DESTRUCTION OF MUSLIMS – THE CAUSES AND REMEDY QUESTION

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Muslims are floundering in a continuous process of ruin. What should they do?
ANSWER
(By Shaykh Zakariyyah Kandhelvi Rahmatullahi Alayh)
It is correct to say that Muslims are deluged with a variety of hardships. They are engulfed by difficulties and hardships individually and collectively. But the question: “What should they do?”, is very surprising even if posed by an ordinary intelligent Muslim. The surprise is greater when this question is posed by a learned man.
In the Holy Qur’an, Allah Ta’ala has proclaimed the completion and perfection of Islam. Allah Ta’ala has described the completion of Islam as His bounty and favour on the Ummah. This is stated by Allah Ta’ala in the following affectionate terms:
This day have I perfected for you your Deen; completed upon you My favour and chosen for you Islam as your Deen. (Surah Ma-idhah)
What a gracious declaration! Indeed, it instills hope and happiness in the Believers. Why should the claimants and followers of such a perfect and complete Deen be smitten by worry and concern? Why should such followers wonder what they should do? Allah Ta’ala and His Rasool (Sallallahu alayhi wasallam) have left no aspect of life untouched. No matter what the circumstances are – no matter how great and grave the exigency may be, Allah and His Rasool (Sallallahu alayhi wasallam) have unambiguously explained the ahkaam (rules) applicable to such developing situations. The advantages and disadvantages have been explained.
The explanations and solutions provided by divine dispensation have not been assigned to the Ummah in the form of mere theoretic and abstract conceptions. The Rasool of Allah and his devoted Sahabah have accorded practical expression to such teachings thus establishing the modes of life which the Ummah has to adopt. The prosperity and success of both mundane and spiritual life are confined to the obedience of Rasulullah Sallallahu Alayhi Wasallam.
But, alas! we regard adherence to the Sunnah of Rasulullah (Sallallahu alayhi wasallam) fanaticism, bigotry and narrowmindedness. The evil consequences in the Akhirah of this baneful attitude ours should be quite apparent. Besides the calamity which will befall us in the Akhirah, the results of this attitude are even being witnessed by us here in this life.
Every act and movement of Rasululah (Sallallahu alayhi wasallam) is today reliably recorded in books through the efforts and devotion of the Sahaba-e-Kiram and the illustrious Muhadditheen. Scrutinize the life and conditions of the Ummah in the light of Rasulullah’s Sallallahu Alayh Wasallam life and teachings.
It will be seen that the Sunnah practices of Rasulullah (Sallallahu alayhi wasallam) are being discarded en masse with impunity and naked audacity. The wholesale neglect of the Sunnah is aggravated by even opposition to the Sunnah practices. A person reminding us of the Sunnah is branded an ignoramus who lacks understanding. There seems to be no limit to this grave injustice being perpetrated against the Sunnah.
Under the prevailing circumstances, Muslims are not entitled to complain since they are enacting their own ruin and misery by their irreligious and un-Islamic attitudes. What right have they to howl and lament in their speeches and writings?
Allah Ta’ala declares with great clarity:
“Whatever calamity befalls you, is the consequence of your own misdeeds. Allah Ta’ala overlooks many (of your misdeeds.) You can never render Allah helpless on earth. There is no friends nor helper for you, other than Allah.” (Surah Shura)
Elsewhere in the Qur’an, Allah Ta’ala states:
“Corruption (strife, hardships and anarchy) has appeared on the land and the sea because of the deeds of mankind so that Allah may cause them to taste the con sequences of some of their deeds. Perhaps they will return (to the path of righteousness.)” (Surah Rum)
The Qur’an is replete with ayat of similar meaning. Regarding the first ayat cited above (viz, in Surah Shura), Hadhrat Ali Radiallahu Anhu narrates that Rasulullah (Sallallahu alayhi wasallam)said:
“O Ali! shall I explain the tafseer of this ayat to you? O Ali! Whatever calamity befalls you, be it sickness, punishment or any worldly hardship, it is the consequence of your misdeeds.”
Hadhrat Hasan Radiallahu Anhu narrates that when this ayat was revealed, Rasulullah (Sallallahu alayhi wasallam)said:
“I take oath by That Being in Whose power is my life that whatever happens (of difficulties or setbacks) is because of some sin, be it a prick of a thorn, the pulling of a vein, the slip of the foot or the striking of a stone.”
Hadhrat Musa Ash’ari Radiallahu Anhu narrates that Rasulullah (Sallallahu alayhi wasallam)said:
“Any wound or lesser calamity which a person suffers is the result of some of his own misdeeds.”
Once Hadhrat lmran Bin Hassen Radiallahu Anhu became ill. When visitors expressed their sympathy and grief to him, he would exclaim: “There is no need for grief. This sickness is the result of some sin.” According to Hadhrat Dhuh-hak Rahmatullah Alayh forgetting the recitation of the Qur’an Shareef after having learnt it, is the consequence of some sin. On making this claim, he recited the ayat of Surah Shura mentioned earlier on and commented:
“What greater calamity can there be than forgetting how to recite the Qur’an Shareef?”
Hadhrat Asma, the daughter of Hadhrat Abu Bakr Radiallahu Anhu once suffered a headache. She placed her hand on her head and exclaimed: “This is the result of my sins.” Hardships are not always the consequence of sin and transgression. Even Ambiya Alayhimus Salaam and sinless children are overtaken by hardships and difficulties. The cause of such hardships and difficulties is something else. However, I shall not here dwell on this issue.
Here, my aim is to explain only one special cause of hardship which is stated in the ayat and ahadith. That main cause of calamities and misfortunes is fatal and highly contagious. Its poisonous effect sometimes overtakes even those who are not involved in sin.
Thus, in a hadith, Rasulullah (Sallallahu alayhi wasallam)said that in the time in close proximity to Qiyamah, earthquakes will become prevalent; transformation of human beings into dogs and apes will occur and stones will rain from the heavens. Someone enquired:
“O Rasulullah! At that time if there are pious men among us, will we still be destroyed?”
Rasulullah (Sallallahu alayhi wasallam) replied:
“When vice becomes prevalent in abundance, punishment (in general) is possible even with the presence of pious people.”
In several ahadith and in various ways Rasulullah (Sallallahu alayhi wasallam) exhorted the commanding of righteousness and the prohibition of evil. The Ummah has been ordered to uphold this practice. In these ahadith it is explicitly mentioned that abstention from this duty brings about the punishment of Allah. In some narrations it is said that at such times of calamity and punishment even the dua of people will not be accepted.
According to one hadith, Allah Ta’ala will afflict punishment on any group of people who refrain from preventing the commission of evil in their midst, despite their ability of doing so. If such people do not put a stop to the evil being perpetrated amongst them, they will be overtaken by punishment in their very lifetime.
In one hadith it is mentioned that Allah Ta’ala instructed Jibraeel Alayhis Salaam to destroy a certain town. Jibraeel Alayhis Salaam said to Allah Ta’ala that, in that town is a pious servant of Allah, who had never disobeyed Allah Ta’ala. Allah Ta’ala informed Jibraeel Alayhis Salaam that although the holy man was engaged in worship and obedience, he was never grieved nor offended when evil was being committed around him in the society he lived.
The lowest stage of Iman requires that at least the Mu’min’s heart must grieve when he observes the laws of Allah Ta’ala being violated. There are numerous ahadith on this subject. If one lacks the power or ability to prevent evil being committed, at least the heart should grieve. It now devolves upon us to examine our condition in the light of these narrations.
We shall not fail to realize that we are infact involved in abundance of sin. Furthermore, we witness with our eyes evil and disobedience being perpetrated on a large scale, but we remain indifferent. No grief wells up in our hearts. Punishment, calamities and misfortunes are thus the natural consequences of our deeds and attitudes. There should therefore, be no surprise if our duas go by unaccepted and our present condition is not ameliorated…
Once Rasulullah (Sallallahu Alayhi Wasallam) said with much emphasis and urgency:
“By Him in Whose Hand my life lies, you shall continue to exhort others towards righteousness and continue to prohibit them from the doing of evil. Otherwise Allah will send down upon you such calamities and punishment that you will pray to Him but He will not answer you.”
Also: “You shall continue to command others towards righteous deeds and continue to prohibit them from evil before such a time will dawn that you will beg of Allah and He will not answer your prayers.”
Rasulullah (Sallallahu Alayhi Wasallam) warned:
“Through the iniquitous deeds of a few people Allah does not cause widespread calamity to descend upon all until such time that those deeds are performed in their presence and they, in spite of being capable of stopping it, refrain therefrom. At such a time the punishment descends upon all, high and low.”
Rasulullah (Sallallahu Alayhi Wasallam) also said:
“When my Ummat will begin to bear hatred in their hearts against the Ulema and when they shall make the construction of their bazaars and shopping places conspicuous and grand, and when they shall in contracting marriages consider only the possibility of accumulating wealth (instead of looking at the honesty, piety and deeds of suitable partners) then Allah will set four calamities over them: famine, the oppression of rulers, dishonesty of the officials administering their affairs and attacks by their enemies.” (Haakim)
Sayyidina Ali (Radiallahu anhu) said:
“The wages of sin is carelessness in Ibaadah, scarcity of rizq and lack of pleasure.” (Tarikh_ul-Khulafa)…
[Futility of Blaming Enemies Imposed Upon Us as Divine Punishment]
He (Sallallahu Alayhi Wasallam) said:
“As you are (as far as your actions are) so will be the rulers that will soon be set over you.” (Mishkat)
Therefore if we desire the best (and most just) government to rule over us, there will be only one way of assuring that. And that is righteous deeds. In a second Hadeeth it is reported: Abu Darda (Radiallahu anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said:
“Allah says: I am Allah besides whom there is no Diety, the Master of Kings, King of Kings. Verily the hearts of kings are under the control of My Hands. When My servants obey me, I turn the hearts of kings and rulers towards them so that they rule over them with mercy and kindness and when My servants disobey Me, I turn the hearts of kings and rulers to treat them harshly, with anger and vengeance. Thereby they mete out torture and oppression. Hence do not occupy yourselves with praying for curses upon kings and instead turn to Me in remembrance and with humility. And I will preserve you against the tyranny of the kings.”
Malik bin Maghool says: “I have read a verse similar to this in the Zaboor of Nabi Dawood (Alayhis Salaam).”
Similar guidance is also given in many similar Ahaadeeth.
Imam A’mash (Rahmatullah Alayh) again says it means that when the deeds of people become bad, the worst of cruel and unjust rulers are made to rule over them.
Sayyidina Umar (Radiallahu anhu) says:
“I have been told that either Nabi Moosa or Nabi Eesa once asked Allah: “What is the sign of Your being pleased with people?”
Allah replied: “The sign is that at the time of their sowing the fields I send the rains and at the time of harvesting I keep the rains away. Their administrative affairs I place in the hands of soft-hearted people and their public finances I allow to be controlled by generous ones.”
They then inquired: “And what is the sign of Your being displeased with people?”
Allah replied: “The sign is that at the time of sowing the fields I withhold the rains and at the time of harvest I send torrential rains. Their administrative affairs I place in the hands of the foolish ones and their public finances I allow to be controlled by stingy persons.” (Durr Manthoor)
Rasulullah (Sallallahu Alayhi Wasallam) said:
“You people should continue to enjoin people towards the doing of righteous deeds and you should continue to prohibit them from evil; otherwise Allah will put into authority over you the worst of people to rule over you. At such time the best from among you will pray to Allah (for deliverance) and your prayers will go unanswered.’.’ (Jami-us-Sagheer)
In one Hadeeth it has been said:
“When Allah desires the well-being of a nation, He appoints tolerant good- natured rulers over them. The learned scholars (Ulema) judge their cases (justly and with knowledge). And their wealth lies in the hands of the generous ones (so that all benefit through their generosity). And when Allah desires bad for a nation (because of their iniquity) He appoints fools to rule over them, their ignorant ones judge their cases and their wealth lies in the hands of the stingy ones.’’
According to another Hadeeth it is said:
“When Allah is angry with a people and the ultimate extreme punishment like the earth caving in upon them, or transfiguration of men into animal does not descend upon them, he causes prices (of commodities) to rise high and rains to be withheld from them and the worst of people are made to rule over them.”
According to another Hadeeth reported by Jabir (Radiallahu anhu):
Verily Allah says: “I take revenge against those who have earned my anger and then I shall cast them all into hell.” (Tabrani)
For this reason it has been stated in another Hadeeth:
“Do not curse or swear the rulers. Instead pray to Allah for their goodness for indeed their goodness is their well-being.” (Tabrani)
This Hadeeth indicates that abusing, swearing and cursing the rulers is not going to improve them. In another Hadeeth we are told:
“Do not occupy your hearts showering abuse on the rulers and kings. instead draw near to Allah in prayers for them. Perchance Allah will cause their hearts to turn in kindness towards you.” (Jami)
Makki Bin Ibrahim (Rahmatullah Alayh) says:
“While we were sitting in the company of Ibn ‘Aun the people started to discuss and abuse Bilal bin Abi Burdah. Ibn ‘Aun remained silent. They said to him: “It is because of you that we are abusing and reviling him because of the fact that he had treated you badly.”
Ibn ‘Aun replied:
“Every single word of mine becomes registered in my book of deeds. Surely on the Day of Judgement those deeds will be read out. I so much more prefer that instead of abuse against another in my book, much Zikr of La Ilaha Iilallah should be registered therein on that day.” (IHYA)
Once in the presence of a saintly man someone cursed Hajjaaj the great tyrant. The saint said:
“Do not do that. What happens now is because of your own actions. I fear the possibility that in the event of Hajjaaj being dismissed from office or in the event of his death, monkeys or swine may be made to rule over you.” (MaqaaFid-ul-Hasanah)
There is a famous proverb in Arabic:
‘Your deeds are your rulers.’
In other words: As your deeds are, so too will be your rulers.
………………………………………………………………………………………………..
ADDENDUM
The Ummah is Like a Person Who Uses Laxatives and Purgatives to Treat Diarrhoea
Shaykh Zakariyyah in the same book, “Islamic Politics”, strikes a vivid analogy in describing the current state of the Ummah:
“If the Rasul of Allah (Sallallahu Alayhi Wasallam) is indeed considered by us to be a truthful informer, what great injustice are we not doing to ourselves by knowingly allowing ourselves to be involved in those things which, according to him, most certainly causes our destruction? Why do we still adopt this line of action which causes ourselves great harm and misery? And yet our tongues still proclaim loudly that we are Muslims?
We are exactly like that sick man who suffers from diarrhoea. While his stomach continues to run because of open bowels, he still continues to take purgative medicines and laxatives. This further aggravates his illness. Now he complains that his stomach does not stop running. Let someone ask this foolish man:
Dear brother, you treat your diarrhoea with purgatives. Tell me: Are these medicines supposed to stop the running stomach or to increase it? Why this oppression At this moment we are protesting against the persecution and oppression of the British colonial power in India. At the same time we fear even more the future government that will take over (from them.) Did not Rasulullah (Sallallahu Alayhi Wasallam) warn us about this? Did he not in very clear terms explain to us the causes of such goverments and actions? Is there any fault in the affectionate love, teachings and warnings of Sayyidina Rasulullah (Sallallahu Alayhi Wasallam)?
May my soul, my father and my mother he sacrificed for him!! Never is it possible that there can be any flaw in his teachings!”
The fact that the Ummah continues to flounder in a state of abject humiliation and disgrace, grovelling at the feet of its conquerors, despite holding the majority of the world’s important mineral and fuel resources, demonstrates that means (asbaab) have no bearing on the Ummah’s decrepitude, as long as it continues to neglect the simple Sunnahs stated in the Ahadith as the cause of its disgrace. Even if the Ummah were granted all the means, technology, resources, man-power, scientists, ‘intellectuals’, etc. of the world, the All Powerful is effortlessly able to maintain this state of humiliation which the Ummah deserves for its terrible neglect of those blessed Sunnahs.
We are like a person about to die from terminal lung cancer who ceaselessly travels to the furthest reaches of the world searching for and exploring the latest medical means for a cure. All such strenuous efforts end up being a futile diversion and waste of time and resources, as the person, who constantly loses focus on the causes, continues to smoke 30 cigarettes a day whilst comforting himself that he will concentrate fully on giving it up at a later stage.

