Can a woman who is observing ‘iddah following the death of her husband go out to pray Taraweeh and go to work?

My husband died 45 days ago, and I am used to going to pray Tarweeh in
the mosque the during the month of Ramadan. Isit permissible for me to
go to the mosque in orderto offer the prayer before my 'iddah is
complete? Is it permissible for me to do my job in the grocery store?
Please note that the grocery store is in the same house. Is it
permissible for the one who visits the graves to eat from any tree
that is planted in the graveyard?.
Praise be to Allaah.
Firstly:
We ask Allah to reward you in your calamity and to compensate you with
something better.
Secondly:
The woman who is observing 'iddah following the death of herhusband
should not go out at night except in cases of necessity. Your going
out to pray Taraweeh is not a necessity. Based on that, you should
pray Taraweeh in your house.
Thirdly:
It is permissible for the woman who is observing 'iddah following the
death of her husband to go out during the day to work, but when night
comes she has to stay at home. So there is nothing wrong with your
workingin the grocery, so long as that is during the day only.
Ibn Qudaamah (may Allahhave mercy on him) said in al-Mughni (8/130):
The woman who is observing 'iddah may go out for her needs during the
day, whether she is divorced or has recently lost her husband, because
of the report narrated by Jaabir who said: My maternal aunt was thrice
divorced, and she went out to harvest her palm trees. She was met by a
man who rebuked her and toldher not to do that. She mentioned that to
the Prophet (blessings and peace of Allah be upon him) and he said:
"Go out and harvest your palm trees, for perhaps you willgive charity
from it or do something good." Narrated by al-Nasaa'i and Abu Dawood.
Mujaahid narrated: Some men were martyred on the day of Uhud and their
wives came to the Messenger of Allah (blessings and peace of Allah be
upon him) and said: O Messenger of Allah,we feel lonely at night; can
we sleep in the house of one of us and then in the morning we will go
back to our own houses? The Messenger of Allah (blessings and peace of
Allah be upon him) said: "(Stay together and) talk in the house of one
of you, then when you want to sleep, let each one of you go to her own
house." So she is not allowed to stay overnight anywhere but in her
own house, and should not go out at night, except in case of
necessity, because the night is the time when immorality is most
likely to occur, unlike the day, which is the time when most people go
about their needs and earn a living, and buy what they need. End
quote.
It says in Fataawa al-Lajnah al-Daa'imah (20/440): The basic principle
is that a woman should observe mourning in the house of her husband in
which she waswhen he died, and she should not go out of it except in
case of need or necessity, such as going tothe hospital if she is
sick, or buying what she needsfrom the marketplace such as bread and
the like,if she does not have any one with her who can do that. End
quote.
As for eating from the trees that are planted in the graveyard, there
is nothing wrong with that, but you should note that the Prophet
(blessings and peace of Allah be upon him) forbade women to visit the
graves. This has been discussed in the answer toquestion number 8198 .
And Allaah knows best.

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A surgeon loses concentration because of fasting; is it permissible forhim to break the fast?

There is a surgeon who does four or five operations a day, i.e., he is
responsible for the lives of four or five people. He experiences
difficulty when fasting because he loses concentration and hiswork
requires concentration and precision to a great extent.Is it
permissible for him to break the fast? Please notethat he remains in
this situation throughout the year, apart from one day off per week.
Praise be to Allaah.
Fasting Ramadan is obligatory for every adult, sane, non-travelling,
healthy Muslim, because Allah says (interpretation of the meaning):
"O you who believe! Observing As-Sawm (the fasting) is prescribed for
you as it was prescribed for those before you, that you may become
Al-Muttaqoon (the pious).
184. [Observing Sawm (fasts)] for a fixed number of days, but if any
of you isill or on a journey, the same number (should be made up) from
other days"
[al-Baqarah 2:183, 184].
Fasting is one of the five pillars of Islam on which it is built, as
is well known and established, and all Muslims show great respect for
this duty of fasting throughout the Muslim world. Allah says
(interpretation of the meaning):
"Thus it is [an obligation that mankind owes to Allaah] and whosoever
honours the Symbols of Allaah, then it is truly, fromthe piety of the
hearts"
[al-Hajj 22:32].
See also the answer to question number 38747 .
What the Muslim should do is honour this symbol because Allah has
honoured it, and he shouldbeware of taking the matter lightly. He
should strive to find all possible means of preserving it as Allah has
enjoined. If it is too difficult for him to fast whilst working, then
he has to shift his work from daytime to night-time, if that is
possible. These kinds of regular operations-- i.e., those that are not
emergency cases -- can be done at night as easily as by day, as is the
practice ofmany doctors.
If it is not possible for him to shift his work to the night-time,
then he must take his annual leave during the month of Ramadan or
during part ofit at least, if it is possible for him to do that, and
devote that time to fasting.
If that is not possible, and he cannot find other work in which he can
fast duringthe day in Ramadan, and he will be harmed by giving up his
job, then it is permissible for him to break the fast on the days on
which fasting causes considerable hardship, but he should not break
the fast just for fear of hardship; then he should make up the days
that he did not fast during his weekly break or on other days when he
is able to make it up, on condition that he complete making up the
days that he did not fast before Ramadan begins in the following year.
It says in Sharh Muntaha al-Iraadaat (1/478): If a person's work is
hard and he will be harmed by giving it up and he is afraid of
physical harm, then he may break the fastand make it up later on. This
was stated by al-Aajurri. End quote.
In al-Mawsoo'ah al-Fiqhiyyah (28/57) it says: The Hanafis said: With
regard to those whose work involves physical effort and who are in
need of their earnings, such as bakers and harvesters, if he knows
that if he works he will encounter harm that may make it permissible
for him not to fast, then it that case it is haraam for him to break
the fast before he actually encounters hardship. End quote.
It says in Fataawa al-Lajnah al-Daa'imah (10/244): It is not
permissible for a worker tobreak the fast during the day in Ramadan
just because he is working, butif he encounters great hardship that
forces him tobreak the fast during the day, then he may break the fast
with something that will ward off that hardship, then refrain
fromeating and drinking until Maghrib, when he may break the fast with
the people but he should make up that day on which he broke the fast.

And Allah knows best.

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2a] Is he responsible for thedeath of the one who was hurt in this accident?

2a]
The same applies tothese who work as firefighters; if a fire
occursduring the day and they go to rescue someone andthey cannot do
that except by breaking the fast and eating food to give them physical
strength, then they should break the fast and eat that which will give
them physical strength. End quote.
Majmoo' Fataawa al-Shaykh al-'Uthaymeen,

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2] Is he responsible for thedeath of the one who was hurt in this accident?

