NAJIMUDEEN M - INDIA : 02 July 2014

Wednesday, July 2, 2014

For children, - Spiritual Stories for Children: Do not Do Evil to anyoneWhat Goes Around Comes Around

There was a man in Isfahan who used to beat his wife but unfortunately she succumbed to his beating though he had not intended to kill her. But when she was dead he became fearful of her relatives. In a state of anxiety he came out of his house and met an acquaintance to whom he posed his problem.
The friend told him to invite a young man to his house and behead him and put the severed head next to the wife's corpse. Then he would tell the wife's relatives that he had found them together in bed and was unable to control his ire, and slew them both. The man liked the idea and sat at the doorway in anticipation of a young man. After sometime a handsome youth passed by his house. He invited him inside and beheaded him.
Then he summoned the wife's relatives and told them the fictitious story. They were satisfied but the person who had devised this plan had a teenage son who did not reach home that day. The man was worried and when the son failed to turn up he came to the house of the one whom he had offered evil advice and asked him if he carried out the plan suggested by him. Yes, said he and took him near the dead bodies. He was shocked when he saw that the youth he had killed was his own son.
His evil advice caused the death of his own son.
The moral of this story is that one who digs a pit for others falls into it himself. History is replete with such incidents.
According to Tafserul Mizan the following saying was common among the Arabs: One who digs a hole for his brother; Allah throws him headlong into it. A similar proverb is present in Persian also: Do not do evil to anyone the same evil will turn towards you.
Reference: Greater Sins Vol. 3 (English) by Ayatullah Dastagaub Shirazi

Ramadanis the best month to train your child and teach him how to overcome the desires of his body and develop his ability to shoulder responsibility.
It has been proven that the month ofRamadanis the best time to train children to perform religious obligations at an early age. Al-Bukhaari and Muslimnarrated that the honorable Companionswould train their young children to fast during this month. Likewise, modern studies and field research proves that the psychological and physical growth of those children who fast during the month ofRamadan‎is much better than those who do not and that they are therefore more responsible.
The age of ten is the best time to start training the child to fast, because at this age fasting will not cause any health problems for the child. However, we warn against training the child to fast before the age of seven because the child’s body at that time is in urgent need of certain amounts of nutrients to cope with his physical rapid growth and to protect him from diseases.
There are two ways to train the child to fast:
The first waydepends upon delaying the child’s ordinary breakfast from 7 AM to 12 PM. After having the delayed breakfast, the child should refrain from eating until theMaghribPrayer, when he would eat with his family. In this way, the child will fast 5 hours every day for a number of days. After that, we should delay the breakfast to 11 AM, then to 9 AM, and so on.
The other wayis that the child has theSuhoor)pre-dawn( meal with his family and then breaks his fast at noon )i.e., he will fast for about 7 hours( for ten days. During the second ten days of the month ofRamadan, one should increase the period of the child’s fast until the ‘AsrPrayer )about 10 hours of fasting(. During the last ten days ofRamadan, the child should fast like the rest of his family members - fromSuhooruntil theMaghribPrayer.
By the followingRamadan, the child will be able to fast the whole month with the permission of Allaah The Almighty.
How to monitor your child?
First:The mother should monitor her childduring the fast. If she feels that he is visibly tired or sick due to the fast, she must make him break his fast immediately. We must also pay attention to the fact that there are some diseases that prevent a child from fasting particularly kidney diseases, because a person suffering from such diseases needs water all the time. This also applies to those who suffer from diabetes, tuberculosis, anemia, gastric ulcers and similar diseases as diagnosed by a specialist doctor.
Second:Training the child to fast should be gradual, because increasing the hours of fasting day after day and year after year helps to create balance in the body regarding the physiological changes that happen due to the fast. Consequently, the child will be able to fast without any negative health effects or exhaustion. This will also make him taste the sweetness of fasting.
Third:The mother should not fear for her child due to the fast under the pretext that he is still young, she would be surprised when she sees his enthusiasm to imitate his parents and older brothers and sisters who fast. This will also accustom the child to the beloved traditions of this great month such as the family gathering around the table at theSuhoorandIftaarmeals, not to mention the popular traditions that distinguish every Muslim country.
Forth:We have to break our fast as early as possible by having some ripe or dried dates, fruit juice or small amounts of sweetened water slowly as the Prophet,, would do. It was narrated on the authority of Anasthat he said,“The Messenger of Allaahwould break his fast before performing the Maghrib prayer with three fresh dates; if there were no fresh dates, he would eat three dry dates; and if there were no dry date-fruits; he would take three draughts of water.”]Abu Daawood[
The child should not drink iced water immediately at the time ofIftaar)breaking fast( because this disturbs the digestive system and hinders digestion. It is preferred to have warm liquids such as soup first because such foods stimulate the stomach.
Fifth:TheIftaarmeal should be balanced and provide the child with the necessary calories. It is recommended that theIftaarcontains proteins )pulses, meat or chicken( that help in building new tissue and making up for those that have been destroyed. It should also contain vegetables, fruits, and starches )bread, rice and pasta( in addition to very few fats.
Sixth:TheSuhoormeal should be delayed as much as possible in imitation of the Prophet,, who said:“My Ummah )nation( will remain upon good so long as they hasten the Iftaar and delay the Suhoor.”]Ahmad[
This meal should be rich and satiating and it should also contain proteins, sugars and fats that can be found in eggs, beans, yoghurt, vegetables and fruits. It is also recommended to have dairy products as they contain a high percentage of the proteins, fats and liquids that secure the needs of the child. These products are also considered integrated foods and they cover a long period of fasting.
Seventh:TheSuhoormeal should not contain any pickles or spicy foods because they cause thirst. It is also recommended at that time to have small amounts of liquids repeatedly, particularly fruit juice or water, to make up for the deprivation of water during the whole day. Ifit is necessary to have some sweets )kunaafah, kadayf, and so on(, this should be after theIftaar andnot in theSuhoormeal so as not to feel thirsty the next day.
Eighth:The physical activity of the child should be reduced during the fast, but mental activities are allowed because they are not exhausting. Hence, children can study beforeIftaar.
Ninth:Finally, the mother should be keen on waking up her child to have theSuhoormeal and getting him accustomed to seeing his family members practicing this great religious rite until he himself becomes acquainted with the religious practices of this blessed month.
We should also make use of the opportunity of the month ofRamadanto train the child in observing the prayers on time in addition to the fast. We should also teach him how to recite the Quran and recognize the sublime meanings of the fast to implant the values of mercy and kindness to the poor and the needy in his soul.