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For children, - Parenting Tips for building Trust in Islam

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Common mistakes parents make that destroy a relationship based on trust with a child - Tips and advice on how to trust your child and retain his or her trust and respect according to the teachings of Islam (Tawakkul).
Upon birth, a child loves and trusts his parents implicitly. As the child grows, however, things can change because of certain circumstances. It's not enough that you love your child; your child must also be able to trust you. As a child grows older, they notice things like whether or not their parent lied to them or whether their parent broke a promise. Even if the child doesn't mention it, they still file these facts away and for some, the relationship changes. It only takes one lie, for some kids and the child is never trusting again. No parent wants to lose a child's trust, but we are all human and we all have had unexpected things to arise, preventing us from keeping our word. There is nothing you can do to prevent the unexpected, but all in all, keep your word to your child, no matter what.
Lying is the number one reason that kids don't trust their parents. The lies don't have to be told to the child, either. The child can overhear you lying to a neighbor or friend and the impact could be the same. Breaking a promise, the same as lying, is another reason children don't trust. A promise is usually made to someone when something is very important. The breaking of that promise causes the child to feel as though the subject was not important to the parent. Keep your word to your child at all costs, but when something unexpected prevents you from keeping a promise, sit down and explain the circumstances to the child. Explain how you couldn't be in two places at once, and so on. Never just announce to the child that you couldn't make it and that's the end of the subject. Give them an explanation, just as you would expect if someone you love lied to you.
Being a hypocrite is another reason a child will lose trust in you. Pretending to be someone's friend, then talking about the person behind his back, embarrassing the child in front of people or laughing at the child's ideas are other ways to kill their trust.
When a child has made a mistake, but comes to you and tells the truth, make sure he knows how much you appreciate this and be sure the punishment is much lighter than if he had lied or tried to cover up what he did. Once a child sees that he can come to you with problems, he will be more likely to trust you with his troubles in the future.
As children grow into teens, many parents have a habit of looking through their belongings and their room. This is a definite way to get your child not to trust you. The child expects you to trust him or her and when you search through personal belongings, you are telling the child that you don't trust him. If you don't trust them, why should they trust you? Trust is usually a mutual thing and when one doesn't trust, often, the other won't either.
Basically, if you want to trust your child and have him trust you, treat him with respect, keep your word, let him know how much you love him, don't break your promises, don't be a hypocrite and take the time to explain to the child if something prohibits you from doing what you promised. It's important to keep the trust of your child for a future relationship with him that is loving and trusting.
Tips for building Trust in Islam:
Trust is so fragile that is hard to put back to its original state when broken. Trust is like a vase, once it's broken, though you can fix it, the vase will never be same again. So following are some of the Tips on how to build Trust:
*.Never tell a lie, always tell the truth. And, say it kindly and tactfully.
*.Be real; do not act like somebody you are not.
*.Do not gossip about other people's life. The one you are talking to may think you are gossiping her at her back. The worst scene is - she even pass what you said to other people too.
*.Never betray a confidence. Do not tell the secrets confided to you.
*.Keep all the promises you made. If you cannot keep a promise, better not to promise at all.
*.When you borrow something, always return it as soon as possible on time.
Confidence, Trust and Hope:
Confidence: Once upon a time in a certain village people decided to pray for rain. On the day of prayer all people gathered and only one boy came with an umbrella. That is Confidence, the boy was optimistic and confident that the prayers will be answered and definitely it was going to rain! That is why he carried the umbrella.
Trust: Trust should be like the feeling of a one year old child, when you throw him up in the air, he just laughs. He is happy; he wants you to do it again and again! Do you know why? It's because he knows and trusts in you and has confidence that you will catch him and that you will never let him/her fall. That is Trust.
Hope: Every night we go to bed, we have no assurance to get up alive in the next morning, but still we have plans for the coming day. That is Hope.
Hope is a wonderful thing, something to be cherished and nurtured and something that will refresh us in return. And it can be found in each of us and it can bring light into the darkest of places.
Well-mannered model of good life: Be Confidence; Trust Others; and never lose Hope.