2]
I am an emergency worker, working for the health department. I was
required to attend the scene of a traffic accident, where the injured
person was lying on the ground. When I reached the injured person – I
was notentirely sure whether he had a pulse or not – I moved him into
the ambulance and administered the necessary first aid, namelyCPR
(cardiopulmonary resuscitation). That was after I had ascertained,
inside the ambulance, that no pulse was present.When I reached the
hospital I handed him over to the emergency department, and they put
him in the resuscitation room. One of the doctors asked me: Did he
have a pulse during transportation from the accident scene? And I
replied No, without thinking. I was not sure about that, whether he
had a pulse or not. The time from the accident site to the hospital
was approximately half an hour, during which time I was doing
resuscitation. I was fasting and I was exhausted because of the effort
I expended during the trip to the hospital. Hardly had I said that
word but they removed all the equipment from the injured person and
declared that he was dead. I have been feeling guilty ever since; if I
had said yes, they would have carried on trying to resuscitate him and
that might have been, after Allah, the means of bringing him back to
life. Now I keep going over it in my mind. The accident happened more
than two years ago. What do I haveto do now? Do I have to offer any
expiation? How can I stop thinking about this matter? Please note that
these worries are giving me sleepless nightsand haunt me every time I
give first aid. I hope that you will answer me as soon as possible.
May Allah reward you with good.
Praise be to Allaah.
Firstly:
From asking some doctorsabout your situation, it seems to us that you
are not to blame from a technical point of view; the role of emergency
medical personnel is in the vicinity of the incident, where they are
to do whatever they can to treat those who are injured, and that role
endswhen they hand over the injured persons to the emergency ward
doctor.
The work of the emergency ward doctor begins when the injured person
is handed over to him and he does not havethe right to base serious
decisions on what the emergency worker says. The doctor has to do
whatever he can for the injured person, regardless of what the
emergency worker says, which may be lacking or mistaken.
Removing resuscitation equipment from the patient is not to be based
on the testimony of an emergency worker; ratherit is to be based on
the opinion of a specialist doctor after allowing enough time to hook
the patient up to the resuscitation equipment.
The patient can only have arrived at the hospital alive or dead. If he
was alive upon arrival, the resuscitation equipment should not be
removed except following the decision of three specialistdoctors. If
he was dead onarrival, there is no need for resuscitation equipment in
the first place. These two scenarioshave been discussed in the answer
the question no. 115104 .
Thus it becomes clear thatthe responsibility lies withthe doctor and
not with the ambulance worker.
Based on that, it does not seem that you are to blame for whatever
happened with the patient, so there is no need for anxiety or
distress. We ask Allah to have mercy on the deceased if he was a
Muslim.
You have to do your job well and fear Allah with regard to patients
and accident victims, and to be certain and definitive with your
testimony.
Secondly:
You said that you were fasting and you were exhausted because of
fasting. It should be notedthat if fasting will lead you to fall short
in your work, which may expose accident victims to danger, then you
have to break the fast. This applies if your fast was obligatory. If
it was a naafil fast, then the matter is even more clear.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy onhim) said:
Whoever breaks the fast in order to save a person who is drowning or
beingburned in a fire and is onewho has to be saved, thenhe should
break his fast and make it up later on. For example, if you see a
house that is on fire and there are Muslim people inside, and you
cannot fulfil the duty of saving them except by breaking the fast and
drinking water so as to have the strength to save these people, then
it is permissible for you – and is indeed obligatory upon you – in
this case to breakthe fast in order to save them. The same applies
tothese who work as firefighters;

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7e] Zakaat al-Fitr

7e]
"It is not permissible to give any part of zakaah to a kaafir, whether
it iszakaat al-fitr or zakaat al-maal… Maalik, al-Layth, Ahmad and Abu
Thawr said: 'They (i.e., kaafirs) should not be given it.'"
Zakaah should be given to the poor, those who have overwhelming debts,
and those whose salaries are not enough to last until the end of the
month,in accordance with the level of their needs.
It is not permissible for the one who gives zakaat al-fitr to buy it
back from the one to whom he has given it.
( Fataawaa al-Shaykh Ibn 'Uthaymeen ).
Payment and distribution
· It is preferable for the person who is giving to share it out
himself. (Al-Shaafa'i said): �I prefer to share out zakaat al-fitr
myself rather than give it to the one who is collecting it.�
· Al-Nawawi (may Allaah have mercy on him) said: �Al-Shaafa'i said in
al-Mukhtasar : 'Zakaatal-fitr is to be shared out among those to whom
zakaat al-maalis shared out. I preferthat it should be given to
relatives on whom it is not obligatory to spend at all.' He said: 'If
he prefers to give it to the one who is collecting it, this should be
fine, in sha Allaah… but it is better to share it out himself… If he
gives it to the Muslim leader or the collectoror the one who is
collecting the people's zakaat al-fitr, and he is givenpermission to
give it, this is fine, but sharing it out himselfis better than all of
this.��
( al-Majmoo� , part 6).
· It is permissible to appoint a trustworthy person to hand it over to
those who are entitled to it, but if heis not trustworthy, then it is
not allowed.�Abd-Allaah ibn al-Mu'ammal said: "I heard Ibn Abi
Mulaykah, when a man was saying to him, 'So-and-so told me to leave my
zakaat al-fitr in the mosque,' Ibn Abi Mulaykah said, 'He does not
know what he is talking about. You go and share it out (yourself),
otherwise Ibn Hishaam (the governor who was collecting it in the
mosque) will give it to his guards and whoever he wants' (i.e., he
would give it to people who were not entitled to it)."
( Al-Umm : Baab day'at Zakaat al-Fitr qabla Qasmihaa ).
Imaam Ahmad (may Allaah have mercy on him) stated that it is
permissible to share out one saa' among a group of people, or togive
many saa's to one person…
Maalik said: "there is nothing wrong with a man giving sadaqatal-fitr
on behalf of himself and his family to one needy person."
( al-Mudawwanah , part 1, Baab fi Qasm Zakaat al-Fitr ).
If one is giving less than a saa' to a poor person, this must be
pointed out, because he might use it to payhis own zakaat al-fitr.
It is permissible for a poor person, if he receives zakaat al-fitrah
from someone and he has more than he needs, to give it on his own
behalf or on behalf ofone of those who are dependent on him, if he is
sure that the food is OK (i.e., it is the right type of foodand the
quantity is sufficient).
Where to give zakaat al-fitr
Ibn Qudaamah (may Allaah have mercy on him) said: "As for zakaat
al-fitr, it should be shared out in the country where it became
obligatory, whether a person haswealth there or not, because it is the
reason why zakaat became obligatory…"
( al-Mughni , part 2, Fasl idhaa kaana al-muzakki fi balad wa maaluhu fi balad )
It was reported in al-Mudawwanah Fiqhal-Imaam Ahmad (may Allaah have
mercy on him): "I said: What is the opinion of Maalik on someone who
comes from Ifreeqiyah ('Africa') and is in Egypt on the day of Fitr –
where should he give his zakaat al-fitr? Malik said: [Heshould give
it] wherehe is. Maalik said: if his family in Ifreeqiyah give it on
his behalf, that is fine. (What was meant by Ifreeqiyah/'Africa' in
those days is different from what it means now)."
(Part 1, Baab fi Ikhraaj al-Musaafir Zakaat al-Fitr )
We ask Allaah to accept the worship ofall of us and to join us with
the righteous. May Allaah bless our Prophet Muhammad and all his
family and companions./

