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Tuesday, July 1, 2014

For children, - Spiritual Stories for Children: Don't treat the Evildoer with EvilTit for Tat, Backfire




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There was a companion of the king who visited him all the time. He would sit beside him and say, 'Treat the good-doer with good and don't treat the evil-doer with evil for his evil will be sufficient for him.'
Another man envied his position with the king and his good speech. The envious man came to the king and related: 'Your companion that sits beside you claimed that you had a bad smell.'
The king inquired, 'But how can I verify this?'
The man replied, 'Call him to you. He will put his hand on his nose as he gets closer to you.'
The king said, 'Leave, and I will see!' This man left the king and invited the king's companion to a meal that he had placed much garlic in.
The companion of the king ate and then went to the king as usual and said, 'Treat the good-doer with good and don't treat the evil-doer with evil, for his evil will be sufficient for him.'
The king said to him, 'Get closer to me!' The man moved closer, and placed his hand over his mouth so that the king would not smell the odor of garlic.
The king thought to himself, 'That man was truthful.' The king then hand-wrote a letter and gave it to the companion. The king never wrote anything unless he wanted to give someone a prize or gift.
But this letter was written to one of his administrators and contained the following message: 'When the bearer of this letter comes to you, slaughter him and skin him. Then fill his skin with straw and send him back to me.'
Later, the envious man met the companion of the king on his way and asked, 'What is this letter?'
The companion of the king replied, 'The king has given me a gift.'
The envious man asked, 'Would you give it to me.'
The companion of the king said, 'It's yours.'
The envious man took it and went to the administrator. The administrator said to him, 'This letter is a command from the king to slaughter you and skin you.'
The envious man announced, 'This letter is not mine. I beseech you in the Name of Allah to check with the king before you do anything.'
The administrator informed him that there would be no changes to what the king had written. Then he slaughtered him, skinned him, filled his skin with straw, and sent him back to the king.
In the meantime, the companion of the king returned to the king as usual. The king was shocked and demanded, 'What happened to the letter?'
Companion of the king said, 'So-and-so met me and asked me for it, so I gave it to him.'
The king then challenged, 'Have you said that I have a bad smell?'
The companion of the king rebutted, 'No!'
So the king asked, 'Then why did you place your hand over your mouth?'
The companion of the king answered, 'So-and-so provided me with food that had much garlic in it and I hated that you might smell it.'
The king declared, 'You are truthful. The evil of the evildoer is sufficient for him.'
Noble Qur'an says: "Whoever works righteousness benefits his own soul; whoever works evil, it is against his own soul: nor is your Lord ever unjust (in the least) to His Servants." (41:46)





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Zakaath, - Dought & clear, - Is there any zakaah on my advertising business?




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I have a business that produces personal invitations and commercial advertisements. I have been working in this field for nearly 10 years. Please note that it belongs to me and I have no set income per day or per month or per year. In other words, I work in this business without being able to define the monthly income, because it is freelance work. Even the departments that specialise in collecting zakaah from neighbouring commercial businesses cannot work out the monthly and annual income.
My question is:
Do I have to pay a particular rate of zakaah on this business? Please note that my capital consists of a computer and a large printer for printing advertisements. The basis of the work is physical effort and no more. If I have to pay a particular rate of zakaah for one year, how much is it or how can I work it out?.
Praise be to Allaah.
There is no zakaah on tools, equipment and machines in the business so long as they are not meant for sale; rather zakaah is due on fees earned by means of them, if they reach the minimum threshold (nisaab) and one hijri year has passed since that was acquired.
Al-Bahooti (may Allah have mercy on him) said inKashshaaf al-Qinaa‘(2/244): There is no zakaah on the tools of a craftsman, display materials used by traders, or the glass bottles used by spice merchants, grocers, and sellers of olive oil or honey, unless he intends to sell the bottles with their contents, in which case zakaah must be paid on both because these are trade goods. End quote.
The scholars of the Standing Committee for Issuing Fatwas said:
Tools used for work such as machines and other equipment are not subject to zakaah. End quote.
Fataawa al-Lajnah ad-Daa’imah, 9/362
Shaykh Ibn Baaz (may Allah have mercy on him) said:
Items that are prepared for use are not subject to zakaah, machines and so on. If they are prepared for use then there is no zakaah on them. The basic principle is that that which is prepared for sale is that which is subject to zakaah; that which is used as a tool in one’s work is not subject to zakaah. End quote fromFataawa Ibn Baaz, 14/184
Based on that:
You do not have to pay any zakaah for the equipment that you have, such as the computer, printer and other regular tools of your work. Rather zakaah is due on that which you sell, such as the paper on which the advertisements are printed and the ink used.
So at the end of the year you have to work out what you have of paper and ink, and add to that what you have of cash. If all of that reaches the minimum threshold (nisaab), which is the equivalent of 595 grams of silver, then you have to pay zakaah at a rate of 2.5%.
And Allah knows best.