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I'tikaaf, (residing in the mosque for worship), - * “There is no i’tikaaf except in the three mosque”

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I heard a hadeeth which says that i’tikaaf is only valid in al-Masjid al-Haraam (in Makkah), al-Masjid al-Nabawi (in Madeenah) and al-Masjid al-Aqsa (in Jerusalem). Is this hadeeth saheeh?.
Praise be to Allaah.
Firstly:
The hadeeth to which the questioner is referring was narrated by al-Bayhaqi (4/315) from Hudhayfah, who said to ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him): I saw some people who were observing i’tikaaf between your house and the house of Abu Moosa (i.e., in the mosque) and I know that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There is no i’tikaaf except in the three mosques: al-Masjid al-Haraam…” ‘Abd-Allaah ibn Mas’ood said: Perhaps you forgot and they remembered, or you made a mistake and they were correct. This was classed as saheeh by al-Albaani inSilsilat al-Ahaadeeth al-Saheehah(2876). Secondly: With regard to the ruling on this matter, the majority of scholars are of the view that it is not essential for i’tikaaf to be observed in one of the three mosques. They quoted as evidence for that the verse in which Allaah says (interpretation of the meaning): “And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”[al-Baqarah 2:187] The word masaajid in this verse includes all mosques, except those of which the evidence states that i’tikaaf is not valid therein, such as mosques in which prayers are not held in congregation, if the person who is observing i’tikaaf is one of those on whom prayer in congregation is obligatory. See question no. ( 48985) Imam al-Bukhaari referred to the general meaning of the verse. He said:
Chapter: I’tikaaf during the last ten days (of Ramadaan) and i’tikaaf in any mosque. Allaah says (interpretation of the meaning):“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques. These are the limits (set) by Allaah, so approach them not. Thus does Allaah make clear His Ayaat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allaah’s set limits, orders, etc.) to mankind that they may become Al-Muttaqoon (the pious” [al-Baqarah 2:187].
The Muslims continued to observe i’tikaaf in the mosques in their countries, as was mentioned by al-Tahhaawi (may Allaah have mercy on him) inMushkil al-Athaar, 4/205.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on i’tikaaf in the three mosques: al-Masjid al-Haraam (in Makkah), al-Masjid al-Nabawi (in Madeenah) and al-Masjid al-Aqsa (in Jerusalem).
He replied:
I’tikaaf in mosques other than the three mosques – al-Masjid al-Haraam (in Makkah), al-Masjid al-Nabawi (in Madeenah) and al-Masjid al-Aqsa (in Jerusalem) – is prescribed at the appropriate time, and is not limited to the three mosques. It may be observed in those mosques or in others. This is the view of the imams of the Muslims and the imams of the madhhabs that are followed, such as Imam Ahmad, Maalik, al-Shaafa’i, Abu Haneefah and others – may Allaah have mercy on them – because of the words of Allaah (interpretation of the meaning):
“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques. These are the limits (set) by Allaah, so approach them not. Thus does Allaah make clear His Ayaat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allaah’s set limits, orders, etc.) to mankind that they may become Al-Muttaqoon (the pious)”
[al-Baqarah 2:187]
And because the wordmasaajid(mosques) is general in meaning and includes all mosques throughout the world. This sentence appears at the end of the verses on fasting, the ruling of which applies to the whole ummah in all regions. So it is addressed to all those to whom the ruling on fasting is addressed. Hence these rulings end with the words (interpretation of the meaning):
“These are the limits (set) by Allaah, so approach them not. Thus does Allaah make clear His Ayaat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allaah’s set limits, orders, etc.) to mankind that they may become Al-Muttaqoon (the pious)”
[al-Baqarah 2:187]
It is extremely unlikely that Allaah would address the ummah with words that only include a very few of them.
With regard to the hadeeth of Hudhayfah ibn al-Yamaan (may Allaah be pleased with him): “There is no i’tikaaf except in the three mosques,” even if we assume that this hadeeth is free from faults, it is referring to the most perfect of i’tikaaf, i.e., that which is observed in the three mosques, because of their honoured status and superiority over others. This usage occurs frequently, where the negative is a statement that something is incomplete, not a denial of its validity. For example the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer in the presence of food,” etc. Undoubtedly the basic principle with regard to negative statements is to negate or deny, but if there is evidence to the contrary then that evidence should be followed, as in the hadeeth of Hudhayfah. This is if we assume that it is free of faults. And Allaah knows best.
Fataawa al-Siyaam(p. 493).
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: How sound is the hadeeth “There is no i’tikaaf except in the three mosques”? If the hadeeth is saheeh, does that in fact mean that i’tikaaf can only be observed in the three mosques?
He replied:
I’tikaaf is valid in mosques other than the three mosques, but it is essential that the mosque in which i’tikaaf is observed is a mosque in which prayers are held in congregation. If no prayers are held in congregation there, then it is not valid to observe i’tikaaf there. But if a person has vowed to observe i’tikaaf in one of the three mosques then he is obliged to do so in fulfillment of his vow.
Majmoo’ Fataawa Ibn Baaz, 15/444.

