For children, - Story of Trust in Allah (SWT): Illness of Prophet Musa/Moses (as)

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Once, Prophet Musa/Moses (as) became ill. The Bani Israel (Children of Israel) came to him and realizing what his illness was, advised him: "If you consume such and such medicine you will recover from your sickness." "I shall not seek any cure but will instead wait till Allah (SWT) cures me without the help of any medicine," said Prophet Musa/Moses (as) to them. His illness became prolonged whereupon Allah (SWT) revealed to him: "By My Majesty and Glory! I shall never cure you till you have consumed the medicine which they had recommended to you."
Prophet Musa/Moses (as)asked the Bani Israel to treat him with the medicine that they had previously suggested. They treated him and shortly after that, Prophet Musa/Moses (as) regained his health. However, this incident left Prophet Musa/Moses (as) with a feeling of complaint and dejection but Allah (SWT) revealed to him: "You desired to annul My Wisdom by means of your trust in Me! Is there one, other than Me, who has placed the medicinal and beneficial effects in plants and various things?"
Say: "Nothing will happen to us except what Allah has decreed for us: He is our protector. In Allah let the Believers put their trust." (Noble Qur'an, 9:51)
Moral of the Story: "Trust in Allah (SWT) but tie your Camel." Also "Trust in Allah (SWT) alone not a fortune cookie." - Muslim Proverbs









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I'tikaaf, (residing in the mosque for worship), - Dought & clear, - * Ruling on touching a girl’s hand during Ramadaan

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What is the ruling on touching a girl’s hand, hugging her or kissing her during the day in Ramadaan?.
Praise be to Allaah.
It is haraam for a man to touch the hand of a girl who is not his mahram, because the Prophet (peace and blessings of Allaah be upon him) said: “For one of you to be stabbed in the head with an iron needle is better for him than for him to touch a woman who is not permissible for him.” Narrated by al-Tabaraani from the hadeeth of Ma’qil ibn Yasaar (may Allaah have mercy on him); classed as saheeh by al-Albaani inSaheeh al-Jaami’, 5045.
If this applies to mere touching, then hugging and kissing are even more serious matters. If the woman tries to do that, the man must stop her, and not allow her to do something haraam with him.
This is a general ruling which applies to the one who is fasting and to others. But if a person is fasting it is even more important that he keep away from all haraam things and all things that can provoke desire, which go against the wisdom and aims of fasting. Allaah says, explaining the reason why fasting has been enjoined (interpretation of the meaning):
“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)”
[al-Baqarah 2:183]
And Allaah says in a hadeeth qudsi: “Fasting is for Me and I will reward for it. He gives up his desire and his food and drink for My sake.” Narrated by al-Bukhaari, 7492; Muslim, 1151.
The one who has done that must repent to Allaah and resolve never to do it again.
With regard to his fast, that is subject to further discussion:
If semen (maniy) came out of him because of this action, then his fast is invalidated and he must make up that day. If no semen came out of him, then his fast is still valid.
But the fact that his fast is still valid does not mean that there is no sin on him or that his fast is perfect. Not at all. Rather every sin that a person commits detracts from the reward of his fast, and may cancel out the reward altogether.
The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not give up false speech and false actions and ignorance, Allaah has no need of his giving up his food and drink.” Narrated by al-Bukhaari, 6057.
He also (peace and blessings of Allaah be upon him) said: “A fasting person may get nothing from his fast except hunger and the one who prays at night may get nothing from his qiyaam but a sleepless night.” Narrated by Ibn Maajah, 1690; classed as saheeh by al-Albaani inSaheeh Ibn Maajah.
We ask Allaah to set our affairs straight and to protect us from temptation.
And Allaah knows best.