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Zakaath, - Dought & clear, - Each partner must pay zakaah on his share of theprofits from mudaarabah (partnership)




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He gave me seven thousand riyals four years ago, to buy and sell halaal items, and each year the profits are to be shared out. Now (the profits) have reached sixteen thousand riyals, and we have not paid zakaah for the past four years.
I hope that the picture is clear. Please advise us, may Allah reward you.
Praise be to Allaah.
Firstly:
Zakaah is one of the pillars of Islam and one of the most important duties and obligations in Islam. What the Muslim is required to do is hasten to give it when it becomes obligatory for him, and it is not permissible to neglect to pay it.
Zakaah cannot be waived by the passage of time; even if many years have passed without zakaah being paid, it is a debt that is owed and it is obligatory to pay it.
An-Nawawi (may Allah have mercy on him) said inal-Majmoo‘, 5/302:
Even if many years have passed, and he did not pay zakaah on it, he must pay zakaah for every year. End quote.
It says inal-Mawsoo‘ah al-Fiqhiyyah, 23/289:
If many years have passed during which one who is obliged to pay zakaah did not pay it, and the conditions of it being obligatory are met in this case, nothing of it is waived, according to scholarly consensus, and it is obligatory for him to pay zakaah for all those years that passed in which he did not pay zakaah on it. End quote.
Secondly:
Zakaah is due on trade goods according to the majority of scholars. The evidence for that has been discussed in the answer to question no. 130487
The way to work out the zakaah on trade goods is to work out the value of the goods at the end of the zakaah year, then pay zakaah on that at a rate of one quarter of ten per cent (2.5%).
Ibn Qudaamah (may Allah have mercy on him) said inal-Mughni, 4/249:
Whoever possesses trade goods and one year has passed since he acquired (the money with which he brought them), and they reach the nisaab (minimum threshold), should work out their value at the end of the zakaah year, and whatever the value is, he should pay zakaah on it at a rate of one quarter of ten per cent (2.5%).
The scholars of the Standing Committee for Issuing Fatwas said:
The proper way is to work out the value of what he has of trade goods upon the completion of the zakaah year, based on the value of those goods at the time when zakaah became due, regardless of the price for which the goods were bought. End quote.
Fataawa al-Lajnah ad-Daa’imah, 9/319
The profit is to be added to the original value, then zakaah is to be paid on the total.
It says inal-Mawsoo‘ah al-Fiqhiyyah, 22/86:
The profit made on the goods during the year is to be added to the original value for the purpose of working out the zakaah. For example, if a person buys trade goods in the month of Muharram for two hundred dirhams, then the value rises to three hundred dirhams before the end of the zakaah year, even for a moment, he should pay zakaah on the total value at the end of the zakaah year. End quote.
This is for the owner of the wealth: he should pay zakaah on the original amount (his capital) in addition to his share of the profits every year.
With regard to the partner (in the mudaarabah partnership, i.e., the one who is contributing his efforts in investing the wealth), there is a difference of opinion among the scholars as to whether he has to pay zakaah on his share of the profits if they have not yet been divided – as in the case asked about here. The view favoured by a number of our contemporary scholars is that he does have to pay zakaah on his share of the profits (even if they have not been divided).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
There is a difference of opinion as to whether zakaah must be paid on the mudaarib’s (partner’s) share of the profits or not. The correct view is that if one year has passed and the profits have not been divided, he still has to pay zakaah, because it is profit on wealth that is subject to zakaah, so he has to pay zakaah on it. And because this is what appears to have been people’s practice from the time of the Messenger (blessings and peace of Allah be upon him) until the present day: when zakaah becomes due on wealth (capital), it must be paid on both the capital and the profit. End quote.
Sharh al-Kaafi, 3/121
Shaykh Ibn Jibreen (may Allah have mercy on him) was asked:
Is zakaah due on the share of the mudaarib (partner) before the profits are shared out if it reaches the nisaab (minimum threshold)?
He replied:
The mudaarabah partnership means that you give a person your wealth to do trade with it. If you give him twenty thousand, for example, and he uses it to buy goods on the basis that he will have half of the profits and will return your capital to you, then after one year the twenty thousand has become thirty thousand with the profits, then the share of the partner or worker is five thousand and the share of the owner of the money is five thousand, and the capital is twenty thousand.
What is subject to zakaah? The entire amount of thirty thousand is subject to zakaah, and zakaah must be paid on all of it, on the profit and on the capital. This is what mudaarabah is and this is how to pay zakaah on it. End quote.
Fataawa ash-Shaykh Ibn Jibreen, 50/8
Shaykh Saalih al-Fawzaan (may Allah have mercy on him) was asked:
I have some money that I left with a friend of mine to do trade with it; who should pay the zakaah – him or me? Should I pay zakaah on the capital only or on the profit too?
He replied:
You should pay zakaah on your share of the profit, if it reaches a nisaab (minimum threshold). The owner of the capital should pay zakaah on it and on his share of the profits, even if it is little, because it belongs to the capital. End quote.
Al-Muntaqa min Fataawa al-Fawzaan, 87/1-2
Based on this, you have to work out the profits that are additional to the capital of every year, then the owner of the capital has to pay zakaah on the capital and on his share of the profits, and you have to pay zakaah on your share of the profits for the past years.
Note: the zakaah year for trade goods does not begin from the date the trade goods were bought; rather it is based on the zakaah year for the cash with which the trade goods were bought.
And Allah knows best.