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I'tikaaf, (residing in the mosque for worship), - * The reward for i’tikaaf

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What is the reward for i’tikaaf?.
Praise be to Allaah.
I’tikaaf is prescribed in Islam and it is an act of worship that draws one closer to Allaah. See Question no. ( 48999)
Once this is established, there are many ahaadeeth which encourage us to draw closer to Allaah by doing naafil acts of worship. The general meaning of these ahaadeeth includes all kinds of worship, including i’tikaaf.
For example, there is the hadeeth qudsi in which Allaah says: “My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.” Narrated by al-Bukhaari, 6502.
Secondly:
There are several ahaadeeth which speak of the virtue of i’tikaaf and describe its reward, but they are all weak (da’eef) or fabricated (mawdoo’).
Abu Dawood said: I said to Ahmad (i.e., Imam Ahmad ibn Hanbal): Do you know anything about the virtue of i’tikaaf? He said: No, except something weak.Masaa’il Abi Dawood, p. 96.
These ahaadeeth include the following:
1 – Ibn Maajah (1781) narrated from Ibn ‘Abbaas that the Messenger of Allaah (peace and blessings of Allaah be upon him) said concerning the person who observes i’tikaaf: “He is refraining from sin and he will be given a reward like that of one who does all kinds of good deeds.” This was classed as da’eef by al-Albaani inDa’eef Ibn Maajah.
2 – al-Tabaraani, al-Haakim and al-Bayhaqi narrated the following from Ibn ‘Abbaas, which they classed as da’eef: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever observes i’tikaaf for one day seeking thereby the Face of Allaah, Allaah will place between him and the Fire three ditches wider than the distance between the east and the west.” This was classed as da’eef by al-Albaani inal-Silsilah al-Da’eefah, 5345.
3 – al-Daylami narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever observes i’tikaaf out of faith and in the hope of reward will be forgiven his previous sins.” Classed as da’eef by al-Albaani inDa’eef al-Jaami’, 5442.
4 – Al-Bayhaqi narrated the following report from al-Husayn ibn ‘Ali (may Allaah be pleased with him), which he classed as da’eef: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever observes i’tikaaf for ten days in Ramadaan, that will be equivalent to two Hajjs and two ‘Umrahs. This was mentioned by al-Albaani inal-Silsilah al-Da’eefah(518) where he said: it is mawdoo’ (fabricated).

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I'tikaaf, (residing in the mosque for worship), - * On which day is i’tikaaf?

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Is it permissible to observe i'tikaaf at any time other than the last ten days of Ramadaan?.
Praise be to Allaah.
Yes, it is permissible to observe i'tikaaf at any time, but the best is to do so during the last ten days of Ramadaan, following the example of the Messenger of Allaah (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them). It was narrated that the Prophet (peace and blessings of Allaah be upon him) also observed i'tikaaf during Shawwaal in some years.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.

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I'tikaaf, (residing in the mosque for worship), - * I’tikaafof both men and women is only valid if observed in the mosque

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Can a woman observe i’tikaaf in her house?.
Praise be to Allaah.
The scholars are agreed that a man’s i’tikaaf is only valid if observed in the mosque, because Allaah says (interpretation of the meaning):
“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”
[al-Baqarah 2:187]
So i’tikaaf is something that should be done specifically in the mosque.
Seeal-Mughni, 4/461
With regard to women, the majority of scholars are of the view that as in the case of men, their i’tikaaf is not valid unless it is observed in the mosque, because of the verse quoted above (interpretation of the meaning):
“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”
[al-Baqarah 2:187]
The wives of the Prophet (peace and blessings of Allaah be upon him) asked him for permission to observe i’tikaaf in the mosque and he gave them permission, and they used to observe i’tikaaf in the mosque after he died.
If it were permissible for a woman to observe i’tikaaf in her house, the Prophet (peace and blessings of Allaah be upon him) would have told them to do that, because it is better for a woman to remain concealed in her house than to go out to the mosque.
Some of the scholars were of the view that it is valid for a woman to observe i’tikaaf in the “mosque” of her house, which is the place that she allocates for prayer in her house.
But the majority of scholars said that this is not allowed and said that the place where she prays in her house is not called a masjid (mosque) except by way of metaphor, and it is not really a mosque, so it does not come under the rulings on mosques, hence it is permissible for people who are junub and menstruating women to enter it.
Seeal-Mughni, 4/464.
Al-Nawawi said inal-Majmoo’(6/505):
It is not valid for men or women to observe i’tikaaf anywhere but in the mosque; it is not valid in the mosque of a woman’s house or the mosque of a man’s house, which is a space that is set aside for prayer.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked inMajmoo’ al-Fataawa(20/264) about where a woman who wants to observe i’tikaaf should do so?
He replied:
If a woman wants to observe i’tikaaf, she should observe i’tikaaf in the mosque so long as that does not involve anything that is forbidden according to sharee’ah. If that does involve anything that is forbidden then she should not do i’tikaaf.
Inal-Mawsoo’ah al-Fiqhiyyah(5/212) it says:
The scholars differed as to where women should observe i’tikaaf. The majority are of the view that woman are like men, and their i’tikaaf is not valid unless observed in the mosque. Based on this it is not valid for a woman to observe i'tikaaf in the mosque of her house, because of the report narrated from Ibn ‘Abbaas (may Allaah be pleased with him) who asked about a woman who vowed to observe i’tikaaf in the mosque of her house. He said: “(This is) an innovation, and the most hateful of actions to Allaah are innovations (bid’ah).” So there can be no i’tikaaf except in a mosque in which prayers are established. And the mosque of a house is not a mosque in the real sense of the word and does not come under the same rulings; it is permissible to change it, and for a person who is junub to sleep in it. Moreover if it were permissible (to observe i’tikaaf at home), the Prophet’s wives (may Allaah be pleased with them) would have done that at least once to show that it is permissible.

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Taraaweeh prayers, - Dought&clear, - * Goingaround to different mosques in order to have more focus (khushoo’) in prayer

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I want to know how sound this hadeeth is: “Let each one of you pray in the mosque that is closest to him and not go around to different mosques.” What should we say to the one who goes around to different mosque in order to have more focus and presence of mind in prayer, without missing ‘Isha’ prayer?.
Praise be to Allaah.
As far as I know, there is a difference of opinion concerning the authenticity of this hadeeth. If we assume that it is sound, it may be interpreted as meaning that this applies if doing that may lead to the people abandoning the mosque that is closest to them. Otherwise it is well known that the Sahaabah (may Allah be pleased with them) used to come to the Prophet's Mosque in order to pray behind the Prophet (blessings and peace of Allah be upon him). In fact, Mu’aadh (may Allah be pleased with him) used to pray ‘Isha’ with the Prophet (blessings and peace of Allah be upon him), then he would go back to his people and lead them in prayer, even though it was later.
If a person frequents the mosque because of good recitation, and because that good recitation of the imam helps him to focus in prayer, there is nothing wrong with that. Otherwise, if there is the fear of any problem resulting from that, or there is the fear that this may be regarded as disrespect to the imam of the local mosque, if he (the person who goes to another mosque) is a prominent figure and his going away from the local mosque to another mosque may be regarded as undermining the position of the imam, then in this case we say that he should pay attention to the potential bad consequences of this action and avoid doing it.
And Allah knows best.