Pregnancy is a difficult and arduous journey that begins with good news and ends with the arrival of the newborn child that would fill the life of his parents with delight and happiness.
However, this journey is very difficult during the summer season, and enduring this while fasting is even more difficult. Doctors agree that a pregnant woman who does not suffer from any diseases or illnesses can fast. On the other hand, if she suffers from health problems such as high blood pressure, diabetes, inflammation of the urinary tract, anemia, or heart problems, then she is allowed not to fast because of the disease )and not due to the pregnancy itself(.
However, the fasting pregnant woman must break her fast immediately if she suffers from one or more of the following:
-Extreme hunger or thirst
-Dizziness
-Weak or slow movements of the baby
-Unconsciousness or lack of concentration.
Dear pregnant sister, here are some tips that will help you pass the month ofRamadanwith your baby safely:
-Make sure you have theSuhoor)pre-dawn( meal, but eat it as late as possible to support you for most of the day. TheSuhoormeal should contain starches and foods rich in calories such as dried dates or fruits, as well as fresh vegetables and fruits to help you withstand thirst during the fast.
-The pregnant woman needs about 2,250 calories daily and this can be obtained from foods that are rich in vitamins and mineral salts that contain iron, calcium, sodium and potassium. Hence, we recommend the pregnant woman to break her fast with a large cup of fruit juice to quench her thirst and provide her with the necessary calories rapidly.
-Normal amounts of salt in food are necessary to make up for the lost salts during sweating. The pregnant woman should refrain from having a lot of tea, coffee, soda, or ice cream.
-It is recommended to eat moderately and avoid the foods that cannot be digested easily such as fried foods, fats or fatty foods. Such things cause indigestion and acidity, which are common among pregnant women. Hence, it is preferred to boil food or grill it without any fats or oils.
-The pregnant woman should have a suitable quantity of the starches that are found in bread )one slice or piece(, macaroni and rice )7 to 8 spoons(. These foods provide the body with easily digested calories.
-Iftaar)the fast-breaking meal( should be completed with a dish of fresh vegetables and salads to help in digestion and provide the pregnant woman with vitamins.
-She should also have large amount of liquids )especially water and fresh juice( between theIftaarandSuhoormeals.
-We should not forget that the pregnant woman needs about one liter of milk and its derivatives to provide herself and her baby with calcium, which is necessary for both of them. Hence, theSuhoorandIftaarmeals should contain diary products )preferably yoghurt salad, buttermilk or skimmed milk(.
-It is advisable to eat summer fruits such as watermelon, grapes and figs as a source of liquids, vitamins and minerals that would protect the pregnant woman from constipation.
-The pregnant woman should have a light meal betweenIftaarandSuhoor. This meal should be rich in vitamins and calories. The best foods for such a meal are dried or fresh fruits that are recommended during the month ofRamadan. For example, the pregnant woman could have Qamar Ad-Deen juice. However, the amount of sugar consumed should remain within an acceptable amount so as not to cause increase in weight.
We wish you an easy pregnancy and an accepted fast by the permission of Allaah The Almighty.