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Zakaath, - Dought & clear, - Should he pay zakaah on shares that were given to him by the company and over which he has no control?




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I live in UK. My husband works for a company, which provides raw materials to other companies for making soaps, shampoos, cosmetics etc. For 3 years, he buys some company shares every month. The number of shares is doubled by the company for its employees.
Few days ago, when I was browsing your website, I came to know that we’ve to pay zakaah on shares. We didn’t know that before.
Now I’ve some questions:
1. My husband can sell only the shares he bought with his money. The company shares can be sold only after the completion of 5 years (maturity period). Even then only the shares of first month will be mature. More shares will get matured each month. If he sells his shares now, the company shares given with those shares will be taken back from him. So, he doesn’t want to sell them now. My question is, Does he still has to give zakaah on these shares?
2. Second question is, What is the nisaab of shares?
3. Third, he also has to pay tax and national insurance on these shares when he sells them. Does he have to pay zakaah only on profit?
4. If we don’t have money now, can we pay it next year?
5. Do we’ve to pay for all 3 years?
6. The shares are in our joint name but only my husband deals with them, Who has the responsibility to pay zakaah?
I’ll be really grateful, if you can answer me in detail, I am really concerned about the issue. I don’t want any haraam money in my home
Praise be to Allah.
Firstly:
It is obligatory to pay zakaah on shares if the owner intends to sell them and they reached the nisaab (minimum threshold). He should work out their value each year, i.e., find out their market value, and pay one quarter of one tenth (2.5%) of their value.
The nisaab is the equivalent of 595 grams of silver or 85 grams of gold. As silver is of lesser value, the nisaab should be worked out on the basis of silver, so as to give the poor their fair share.
So if a person owns shares the value of which is equal to the value of 595 grams of silver, then he owns the minimum amount.
Secondly:
If a person acquires shares with the intention of benefiting from their dividends and profits, and he does not intend to sell them, then he does not have to pay zakaah on the share itself; rather he has to pay zakaah on the dividends, if he has taken possession of them and one zakaah year has passed; he should pay one quarter of one tenth, or 2.5%, (of the dividend).
Thirdly:
If the person does not have complete ownership of the shares, or he is not allowed to dispose of them, like the shares which the company has given to your husband, then he should pay zakaah once when selling them or taking back their value, or when obtaining full possession of them by completing five years of work in that company.
Fourthly:
Zakaah is obligatory upon the owner; if you have shares then you must pay zakaah on them, and you are responsible for that, but the husband may voluntarily pay zakaah on behalf of his wife.
Fifthly:
The basic principle is that taxes cannot take the place of zakaah; every time one full hijri year passes, you should work out the value of the shares and pay zakaah of one quarter of one tenth.
With regard to the double shares, if your husband will take possession of them after five years and we said that your husband should pay zakaah for one year when selling them, then he should pay zakaah on what remains of their price after paying taxes and National Insurance, because in fact he does not possess anything other than that.
Sixthly:
If a person owns shares and works out their value at the end of the year, but he does not have cash with which to pay, it is permissible for him to delay zakaah until he acquires cash or sells the shares, but he has to keep a record of that and write down what he owes of zakaah for the first year, the second year and so on. But it is better to hasten to pay zakaah and to be quick in doing good, and to make it easy for oneself, because if the amount of zakaah accumulates, he may feel reluctant to pay it.
We ask Allah to bless you and to protect you from all harm.
And Allah knows best.





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Taraaweeh prayers, - Dought & clear, - When does Taraaweeh prayer start in Ramadaan – onthe first night or the second?




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When should we start to pray Taraaweeh prayer, on the night of the first day of Ramadaan (when the moon is sighted or the previous month is completed) or after ‘Isha’ prayer on the first day of Ramadaan?.
Praise be to Allaah.
It is prescribed for the Muslim to perform Taraaweeh prayer after ‘Isha’ on the first night of Ramadaan, which is the night on which the new moon is sighted or the Muslims complete thirty days of Sha’baan.
Similarly at the end of Ramadaan, Taraaweeh prayer should not be offered if it is proven that the month has ended, either by sighting of the new moon of Eid or if the month of thirty days has been completed.
It is clear that Taraaweeh prayer is not connected to the fast during the day in Ramadaan, rather it is connected to the onset of the month at night in the beginning, and the last day of Ramadaan at the end.
We should not say that Taraaweeh prayer is a naafil prayer and it is permissible to offer it on any night and in congregation, because taraaweeh prayer is limited to the month of Ramadaan, and those who offer this prayer are seeking the reward that comes for praying it. The ruling on offering this prayer in congregation is different from the ruling on offering other prayers in congregation. In Ramadaan it is permissible to pray taraaweeh in congregation on each night, whilst announcing it and encouraging others to join, unlike qiyaam at other times, where praying qiyaam in congregation is not part of the Sunnah unless it is done without having the intention beforehand, or it is done for the purpose of encouraging and teaching others. So it is Sunnah to do it sometimes without committing to doing it all the time or persisting in that.
Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
Taraaweeh at times other than Ramadaan is an innovation (bid’ah). For example, if the people wanted to gather to pray qiyaam in congregation in the mosque at times other than Ramadaan, this would be an innovation.
There is nothing wrong with a person praying in congregation in his house occasionally at times other than Ramadaan, because this is what the Prophet (peace and blessings of Allaah be upon him) did. Once he led Ibn ‘Abbaas, and once Ibn Mas’ood and once Hudhayfah ibn al-Yamaan, in prayer in his house, but he did not adopt that as a regular Sunnah and he did not do that in the mosque.
Al-Sharh al-Mumti’, 4/60, 61
Based on this, whoever offers Taraaweeh prayers before it is proven that Ramadaan has begun is like one who offers a prayer at the wrong time. No reward will be written for him, even if he is free of the sin of doing that deliberately.
And Allaah knows best.