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I'tikaaf, (residing in the mosque for worship), - Dought & clear, - * His father will not let him observei’tikaaf for reasons that are not convincing

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What is the ruling on one whose father will not let him observe i'tikaaf for reasons that are not convincing?.
Praise be to Allaah.
I’tikaaf is Sunnah and honouring one's parents is obligatory, and an obligatory duty cannot be waived for something that is Sunnah; the Sunnah cannot be regarded as equal to something that is obligatory, because the obligatory duty takes precedence over it. Allaah says in a hadeeth qudsi: “My slave does not draw close to me by means of anything that is dearer to Me than that which I have made obligatory upon him.” If your father tells you not to observe i’tikaaf and he says things that imply that you should not observe i'tikaaf because he needs you, then the way he sees things is correct, not the way you see things. Because you want to do i’tikaaf, so you think that these reasons are not acceptable, but your father thinks that they are acceptable.
What we advise you is not to do i’tikaaf. Yes, if your father says to you not to do i'tikaaf and he does not mention any reason for that, you do not have to obey him in that case, because you are not obliged to obey him in something that will not harm him if you go against him, and when there is a benefit for you in that thing. End quote.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him)
Risaalah Ahkaam al-Siyaam wa’l-I’tikaaf (p. 31).

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I'tikaaf, (residing in the mosque for worship), - Dought & clear, - * Can the one who is observing i’tikaaf give lessons and halaqahs?

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Is it acceptable for the one who is observing i'tikaaf to teach someone or give a lesson?.
Praise be to Allaah.
It is better for the one who is observing i'tikaaf to focus on worship by himself such as dhikr, prayer, reading Qur’aan and so on. But if there is a need to teach someone or learn, there is nothing wrong with that, because it is also remembrance of Allaah (dhikr). End quote.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him)
Risaalah Ahkaam al-Siyaam wa’l-I’tikaaf (p. 43).

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I'tikaaf, (residing in the mosque for worship), - Dought & clear, - * Is it permissible forthe one who is observing i’tikaaf to use the phone in order to help the Muslims?

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Is it permissible for the one who is observing i’tikaaf to use the phone in order to help the Muslims?.
Praise be to Allaah.
Yes, it is permissible for the one who is observing i’tikaaf to use the phone to help the Muslims, if it is in he mosque where he is observing i’tikaaf, because he has not gone out of the mosque, But if it is outside the mosque then he should not go out for that. If he is a man who is needed to help the Muslims, he should not observe i’tikaaf, because helping the Muslims is more important than i’tikaaf, because helping others is benefiting both parties and good actions from which others also benefit are better than actions from which only the doer benefits, except in the case of actions that are regarded as requirements and obligations of Islam.
End quote.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him)

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Taraaweeh prayers, - Dought&clear, - * Making Taraweeh prayer lengthy

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An imam leads people in taraweeh prayer and recites one page each raka’ah, which may equal 15 verses. Some people say he prolongs reciting, and some say the opposite. What is known from the Sunnah regarding taraweeh prayer? Is there a way to know if it is long or not according to the Sunnah?.
Praise be to Allaah.
It is proven inal-Saheehthat the Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs at night in Ramadaan and at other times, but he would make the recitation and other essential parts of the prayer so long that on one occasion he recited more than five juz’ (sipara) in a single rak’ah, reciting slowly and carefully.
And it is proven that he would get up halfway through the night, or shortly before or after that, and he would carry on praying until it was close to dawn, so he would pray thirteen rak’ahs in approximately five hours. This requires making the recitation and other essential parts of the prayer lengthy.
And it is proven that when ‘Umar united the Sahaabah in praying Taraweeh, they would pray twenty rak’ahs, reciting approximately thirty verses of al-Baqarah in each rak’ah, i.e., roughly four or five pages, so they would recite Soorat al-Baqarah in eight rak’ahs, and if they recited it in twelve rak’ahs they would think that it was short.
This is the Sunnah in Taraweeh prayer: if the recitation is kept short then the number of rak’ahs is increased to forty-one rak’ahs, as some of the imams said. If a person wants to limit himself to eleven rak’ahs or thirteen rak’ahs, then he should lengthen the recitation and other essential parts of the prayer. There is no set number for Taraweeh prayer, rather what is required is to pray in the time that will enable you to attain tranquillity and not rush, no less than an hour or so. Whoever thinks that this is too long is going against what has been narrated and no attention should be paid to him.