Receiving Ramadanby making the best use of time
Time is very precious because every minute that passes can never return.Ramadanis also a means of success or failure, salvation or destruction…
Amongst the obligatory and recommended acts of worship inRamadanare:
First:Fasting during the daytime:
Allaah The Almighty Says )what means(:}So whoever sights ]the new moon of[ the month, let him fast it; and whoever is ill or on a journey - then an equal number of other days.{]Quran 2: 185[
Moreover, the Prophet,, said:“Whoever fasts Ramadan out of faith and seeking the reward of Allaah, his previous sins will be forgiven.”]Al-Bukhaari and Muslim[
Second:Performing voluntary night prayers )theTaraaweehprayer(:
It was narrated that the Prophet,, said:“Whoever stands )in voluntary prayer at night in( Ramadan out of faith and seeking the reward of Allaah, his previous sins will be forgiven.”]Al-Bukhaari and Muslim[
Third:Reciting the Quran:
Ramadanis the month of the Noble Quran. Allaah The Almighty Says )what means(:}The month of Ramadan ]is that[ in which was revealed the Quran, a guidance for the people and clear proofs of guidance and criterion.{]Quran 2: 185[
The angel Jibreel )Gabriel(would study the Quran with the Prophet,, in the month ofRamadan. Hence, our righteous predecessors would devote themselves and their time to reciting the Quran inRamadan. So would used to recite the Quran in the prayers and at other times. Az-Zuhrisaid at the advent of the blessed month ofRamadan,“It is only for reciting the Quran and giving food.”
Fourth: GivingIftaar)the fast-breaking meal( to fasting people:
It was narrated that the Prophet,, said:“Whoever gives food to someone who is fasting to break his fast with will have a reward like his, without that detracting from the fasting person’s reward in the slightest.”]Al-Bukhaari and Muslim[
Fifth:Generosity:
It was narrated that the Messenger of Allaah,, was the most generous of people, and he was the most generous duringRamadan. ]Al-Bukhaari and Muslim[.
Sixth:Performing ‘Umrah)lesser pilgrimage( inRamadan:
It was narrated that the Prophet,, said:“‘Umrah in Ramadan is equivalent )in reward( to Hajj.”In another narration:“To Hajj with me .”]Al-Bukhaari and Muslim[
Seventh:PerformingI‘tikaaf)seclusion in the mosque(:
I‘tikaafis in the last ten days ofRamadan. It was narrated that ‘Aa’ishahsaid,“The Prophetwould practice I‘tikaaf during the last ten days of Ramadan until he passed away and then his wives would practice I‘tikaaf after him.”]Al-Bukhaari and Muslim[
Eighth:Seeking the Night ofAl-Qadr)Divine decree( and spending its time in prayer:
It was narrated that the Prophet,, said:“Whoever stands )in prayer( during the Night of Al-Qadr out of faith and seeking the reward of Allaah, he will be forgiven his previous sins.”]Al-Bukhaari and Muslim[
This is is during the last ten days ofRamadan.
6. ReceivingRamadanby perfecting and excelling in deeds
Allaah The Almighty Says )what means(:
•}Indeed, We will not allow to be lost the reward of any who did well in deeds.{]Quran 18: 30[
•}For indeed, Allaah does not allow to be lost the reward of those who do good.{]Quran 11: 115[
We mentioned this because some people, may Allaah guide them, made the fast a pretext for neglecting public duties and the tasks that they are assigned. If one were to ask one of them why, he would reply, is it not sufficient that I am fasting? It is as if fasting entails laziness, neglecting public duties, and making things difficult for others. On the contrary, it calls for being active, striving, treating people kindly and making things easy for them.
7. ReceivingRamadanwith forgiveness, tolerance and good morals
It was narrated that the Messenger of Allaah,said:“If one of you is fasting, he should avoid sexual relations with his wife and quarreling, and if somebody fights or quarrels with him, he should respond: 'I am fasting.’”]Al-Bukhaari and Muslim[
Thus, we have to adhere firmly to the noble morals of Islam in this month as well as in all other months. That is to say, everyone should fulfill his obligations towards his Lord, the Prophet,and his fellow Muslims and ask for his needs kindly so that he may attain piety, which is the main aim behind fasting as Allaah The Almighty Says )what means(:}Decreed upon you is fasting as it was decreed upon those before you that you may become righteous.{]Quran 2: 183[
Consequently, fasting entails:
1-Refraining from satisfying the desires of the stomach and the sexual organs.
2-Restraining the eyes, tongue, feet, ears and all other organs of the body from committing sins.
3-Making the heart refrain from ill thoughts and thoughts that would direct it away from Allaah The Almighty and from thinking about anything except Allaah The Almighty.
8. ReceivingRamadanby calling oneself to account
Allaah The Almighty Says )what means(:}O you who have believed, fear Allaah. And let every soul look to what it has put forth for tomorrow - and fear Allaah. Indeed, Allaah is Acquainted with what you do. And be not like those who forgot Allaah, so He made them forget themselves.{]Quran 59:18-19[
Furthermore, ‘Umar ibn Al-Khattaab,said,“Hold yourself to account before you are held to account, and weigh yourselves before you are weighed, as reckoning yourselves today will make it easier for you to be reckoned tomorrow.”
Self-reckoning should be before and after doing any action:
Doing it before doing any action is to reckon oneself on his intention and in following the way of the Prophet,.
Reckoning after the action is of three types:
First,one should reckon his soul for its gross negligence wit respect to the acts of worshiping Allaah The Almighty which it has not performed properly, and the right of Allaah, in acts of
Worship, has six requirements:
1- Sincerity of intention in doing any action.
2- Attempting to do it perfectly and in a way that would Allaah The Almighty.
3- Doing itin accordance with the guidance of the Prophet,.
4-Worshipping Allaah as though one sees Him
5-Acknowledging the Blessings of AllaahThe Almighty upon him with regard to enabling him to do the act.
6-Acknowledging one’s shortcomings with respects to it.
Secondone should reckon his soul for any action that he has done when it would have been better for him not to have done.
Thirdone should cast a critical look back at whatever permissible acts he has done and ask himself why he did them: Were they for the sake of Allaah The Almighty and the Hereafter? If so, he will be rewarded greatly, however, if he did it for this world and its trivial gains, he will miss great rewards.
Therefore, we could receive, live, feel delighted and benefit from the blessed month ofRamadan,and if we cannot do that, we would be like the Prophet,, said:“It may be that all a fasting person gets from his fast is hunger and thirst, and it may be that all a person who prays at night gets from his prayer is sleeplessness.”]Ahmad[ ]Al-Albaani:Saheeh)Authentic([
We ask Allaah The Almighty sincerely to accept our good deeds and not to return them as empty.