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Taraaweeh prayers, - Dought & clear, - Uttering the intention out loud for salaat al-Taraaweeh and other prayers is bid’ah




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During Ramadan we pray salat al-taraweeh, what is to be said in the beginning of the prayer. for example nawatu asalee lillah al atheem fe ta'at rubee al kareem rika'tein sinit........
Praise be to Allaah
Uttering the intention out loud when one is going to pray is bid’ah (an innovation), whether that is for Taraaweeh prayers or any other prayer.
Ibn al-Qayyim said inZaad al-Ma’aad(1/201):
When the Prophet (peace and blessings of Allaah be upon him) stood up to pray, he would say: “Allaahu akbar,” and he did not say anything before that, or utter the intention (niyyah) out loud at all. He did not say, “I am going to pray such-and-such a prayer, facing the qiblah, four rak'ahs, as an imam or following an imam.” And he did not say “ada’an (on time)” or “qadaa’an (making up a missed prayer)” or “fard al-waqt (the obligatory prayer of this time).” These are all bid’ahs which were not narrated by any scholar with any isnaad, be it saheeh, da’eef, musnad or mursal … Neither was this narrated from any of the Prophet’s companions, and none of the Taabi’een or the four imams described it as mustahabb.
See also question no. 13337
So the Muslim should have the intention of praying Taraaweeh in his heart only, and not utter anything out loud.
And Allaah knows best.




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Taraaweeh prayers, - Dought & clear, - The virtues of Qiyaam (prayerat night) during Ramadaan