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Taraaweeh prayers, - Dought&clear, - * Always recitingQunoot in Witr every night

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I missed ‘Isha’ prayer and the imam began to pray Taraweeh. I joined the prayer with the imam with the intention of praying ‘Isha’. The imam prayed two rak’ahs then he said the salaam, and I remained sitting but did not say the salaam. When he stood up to pray again I stood up with him and completed my ‘Isha’ prayer with him. Is the way I offered this prayer correct? If it was not correct, what should I do?.
Praise be to Allaah.
The scholars differed concerning the ruling on offering an obligatory prayer behind an imam who is offering a naafil prayer. We have quoted some of the scholarly opinions on this matter in the answer to question number 79136.
Imam al-Shafaa’i and Ibn al-Mundhir are of the view that this is permissible, and this is also narrated from Ahmad. The scholars of the Standing Committee and Shaykh Ibn Baaz also favoured this view, and in the question mentioned above we quoted him as saying that it is permissible, namely praying ‘Isha’ behind one who is praying Taraweeh, and that the person praying behind him should complete his prayer on his own after the imam says the salaam.
As for what the questioner did, sitting after the imam said the salaam so that he could follow him in the next two rak’ahs of Taraweeh, there are two scholarly opinions concerning the one who starts his prayer on his own -- can he follow an imam who is leading a congregation? Some of them said that this is not allowed and some of them said that it is valid.
Shaykh al-‘Uthaymeen did not give a definitive opinion concerning this action and he said, after stating that it is permissible for one who is offering an obligatory prayer to pray behind one who is offering a naafil prayer, which includes it being permissible to offer ‘Isha’ prayer behind one who is praying Taraweeh:
Rather what I am not sure about is their waiting for the imam until he starts the next two rak’ahs and completing the prayer with him. This is what I am not sure about, because the Messenger (blessings and peace of Allah be upon him) said: “Whatever you catch up with, pray, and whatever you miss, complete it.” The apparent meaning is that a person should complete what he missed with his imam on his own, meaning that he should not wait until the imam starts another prayer. Rather we say: When the imam says the salaam at the end of the prayer in which you caught up with him, then complete the prayer and do not wait until he starts another prayer. End quote.
Fataawa Noor ‘ala al-Darb(Tape no. 15, side B)
Al-Nawawi thought it more likely that this is permissible, as he said:
If he prays ‘Isha’ behind Taraweeh, that is permissible, and when the imam says the salaam, he should stand up to do the remaining two rak’ahs. It is better for him to complete them on his own. If the imam gets up to do two more rak’ahs of Taraweeh, he should form the intention to follow him again in his two rak’ahs. There are two opinions as to whether it is permissible for one who started the prayer on his own to then intend to follow the imam. The more correct view is that it is valid. End quote.
Al-Majmoo’ Sharh al-Muhadhdhab, 4/270
Based on this, the prayer was valid and you do not have to repeat it, but it is better -- in the future -- to complete your prayer on your own and not to join with the imam again.
The brother who asked this question does not have to repeat the prayer or to repeat the two rak’ahs. The ‘Isha’ prayer that he offered behind the imam who was praying Taraweeh is valid. But we think that it is better for him to complete what remains for him of his prayer on his own. But if he follows the last two rak’ahs with the imam again, that is permissible.
And Allah knows best.

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Taraaweeh prayers, - Dought&clear, - * Is the du’aa’ of Witr obligatory, andwhat should a person say if he cannot memorize it?

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I have noticed that it takes me time to learn a certain dua or surah by heart .i know that dua -e - qunood is farz in 3 witr prayer of the isha prayer...i always used to read some other surah instead of this dua as i did not know the dua by heart but i recently found out that it is farz so i tried to learn the dua but it is taking me time...so for several days i have been doing this that when i do 3 witr , in the third rakah i read from a book which i pick up from the side table during the prayer..i still face the qiblah when i pick it up, infact i do not have to move to pick it up....i want to know if that is allowed that u read a surah or dua from a book during the prayer.
Praise be to Allaah.
1 – There is noting wrong with reading the du’aa’ of Qunoot from a piece of paper or a booklet in Witr prayer until one is able to memorize it, after which you can stop reading it and can recite it from memory. It is also permissible to recite Qur’aan from the Mus-haf during naafil prayers for those who have not memorized a lot of Qur’aan.
Shaykh Ibn Baaz was asked about the ruling on reading Qur’aan from the Mus-haf in Taraaweeh prayer, and what the evidence is for that from the Qur’aan and Sunnah.
He replied:
There is nothing wrong with reading from the Mus-haf when praying at night during Ramadaan because that will enable the believers to hear all of the Qur’aan. And because the evidence of sharee’ah from the Qur’aan and Sunnah indicates that it is prescribed to recite Qur’aan in prayer, which includes both reading it from the Mus-haf and reciting it by heart. It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that she told her freed slave Dhakwaan to lead her in praying night prayers during Ramadaan, and he used to read from the Mus-haf. This was narrated by al-Bukhaari (may Allaah have mercy on him) in hisSaheeh, in a mu’allaq majzoom report.
Fataawa Islamiyyah, 2/155
2 – It is not obligatory for the du’aa’ of Qunoot to be in the words narrated from the Prophet (peace and blessings of Allaah be upon him); rather it is permissible for the worshipper to say other words or to add to them. Even if he were to recite verses from the Qur’aan that include words of supplication, that would be sufficient. Al-Nawawi (may Allaah have mercy on him) said: Note that there is no specific du’aa’ for Qunoot according to the preferred point of view. Any du’aa’ that is said will serve as Qunoot, even if one recites a verse or verses from the Qur’aan that include words of supplication, this will count as Qunoot, but it is better to recite the words that were narrated in the Sunnah.
Al-Adhkaar al-Nawawiyyah, p. 50
3 – As for what the brother mentions about reciting Qur’aan instead of the du’aa’ of Qunoot, there is no doubt that he should not do this, because the purpose behind Qunoot is du’aa’ or supplication. Hence if these verses include words of supplication, it is permissible to recite them as Qunoot, for example, the verse in which Allaah says (interpretation of the meaning):
“Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower”
[Aal ‘Imraan 3:8]
4 – With regard to what the brother says about Qunoot being obligatory, this is not correct, because Qunoot is Sunnah. Based on this, if a worshipper omits Qunoot, his prayer is still valid.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about the ruling on reciting the du’aa’ of Qunoot in Witr during the nights of Ramadaan, and whether it is permissible to omit it.
He replied:
Qunoot is Sunnah in Witr and if a person omits it sometimes, there is nothing wrong with that.
And he was asked about a person who always recites Qunoot in Witr every night – was that narrated from our forebears (the salaf)?
He replied:
There is nothing wrong with that, rather it is Sunnah, because when the Prophet (peace and blessings of Allaah be upon him) taught al-Husayn ibn ‘Ali (may Allaah be pleased with him) to say Qunoot in Witr, he did not tell him to omit it sometimes or to do it all the time. This indicates that either is permissible. Hence it was narrated that when Ubayy ibn Ka’b (may Allaah be pleased with him) led the Sahaabah in prayer in the Mosque of the Messenger of Allaah (peace and blessings of Allaah be upon him), he used to omit Qunoot some nights; perhaps that was in order to teach the people that it is not obligatory. And Allaah is the Source of strength.
Fataawa Islamiyyah, 2/159.