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7d] Zakath ul Fithr

7d]
There is a time when it is mustahabb (preferable) to give itand a time
when it is permissible to give it.
The time when it is mustahabb to give it is on the day of Eid, because
of the hadeeth quoted above. For this reason it is Sunnah todelay the
Eid prayer on Eid al-Fitr so as to allow enough time for those who
have to give zakaat al-fitr to do so, and to have breakfast before
coming out. On the other hand, it is Sunnah to hasten the Eid prayers
on Eid al-Adhaa so that the people can go and offer their sacrifices
and eat from them.
The time when it is permissible to give zakaat al-fitr is one or two
days before Eid. In Saheeh al-Bukhaari it is reported that Naafi'
said: "Ibn 'Umar used to give on behalf of the young and the old, and
he even usedto give on behalf of my sons. He would give to those who
took it, and it would be given a day or twobefore (Eid) al-Fitr."
("Those who took it" refers to those who were appointed by the imaam
to collect the sadaqat al-fitr).
Naafi' said: "Ibn 'Umar used to send zakaat al-fitr to the one who was
collecting it two or three days before ('Eid) al-Fitr."
( al-Mudawwanah , part 1, Baab Ta'jeel al-Zakaah qabla huloolihaa ).
It is disliked (makrooh) to delay giving it until after Salaat
al-'Eid; some scholars said that thisis haraam and is counted as
qadaa' (making up a duty that has not been performed on time), on the
basis of the hadeeth, "Whoever pays it before the prayer, it is an
accepted zakaat, and whoever pays it afterthe prayer, it is just a
kind of charity."
(Reported by Abu Dawood, 1371).
It says in ' Awn al-Ma'bood Sharh Abi Dawood : "Obviously, the one who
gives zakaat al-fitr after the prayer is like one who did not give it,
because they have in common the fact thatthey did not give this
obligatory charity. Most of the scholars think that giving it before
Salaat al-'Eid is only mustahabb, and they confirmed that it is OK to
give it at any time until the end of the day of Fitr,but this opinion
is refuted by the hadeeth. With regard to delaying it until after the
day of Eid, Ibn Ruslaan said: "This is haraam by consensus, because it
is zakaah, so the one who delays it must be committing a sin, as is
the case when one delays a prayer."
So it is haraam to delay giving it for no good reason, becausethis
defeats the purpose, which is to save the poor from having to ask on
the day of joy. If a persondelays giving it with no excuse, he has
committed a sin but he still has to make itup.
Zakaat al-fitr has to be handed over to someone who is entitled to it
or someone who has been appointed to collect it, at the right time
before the Eid prayer. If a man wants to give it to a particular
person, butcannot find him or a trustee who can accept it on his
behalf, and he is afraid that time is running out, he has to give it
to another entitled person, and not delay giving it. If a person wants
to give his zakaat al-fitr to a specific needy person, and is afraid
that he may not see him at the appropriate time, he should tell him to
appoint someone to accept it on his behalf, or to appoint him (the
giver) to take it from himself on his behalf. Then when the time
comes, he can take it to him in a bag or whatever, or keep it for him
as a trust until he sees him.
If the one who wantsto give zakaat appoints someone else to give it on
his behalf, he is still responsible for it until he is certain that
his deputy has carried out his instructions.
( Majaalis Shahr Ramadaan: Ahkaam Zakaat al-Fitr , by Shaykh Ibn 'Uthaymeen).
To whom it may be given
Zakaat al-Fitr may be given to the eight categories of people to whom
zakaat al-maal may be given.This is the opinion of the majority.
According to the Maalikis, one of the opinions of Ahmad and the
opinion of Ibn Taymiyyah, it should be given exclusively to the poor
and needy.
· (Al-Shaafa'i said): �Zakaat al-fitr should be divided among those
among whom zakaat al-maal is divided, and it shouldnot be spent
anywhere else… It should be shared out among the poor and needy,
slaves who have made a contractto purchase their freedom from their
masters, debtors, those who are fighting in the way ofAllaah, and
wayfarers.
( Kitaab al-Umm : Baab Day�ah Zakaat al-Fitr qabla Qasmihaa )
· Al-Nawawi (may Allaah have mercy on him) said, after quoting the
hadeeth of Ibn �Abbaas (may Allaah be pleased with him) that the
Prophet (peace and blessings of Allaah be upon him) said to Mu'aadh
(may Allaah be pleased with him):"Tell them that they have to give
sadaqah (charity) that is to be taken from their wealth and given to
the poor":