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What is the virtues of Qiyaam (prayer at night) during Ramadaan ?
Praise be to Allaah.
Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to encourage us to pray at night in Ramadaan, without making it obligatory. Then he said, ‘Whoever prays at night in Ramadaan out of faith and the hope of reward, all his previous sins will be forgiven.’ When the Messenger of Allaah (peace and blessings of Allaah be upon him) died, this is how things were (i.e., Taraaweeh was not prayed in congregation), and this is how they remained during the khilaafah of Abu Bakr (may Allaah be pleased with him), until the beginning of the khilaafah of ‘Umar (may Allaah be pleased with him).”
‘Amr ibn Murrah al-Juhani said: “A man from Qudaa’ah came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah! What do you think if I testify that there is no god except Allaah, and that you, Muhammad, are His Messenger, and I pray the five daily prayers, and fast in the month (of Ramadaan), and pray at night in Ramadaan, and pay zakaah?’ The Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever dies on that will be among the siddeeqeen (those who tell the truth) and the martyrs.’”
Laylat al-Qadr and its timing
2 – The best of its nights is Laylat al-Qadr, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever prays at night during Laylat al-Qadr {and manages to “catch” it} out of faith and the hope of reward, all his previous sins will be forgiven.”
3 – According to the most correct opinion, it is the twenty-seventh night of Ramadaan. Most of the ahaadeeth state this, such as the hadeeth of Zurr ibn Hubaysh, who said: “I heard Ubayy ibn Ka’b saying – and it was said to him that ‘Abd-Allaah ibn Mas’ood said: ‘Whoever follows the Sunnah will ‘catch’ Laylat al-Qadr!’ – Ubayy (may Allaah be pleased with him) said: ‘May Allaah have mercy on him, he did not want people to take it for granted and only stay up to pray on one night. By the One besides Whom there is no other god, it is in Ramadaan – he was swearing without a doubt – and by Allaah, I do know which night it is. It is the night in which the Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to pray (qiyaam). It is the night the morning of which is the twenty seventh, and the sign of it is that the sun rises on that morning white and without rays.’”
In another report, this was attributed to the Prophet (peace and blessings of Allaah be upon him). (Reported by Muslim and others).
Praying qiyaam in congregation
It is allowed to pray qiyaam in congregation, indeed it is better than praying individually, because this is what the Prophet (peace and blessings of Allaah be upon him) did himself and explained its virtues. Abu Dharr (may Allaah be pleased with him) said: “We fasted Ramadaan with the Messenger of Allaah (peace and blessings of Allaah be upon him) and he did not lead us in qiyaam at all until there were only seven days left, when he led us in prayer until a third of the night had passed. When there were six days left, he did not lead us in qiyaam. When there were five days left, he led us in prayer until half the night had passed. I said, ‘O Messenger of Allaah, I wish that you had continued until the end of the night.’ He said, ‘If a man prays with the imaam until he finishes, it will be counted as if he prayed the whole night.’ When there were four nights left, he did not lead us in qiyaam. When there were three nights left, he brought together his family, his wives and the people, and led us in qiyaam until we were afraid that we would miss al-falaah. I asked, ‘What is al-falaah?’ he said, ‘Suhoor. Then he did not lead us in qiyaam for the rest of the month.’” (Saheeh hadeeth reported by the authors ofSunan).
The reason why the Prophet (peace and blessings of Allaah be upon him) did not continually lead the people in praying qiyaam in congregation
5 - The Prophet (peace and blessings of Allaah be upon him) did not lead them in qiyaam for the rest of the month because he feared that it would then become obligatory, and they would not be able to do it, as is stated in the hadeeth of ‘Aa’ishah reported inal-Saheehaynand elsewhere. Following the death of the Prophet (peace and blessings of Allaah be upon him), that fear was no longer a factor, because Allaah had completed the religion. The reason for not praying qiyaam in congregation during Ramadaan no longer applied, and the previous ruling, that congregational prayer is something prescribed in Islam, remained in effect. So ‘Umar (may Allaah be pleased with him) revived the practice, as is recorded inSaheeh al-Bukhaariand elsewhere.
Women can pray qiyaam in congregation
Women can attend the prayers too, as is stated in the hadeeth of Abu Dharr referred to above. Indeed, it is permissible to appoint an imaam just for them, apart from the imaam of the men. It was proven that when ‘Umar (may Allaah be pleased with him) gathered the people to pray qiyaam, he appointed Ubayy ibn Ka’b to lead the men and Sulaymaan ibn Abi Hathmah to lead the women. ‘Arfajah al-Thaqafi said: “ ‘Ali ibn Abi Taalib (may Allaah be pleased with him) used to command the people to pray during the night in Ramadaan, and he would appoint an imaam for the men and an imaam for the women. I was the imaam for the women.”
I say: this is fine in my view so long as the mosque is big enough so that they will not disturb one another.
Number of rak’ahs of qiyaam
7 – The number of rak’ahs is eleven, and it is preferable in our opinion not to exceed this number, following the practice of the Messenger of Allaah (peace and blessings of Allaah be upon him), because he never did more than that in his life. ‘Aa’ishah (may Allaah be pleased with her) was asked about how he prayed in Ramadaan. She said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) never prayed more than eleven rak’ahs (of qiyaam), whether during Ramadaan or any other time. He would pray four, and don’t ask me how beautiful or how long they were. Then he would pray four, and don’t ask me how beautiful or how long they were. Then he would pray three.” (Reported by al-Bukhaari, Muslim and others).
8- A person may do less than that, even if it is only one rak’ah of witr, because of the evidence that the Prophet (peace and blessings of Allaah be upon him) did this and spoke about it.
With regard to him doing it: ‘Aa’ishah (may Allaah be pleased with her) was asked how many rak’ahs the Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray in witr? She said, “He used to pray four and three, or six and three, or ten and three. He never used to pray less than seven, or more than thirteen.” (Reported by Abu Dawood, Ahmad and others).
With regard to him speaking about it, he said: “Witr is true, so whoever wishes can pray five, and whoever wishes can pray three, and whoever wishes can pray one.”
Reciting Qur’aan in qiyaam
9 – As regards reciting from the Qur’aan during qiyaam, whether in Ramadaan or at other times, the Prophet (peace and blessings of Allaah be upon him) did not set a limit or state what was too much or too little. His recitation used to vary, sometimes it would be long, at other times short. Sometimes in every rak’ah he would recite the equivalent of ‘Yaa ayyuha’l-muzammil, which is twenty aayaat; sometimes he would recite the equivalent of fifty aayaat. He used to say, “Whoever prays at night and reads one hundred aayaat will not be recorded as one of the negligent.” According to another hadeeth: “…and reads two hundred aayaat, will be recorded as one of the devout and sincere believers.”
When he was sick, the Prophet (peace and blessings of Allaah be upon him) recited the seven long soorahs in his night prayers, i.e.,al-Baqarah,Aal ‘Imraan,al-Nisaa’,al-Maa’idah,al-An’aam,al-A’raafandal-Tawbah.
In the account of Hudhayfah ibn al-Yamaan praying behind the Prophet (peace and blessings of Allaah be upon him), in one rak’ah he recitedal-Baqarah,al-Nisa’andAal ‘Imraan, and he recited them in a slow and measured tone. It is proven with the soundest (most saheeh) of isnaads that when ‘Umar (may Allaah be pleased with him) appointed Ubayy ibn Ka’b to lead the people in praying eleven rak’ahs in Ramadaan, Ubayy used to recite aayaat by the hundreds, so that the people behind him would be leaning on sticks because the prayers were so long, and they did not finish until just before Fajr.