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Taraaweeh prayers, - Dought&clear, - * Praying Taraaweeh in congregation in Ramadaan isSunnah and not a bid’ah (innovation)

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Is praying Taraaweeh in congregation considered to be a bid’ah (innovation), because it was not done at the time of the Prophet and the first one who established that was ‘Umar ibn al-Khattaab (may Allaah be pleased with him)?
Praise be to Allaah.
The view that Taraaweeh prayer is a bid’ah is not valid. Rather we should ask whether it was one of the Sunnahs of ‘Umar ibn al-Khattaab, because it was not done at the time of the Prophet (peace and blessings of Allaah be upon him) but it was done in ‘Umar’s time, or was it one of the Sunnahs of the Prophet (peace and blessings of Allaah be upon him)?
Some people claim that it was one of the Sunnahs of ‘Umar, and they base that on the fact that ‘Umar “commanded Ubayy ibn Ka’b and Tameem al-Daari to lead the people in praying eleven rak’ahs.” He went out the same night and saw the people praying, and he said, “What a good innovation this is.” This indicates that it had not previously been prescribed…
But this opinion is da’eef (weak), and those who say this are ignoring the reports proven inal-Saheehaynand elsewhere, that the Prophet (peace and blessings of Allaah be upon him) “led his companions in praying for three nights, and on the third or fourth night he did not lead them, and he said: ‘I am afraid that it may be made obligatory upon you.’” This was narrated by al-Bukhaari (872). According to a version narrated by Muslim, “But I was afraid that prayer at night may be made obligatory upon you, and you would not be able to do it.” (1271). So it is proven that Taraaweeh is part of the Sunnah of the Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) referred to the reason why he did not persist in it, which was the fear that it might become obligatory; he did not say that it is not prescribed. This fear no longer applied following the death of the Messenger (peace and blessings of Allaah be upon him), because when he (peace and blessings of Allaah be upon him) died, the revelation ceased and there was no longer any concern that it might become obligatory. Once the fear that it might become obligatory was no longer present, because the revelation had ceased, then the reason for not doing it was also removed, and so it was restored to its position of being Sunnah.
Seeal-Sharh al-Mumti’by Ibn ‘Uthaymeen, vol. 4, p. 78.
It was narrated inal-Saheehaynfrom ‘Aa’ishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) would forgo doing something that he liked to do lest the people do it and it become obligatory upon them. (Narrated by al-Bukhaari, 1060; Muslim,Salaat al-Musaafireen, 1174).
Al-Nawawi said: This shows how kind he (peace and blessings of Allaah be upon him) was and how compassionate towards his ummah.
So there is no basis for saying that Taraaweeh prayer is not part of the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), rather it is part of the Sunnah of the Prophet (peace and blessings of Allaah be upon him), but he forsook it for fear that it may be made obligatory upon his ummah. When he died, this concern no longer applied. Abu Bakr (may Allaah be pleased with him) was distracted by the wars against the apostates and his reign was short, lasting only two years. When the reign of ‘Umar came and the Muslims became secure and victorious, he commanded the people to gather together for Taraaweeh prayers in Ramadaan, as they used to gather with the Prophet (peace and blessings of Allaah be upon him). All that ‘Umar (may Allaah be pleased with him) did was to go back to that Sunnah and revive it. And Allaah is the Source of strength.

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Taraaweeh prayers, - Dought&clear, - * Is it permissible to read from the computer during Taraweeh prayers?