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7c] Zakaat al-Fitr

7c]
Al-Shaafa'i (may Allaah have mercy on him) said: "If the staple food
of a people is corn, pearl millet (dukhn), thin-husked barley (sult),
rice or any grain on which zakaat is obligatory, then they may give it
as zakaat al-fitr.
(Al-Shaafa'i, al-Umm , part 2, Baab al-Rajul yakhtalifu qootuhu )
Al-Nawawi (may Allaah have mercy on him) said: "Our companions said:
'It is a condition of giving something as zakaat al-fitr that it
should be one of the foodstuffs on which zakaat is paid at the rate of
one-tenth (i.e.,zakaah of grains and fruits). Nothing else is
acceptable except aqit (dried yoghurt), cheese and milk.'"
Al-Maawardi said: "This is the case even though some of the people who
live on islands and others have fish or eggs as their staple food;
these are not acceptable (as zakaat al-fitr) and there is no
difference (amongthe scholars concerning this). As regards meat, the
correct view is that stated by al-Shaafa'i and confirmed by
al-Musannif and the companions in all that was narrated from them:
that it is not acceptable (as zakaat al-fitr), and this is the
unanimousview (of the scholars)… Our companions said: 'This is the
case even if their staple food is fruits on which they do not have to
give one-tenth as zakaat, such as figs etc. Theseare not acceptable
(aszakaat al-fitr) at all."
( Al-Majmoo' , part 6: al-Waajib fi Zakaat al-Fitr ).
Ibn al-Qayyim (may Allaah have mercy on him) said: "If it was said,
'You must give asaa' of dates everywhere, whetherit is the staple food
or not,' this is a disputed matter which is subject to ijtihaad. There
are some people who saythat it is obligatory, and others who say that
in each country itis obligatory to give asaa' of whatever is the
staple food there, as the Prophet (peaceand blessings of Allaah be
upon him) specified five types offood for zakaat al-fitr, so in each
country they can give the equivalent of a saa' of their staple food.
This is more correct, and is closer to the principles of sharee'ah,
for how can you make it obligatory for people whose staple food is
fish, for example, or rice or pearl millet, togive dates? … And Allaah
is the Source of strength.
( I'laam al-Muwaqqa'een , part 2, al-Qiyaas ) .
It is permissible to give pasta ("macaroni") that is made from wheat,
but one must make certain that the weight is equivalent to the weight
of a saa' of wheat.
As for giving zakaat al-fitr in the form of money, this is not
permissible at all, because the Prophet (peace and blessings of Allaah
be upon him) said that it mustbe given in the form of food, not money.
He clearly stated that it is to be given in theform of food, so it is
not permissible to give it in any other form and Islam wantsit to be
given openly, not secretly. The Sahaabah gave zakaat al-fitr in the
form of food, and we should follow, not innovate. The giving of zakaat
al-fitr in theform of food is regulated by the measure of saa', and if
it were to be given in the form of money,it could not be regulated in
this manner: according to the price of what would it be worked out and
given? There are obvious benefits to giving it in the form of staple
foods, such as at times when businessmen are hoarding certain goods,
prices have gone up, or at times of war and inflation. If someone were
to say, "But money is more useful for the poor, because then they can
buy what they want, and they might need something other thanfood, so
the poor person might sell the food and lose money." The responseto
this is that there are other sources for meeting the needs of the poor
with regard to shelter, clothing and so on, which are provided for
from thezakaat paid on people's wealth (zakaat al-maal), general
charity and other kinds of donations. Let us put things into the
proper Islamic perspective and adhere to what was set out by the
Prophet (peace and blessings of Allaah beupon him), who told us that
giving a saa' of food to feed the poor is obligatory. If we give food
to a poor person, he will eat it and will benefitfrom it sooner or
later, because it is thekind of food he uses anyway.
On this basis, it is not permissible, for the purposes of zakaat
al-fitr, to give money for a person to pay off his debts or to cover
the cost of surgery for a sick person or to pay for tuition for a
needy student and so on. There are other sources for this kind of
help, as stated above.
The time for giving zakaat al-fitr
It should be given before the Eid prayer,as is stated in the hadeeth
that the Prophet (peace and blessings of Allaah beupon him) "commanded
that it should be given before the people went out to pray."
(Al-Bukhaari, 1407).

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7b] Zakaat al-Fitr

7b]
The author of al-Muhadhdhab said: "Al-Musannif (may Allaah have mercy
on him) said: 'If someone has to pay zakaat al-fitr on his own behalf
and on behalf of those whom he is supporting, if they are Muslim and
if has more than he needs to spend on them that he can give, thenthe
mother and father, and grandparents and great-grandparents, etc., may
have to pay zakaat al-fitr on behalf of their children and
grandchildren and great-grandchildren, etc., and the children may have
to pay zakaat al-fitr on behalf of their parents and grandparents and
great-grandparents, etc., – if they are obliged to spend on their
maintenance.
( Al-Majma' , part 6).
A man has to pay on behalf of himself and his wife – even if she has
money of her own – and his children and parents if they are poor, and
his daughter if she is married but the marriage has not yet been
consummated. If his son is rich, he does not have to givezakaat
al-fitr on his behalf. A husband hasto give zakaat al-fitr on behalf
of a divorced wife whose divorce (talaaq) is notyet final (i.e., she
is still in the 'iddah of a first or second talaaq), but not in
thecase of a rebellious wife or one whose divorce is final. A son does
not have to givezakaat al-fitr on behalf of a poor father's wife
because he is not obliged to spend on her.
[When giving zakaat al-fitr], one should start with the closest people
first, so he gives it on behalf of himself, then his wife, then his
children, then the restof his relatives in order of closeness,
following the patternlaid out in the rules governing inheritance.
Al-Shaafa'i, may Allaah have mercy on him, said: "Who I say is obliged
to give zakaat al-fitr, if a child is born to him, or he takes
possession of a slave,or someone becomes one of his dependents, at any
time during the last day of Ramadaan, then the suns sets on the night
of the crescent of Shawwaal, he has to give zakaat al-fitr on that
person's behalf."
( Al-Umm , Baab Zakaat al-Fitr al-Thaani ).
It is not obligatory to give zakaat al-fitr on behalf of a foetus that
is still in the mother's womb, but if this is done voluntarily, there
is nothing wrong with it.
If someone who is obliged to give zakaat al-fitr dies before giving
it, it must be given from his estate… even if the person who was
supporting him also dies, the obligation still stands.
( Al-Mughni , part 2).
If a servant has set wages that are paid to him daily or monthly, the
employer does not have to give zakaat al-fitr on his behalf, because
he is a hired worker, and one is not obliged to spend on a hired
worker.
( al-Mawsoo'ah , 23/339).
Concerning giving zakaat al-fitr on behalf of an orphan, Imaam Maalik
(may Allaah have mercy on him) said: "The guardian should give zakaat
al-fitr on behalf of the orphanssome of whose wealth is under his
control, even if they are minors."
( Al-Mudawwanah , part 1).
Amount of zakaat al-fitr
The amount to be given is one saa' of food, according to themeasure of
saa' used by the Prophet (peaceand blessings of Allaah be upon him),
because of the following hadeeth.
- Abu Sa'eed al-Khudri(may Allaah be pleased with him) said: "At the
time of the Prophet (peace and blessings of Allaah be upon him) we
used to give it in the form of a saa' of food…"
(Reported by al-Bukhaari, 1412).
The weight of the saa' [which is a measure of volume] varies according
to the type of food concerned, so when giving zakaat al-fitr by
weight, one must make sure that what is given is equivalent to a saa'
of that type of food. A saa' is approximately equivalent to three
kilograms of rice.
Types of things that may be given
What should be givenis food for human consumption, such as dates,
wheat, rice or other kinds of food that humans eat. It is reported in
al-Saheehayn from Ibn 'Umar (may Allaahbe pleased with themboth) that
the Messenger of Allaah (peace and blessings of Allaah be upon him)
made zakaat al-fitr, one saa' of dates or one saa' of barley,
obligatory on the Muslims, slave and free, male and female,. (At that
time,barley was one of thefoods they ate).
(Al-Bukhaari, 1408)
Abu Sa'eed al-Khudri (may Allaah be pleased with him) said: "At the
time of the Messenger of Allaah (peace and blessings of Allaah beupon
him), we used to give a saa' of food on the day of Fitr." Abu Sa'eed
said: "Andour food was barley, raisins, aqit (dried yoghurt) and
dates."
(Reported by al-Bukhaari, 1408).
It should be given in the form of the staplefood that is used locally,
whether it is wheat, rice, dates or lentils…