What is the ruling on praying tahajjud on Laylat al-Qadr and not on other nights?.
Praise be to Allaah.
Firstly:
There are reports which speak of the great virtue of doing acts of worship on Laylat al-Qadr. Our Lord, may He be blessed and exalted, has told us that it is better than a thousand nights, and the Prophet (peace and blessings of Allaah be upon him) said that whoever spends this night in prayer out of faith and in the hope of reward will be forgiven his previous sins.
Allaah says (interpretation of the meaning):
“Verily, We have sent it (this Qur’aan) down in the Night of Al‑Qadr (Decree).
2. And what will make you know what the Night of Al‑Qadr (Decree) is?
3. The Night of Al‑Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).
4. Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allaah’s Permission with all Decrees,
5. (All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn”
[al-Qadr 97:1-5]
And it was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends this night in prayer out of faith and in the hope of reward will be forgiven his previous sins.” Narrated by al-Bukhaari, 1901; Muslim, 760.
Out of faith means believing in its virtue and in the reward for that.
In the hope of reward means by seeking the pleasure of Allaah.
Secondly:
The scholars differed as to the definition of Laylat al-Qadr, and there are many opinions, more than forty as it says inFath al-Baari. The most likely to be correct is the view that it is one of the odd-numbered nights among the last ten nights of Ramadaan.
It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Seek Laylat al-Qadr among the odd numbered nights of the last ten nights of Ramadaan.” Narrated by al-Bukhaari, 2017; Muslim, 1169.
Al-Bukhaari included this hadeeth in a chapter entitled: “Seeking Laylat al-Qadr among the odd numbered nights of the last ten nights (of Ramadaan).”
The reason why it is hidden is to encourage the Muslim to strive hard in worship and du’aa’ and dhikr during all the last ten nights of Ramadaan. This is the same reason why the time when du’aa’ is answered on Friday has not been defined, and why the ninety-names of Allaah have not been defined, concerning which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever learns them by heart will enter Paradise.” Narrated by al-Bukhaari, 2736; Muslim, 2677.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
The words of Imam al-Bukhaari (may Allaah have mercy on him) – “Seeking Laylat al-Qadr among the odd numbered nights of the last ten nights (of Ramadaan)” – indicate that it is most likely that Laylat al-Qadar cannot be in any month other than Ramadaan, and is in the last ten nights thereof, and is one of the odd-numbered nights, but not on any particular night. This is what is indicated by a number of the reports that have been narrated concerning it.
Fath al-Baari, 4/260.
And he said:
The scholars said: The reason why Laylat al-Qadar has been concealed is so that people will strive to seek it, because if its timing was known, they would limit their efforts to that night only, as we have explained previously about the time on Friday (when du’aa’s are answered).
Fath al-Baari, 4/266.
Thirdly:
Based on this, it is not possible for anyone to be certain that a particular night is Laylat al-Qadr, especially since we know that the Prophet (peace and blessings of Allaah be upon him) wanted to tell his ummah when it was, then he told them that Allaah had taken away that knowledge.
It was narrated from ‘Ubaadah ibn al-Saamit (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) came out with the news of Laylat al-Qadr, but two men among the Muslims started arguing. He said: “I came out to tell you about Laylat al-Qadr, but So and so and So and so started arguing, so (that knowledge) was taken away. Perhaps that will be better for you. So seek it on the (twenty-) seventh and the (twenty-) ninth and the (twenty-) fifth.” Narrated by al-Bukhaari, 49.
The scholars of the Standing Committee said:
With regard to singling out one night of Ramadaan as Laylat al-Qadr, this requires evidence to show that it is this night and not any other. But the odd numbered nights of the last ten nights of Ramadaan are more likely than others (to be Laylat al-Qadr) and the twenty-seventh night is the most likely night to be Laylat al-Qadr, because of the ahaadeeth to that effect.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 10/413
Hence the Muslim should not assume that any particular night is Laylat al-Qadr, because that would mean that he is being certain about something concerning which we cannot be certain, and because it means that he is missing out on something that is good for him. It may be the night of the twenty-first, or the twenty-third, or the twenty-ninth. If he spends the night of the twenty-seventh only in prayer, then he will have missed out on a lot of goodness, and he may have missed that blessed night.
The Muslim should strive his hardest to do acts of obedience and worship throughout Ramadaan, and more so in the last ten days. This is the teaching of the Prophet (peace and blessings of Allaah be upon him).
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: When the last ten days of Ramadaan began, the Prophet (peace and blessings of Allaah be upon him) would tighten his waist-wrapper, spend his nights in prayer, and wake his family.
Narrated by Muslim, 2024; Muslim, 1174.
And Allaah knows best.

Is taraaweeh prayer required for women?
Which is better for women, to perform Taraaweeh at home or in a mosque?
Praise be to Allaah.
Taraaweeh prayer is not obligatory for women, and it is still better for them to perform the Night Prayer at home, because the Prophet SAWS (Peace & Blessings of Allah be upon Him) said:
"Do not prevent your women from going to the mosque, even though their houses are better for them." (Reported by Abu Dawud in al-Sunan, Baab maa jaa'a fee khurooj al-nisaa' ilaa'l-masjid: Baab al-tashdeed fee dhaalik. See also Saheeh al-Jaami', no. 7458) .
Whenever a woman prays in a place that is more private and more hidden, that is better for her, as the Prophet SAWS (Peace & Blessings of Allah be upon Him) said: "A woman's prayer in her house is better than her prayer in her courtyard, and her prayer in her bedroom is better than her prayer in her house." (Reported by Abu Dawud in al-Sunan, Baab maa jaa'a fee khurooj al-nisaa' ilaa'l-masjid. See also Saheeh al-Jaami', no. 3833).
Umm Humayd, the wife of Abu Humayd al-Saa'idi reported that she came to the Prophet SAWS (Peace & Blessings of Allah be upon Him) and said: "O Messenger of Allaah, I love to pray with you." He said: "I know that you love to pray with me, but praying in your house is better for you than praying in your courtyard, and praying in your courtyard is better for you than praying in the mosque of your people, and praying in the mosque of your people is better for you than praying in my mosque." So she ordered that a prayer-place be built for her in the furthest and darkest part of her house, and she always prayed there until she met Allaah (i.e., until she died). (Reported by Imaam Ahmad; the men of its isnaad are thiqaat (trustworthy) ).
But the fact that praying at home is preferable does not mean that that women are not permitted to go to the mosque, as is clear from the following hadeeth:
From 'Abdullah ibn 'Umar, who said: "I heard the Messenger of Allaah SAWS (Peace & Blessings of Allah be upon Him) say: 'Do not prevent your women from going to the mosque if they ask your permission.'" Bilaal ibn 'Abdullah said, "By Allaah, we will prevent them." (Ibn 'Umar) turned to him and told him off in an unprecedented fashion, saying: "I tell you what the Messenger of Allaah SAWS (Peace & Blessings of Allah be upon Him) said, and you say 'By Allaah, we will prevent them'!!" (reported by Muslim, 667).
But there are conditions attached to the permission for women to go to the mosque, as follows:
(1) She should wear complete hijaab.
(2) She should not go out wearing perfume.
(3) She should have the permission of her husband.
Her going out should not involve any other kind of prohibited acts, such as being alone in a car with a non-mahram driver. If a woman does something wrong like that, her husband or guardian has the right to stop her; in fact it is his duty to do so.
I asked our shaykh, Shaykh 'Abd al-'Azeez, about Taraaweeh prayer in particular, and whether it is better for a woman to perform this prayer in the mosque. He replied in the negative and said that the ahaadeeth that state that it is preferable for a woman to pray in her house apply to all prayers, and this includes Taraaweeh as well as others. And Allaah knows best.