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Is it permissible to read the Holy Qur’aan from the computer whilst performing Taraweeh prayers?.
Praise be to Allaah.
Reading from the computer whilst praying comes under the same rulings as reading from the Mus-haf whilst praying. This is a well known issue concerning which there is a difference of opinion among the scholars. The Shaafa’is and Hanbalis regard it as permissible, but Abu Haneefah was of the view that their prayer is invalidated if one reads from the Mus-haf.
It says inal-Mawsoo’ah al-Fiqhiyyah(33/57, 58):
The Shaafa’is and Hanbalis are of the view that it is permissible to read from the Mus-haf whilst praying. Imam Ahmad said: There is nothing wrong with a person leading the people in praying qiyaam (taraweeh) whilst looking at the Mus-haf. It was said to him: What about the obligatory prayers? He said: I have not heard anything concerning that.
Al-Zuhri was asked about a man who read from the Mus-haf during Ramadaan. He said: The best of us used to read from the Mus-haf.
In the commentary onRawd al-Taalibby Shaykh Zakariya al-Ansaari it says: If he reads from the Mus-haf and turns the pages occasionally it does not invalidate the prayer, because this is a slight movement or is not ongoing, and does not distract one. A little of a movement of which a lot would invalidate the prayer, if done deliberately with no need, is makrooh.
Abu Haneefah was of the view that the prayer is invalidated if one reads from the Mus-haf in all cases, whether it is a little or a lot, whether one is leading the prayer or praying alone, whether one is unversed and can only recite from it or not, and they mentioned that Abu Haneefah had two reasons for regarding it as invalid:
1. That holding the Mus-haf, looking at it and turning the pages is a lot of movement
2. That he is being prompted by the Mus-haf, so it is as if he is being prompted by someone else, and it makes no difference in this case whether the Mus-haf is placed on a stand or held in the hand. But with regard to the first reason, it makes a difference.
He excluded from that the case where a person had memorized what he is reciting and he recites without holding the Mus-haf. In that case it does not invalidate his prayer because this reading is counted as helping him to remember what he has memorized and is not regarded as being prompted by the Mus-haf; merely looking without holding it does not invalidate the prayer.
Two of our companions – Abu Yoosuf and Muhammad – were of the view that it is makrooh to read from the Mus-haf if the intention is to imitate the people of the Book. End quote.
The view that it is permissible is the view which is stated in fatwas of the Standing Committee for Issuing Fatwas, Shaykh al-‘Uthaymeen and Shaykh ‘Abd-Allaah al-Jibreen.
See the answer to question no. 1255and 69670.
Undoubtedly it is better that the people should only be led in prayer by one who has memorized the book of Allaah, and can recite from memory.
Shaykh Saalih ibn Fawzaan al-Fawzaan (may Allaah preserve him) was asked:
Is reading from the Mus-haf better than reciting from memory? We hope you can advise us.
He replied:
With regard to reading Qur’aan outside of prayer, reading from the Mus-haf is better, because it is a more accurate recitation. But if reciting from memory will help him to focus more, then he should recite from memory.
With regard to prayer, it is better to recite from memory, because if he recites from the Mus-haf he will do repeated movements by holding the Mus-haf, putting it down, turning the pages and looking at the letters; thus he will miss out on placing the right hand over the left on the chest whilst standing, and he may miss out on spreading the arms when bowing and prostrating if he puts the Mus-haf under his arm. Hence we prefer that the worshipper should recite Qur’aan from memory whilst praying rather than reading from the Mus-haf. End quote.
Al-Muntaqa min Fataawa al-Fawzaan(2/35, question no. 16).
See also the words of Shaykh al-Uthaymeen in the answer to question no. 3465.
One of the negative aspects of reading from the Mus-haf – or from the computer or cell phone – whilst praying is that it deadens the imam’s interest in memorizing Qur’aan, and ends his desire to memorize it. If he knows that he can open the Mus-haf whilst praying, or look at the computer or cell phone, he will not devote time to memorizing the Book of Allaah, and he will not be eager to memorize it well. You should strive to memorize the Book of Allaah and recite it by heart whilst praying.
And Allaah knows best.