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7a] Zakaat al-Fitr

7a]
Al-Nawawi (may Allaah have mercy on him) said: �The one who is in
financial difficulty is not obliged to give [zakaat al-fitr]; there is
no difference among the scholars inthis regard… The obligation is
determined by whether or not a person can afford it. Whoever has one
saa' more than he needs for himself and those whom he is obliged
tosupport on the night and day of Eid, has enough [is not in financial
difficulty]. Whoever does not have anything more than he needs is in
financial difficulty, so he is not obliged to pay anything in this
case.
( Al-Majmoo' , part 6, Shuroot Wujoob Sadaqat al-Fitr ).
· The Muslim should give on his own behalf and on behalf of those on
whom he spends, such as wives and relatives, if they cannot give it on
theirown behalf. If they are able to, it is betterfor them to give it
themselves, because the command is addressed to them in the first
place.
Ibn 'Umar (may Allaah be pleased with him) said: "The Messenger of
Allaah (peace and blessings of Allaah be upon him) made zakaat
al-fitr, one saa'of dates or one saa' ofbarley, obligatory on the
Muslims, slave andfree, male and female,young and old, and commanded
that it should be given before the people went out to pray."
(Al-Bukhaari, 1407)
Al-Shaafa'i (may Allaah have mercy on him) said: "The guardian of the
insane and the minor should give zakaat al-fitr on their behalf and on
behalf of thosefor whom they [the insane and minor] may be
responsible, just as the sane person should give onhis own behalf… If
there is a kaafir among those whom he is supporting, he does not have
to give zakaat al-fitr on his behalf, because he cannot be purified by
zakaah."
( Al-Umm , part 2, Baab Zakaat al-Fitr ).
The author of al-Muhadhdhab said: "Al-Musannif (may Allaah have mercy
on him) said: 'If someonehas to pay zakaat al-fitr on his own behalf
and on behalf of those whom he is supporting, if they areMuslim and if
has more than he needs tospend on them that hecan give, then the
mother and father, and grandparents andgreat-grandparents, etc., may
have to pay zakaat al-fitr on behalf of their children and
grandchildren and great-grandchildren, etc., and the children may have
to pay zakaat al-fitr on behalf of their parentsand grandparents
andgreat-grandparents, etc., – if they are obliged to spend on their
maintenance.
( Al-Majma' , part 6).
A man has to pay on behalf of himself and his wife – even if she has
money of her own– and his children andparents if they are poor, and
his daughter if she is married but the marriage has not yet been
consummated. Ifhis son is rich, he doesnot have to give zakaat al-fitr
on his behalf. A husband has to give zakaat al-fitr on behalf of a
divorced wife whose divorce (talaaq) is not yet final (i.e., she is
still in the 'iddah of a first or second talaaq),but not in the case
of a rebellious wife or one whose divorce is final. A son does not
have to give zakaat al-fitr on behalf of a poor father's wife because
he is not obliged to spend on her.
[When giving zakaat al-fitr], one should start with the closest people
first, so he gives it on behalf of himself, then his wife,then his
children, thenthe rest of his relatives in order of closeness,
following the pattern laid out in the rules governing inheritance.
Al-Shaafa'i, may Allaahhave mercy on him, said: "Who I say is obliged
to give zakaatal-fitr, if a child is born to him, or he takes
possession of a slave, or someone becomes one of his dependents, at
any time during the last day of Ramadaan, then the suns sets on the
night of the crescent of Shawwaal,he has to give zakaat al-fitr on
that person'sbehalf."
( Al-Umm , Baab Zakaat al-Fitr al-Thaani ).
It is not obligatory to give zakaat al-fitr on behalf of a foetus
thatis still in the mother's womb, but if this is done voluntarily,
there is nothing wrong with it.
If someone who is obliged to give zakaatal-fitr dies before giving it,
it must be given from his estate… even if the person who was
supporting him also dies, the obligation still stands.
( Al-Mughni , part 2).
If a servant has set wages that are paid to him daily or monthly, the
employerdoes not have to give zakaat al-fitr on his behalf, because he
is ahired worker, and oneis not obliged to spend on a hired worker.
( al-Mawsoo'ah , 23/339).
Concerning giving zakaat al-fitr on behalf of an orphan, Imaam Maalik
(may Allaah have mercy on him) said: "The guardian should give zakaat
al-fitr on behalf of the orphans some of whose wealth is under his
control, even if they are minors."
( Al-Mudawwanah , part 1).

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7] Zakaat al-Fitr

7]
Praise be to Allaah.
Definition
Zakaat al-Fitr is a kind of charity (sadaqah) that is obligatory at
the timeof breaking the fast of Ramadaan. The word zakaat is connected
by idaafah (genitive structure in Arabic grammar) to fitr because the
occasion of breaking the fast is the reason why this zakaat becomes
obligatory.
Reasons for zakaat al-fitr and what Islamsays about it
Ibn 'Abbaas said: "TheMessenger of Allaah (peace and blessings of
Allaah be upon him) made zakaat al-fitr obligatory as a means of
purifying the fasting person from idle talk and foul language, and to
feed the poor. Whoever pays it before the prayer, it is an accepted
zakaat,and whoever pays it after the prayer, it is just a kind of
charity (sadaqah)."
(Reported by Abu Dawood, 1371. Al-Nawawi said: Abu Dawood reported it
from Ibn 'Abbaas with a hasan isnaad).
"Purifying" means purifying the soul of the one who has fasted
Ramadaan. With regard to the word "foul language", Ibn al-Atheer said:
" 'Foul language' refers to obscene speech. 'Feeding [the poor]'
refers to food that is edible. 'Whoever paysit before the prayer'
means before Salaat al-'Eid. 'It is an accepted zakaat' – here zakaat
means sadaqat al-fitr. 'Just a kind of charity' means a kind of
charity that could be given at any time."
( 'Awn al-Ma'bood Sharh Abi Dawood ).
It was said that this is what was meant by the aayah in Soorat
al-A'laa (interpretation of the meaning): "But those will prosper who
purify themselves, and glorify the name of their Guardian-Lord, and
(lift their hearts) in Prayer." [al-A'laa 87:14-15 – Yusuf Ali's
translation] . It was reported that 'Umar ibn 'Abd al-'Azeez
andAbu'l-'Aaliyah said: "He [the Prophet (peace and blessings of
Allaah be upon him)] paid zakaat al-fitr then he went out for the
prayer – i.e., Salaat al-'Eid.
(Al-Jassaas, Ahkaam al-Qur'aan , part 3, Soorat al-A'laa ).
Wakee' ibn al-Jarraahsaid: "Zakaat al-fitr for the month of Ramadaan
is like twosajdahs of sahw for the prayer. It makes up for any
shortcomings in the fast as the prostrations make upfor any
shortcomings in the prayer."
(Al-Nawawi, al-Majmoo' , part 6).
Rulings on zakaat al-fitr
The correct view is that it is fard (obligatory), because Ibn 'Umar
said: "The Messenger of Allaah (peace and blessings of Allaah be upon
him) made zakaat al-fitr obligatory," and because of the consensus of
the scholars (ijmaa') that it is fard.
( Al-Mughni , part 2, Baab Sadaqat al-Fitr ).
When it has to be given
It becomes obligatorywhen the sun sets on the last day of Ramadaan.
Anyone who gets married, has a baby born to him or becomes Muslim
before the sun sets on that day, has to give zakaat al-fitr [on behalf
of himself and/or his new wife or new baby], but if that happens after
sunset, he does not have to give it… Whoever dies after sunset on the
night of fitr, sadaqat al-fitr must be given on his behalf. This is
what Ahmad stated."
( Al-Mughni , part 2, Fasl Waqt Wujoob Zakaat al-Fitr ).
Who is obliged to payit?
1. Zakaat al-fitr is obligatory on Muslims. Ibn 'Umar (may Allaah be
pleased with him) said: "The Messenger of Allaah (peace and blessings
of Allaah beupon him) made zakaat al-fitr, one saa' of dates or one
saa' of barley, obligatory on the Muslims, slave and free, male and
female, young and old."
(Al-Bukhaari, 1407)
· Al-Shaafa'i (may Allaah have mercy on him) said: �The hadeeth of
Naafi� indicates that the Messenger of Allaah (peace and blessings of
Allaah be upon him) made it obligatory only on the Muslims, which isin
accordance with the Book of Allaah, may He be glorified, because He
has made zakaat as a purification for the Muslims, and purification
can only be for the Muslims.�
( Al-Umm , part2, Baab Zakaat al-Fitr ).
· It is obligatory on those who are able topay it. Al-Shaafa'i said:
�Everyone who, at the beginning of Shawwaal, has enough food for
himself and those whom he is supporting, for that day, and has enough
to give zakaat al-fitr on behalf of them and himself, should give it
on behalf of them and himself. If he only has enough to give on behalf
of some of them, then he should give on behalf of some of them. If he
only has enough for himself and those whom he is supporting, then heis
not obliged to give zakaat al-fitr on his own behalf or on behalf of
those whom he is supporting."
( Al-Umm , part 2, Baab Zakaat al-Fitr ).