How should we spend the night of Laylat al-Qadr? Is it by praying, reading Qur’aan and the Seerah (Prophet’s biography), listening to sermons and lessons and celebrating that in the mosque?.
Praise be to Allaah.
Firstly:
The Messenger of Allaah (peace and blessings of Allaah be upon him) used to strive hard in worship during the last ten nights of Ramadaan as he did not do at other times, praying and reading Qur’aan. Al-Bukhaari and Muslim narrated from ‘Aa’ishah (may Allaah be pleased with her) that when the last ten days of Ramadaan began, the Prophet (peace and blessings of Allaah be upon him) would stay up at night, wake his family and tie his lower garment tight. According to Ahmad and Muslim: he would strive hard in worship during the last ten nights of Ramadaan as he did not do at other times.
Secondly:
The Prophet (peace and blessings of Allaah be upon him) urged us to spend the night of Laylat al-Qadr in prayer out of faith and in the hope of reward. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends the night of Laylat al-Qadr in prayer out of faith and in the hope of reward, will be forgiven his previous sins.”
This was narrated by the group apart from Ibn Maajah. This hadeeth indicates that it is prescribed to stay up and spend this night in prayer.
Thirdly:
One of the best du’aa’s that can be recited on Laylat al-Qadr is that which the Prophet (peace and blessings of Allaah be upon him) taught ‘Aa’ishah (may Allaah be pleased with her). It was narrated by al-Tirmidhi, who classed it as saheeh, that ‘Aa’ishah said: I said: “O Messenger of Allaah, If I know which night is Laylat al-Qadr, what should I say?” He said: “Say:Allaahumma innaka ‘afuwwun tuhibb al-‘afwa fa’fu ‘anni(O Allaah, You are All-Forgiving and You love forgiveness so forgive me).”
Fourthly:
With regard to singling out one night of Ramadaan and regarding that as Laylat al-Qadr, this requires evidence. But the odd-numbered nights during the last ten nights are more likely than others, and the night of the twenty-seventh is more likely to be Laylat al-Qadr, because of the ahaadeeth which indicate that.
Fifthly:
With regard to bid’ah (innovation), it is not permissible either in Ramadaan or at other times. It was proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever innovates anything in this matter of ours [Islam] that is not part of it will have it rejected.” And he said: “Whoever does any action that is not part of this matter of ours will have it rejected.”
With regard to the celebrations that are held on some nights of Ramadaan, we know of no basis for that. The best guidance is the guidance of Muhammad and the worst of matters are those which are innovated.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

We pray Taraweeh; is it permissible for me to put most of my weight on one leg, then shift my weight onto the other leg, then onto both legs, so as to reduce tiredness?
Praise be to Allah.
There is nothing wrong with the worshipper shifting his weight from one leg to the other sometimes, if he is standing for a long time in prayer, so as to give himself a rest. That is so long as he does not put one foot in front of the other, so that one foot is in line with the people and the other is in front of or behind it. This action is permissible for the one who has an excuse, but it is makrooh (disliked) if one does not have an excuse.
An-Nawawi (may Allah have mercy on him) said:
If a person puts his weight on one leg, his prayer is valid although it is makrooh; if he has an excuse, then it is not makrooh.
Al-Majmoo‘, 3/230
And he (may Allah have mercy on him) also said:
It should be noted that it is makrooh for one who is in good health to put his weight on one leg, but his prayer is still valid.
Rawdat at-Taalibeen, 1/234
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
With regard to shifting one’s weight from one leg to another, there is nothing wrong with it, especially when standing for a long time (in prayer), but it should be done without putting one foot in front of the other; rather the two feet should be in line with one another. And it should not be done too much. End quote.
Ash-Sharh al-Mumti‘, 3/224
And Allah knows best.

How do we work out the zakaah for commercial companies?.
Praise be to Allaah.
How to work out the zakaah for commercial companies that have in their possession goods in which they deal: the value of the goods that the company has – i.e., the items that have been bought with the aim of selling them – is worked out at the end of the year on the basis of the value for which they are to be sold. Then we add to that the cash that the company has in hand or in bank accounts, and debts that are owed to it by people which it is hoped will be paid off. Then from all of that one quarter of one tenth (2.5%) is paid.
If the company does not have goods in which it deals, but it undertakes projects for which it earns money, such as developing land, building homes to rent them out and not to sell, or maintenance work, then at the end of the year it should look at the money that it has and debts that are owed to it by others and that it hopes will be paid off, and it should pay one quarter of one tenth of that amount.
As for the buildings, offices, cars, furniture and equipment that are not intended for sale, rather they are used by the company, no zakaah is due on them, no matter how high their value.
And Allaah knows best.