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Zakaath, - Dought&clear, - * He has put his car up for sale but he is using it for now until he finds the right price. Does he have to pay zakaah?

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A person has a car on sale until he finds a suitable price. But he still is using it. Shall he pay Zakat on it if it completes a year in this case?.
Praise be to Allaah.
The majority of scholars are of the view that it is obligatory to pay zakaah on trade goods, subject to two conditions:
1 – That he should have taken possession of it through his own actions, i.e., by buying it or accepting it as a gift, not by inheritance, because inheritance comes under the heading of things that a person acquires involuntarily.
2 – That he took possession of it with the intention of selling it. If he took possession of it with the intention of keeping it, then decided to sell it, he does not have to pay zakaah.
Ibn Qudaamah (may Allaah have mercy on him) said: An item is not regarded as trade goods unless two conditions are met:
1 – That he should have taken possession of it through his own actions, either by buying it or accepting it as a gift. It makes no difference whether he took possession of it in return for payment or not.
2 – He should intend at the time of taking possession of it that it is for trade. If he did not intend at the time of taking possession of it that it was for trade, then it is not trade goods even if he formed that intention afterwards.
End quote fromal-Mughni(2/336).
Some scholars are of the view that it becomes trade goods when he forms the intention, even if he did not taken possession of it through his own actions. This was narrated from Ahmad (may Allaah have mercy on him).
Ibn Qudaamah said, after the words quoted above:
It was narrated from Ahmad in another report, that goods become trade goods as soon as one forms the intention to sell them, because of the words of Samurah (may Allaah be pleased with him): The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to pay zakaah on that which we prepared for sale. Based on this, it makes no difference whether he took possession of it through his own actions or whether it was in return for payment or not, rather when he forms the intention to sell them, they become trade goods.
End quote fromal-Mughni(2/336).
The first view is the opinion of the Hanbalis, Hanafis, Maalikis and Shaafa’is.
See:Badaa’i’ al-Sanaa’i(2/12);Sharh al-Kharashi ‘ala Khaleel(2/195);al-Majmoo’(6/5) andal-Mawsoo’ah al-Fiqhiyyah(23/271).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) preferred the second view, which was also narrated from Ahmad, but he differentiated between selling a car or land in order to earn money and make a profit, and selling them because one no longer needs them. In the first case zakaah is due, but not in the second.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: The second view concerning this issue is that it becomes trade goods by intention even if he did not take possession of it through his own actions, and even if he took possession of it with no intention of selling it, because of the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “Actions are but by intention and each person will have but that which he intended.” This man formed the intention to sell it so it is trade goods.
For example, if he buys a car for his personal use, then he decides to use it as capital for business. In this case he must pay zakaah when one year has passed since he made that decision. If he has a car that he is using then he decides to sell it then it is not trade goods, because in this case he is not selling it for trade, but because he no longer wants it.
Another example is if he has land that he bought to build on, then he decided to sell it and buy a different piece of land, so he put it up for sale. This is not regarded as trade goods, because the decision to sell in this case is not to use it to raise capital but because he no longer wants it. There is a difference between the person who uses it to raise capital for business and a person who no longer wants this thing and wants to sell it. In the first case zakaah is due according to the most correct opinion, but no zakaah is due in the second case.
End quote fromal-Sharh al-Mumti’(6/143).
To sum up:
If you are selling the car because you no longer want it, then there is no zakaah on it, but if it is in order to do business, earn money from it and make a profit, then you have to pay zakaah when one year has passed since you decided to trade in it. That is not affected by the fact that you are not using it.
And Allaah knows best.

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Zakaath, - Dought&clear, - * Zakaahon stagnant real estate shares

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I have invested in a property more than 3 years ago. This investment was not fruitful, until now. What is the ruling of Zakat, knowing that it is not sure that I will get the capital money back? Should I pay Zakat for the whole three years, or for only one year, knowing that this investment lasted for 8 months?.
Praise be to Allaah.
Zakaah on real estate shares should be paid as zakaah on trade goods, because these real estate companies buy land with the aim of trading in it.
When the year ends, you have to work out the value of your shares in this company and pay zakaah on them at a rate of one quarter of one tenth.
The year begins from when you took possession of wealth that reached the nisaab, with which you bought these shares.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said concerning land that belongs to a real estate company:
These shares are trade goods, it seems, because those who buy shares in land intend to trade and earn money from it. Hence they have to pay zakaah on it every year, by working out its value, then paying zakaah. So if he bought shares for thirty thousand and at the end of the year these shares are worth sixty thousand, then he has to pay zakaah on sixty thousand. If at the end of the year the thirty thousand is worth only ten thousand, then he only has to pay zakaah on ten thousand. End quote fromMajmoo’ Fataawa Ibn ‘Uthaymeen(18/226).
He (may Allaah have mercy on him) was also asked about a person who bought land with the aim of trading it, but it remained in his possession for a long time. Does he have to pay zakaah on it?
He replied: If a person buys land to trade it then he has to pay zakaah on it every year, whether its value increases or decreases, and whether he manages to sell it or not. He should work out its value every year, then if he has money he can pay the zakaah from the money that he has. If he does not have money then he should keep a record of the zakaah that is due every year, and when he sells it he should pay the zakaah for the past years. End quote fromLiqa’ al-Baab il-Maftooh(15/12).
But if the land or shares do not sell, and the owners put them up for sale but do not find anyone to buy them, then some of the scholars think that in this case it is like a loan that was given to a poor person who cannot afford to pay it off; zakaah is not due on it until it is sold, and he should pay zakaah for one year only. But in order to be on the safe side, he should pay zakaah for all years.
See:Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen(18/206).
And Allaah knows best.