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3a] Which is more important, repeating the word of the adhaan or hastening to break the fast?

3a]
then he says, 'Allaahu akbar, Allaahu akbar (Allaah is most great,
Allaah is most great),' and you say, 'Allaahu akbar, Allaahu akbar
(Allaah is most great, Allaah is most great)'; then he says, 'Laa
ilaaha ill-Allaah (There is no god but Allaah),' and one of you says,
'Laa ilaaha ill-Allaah (There is no god but Allaah),' from the heart,
he will enter Paradise."
There is no conflict between hastening to break the fast and repeating
the words of the muezzin. The fasting person can hasten to break his
fast as soon as the sun has set, and at thesame time he can repeat the
words of the muezzin.Then he will have attained both virtues, the
virtue of hastening to break the fast and the virtue of repeating the
words of the muezzin.
People from ancient timesuntil now have always spoken whilst eating;
they do not think that eating keeps them from speaking. But it should
be noted that hastening to break the fast may be done by eating
anything, even if it is something small like a date or drinking water.
It does not mean that he should eat until he is full.
The same applies if the adhaan for Fajr is given when one is eating
sahoor; he can combine the two without difficulty.
But if the muezzin gives the adhaan for Fajr after the time for it
begins, then one must stop eating and drinking whenthe adhaan is
heard.

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3] Which is more important, repeating the word of the adhaan or hastening to break the fast?

3]
Its said that we should listen to azan.but what about a person whois
breaking his fast on hearing magrib azan?is heexempted as he is having
food to break fast?similarly abot having sahri during fajr azan?.
Praise be to Allaah.
The scholars differed concerning the ruling on repeating after the
muezzin and repeating the words of the adhaan. The correct view –
which is the view of the majorityof scholars – is that repeating it is
mustahabb,not obligatory. This is the view of the Maalikis, Shaafa'is
and Hanbalis.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo' (3/127):
Our view is that repeating(the words of the adhaan)is Sunnah, not
obligatory. This is the view of the majority of scholars. Al-Tahhaawi
narrated thatsome of the salaf held a different view and said that it
is obligatory. End quote.
In al-Mughni (1/256) it is narrated that Imam Ahmad said: If he does
not repeat his words there is nothing wrong with that. End quote.
This is indicated by the words of the Prophet (peace and blessings of
Allaah be upon him) to Maalik ibn al-Huwayrith and those who were with
him: "When the time for prayer comes, let one of you give the adhaan
and let the oldest of you lead you in prayer."
This indicates that repeating the words of the adhaan is not
obligatory. This conclusion is based on thefact that the Prophet
(peace and blessings of Allaah be upon him) was teaching them, and in
thiscase there was a need to explain everything they needed to know.
This delegation of people may not have had any knowledge of what the
Prophet (peace and blessings of Allaah be upon him) said about
repeating the words of the adhaan, and the fact that the Prophet
(peace and blessings of Allaah be upon him) did not mention it, even
though there may have been a need to explain it to them, and this
delegation stayed with him for twenty days then left, indicates that
repeating the words of the adhaan is not obligatory. This is the most
correct view. End quote from al-Sharh al-Mumti' (2/75).
Maalik narrated in al-Muwatta' (1/103) from Ibn Shihaab that Tha'labah
ibn Abi Maalik al-Qurazi told him: At the time of 'Umar ibn
al-Khattaab they would pray on Friday until 'Umarcame out. When 'Umar
came out and sat on the minbar and the muezzin gave the adhaan,
Tha'labah said: We would sit and talk, then when the muezzins fell
silent and 'Umar stood up to deliver the khutbah, we would listen
attentively and none of us would speak.
Ibn Shihaab said: When the imam comes out, prayer should stop, and
when he speaks, speakingshould stop.
Shaykh al-Albaani (may Allaah have mercy on him) said in Tamaam al-Minnah (340):
This report indicates that it is not obligatory to repeat the words of
the muezzin, because what was done at the time of 'Umar was that
people spoke during the adhaan, and 'Umar did not say anything about
that. I have often been asked about the evidence that repeating the
words of the adhaan is not obligatory, and I have replied in this
manner. End quote.
Based on the above, thereis no sin on the one who does not repeat the
words of the muezzin, whether that is because he is busy with eating
or anything else. But by doing that he is missing out on a great
reward with Allaah.
Muslim (385) narrated that 'Umar ibn al-Khattaab (may Allaah be
pleased with him) said:The Messenger of Allaah (peace and blessings of
Allaah be upon him) said: "If the muezzin says, 'Allaahu akbar,
Allaahu akbar (Allaah is most great, Allaah is most great),' and one
of you says, 'Allaahu akbar, Allaahu akbar (Allaah is most great,
Allaah is mostgreat)'; then he says, 'Ashhadu an laa ilaaha ill-Allaah
(I bear witness that there is no god except Allaah),' and you say,
'Ashhadu an laa ilaaha ill-Allaah (I bear witness that there is no god
except Allaah)'; then he says, 'Ashhadu anna Muhammadan rasool-Allaah
(I bear witness thatMuhammad is the Messenger of Allaah),' and you
say, 'Ashhadu anna Muhammadan rasool-Allaah (I bear witness
thatMuhammad is the Messenger of Allaah)'; then he says, 'Hayya
'ala'l-salaah (Come to prayer),' and you say, 'La hawla walaa quwwata
illa Billaah (There is no power and nostrength except with Allaah)';
then he says, 'Hayya 'ala'l-falaah (Come to prosperity),' and you say,
'Laa hawla wa laa quwwata illa Billaah (There is no power and
nostrength except with Allaah)'; then he says,

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* Is the fast invalidated if pus comes out of the body?