It is also reported in a saheeh account that ‘Umar called the readers during Ramadaan, and told the fastest of them to recite thirty aayaat, the moderate ones to recite twenty-five aayaat, and the slowest ones to recite twenty aayaat.
However, is a person is praying qiyaam by himself, he can make it as long as he wishes; if others agree with the imaam, he may also make it as long as he wishes. The longer it is, the better, but a person should not go to extremes and spend the whole night in qiyaam, except on rare occasions, following the example of the Prophet (peace and blessings of Allaah be upon him) who said: “The best guidance is the guidance of Muhammad.” If a person is praying as an imaam, he should make it only as long as is easy for the people behind him, because the Prophet (peace and blessings of Allaah be upon him) said: “If any of you leads the people in prayer, let him make it short, because among them are the young and the old, the weak, and those who have pressing needs. But if he is praying alone, let him make it as long as he likes.”
The timing of qiyaam
10 – The time for praying qiyaam is from after ‘Isha until Fajr, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has added one more prayer for you, which is witr, so pray it between Salaat al-‘Isha’ and Salaat al-Fajr.”
11 – Praying at the end of the night is better, for those who can manage it, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever is afraid that he will not get up at the end of the night, let him pray witr at the beginning of the night, but whoever feels that he will be able to get up at the end of the night, let him pray witr at the end of the night, for prayer at the end of the night is witnessed [by the angels???], and that is better.”
12 – If it is the matter of choosing between praying in congregation at the beginning of the night and praying alone at the end of the night, it is preferable to pray with the jamaa’ah, because that is counted as if one had prayed the whole night through.
This is what the Sahaabah did at the time of ‘Umar (may Allaah be pleased with him). ‘Abd al-Rahmaan ibn ‘Abd al-Qaari said: “I went out with ‘Umar ibn al-Khattaab to the mosque one night during Ramadaan, and saw the people scattered throughout the mosque, some praying individually, and some praying in small groups. He said, ‘By Allaah, I think that if I gathered all of them behind one reader it would be better.’ So he resolved to do that, and he gathered them behind Ubayy ibn Ka’b. Then I went with him on another night, and the people were all praying behind their reader, and ‘Umar said, ‘What a good innovation this is. What they sleep and miss – meaning the latter part of the night – is better than what they are doing,’ – the people used to pray qiyaam at the beginning of the night.”
Zayd ibn Wahb said: “‘Abd-Allaah used to lead us in prayer in Ramadaan, and he used to finish at night.”
13 – The Prophet (peace and blessings of Allaah be upon him) forbade praying witr as three rak’ahs, and explained this by saying: “Do not make it resemble Salaat al-Maghrib.” Therefore the person who wants to pray three rak’ahs for witr must find a way to make it different (from Maghrib). There are two ways he can do this: either by giving salaam after the first two rak’ahs, which is the best way; or by not sitting after the first two rak’ahs (i.e., praying three rak’ahs non-stop). And Allaah knows best.
Recitation during three rak’ahs of witr
14 – It is Sunnah to reciteSabbih bi ismi Rabbika al-‘A’laain the first rak’ah,Qul Yaa ayyuha’l-Kaafiroonin the second rak’ah, andQul Huwa Allaahu ahadin the third rak’ah. SometimesQul a’oodhu bi Rabbi’l-FalaqandQul a’oodhu bi Rabbi’l-Naasmay be added as well.
It was reported in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) once recited one hundred aayaat ofSoorat al-Nisa’in one rak’ah of witr.
Du’aa’ al-Qunoot
15 – A person may also humble himself before Allaah by reciting the du’aa’ which the Prophet (peace and blessings of Allaah be upon him) taught to his grandson al-Hasan ibn ‘Ali (may Allaah be pleased with him), which is:
“Allaahumma’hdinee fiman hadayta wa ‘aafinee fiman ‘aafayta wa tawallanee fiman tawallayta wa baarik lee fimaa a’tayta wa qinee sharra maa qadayt, fa innaka taqdee wa laa yuqdaa ‘alayk. Wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayt. Tabaarakta Rabbanaa wa ta’aalayt. Laa majaa minka illa ilayk(O Allaah, guide me along with those whom You have guided, pardon me along with those whom You have pardoned, be an ally to me along with those whom You are an ally to, and bless for me that which You have bestowed. Protect me from the evil You have decreed for verily You decree and none can decree over You. For surety, he whom You show allegiance to is never abased and he whom You take an enemy is never honored and mighty. O our Lord, Blessed and Exalted are You. There is no refuge from You except with You).”
Sometimes one may send blessings on the Prophet (peace and blessings of Allaah be upon him), and there is nothing wrong with adding other du’aa’s that are known from the Sunnah.
16 – There is nothing wrong with reciting Qunoot after rukoo’, or with adding curses against the kuffaar, sending blessings on the Prophet (peace and blessings of Allaah be upon him) or praying for the Muslims in the second half of Ramadaan, because it is proven that the imaam used to do this at the time of ‘Umar (may Allaah be pleased with him). At the end of the hadeeth of ‘Abd al-Rahmaan ibn ‘Ubayd al-Qaari mentioned above, it says: “… They used to curse the kuffaar in the middle, saying, ‘Allaahumma qaatil al-kafarata alladheena yasuddoona ‘an sabeelik wa yukadhdhiboona rusulak wa laa yu’minoona bi wa’dik. Wa khaalif bayna kalimatihim wa alqi fi quloobihim al-ru’b wa alqi ‘alayhim rijzaka wa ‘adhaabak ilaah al-haqq(O Allaah, destroy the kuffaar who are trying to prevent people from following Your path, who deny Your Messengers and who do not believe in Your promise (the Day of Judgement). Make them disunited, fill their hearts with terror and send Your wrath and punishment against them, O God of Truth).” Then he would send blessings on the Prophet (peace and blessings of Allaah be upon him), and pray for good for the Muslims as much as he could, and seek forgiveness for the believers.
After he had finished cursing the kuffaar, sending blessings on the Prophet, seeking forgiveness for the believing men and women and asking for his own needs, he would say: “Allaahumma iyyaaka na’bud walaka nusalli wa najud, wa ilayka nas’aa wa nahfud, wa narju rahmataka rabbanaa wa nakhaafu ‘adhaabak al-jadd. Inna ‘adhaabaka liman ‘aadayta mulhaq(O Allaah, You do we worship, to You do we pray and prostrate, for Your sake we strive and toil. We place our hope in Your Mercy, O our Lord, and we fear Your mighty punishment, for Your punishment will certainly overtake the one whom You have taken as an enemy.” Then he would say “Allaahu akbar” and go down in sujood.
What should be said at the end of witr
17 – It is Sunnah to say at the end of witr (before or after the salaam):
“Allaahumma innee a’oodhu bi ridaaka min sakhatika wa bi mu’aafaatika min ‘aqoobatika, wa a’oodhu bika minka. La uhsee thanaa’an ‘alayka, anta kamaa athnayta ‘ala nafsik(O Allaah, I seek refuge in Your good pleasure from Your wrath, and in Your protection from Your punishment. I seek refuge with You from You. I cannot praise You enough, and You are as You have praised Yourself.”
18 – When he gave salaam at the end of witr, he said: “Subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos(Glory be to the Sovereign, the Most Holy), elongating the syllables, and raising his voice the third time.
Two rak’ahs after witr
19 – A person may pray two rak’ahs after witr if he wishes, because it is proven that the Prophet (peace and blessings of Allaah be upon him) did this. Indeed, he said, “This travelling is exhausting and difficult, so after any one of you prays witr, let him pray two rak’ahs. If he wakes up, this is fine, otherwise these two rak’ahs will be counted for him.
20 – It is Sunnah to reciteIdha zulzilat al-ardandQul yaa ayyuha’l-kaafiroonin these two rak’ahs.