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Zakaath, - Dought&clear, - * Zakaahon shares in real state companies

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Is zakaah due on shares in real estate companies?.
Praise be to Allaah.
In the answer to question no. 69912we have discussed the zakaah on shares in detail, including when it is due and when it is not due.
With regard to shares in real estate companies, one of the following two scenarios must apply:
1 – The companies buy land in order to build on it or make use of whatever buildings are on it to rent them out, for example, so there is no zakaah on these shares, rather zakaah is due on the profits only, if they reach the nisaab and one year has passed, because these lands and properties are not subject to zakaah, rather zakaah is due on their returns or income if it reaches the nisaab and one year has passed.
But it should be noted that these companies’ reserves are bound to contain cash and funds in the bank, and this money is subject to zakaah, so it is essential to know what proportion of these funds each share represents, and pay zakaah on it each year.
2 – Or the companies buy properties – land or buildings – with the aim of trading in them. These shares are regarded as trade goods, so zakaah is due on them and on their profits. So zakaah must be paid according to their value each year, plus their profits. This is the usual activity of real estate companies.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a man who bought shares in a piece of land belonging to a real-estate company. Many years have passed – how should he pay zakaah on that?
He replied:
It would seem that these shares are trade goods, because those who buy shares in land intend to trade them and earn from them, hence they have to pay zakaah on them every year, by working out their value and paying zakaah. So if a person has thirty thousand shares and at the end of the year they are worth sixthy thousand, he has to pay zakaah on sixty thousand. If at the end of the year the thirty thousand is worth only ten thousand, then he only has to pay zakaah on ten thousand. Based on this, the questioner has to work out the zakaah for every year, and he should pay zakaah for each year. But if these shares have not yet been sold, he should pay zakaah on them when they are sold. But no one should be negligent, rather he should sell them for whatever Allaah decrees, and then pay the zakaah on them. End quote.
Majmoo’ Fataawa Ibn ‘Uthyameen, 18/226
The scholars of the Standing Committee for Issuing Fatwas were asked about a man who bought shares in a piece of land, then sold them after five years. How should he pay zakaah on them?
They replied:
He should pay zakaah for each of the four previous years, according to their value each year, whether he made a profit or not, and he should pay zakaah on the profit and on the capital for the last year. End quote.
Fataawa al-Lajnah al-Daa’imah, 9/350
This applies whether the company sells the land as it is or builds on it and then sells it.
Shaykh Ibn ‘Uthaymeen was asked about a man who buys land and, at the time of purchasing, intends to sell it when it has been built on. After the building is completed, he offers it for sale, and after receiving its price, he buys more land and so on. Does he have to pay zakaah in this case?
He replied:
The zakaah on trade goods is due on this land, because he has bought it in order to make a profit from it, and it makes no difference whether he intends to sell it before developing it or afterwards. This is like one who buys fabric in order to make a profit from it after sewing it into garments. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 18/227.

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Fasting, - Doupht&clear, - * If a woman makes a mistake about when she becomes pure followingmenstruation, is she sinning?

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If a woman does not get a white discharge, and instead she waits for the bleeding to stop, the number of days (of the period) may vary from one month to the next. Is she sinning if she makes a mistake about when she becomes pure, such as if she thinks that she became pure, then after doing ghusl and praying she finds traces of it or, conversely, if she waits and misses some prayers because she thinks that she has not yet become pure, because it is difficult for her to know when she becomes pure without that white discharge? May Allaah reward you with good.
Praise be to Allaah.
Menstruation differs from one woman to another, and the signs that one woman’s period has ended may vary from time to time.
For most women the sign that the period has ended is the emission of the white discharge. For some women the sign is that the bleeding stops.
No matter what the sign is for a woman, it is not permissible for her to hasten until the sign appears, because it is not permissible for her to pray or fast when she is menstruating, until she becomes pure.
The women used to send containers to ‘Aa’ishah in which were the cotton pads with traces of yellow on them. She would say: “Do not hasten until you see the white discharge.”
This was narrated by al-Bukhaari in a mu’allaq report inKitaab al-Hayd,Baab iqbaal al-maheed wa idbaarihi(Book of Menses, Chapter on the start and end of the menstrual flow); and by Maalik, 130
If a woman makes a mistake about the time of the end of her period, based on her own reasoning, then she is not sinning, because Allaah says (interpretation of the meaning):
“And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intend”
[al-Ahzaab 33:5]
And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has forgiven my ummah for mistakes, what they forget and what they are forced to do. “ Narrated by Ibn Maajah, 2053; classed as saheeh by al-Albaani inSaheeh Ibn Maajah.
But if she thinks that she has become pure and she prays and fasts, then she realizes that she is still menstruating, then she has to stop praying and fasting until she becomes pure, and she should make up the obligatory fasts that she observed during that time, because it is now apparent that they were not valid, because the fast of a menstruating women is not valid.
If she stops praying because she thinks that she has not yet become pure, then she finds out that she was pure, then she has to make up those prayers.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked (11/280) about a woman who saw a brownish discharge before her usual period, so she stopped praying, then the blood came at the usual time. What is the ruling on that?
He replied: Umm ‘Atiyyah (may Allaah be pleased with her) said: “We used to not regard the yellowish and brownish discharge after the tuhr (white discharge indicating that the period is over) as being of any significance.” Based on this, this brownish discharge that comes before the period does not seem to me to be part of the period, especially since it came before the usual time of menstruation and there were no other signs of menstruation such as cramps, backache, etc. So it is better for her to make up the prayers that she missed during this time.
He was also asked (11/275) about a woman who bled for nine days, so she did not pray, thinking that this was her period. Then a few days later her real period came – what should she do: should she make up the prayers of the days she missed or what?
He replied: it is better for her to make up the prayers that she missed during the first days, but if she does not do that there is no sin on her, because the Prophet (peace and blessings of Allaah be upon him) did not command the woman who was suffering from severe istihaadah (non-menstrual vaginal bleeding) and had stopped praying because of that, to do so. The Prophet (peace and blessings of Allaah be upon him) told her to regard six or seven days as her period and to pray during the rest of the month; he did not tell her to repeat the prayers she had missed, even though making up the prayers she had missed would have been good, because she may have been negligent in not asking before, but even though she did not repeat them there was no sin on her.
And Allaah knows best.









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