* Does water (pus) coming out of acne wounds invalidate fast? And what if the amount of blood coming out of such wound is small? Does it invalidate fasting?.
Praise be to Allaah.
The fasting person is not affected if blood comes out of his wounds and that does not invalidate his fast. Rather the difference of scholarly opinion has to do with wet cupping in particular. The more correct opinion is that it does invalidate the fast because of the text which indicates that, which is the words of the Prophet (blessings and peace of Allah be upon him): “The cupper and theone for whom cupping is done both break their fast.”
Narrated by Abu Dawood, 2367; Ibn Maajah, 1679. Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: If a person is fasting and he bleeds, does he have to break his fast or should he complete it?
He replied: Bleeding does not affect him, except in the case of cupping, if he is treated with cupping. The correct view is that the fast is broken by cupping. There is a difference of scholarly opinion concerning the matter, but the correct view is that it does break the fast, because the Prophet (blessings and peace of Allah be upon him) said: “The cupper and the one for whom cupping is done both break their fast.” But if he has a nosebleed or is injured in his foot or handwhen he is fasting, his fastremains valid and that does not affect him.
End quote from the Shaykh’s website on the following link:
http://binbaz.org.sa/mat/18726
Some of the scholars differentiate with regard to bleeding in general between that which occurs as the result of a person’s actions and choice and results in a lot of blood coming out, as inthe case of donating blood, for example, whichdoes break the fast, by analogy with cupping, and that in which he has no choice, such as injuries and the like, which does not break the fast even if there is a lot of blood. This has been discussed previously in the answer to question no. 37918 .
With regard to pus and the like coming out of wounds, this does not affect the one who is fasting. It says in ad-Diya’ al-Laami‘ min al-Khutab al-Jawaami‘ (5/465), by Shaykh Ibn ‘Uthaymeen (may Allah have mercy onhim): The fast is not broken by lancing a wound to drain the pus from it, even if blood comes out. End quote.
And Allah knows best.
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1b] She cannot make up thefasts that she missed because she is too weak

1b]
as an excuse not to do what Allah has enjoined upon him of offering expiation. Allah, may He be exalted, says (interpretation of the meaning):
“Say (O Muhammad SAW):Whether you hide what isin your hearts or reveal it, Allah knows it, and He knows what is in the heavens and what is in the earth. And Allah is Able to do all things.”
[Aal ‘Imraan 3:29]
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1a] She cannot make up thefasts that she missed because she is too weak

1a]
no excuse, it will not be accepted, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever does an action that is not part of this matter of ours will have itrejected.” And because he has transgressed the limits set by Allah, and transgressing the limits set by Allah is wrongdoing, and good deeds are not accepted from the wrongdoer. Allah, may He be exalted, says (interpretation of themeaning):
“And whoever transgresses the limits ordained by Allah, then such are the Zalimoon (wrong-doers, etc.)”
[al-Baqarah 2:229].
And just as if he did this act of worship before the time for it began, it wouldnot be accepted from him,by the same token if he does it after the time for it has ended it will not be accepted from him unless he had an excuse.
End quote from Majmoo‘ Fataawa ash-Shaykh Ibn ‘Uthaymeen, 19/89
Thirdly:
If a person is not able to make up what he owes ofRamadan, because his excuse is ongoing, such assickness for which there isno hope of a cure, then hehas to feed one poor person for each day.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy onhim) was asked:
There is a woman who did not fast during Ramadan because of giving birth, and she did not make up that month. That was a long time ago,and she cannot fast. Whatis the ruling?
He replied:
What is this woman has to do is repent to Allah from what she has done, because it is not permissible for a person to delay making up Ramadan fasts until the next Ramadan except with a legitimate shar‘i excuse. So she has to repent, then if she is able to fast, even if it is on separate days, then she should fast. If she is not able to fast, then it depends. If it is for an ongoing reason, she should feed one poor person for each day; if it isfor a temporary reason which it is hoped will come to an end, she should wait until that reason no longer applies, then make up the days she owes. End quote
19/answer to question no.361
Fourthly:
What the Muslim should do is guard his oaths and not make too many vows.Allah, may He be exalted, says (interpretation of themeaning):
“And protect your oaths (i.e. do not swear much)”
[al-Maa’idah 5:89].
If he breaks his oath, thenhe must offer expiation. Allah, may He be exalted, says (interpretation of themeaning):
“Allah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masakin (poor persons), on a scale of the average of that with which you feed your own families; or clothe them; or manumit a slave.But whosoever cannot afford (that), then he should fast for three days…”
[al-Maa’idah 5:89].
It is not valid to offer expiation by fasting, except for one who cannot afford to feed or clothe ten poor persons, or to free a slave.
See the answer to question no. 45676 for detailed information on expiation for breaking an oath (kafaarat yameen).
Fifthly:
If a person is unable to offer expiation, in that he cannot make up the days when he did not fast in Ramadan, or feed the poor for that, or he is unable to offer expiation for breaking an oath altogether, then the obligation to feed the poor and offer expiation is waived in his case, because of the shar‘i principle that obligations are waived when one is unable to fulfil them.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy onhim) said: If a person is required to offer expiation for breaking an oath, but he cannot affordto feed poor persons and he is not able to fast, thenit is waived in his case, because Allah, may He be exalted, says (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286].
And the Prophet (blessings and peace of Allah be upon him) said: “If I command you do a thing, then do as much of it as you can.”
And he does not have to do anything, because one of the established principles (in Islam) is thatobligations are waived if one is unable to do them, and one should then move to the alternative, ifthere is an alternative, or to something else if there is no alternative. If the alternative is not possible either, then it is waived altogether.
End quote from Fataawa Noor ‘ala’d-Darb
We should point out here that there is a difference between real inability to fast and simply fearing hardship. Whatever a person decides, he will be questioned about that, so he should fear Allah regarding that and realisethat Allah, may He be glorified and exalted, can see into his heart and knows how he really is; He knows whether he is really incapable or :->
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She cannot make up thefasts that she missed because she is too weak