I am a shareholder in a company that has not yet been launched. After nearly 4 years, the company was dissolved and they returned the capital to the shareholders with a shortfall, meaning: my share was 240,000 and they gave me back 220,000. Is zakaah due on it?.
Praise be to Allaah.
The basic principle with regard to zakaah on shares is that if the company did not pay zakaah on its wealth for any reason, then the shareholders are obliged to pay zakaah on their wealth. If the shareholder can find out from the company's accounts about his shares and whether the company paid zakaah on its shares in the manner referred to, he should pay zakaah on his shares on that basis, because it is the basic principle with regard to the way in which zakaah on shares is to be paid.
If the shareholder cannot find that out:
If he bought shares in the company with the aim of benefitting from the annual dividend on the shares and not with the aim of trading in them, then the owner of these shares does not have to pay zakaah on the share itself; rather he has to pay zakaah on the dividend, at a rate of one quarter of one tenth after one year has passed from the day on which he took possession of the dividend.
If the shareholder bought the shares with the aim of trading in them, then he must pay the zakaah of trade goods on them. When one year has passed since they came into his possession, he must pay zakaah on their market value; if there is no market for them, he must pay zakaah on their value as estimated by experts, paying 2.5% of this value and of any profit, if the shares made any profit. End quote fromMajallat Majma’ al-Fiqh al-Islami, 1/879
If there is a problem with these shares and their owner cannot dispose of them, then he should pay zakaah once, at the time of selling them or recouping their value.
Dr. Muhammad al-‘Usaymi (may Allah preserve him) was asked: O Shaykh, may Allah bless you and reward you with good, you know that there was a problem between the al-Duraybi real estate company and the government, and the shares were frozen for five years, to the point that we almost despaired, but now Allah has made things easy, and the money of the shareholders has been paid back. Does zakaah have to be paid on it? For how many years should zakaah be paid on it?
He replied: Yes, you have to pay zakaah for one year. And Allah knows best.
And Allah knows best.

There is a man who bought a piece of land, not with the intention of trading it; rather his intention in buying it was to protect his wealth and keep it from being lost, and when he needs the money he will sell it. Is zakaah due on it or not?.
Praise be to Allaah.
If a person buys land and does not intend to trade in it; rather his aim is to protect his wealth or some other reason, then he is not obliged to pay zakaah on the land even if it remains like this with him for ten years, because he did not intend to trade in it, and because of the report narrated by Ibn ‘Umar (may Allah be pleased with him) who said: “There is no zakaah on goods unless they are for trade.” Narrated by al-Bayhaqi and classed as saheeh by al-Nawawi inal-Majmoo‘(6/5). Also classed as saheeh by al-Haafiz ibn Hajar (may Allah have mercy on him) inal-Diraayah, 1/261.
Al-Bahooti said inSharh Muntaha’l-Iraadaat, 1/434:
“Goods” refers to that which is prepared for buying and selling in order to make a profit, even if it is currency. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
“Trade goods” refers to that which a person prepares for the purpose of making money. Any kind of wealth that a person prepares for making money is regarded as trade goods, whether it is livestock, crops, grains, cars, machines or anything else. Hence you find a merchant offering an item and selling it in the evening, because he does not want the item in and of itself; rather the aim is to make a profit. So everything that is prepared for the purpose of making money is trade goods.
End quote fromSharh al-Kaafi.
He also said: Trade goods are kinds of wealth that a person prepares for business, i.e., he has no aim other than trading in them.
End quote fromLiqa’ al-Baab al-Maftooh, 78.
He was asked about one who puts his wealth in land, not intending to trade in it or build on it or cultivate it; rather he says, It is to protect my wealth, and if I need it (the money), I will sell it. Is zakaah due on that?
He replied:
No zakaah is due on it. Some of the fuqaha’ even say that if he buys real estate with his money so as to evade zakaah, no zakaah is due on it! But this is like cheating [thus zakaah remains obligatory for him]. End quote fromThamaraat al-Tadween.
And Allah knows best.

My brother owns a pharmacy and one year has passed. Is zakaah due on the medicines and other necessities in the pharmacy?.
Praise be to Allaah.
Zakaah is due on trade goods, subject to two conditions:
1. That the minimum threshold (nisaab) has been reached;
2. That one full year has passed since it was acquired, because the Prophet (blessings and peace of Allah be upon him) said: “There is no zakaah on wealth until one year has passed (since it was acquired).” Narrated by al-Tirmidhi (632) and Ibn Maajah (1792); classed as saheeh by al-Albaani (may Allah have mercy on him).
Zakaah on trade goods must be paid on everything that is prepared for sale and dealing. That includes the medicines in the pharmacy and all other necessities that are sold there. As for things that are not for sale, no zakaah is due on them, such as furnishings, equipment (e.g. air conditioners and computers) and so on.
For more information please see the answer to question no. 50726.
Based on that, your brother has to evaluate the items that are sold in the pharmacy when one year has passed since he acquired the wealth with which he bought them, at the end of the year. Then he should add to that the profits made by the pharmacy that he still has, then he should pay zakaah on the total amount, at a rate of 2.5%.
It should be noted that the year in the case of trade goods starts from the time one took possession of the money with which those goods were bought, not from the date they were bought.
And Allah knows best.

Some Muslims have exaggerate about breaking their fast to the point that they miss the Magrib prayer( after eating dates comes the soup and juice and so on).
What is your advice with regard to such behavior?
If the meal is put in front of a person without his own intention being to miss the congregational prayer, then he can eat and drink, even if he misses the congregational prayer, based on the statement of the Prophet (peace and blessings of Allah be upon him), "If the meal is served and the prayer starts, begin with the meal." (Bukhari narrated it, #631.)
As for putting a large portion of food out purposely to miss the congregational prayer, this is the wrong approach and incorrect behavior. The correct thing is for a Muslim to take a lot of food unsuspectedly, thereby making him miss the congregational prayer, but he still gets the bigger reward. Then what is the sunnah? The sunnah is what is reported on the Prophet (peace and blessings of Allah be upon him) "that he used to break the fast before he prayed with fresh dates, if there were no fresh dates then with dry dates, and if there were no dry dates, then he sipped from water." (At-Tirmidhi narrated it and others. He stated it was hasan, gharib hadith. Also Al Albanni declared it hasan in Sahih Al Jama #4995.)

