 20 000 men have announced their repentance from foolish ways during my exhortations.

I used to go around Hadeeth gatherings of different Scholars and run till I was out of breath so no-one would precede me. I would start my day having nothing to eat and finish it having nothing to eat. Never did Allaah degrade me to take from another person, instead He provided for me in order to protect my honour.

Truth is, mentioning all my experience would take quite a while. And here I am now and you can see what I have achieved. I will tell you the whole story in one single sentence, and that is Allaah’s saying:

وَاتَّقُواْ اللَّهَ وَيُعَلِّمُكُمُ اللَّهُ

Fear Allaah, and Allaah will teach you.” [Surah al-Baqarah:282]

Note : The Book “‘Sincere Counsel to the Seekers of Sacred Knowledge’”  was published by Dar us Sunnah publishers

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.

‎It is a pity that many are only satisfied in the translated meaning of the Qur’an & Prophet’s Sunnah : Shaykh Dr. Muhammad Taqi-ud-Din Al-Hilali

Shaykh Dr. Muhammad Taqi-ud-Din Al-Hilali (Translator of the Noble Qur’an) writes:

‎It is a pity that many nations are only satisfied in the translated meaning of the Qur’an and Prophet’s Sunnah instead of studying the (true) Arabic text of the Qur’an and Prophet’‎s Sunnah. For this reason they are divided into various sects (due to the lack of knowledge about the religion of Islam) e.g. as regards to the ways of religious education, etc. so they are plunged in differences, which was prohibited by Allaah.

If the translation of the meaning of the Qur’an is meant for the above said purpose then it is a real mischief-doing, and an evil action and is against what was brought by Allaah‎s Messenger (Peace be upon him) and also against the opinions of the early and present day religious scholars. All the religious scholars unanimously agree that the Qur’an and the Sunnah should be taught in the language of the Qur’an (i.e. Arabic Language). So did the early religious scholars of the Muslim nation when they conquered different countries.

Translations are mainly meant for informing the people who have not yet embraced Islam to make clear to them the principles of Islam and the teachings of Muhammad (Peace be upon him) and to know its exact facts. When they reach this state and Allaah has blessed them with Islam, they must take the Qur’anic and the Messenger‎s Language (i.e. Arabic) as the only language to understand Islam.

May Allaah’s mercy be on Shaykh ‘Umar Uzbak, a great Turkish man, who strove for Islam in Uzbakistan under the Russian government, after his long fight against the enemies of Islam with fire (iron) and tongue (speech), he took refuge in Afghanistan at Kabul, where the government honoured him. I met him there in 1352 A.H. (approx. 1932 CE) i.e. nearly 40 years ago, and he had vowed to Allaah that he will never speak to a relative or anybody else except in the Qur’anic and Messenger’s (Arabic) language. His wife sent a man for me to intercede for her to him that he should speak with her and her children in the Turkish language even for an hour everyday. So when I spoke to him about it, he said: ‘Russians had compelled us to learn perfectly the Russian language (by force), so we learnt it. And unless they knew that the learning of the Russian language will make the person who learns it, follow their ways of thinking, characters, and their traditions, they would not have forced anybody to learn it.’ He further said to me, ‘I have vowed to Allaah long ago not to speak except in the language of the Qur’an and Sunnah (i.e. Arabic) and I do that only for Allaah’s sake. If my wife and children desire to enjoy speaking with me, they should learn the language of the Qur’an and of the Prophet (Peace be upon him) (i.e. Arabic) and I am ready to teach them the Qur’anic language whenever they desire that‎

[The Interpretation of the Meanings of the Noble Quran in the english language by Dr. Muhammad Taqi-ud-Din Al- Hilali & Dr. Muhammad Muhsin Khan , page xxiv ( 1994 edition )]

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