I am 24 years old, and I owe many days when I broke the fast in Ramadanand I have not fasted them. What I mean is: I did not fast due to circumstances for 8 days each year from the age of 12 to the age of 24. And I swore many vows to Allah, saying that I would never do that again, but I did not fast. I am in poor health and fasting exhausts me. I am able to fast Ramadan but I do notknow what I should do with regard to the days I owe, and I do not have any income with which tofeed the poor; my family are the ones who spend on me. I hope you can help me. I worked it out and found that I have to offer more than 100 fasts other than in Ramadan, and this is very difficult for me because of my health.
Praise be to Allah.
Firstly:
You should realize that Allah, may He be glorified and exalted, has enjoined fasting Ramadan upon Hisslaves, as He says (interpretation of the meaning):
“O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)”
[al-Baqarah 2:183].
And He has forbidden not fasting, except for those who have legitimate shar‘i excuses, such as those who are sick, travellers and menstruating women. Allah, may He be exalted, says (interpretation of themeaning):
“and whoever is ill or on ajourney, the same number(of days which one did not observe Sawm (fasts) must be made up) from other days”
[al-Baqarah 2:185].
Secondly:
It is not clear from your question what the excuse is for which you have stopped fasting in Ramadan, but one of two scenarios must apply:
1. That it is because of alegitimate shar‘i excuse such as menses, sickness, travel and the like, for which Allah has permitted breaking the fast. In that case there is no sin on youfor not fasting, because it is breaking the fast for a legitimate reason according to sharee‘ah. But you should have made up those days and not delayed it until the next Ramadan came without you having madeup what you owed from the previous Ramadan.
Based on that, you have to repent from what you have done and make up those days that are required from you. They do not have to be done consecutively; you can divide them however you want so that it will not betoo difficult for you. You also have to feed one poor person for each day, because you delayed making up the days you owed until the next Ramadan came. If you do not have anything with which to feed poor persons or to offer as expiation, then you do not have to do anything.
2. That there was no legitimate shar‘i excuse for it, and it was carelessness or negligenceon your part. If a person breaks the fast in Ramadan deliberately, with no shar‘i excuse, then it must be one of two things:
(i) He did not fastat all on one or more daysduring Ramadan, so he did not start to fast in the first place. In this case he is sinning by not fasting, and he has to repent but he does not have to makeit up according to some ofthe scholars, because if a person deliberately delaysacts of worship that are connected to a particular time until that time is over, Allah will never accept them, and there is no benefit in making them up. What he has to do is repent from what hedid of transgressing the limits set by Allah, may Hebe glorified and exalted. All he has to do is repent sincerely and do a lot of good and righteous deeds.
(ii) He started to fast one day in Ramadan, then broke the fast duringthe day, deliberately and with no excuse. In this case, he has to repent to Allah and make up that day.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy onhim) was asked about theruling on breaking the fast during the day in Ramadan with no excuse.
He replied:
Breaking the fast during the day in Ramadan with no excuse is a major sin and the one who does that is regarded as a faasiq (rebellious evildoer). He has to repentto Allah and make up thatday. That is, if he starts to fast and during the day hebreaks the fast with no excuse, then he has incurred sin, and he has tomake up that day when he broke the fast, becausewhen he started it, it became binding upon himto complete it, and he started it on the basis thatit was obligatory. Therefore he has to make it up, like a vow.
But if he deliberately did not fast at all with no excuse, then the more correct view is that he does not have to make it up, because it will not benefit him at all, as it will never be accepted from him. The basic principle with regard to the act of worship that is connected to a specific time is that if it is delayeduntil that specific time hasended with no excuse, it will not be accepted, because :->
/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

Hadith: 12000 muslims will not be defeated - sahih?

Riyad as-Salihin (The Meadows of the Righteous)
by Imam Nawawi
167. Chapter: On the Recommendation to have company on a journey and
the travellers should appoint someone as their amir whom they will
obey.
961. Ibn 'Abbas reported that the Prophet, may Allah bless him and
grant him peace, said, "The best [number] of companions is four, and
the best of expeditions is 400 and the best of armies is 4000.12,000
Muslims will not be defeated for lack of numbers."
- [Abu Dawud and at-Tirmidhi]
Assalamu alaykom,
A. Can someone confirm the soundness of this hadith?
B. Is there a website where one can enter an hadith or part of an
hadith into a seach engine& obtain its soundness?

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Bride-Price / Dowry for a poor man

One day, a woman came to see the Prophet of Allah [PBUH= Allah's
blessings and Peace be upon him] and said: "Oh! Messenger of Allah! I
do not have a husband and I want to be a good wife; i give myself to
you."
The Messenger of Allah [PBUH] kept silent for a long while.
Suddenly, a man who waspresent stood up and asked if the woman would
accept him for a husband.
The Messenger of Allah [PBUH] said: "Do you haveanything to give her
as a dowry."
The man thought and said: "I have half of my cloth," and indeed he was
wearing a single cloth around him.
"If you give her part of this cloth, you will have nothing to wear
anymore;it will become her possession. Find something else." Since at
this time the followers of Islam and the Prophet himself [PBUH] were
poor,the man thought again a long time and declared:"No, I do not
possess a thing to give her."
The Messenger of Allah then told him: "Go to yourhouse and look for
something, even if it is an iron ring."
The man departed and came back a while later, and declared: "I looked
everywhere, but I did not find anything to give her as her dowry."
After reflection, the Prophet of Allah [PBUH]said: "Did you learnsome
of the Qur'an?"
"Yes, I have learned by heart so-and-so Surahs [chapters of the Qur'an]"
The Messenger of Alah [PBUH] therefore declared:"Teach her what you
know of the Qur'an, and this will constitute her dowry."
The couple felt contented with what was proposed, and they got married.

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The miracle at the spring of Tabuk

During the year of Tabuk, they went out with the Messenger of Allah
[PBUH=May Allah bless him and grant him Peace],and the Messenger of
Allah (PBUH) prayed Dhur and 'Asr together.
Then he said, "Tomorrow we will meet, Insha Allah, at the spring of
Tabuk. Do not go there until well into the morning. You should not
touch the water until i arrive." We all agreed and, the day after, we
all gathered at the spring of Tabuk. But, when we got there, two men
had already reached it before us and the springwas dripping with very
little water.
The Messenger of Allah [PBUH] approached and asked them: "Did you
touche this water?" They said: "Yes, we did." "Take water with your
hands from the spring little by little until you have collected a
small amount in something." When this was done, the Messenger of Allah
[PBUH] washed his face and hands on it. Then he put it back into the
spring and the spring began to flow with abundant water, and the
people began to draw water from it. Then he said [PBUH): "If you live
long enough, you will see this place full with gardens."

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