If bad dreams are from the Shayateen, but the Shayateen are chained during Ramadhan, then how is it that we have bad dreams during Ramadhan?
Praise be to Allaah.
Not all shayateen are chained. Only the leaders or the strong ones are chained, which means they could not do in Ramadan the things they used to do throughout the year. Let it also be known to you that alqareen, who is the resident shaytan, never leaves you no matter where you go. Also there is the evil within every one of us. Therefor, all of these factors promote the evil which we see during Ramadan, yet it is certainly less than outside Ramadan.

A man had an argument with his wife and told her, “You are divorced.” She swore at him so he kicked her in the stomach and pushed her down the stairs. She was five months pregnant and she lost the baby. Then he regretted it and went to her family’s house to take her back. Her father asked me for advice and I asked him to wait until I consulted one of the ‘ulama’ (scholars) because maybe her ‘iddah ended when she miscarried. What is the ruling on that?
Praise be to Allaah.
The scholars are agreed that the ‘iddah of a divorced woman who is pregnant ends when the pregnancy ends, because Allaah says (interpretation of the meaning):
“And for those who are pregnant (whether they are divorced or their husbands are dead), their ‘Iddah (prescribed period) is until they lay down their burden”
[al-Talaaq 65:4]
They are also agreed that if a woman miscarries a foetus in which human features are apparent, her ‘iddah ends at that point. (al-Mughni11/229). The human features start to appear after eighty days, and are usually very clear by ninety days.
Based on this, if a woman miscarries in the fifth month of pregnancy, her ‘iddah ends at that point, according to all the scholars, and her husband has no right to take her back after her ‘iddah has ended.
But he may make a new marriage contract with her if he wants to, but that has to be with her approval and in the presence of her wali (guardian) and two witnesses, and with a dowry (mahr).
There are two things which this man who caused this miscarriage has to do.
1 – He has to expiate for killing by mistake, which is by freeing a believing slave; if he cannot do that then he must fast for two consecutive months, because Allaah says (interpretation of the meaning):
“and whosoever kills a believer by mistake, (it is ordained that) he must set free a believing slave and a compensation (blood money, i.e. Diya) be given to the deceased’s family unless they remit it…
And whoso finds this (the penance of freeing a slave) beyond his means, he must fast for two consecutive months in order to seek repentance from Allaah. And Allaah is Ever All-Knowing, All-Wise”
[al-Nisa’ 4:92]
2 – He must also pay the diyah (blood money) for the foetus, which is one-tenth of the diyah for the mother. The diyah for a Muslim woman is fifty camels, which is equivalent in modern terms to 60, 000 Saudi Riyals. So the father must pay 6,000 riyals or its equivalent in another currency to the heirs of the foetus, and it should be shared out among them as if the foetus had died and left that behind, but the father does not inherit anything, because the killer does not inherit from the one whom he killed. Ibn Qudaamah said: “If the person who caused the miscarriage was the father of the foetus or one of the other heirs, then he must give a slave and we have stated above that the equivalent is to pay 6,000 Saudi riyals or an equal amount in another currency and he does not inherit anything of that, and he should free a slave. This is the view of al-Zuhri, al-Shaafa’i and others.” (al-Mughni, 12/81).
And Allaah knows best. May Allaah send blessings and peace upon our Prophet Muhammad.