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Fasting, - Doupht & clear, - His grandmother is sick and is unconscious; does she have to offer expiation for not fasting?




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My grandmother has been sick for nearly a year and a half; she is not aware of her surroundings and does not speak and does not ask for food, but when we give her food, she eats. Sometimes she knows who is speaking to her (which is rare), but she does not tell us what she wants from us (she does not say: “I want a bath, may Allaah bless you”). She is sleeping on a bed without moving, and her children help her to move. I want to ask about fasting and prayer; should we pay fidyah on her behalf and do we have to do anything for the time that is past?.
Praise be to Allaah.
If a person reaches a stage of senility and feeble-mindedness, loses his or her mental capacity and is no longer aware, the obligations of fasting and prayer are waived, and he does not have to offer expiation, because one of the conditions of being accountable is that one should be of sound mind.
The Prophet (peace and blessings of Allaah be upon him) said: “The Pen has been lifted from three: from the sleeping person until he wakes up, from the minor until he grows up, and from the insane person until he comes to his senses.” Narrated by Abu Dawood (4403), al-Tirmidhi (1423), al-Nasaa’i (3432), Ibn Majaah (2041). Abu Dawood said: It was narrated by Ibn Jurayj from al-Qaasim ibn Yazeed from ‘Ali (may Allaah be pleased with him) from the Prophet SAWS (peace and blessings of Allaah be upon him). He added “and the senile”.
This hadeeth was classed as saheeh by al-Albaani inSaheeh Abi Dawood.
It says in‘Awn al-Ma’bood: Senility refers to when the mind becomes no longer sound because of old age. What is meant here is the old man has lost his mind because of old age. The elderly person may become confused and lose his power of discernment, which means that he is no longer qualified to be regarded as accountable, but he cannot be called insane. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Fasting is not obligatory unless certain conditions are met: (i) being of sound mind; (ii) being an adult; (iii) being a Muslim; (iv) being able to do it; (v) being resident (i.e., not travelling); (vi) being free of menses or nifaas (post-partum bleeding), in the case of women.
With regard to the first, being of sound mind – the opposite is loss of reason, whether it is due to insanity or senility, meaning old age, or an accident which causes a person to lose consciousness and feeling. Such a person does not have to do anything, because he is no longer of sound mind. Based on this, this elderly person who has reached the stage of senility does not have to fast or feed the poor, because he is not of sound mind. End quote fromLiqa’ al-Baab al-Maftooh(4/220).
With regard to the past, if she was in this state, and was not aware and could not understand anything, then she does not have to fast or offer expiation.
If she was aware and could understand, but she did not fast because she was sick, then one of two scenarios must apply:
1. If at that time she was hoping to recover from her sickness, but the sickness continued, then she does not have to do anything, because what she had to do was make up the fasts when she recovered, but she did not recover.
2. If at that time there was no hope of recovery, then she should offer expiation for each day, which is feeding one poor person, half a saa’ of the local staple food. If she did not offer this expiation, then you must offer it now from her wealth.
We ask Allaah to heal her and make her well, and to guide and help you.
And Allaah knows best.