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Taraaweeh prayers, - Dought&clear, - * His work hours conflict with Taraweeh prayers – what should he do?

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My work hours begin before the imam finishes taraweeh prayer, and I need to go to work. What should I do?.
Praise be to Allaah.
Pray whatever you can of taraaweeh in congregation with the imam. It does not matter if you leave for work after two or four or six rak’ahs, etc. Then complete the prayer at home and pray witr at the end.
If you find a mosque that prays early and you can complete the prayer with them and then go to work, this is better, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam with the imam until he finishes, it will be written that he spent the whole night in prayer.” Narrated by al-Tirmidhi, 806; classed as saheeh by al-Albaani inSaheeh al-Tirmidhi.
And Allaah knows best.

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Zakaath, - Dought&clear, - * He inherited someland then he put it up for sale – does he have to pay zakaah on it?

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We have a piece of land that we sold one month ago. This land belonged to a number of heirs, one of whom was a minor and reached the age of 18 one month before the land was sold. We decided to sell it a year before that date, but the issue of the minor heir meant that the sale was delayed until this year. Please note that we did not give the land to any agent to sell it and we did not come to any agreement with any purchaser at that time, rather we delayed it until that minor reached the legal age. My question is: Is there any zakaah on this land, knowing that it had been in the name of the heirs for 16 years but they had no intention of selling it until this year?.
Praise be to Allaah.
There is no zakaah on this land, because the majority of fuqaha’ are of the view that for zakaah to be due on trade goods, a person must take possession of them with the intention of trading them. If he acquires it by means of inheritance he has not taken possession of it by means of his actions, so there is no zakaah on it even if he intends to sell it.
Ibn Qudaamah (may Allaah have mercy on him) said: Goods do not become trade goods unless two conditions are met:
(i) That he takes possession of it by means of his actions, such as buying, marriage, khula’, accepting a gift, a bequest, booty, or earning of permissible things.
(ii) That he intends when taking possession of it to sell it. If he does not intend when taking possession of it to sell it, then it is not trade goods, even if he forms that intention later on.
If he takes possession of it by inheritance and intends to sell it, it does not become trade goods. Similarly, if a settled person intends to travel, the rulings on travelling do not begin to apply to him unless he takes action.
It was narrated from Ahmad in another report that goods may become trade goods by virtue of intention, because Samurah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to pay zakaah from that which we had prepared to sell. Based on this, when a person forms the intention to sell it, it becomes trade goods. End quote fromal-Mughni, 2/336.
The former is the view 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-Fihqiyyah, 23/271.
With regard to the latter view, which was also narrated from Ahmad, it was regarded as more correct by Shaykh Ibn ‘Uthaymeen, but he differentiated between one who sells land in order to earn money, make a profit and deal in it, and one who sells it because he no longer has any need for it. In the former case zakaah is due, but not in the latter.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: The second view concerning this issue is that as soon as the intention to sell it for trade purposes is formed it becomes trade goods, even if it came into his possession without him taking any action, and even if he took possession of it without intending to trade in it, because of the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “Actions are but by intentions, and each person will have but that which he intended…” This man intended to deal in it, so he has to pay zakaah on it.
For example: if he buys a car to use it for transportation, then he decided to make it capital for the purpose of trade, then zakaah must be paid when one year has passed since he formed that intention. But if he has a car that he is using, then he decides to sell it, it is not trade goods, because he is not selling it for the sake of doing trade, rather it is 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 some other land. His offering it for sale is not for the purpose of trade, because the intention of selling in this case is not to earn money, rather it is because he no longer wants it. There is a difference between two people, one of whom makes it his capital for the purpose of trade and another who decides he no longer wants or needs this thing, so he wants to sell it. In the first case zakaah is due according to the correct opinion, and in the second case no zakaah is due. End quote fromal-Sharh al-Mumti’(2/626).
Conclusion: You do not have to pay zakaah, according to both opinions.
And Allaah knows best.

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