I am asking about the topic of fasting and breaking the fast. I was speaking to my neighbours who follow the Shi’i madhhab, and they recited to me a verse of Qur'aan which says that fasting is from the time of the white thread until night, and it is not until sunset only. This is what they said to me. I hope that you can advise me, may Allah reward you with the best of rewards.
Praise be to Allaah.
The time of fasting on which the Muslims are unanimously agreed and which they have followed from the time of the Prophet (blessings and peace of Allah be upon him) and his Companions until the present day is from the break of the true dawn until when the disk of the sun disappears completely beneath the horizon. This is indicated by the Qur'aan and Sunnah and definitive consensus of the Muslims.
Allah says (interpretation of the meaning):“then complete your Sawm (fast) till the nightfall [al-layl]” [al-Baqarah 2:187].Al-layl[translated here as nightfall] in the language of the Arabs starts when the sun sets.
It says inal-Qamoos al-Muheet(1364):al-Layl: from the setting of the sun until the break of the true dawn or sunrise. End quote.
It says inLisaan al-‘Arab(11/607):al-Layl: comes straight after the end ofal-Nahaar(day), and starts when the sun sets. End quote.
Al-Haafiz Ibn Katheer (may Allah have mercy on him) said in his commentary on this verse:
The words of Allah “then complete your Sawm (fast) till the nightfall” imply that breaking the fast at the moment of sunset is a shar’i rule. End quote.
Tafseer al-Qur’aan al-‘Azeem, 1/517
In fact some commentators have pointed out that the use of the prepositionila(till) in this verse also implies hastening, because that preposition indicates reaching the end and achieving the goal.
Al-‘Allaamah al-Taahir ibn ‘Ashoor (may Allah have mercy on him) said:
Ila al-layl (till the nightfall) means until one achieves that goal and reaches the night, and the preposition ila is chosen to indicate that one should hasten to break the fast when the sun sets, because the preposition ila means that the purpose is achieved then, unlike the preposition hatta (until). What is meant here is to indicate that the fast is completed when the night begins. End quote.
Al-Tahreer wa’l-Tanweer, 1/181
All of that is supported by what is narrated inal-Saheehaynfrom Ameer al-Mu'mineen ‘Umar ibn al-Khattaab (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “When the night comes from here and the day departs from here, and the sun sets, then it is time for the fasting person to break his fast.” Narrated by al-Bukhaari (1954) and Muslim (1100).
In this hadeeth the coming of night from the east and the disappearance of the disk of the sun below the horizon are mentioned together, which is something that is well known, because darkness starts from the East as soon as the light of the sun disappears below the horizon. Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
The phrase “when night comes from here” means from the east, and what is meant is when darkness becomes discernible. In this hadeeth he mentioned three things, because even though they are interconnected in fact, they may appear not to be connected, and it may be thought that night is coming from the east when it has not yet come, because something is covering the light of the sun; the same is also true of the departure of day. Hence it is clarified by the words “and the sun sets”, as an indication that it is essential to confirm that night has come and day has gone, and that these events occur because of the setting of the sun and not for any other reason. End quote.
Fath al-Baari, 4/196
Al-Nawawi (may Allah have mercy on him) said:
The scholars said: each of these three things implies the other two and is interconnected with them. Rather he mentioned them together because a person may be in a valley and the like in such a way that he cannot see the setting of the sun, so he relies on the coming of darkness and the disappearing of daylight. End quote.
Sharh Muslim, 7/209
Al-Bukhaari (1955) and Muslim (1101) narrated that ‘Abd-Allaah ibn Abi Awfa (may Allah be pleased with him) said: We were with the Messenger of Allah (blessings and peace of Allah be upon him) on a journey and he was fasting. When the sun set, he said to one of the people: O So and so, get up and make saweeq for us (mix it with water so that we can drink it). He said O Messenger of Allah, why not wait till the evening? He said: Dismount and make saweeq for us. He said: O Messenger of Allah, why not wait till the evening? He said: Dismount and make saweeq for us. He said: It is still day. He said: Dismount and make saweeq for us. So he dismounted and made saweeq for them, and the Prophet (blessings and peace of Allah be upon him) drank it, then he said: When you see that night has come from here, then let the fasting person break his fast.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
This hadeeth indicates that it is mustahabb to hasten to break the fast and that it is not permissible to refrain from eating and drinking for any part of the night at all; rather as soon as it is established that the sun has set, it is permissible to break the fast. End quote.
Fath al-Baari, 4/197.
Moreover, the fact that there is consensus among the Muslims regarding breaking the fast and eating as soon as one hears the muezzin give the call to Maghrib prayer when the sun disappears is evidence that this is the truth and the one who goes against that is following something other than the way of the believers and has introduced something into the religion for which he has no proof or reports from the scholars.
Al-Nawawi (may Allah have mercy on him) said:
Maghrib comes immediately after the sun has set, and this is something on which there is consensus. Something concerning this was narrated from the Shi’ah to which no attention should be paid and which has no basis. End quote.
Sharh Muslim, 5/136
In fact, in many of the books of the Shi’ah it mentions that on which there is consensus among the Muslims concerning this matter. Some of them narrated from Ja’far al-Saadiq (may Allah have mercy on him) that he said: “When the sun sets, it becomes permissible to break the fast and it becomes obligatory to offer the prayer.” End quote.
Al-Baroojardi narrated from the author ofal-Da’aa’imthat he said: We narrated from Ahl al-Bayt -- may the blessings of Allah be upon them all -- that there was consensus concerning that which we learned from the reports from them, that the onset of night which makes it permissible for the fasting person to break the fast is the disappearance of the sun beneath the western horizon without any barrier which would prevent seeing it such as a mountain or wall and the like. When the disk disappears beneath the horizon, then the night has begun and it is permissible to break the fast. End quote.
Jaami’ Ahaadeeth al-Shi’ah, 9/165
To sum up: what are some of the Shi’ah do now, of delaying Maghrib prayer and the breaking of the fast until sometime after the sun has set is contrary to what is indicated by the Holy Qur'aan, the saheeh Sunnah of the Prophet and the consensus of the Muslims.
Moreover it is contrary to what they themselves narrated from their Imams!
And Allah knows best.

NAJIMUDEEN M - INDIA

Wednesday, July 2, 2014

For children, - Spiritual Stories for Children: Do not Do Evil to anyoneWhat Goes Around Comes Around

Ramadan Articles, - Recommendations for parents regarding training children to fast

Ramadan Articles, - The fast of the pregnant woman during the summer - rules and precautions

Ramadan Articles, - How we should receive Ramadan - II

Taraaweeh prayers, - Dought &clear, - Ruling on praying tahajjud on Laylat al-Qadr only

Taraaweeh prayers, - Dought &clear, - Ruling on Salaat ul Taraaweeh for Women

Taraaweeh prayers, - Dought &clear, - Ruling on Salaat ul Taraaweeh for Women

Taraaweeh prayers, - Dought &clear, - Stayingup on Laylat al-Qadr and the ruling on celebrating it

Taraaweeh prayers, - Dought &clear, - Is it permissible to shift one’s weight during Taraweeh?

Zakaath, - Dought& clear, - How to work out the zakaah for commercial companies

Zakaath, - Dought& clear, - Zakaah on shares in a company that has not yet been launched for four years

Zakaath, - Dought& clear, - If a person buys land in order to protect his wealth, does he have to pay zakaah when one year has passed?

Zakaath, - Dought& clear, - He has a pharmacy and one full year has passed since he acquired it; how should he pay zakaah on it?

Fasting, - Doupht &clear, - Breaking the Fast and Maghrib (Sunset) Prayer

Fasting, - Doupht &clear, - Where does Waswaas( bad thoughts) come from in Ramadaan

Fasting, - Doupht &clear, - The ‘iddah of a divorced woman who is pregnant

Fasting, - Doupht &clear, - Fasting lasts until the sun sets and is not as some of the Shi’ah say