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Fasting, - Doupht & clear, - Is it permissible forone who is observing i‘tikaaf to leave the mosque in order to wake his family up for sahoor, then come back?




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If the person who is observing i‘tikaaf comes out of his place of i‘tikaaf to wake his family up for sahoor, and that is because there is no one at home, is this regarded as contrary to the conditions of i‘tikaaf?.
Praise be to Allaah.
The one who enters i‘tikaaf should not leave his place of i‘tikaaf during his i‘tikaaf, except for necessary, unavoidable reasons and to tend to his needs, such as bringing food and drink if there is no one who can bring them for him, and relieving himself if there are no washrooms in the mosque. There is nothing wrong with him going out at the time of sahoor to wake his family up so that they can eat sahoor at the proper time, and to wake them up to pray Fajr if they cannot wake up by themselves and there is no one else who can wake them up, because that comes under the heading of encouraging one another to do good and enjoining them to do what is right. If an obligatory duty cannot be done without a thing, then that thing becomes obligatory. But he should not sit at home after waking his family up; he should go back to his place of i‘tikaaf in the mosque.
And Allah is the source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and Companions.



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Fasting, - Doupht & clear, - He did not fast Ramadan and he thought negatively of Allah, may He be exalted




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Will god ever forgive me? i lost my self and i lost my faith i didn't fast on the last Ramadan and i hated god during that time i thought that he was the cause of all my miseries do i still have a chance to enter Islam again? and will god forgive me or am i doomed?.
Praise be to Allaah.
Firstly:
We ask Allah, may He be exalted, to accept your repentance, forgive you your sins, open your heart to faith and guidance, and to keep away from your mind all negative thoughts of your Lord and Creator, for there is nothing stranger than a person thinking negatively of his Lord when He has blessed him and bestowed upon him thousands of blessings, the greatest of which are the blessing of Islam and the blessing of reason. For He has chosen him from among His creation and has not made him a disbeliever; He has blessed him by making him a human who thinks rationally and ponders things, unlike animals and those who are insane. And He has created in his body and soul blessings of which no one knows the number except Allah.
One of Allah’s blessings is that He tests His slave with some calamities in order to expiate some of his bad deeds, or to increase him in status, or to remind him that he will return to Him and stand before Him. How often has a person turned away from Allah, then calamity was the means that caused him to turn back to Allah and repent, and ultimately turned out to be a means that led to happiness and joy.
When a person is certain that Allah, may He be exalted, is more merciful to him than anyone else, he will be content with His decree, will bear with patience that with which He tests him, and will hope for relief granted by Him.
Think about the blessings that Allah has bestowed upon you; this will increase your gratitude towards Him and will make you recognise His bounty. Remember that no calamity befalls you but there is something good for you in it.
The Prophet (blessings and peace of Allah be upon him) said: “No exhaustion, sickness, worry, grief, harm or distress befalls a believer, not even a thorn that pricks him, but Allah will expiate some of his bad deeds thereby.”
Narrated by al-Bukhaari, 5642; Muslim, 2573
At-Tirmidhi (2399) narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Calamities will continue to befall the believing man or woman affecting himself or his child or his wealth, until he will meet Allah with no sin on him.”
At-Tirmidhi (2398) and Ibn Maajah (4023) narrated that Sa‘d ibn Abi Waqqaas (may Allah be pleased with him) said: I said: O Messenger of Allaah, which people are most severely tested? He said: “The Prophets, then the next best and the next best. A person is tested according to his religious commitment. If he is steadfast in his religious commitment, he will be tested more severely, and if he is shaky in his religious commitment, his test will be according to his commitment. Trials will continue to afflict a person until they leave him walking on the earth with no sin on him.”
Classed as saheeh by al-Albaani inSaheeh at-Tirmidhi.
Secondly:
If a person feels resentment towards Allah, may He be exalted, in his heart, or is angry with His decree or thinks negatively of Him – Allah forbid – then let him renew his Islam and utter theShahaadatayn(twin declaration of faith), and let him strive hard and do righteous deeds.
He does not have to make up the fasts that he deliberately omitted, because that is an act of worship that is connected to a specific time; if a person deliberately omitted it at the time it was due, it would not be accepted from him after that. Moreover, Islam erases what came before it of sins.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: What is the ruling on the Muslim who for many years did not fast Ramadan, even though he did some of the other obligatory duties, and he had no impediment that was keeping him from fasting? Does he have to make up the fasts if he repents?
He replied:
The correct view is that he does not have to make up the fasts if he repents, because in the case of every act of worship that is connected to a specific time, if a person deliberately delays it without an excuse, then Allah will not accept it from him.
Based on that, there is no benefit in making it up. But he has to repent to Allah, may He be glorified and exalted, and do a lot of righteous deeds. And whoever repents, Allah will turn to him in mercy.
End quote fromMajmoo‘ Fataawa ash-Shaykh Ibn ‘Uthaymeen, 19/87
We ask Allah to increase you in faith and guidance.
And Allah knows best.


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