For children, - Persistent Determination: You are not inferior to an Ant - Never Give Up(Perseverance in Islam)

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Tamerlane! Amir Timur was a great Mongolian King and great great grandfather of Babur, the founder of the Mughal Dynastyin India. He was one of the bravest and greatest warriors born in present Uzbekistan. He had conquered nearly half of the world known at that time. His courage was great. Amir Taimur, was someone who was so firm and unfaltering in every predicament, that he did not cower from any misfortune. He learnt from an Ant not to loose courage. He tells his own story as follows.
Once he was fighting a battle. He was defeated. He had to run away to the mountains to save his life. He hid himself in a safe place. Tired and hungry he sat at one place quietly watching little things around him. He noticed an Ant working. The Ant was carrying a grain of rice much bigger than itself. With this load the Ant tried to climb up a wall. The grain fell down. The Ant came down and lifted the grain once again. It started to climb the wall. Again the grain fell down and again it went down to try. The Ant did not loose courage. It tried again and again. The King tells us that the Ant tried thirty three times until it succeeded in taking the grain up the wall. The King learnt a lesson. Man looses courage. He was weak. He must grow strong.
I said to myself: O' Taimur! You are by no means inferior to an Ant. Arise and get back to work. So heartened, he went about collecting his run-away soldiers and officers. He rebuilt his army. He fought yet another battle. He won. Thereafter, one success after another came to him. He had learnt not to loose courage. He continued to battle until he became a great King.
Constant effort is the key to success. Ants know their lesson. Men have to learn. Never loose courage. Islam teaches true values of life. It teaches human beings not to despair. Each one must try harder and achieve greater results in life.
Noble Qur'an teaches: "And that there is nothing for man except what he tried, His efforts shall be seen. And rewarded to fullest extent." (Sura An-Najm 53:39-41)
Moral:Falling down is not defeat...defeat is when you refuse to get up...

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I'tikaaf, (residing in the mosque for worship), - Dought& clear, - * I’tikaafis prescribed inRamadaan andat other times

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Can i’tikaaf be done at any time or is it only to be done in Ramadaan?.
Praise be to Allaah.
I’tikaaf is Sunnah at any time, in Ramadaan or otherwise, but it is better in Ramadaan, especially in the last ten days of Ramadaan.
This is indicated by the general meaning of the evidence which speaks of i'tikaaf being mustahabb, which includes Ramadaan and other times. See question no. ( 48999).
Al-Nawawi said inal-Majmoo’(6/501):
I’tikaaf is Sunnah according to consensus, and it is not obligatory unless one vowed to do it – also according to consensus. It is mustahabb to do it a great deal and it is mustahabb especially in the last ten days of Ramadaan.
He also said (6/514):
The best i’tikaaf is that which is accompanied by fasting, and the best of that is in Ramadaan, and the best of that is the last ten days.
Al-Albaani said inQiyaam Ramadaan:
I'tikaaf is Sunnah in Ramadaan and at other times of the year. The basis for that is the verse in which Allaah says (interpretation of the meaning):
“…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]
And there are saheeh ahaadeeth which describe the Prophet (peace and blessings of Allaah be upon him) observing i’tikaaf as well as numerous reports which describe the salaf as doing so too.
It was proven that the Prophet (peace and blessings of Allaah be upon him) observed i’tikaaf during ten days of Shawwaal as well. This is agreed upon.
‘Umar said to the Prophet (peace and blessings of Allaah be upon him): “During the Jaahiliyyah I vowed to observe i’tikaaf for one night in al-Masjid al-Haraam.” He said: “Fulfil your vow.” So he [‘Umar] observed i’tikaaf for one night. Agreed upon.
It is more emphasized in Ramadaan, because of the hadeeth of Abu Hurayrah: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to observe i’tikaaf for ten days every Ramadaan, and in the year in which he passed away he observed i’tikaaf for twenty days. Narrated by al-Bukhaari.
The best i’tikaaf is at the end of Ramadaan, because the Prophet (peace and blessings of Allaah be upon him) used to observe i’tikaaf for the last ten days of Ramadaan until he passed away. Agreed upon.
Shaykh Ibn Baaz said inMajmoo’ al-Fataawa(15/437):
Undoubtedly i’tikaaf in the mosque is an act of worship, and (observing it) in Ramadaan is better than at other times. It is prescribed in Ramadaan and at other times.
SeeFiqh al-I’tikaafby Dr Khaalid al-Mushayqih, p. 41.

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I'tikaaf, (residing in the mosque for worship), - Dought& clear, - * The minimum length of time for i’tikaaf

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What is the minimum length of time for i’tikaaf ? Is it possible to observe i’tikaaf for a short time or does it have to be for several days?.
Praise be to Allaah.
The scholars differed as to the minimum length of time for i’tikaaf.
The majority of scholars are of the view that the minimum length of time is a moment. This is the view of Abu Haneefah and Ahmad. Seeal-Durr al-Mukhtaar(1/445);al-Majmoo’, 6/489;al-Insaaf, 7/566.
Al-Nawawi said inal-Majmoo’, 6/514:
With regard to the minimum length of time for i’tikaaf, the majority stipulated that it must be observed in the mosque, and that it is permissible to do a lot or a little, even a hour or a moment.
They quoted several reports as evidence for that:
1 – That i’tikaaf in Arabic means staying, and the word may be applied to a long period of time or a short one; there is no report in sharee’ah that defines it as being a specific length of time.
Ibn Hazm said: I’tikaaf in the language of the Arabs means staying… any stay in the mosque for the sake of Allaah with the intention of drawing closer to Him is i’tikaaf… whether that is for a short time or a long time, because the Qur’aan and Sunnah do not specify any number or length of time.Al-Muhalla, 5/179
2 – Ibn Abi Shaybah narrated that Ya’la ibn Umayyah (may Allaah be pleased with him) said: I will stay in the mosque for an hour, and I am only staying to observe i’tikaaf. Ibn Hazm quoted this as evidence inal-Muhalla(5/179); it was quoted without comment by al-Haafiz inal-Fath. “Hour” here refers to a period of time but it does not mean an hour in the modern sense of sixty minutes.
Some scholars are of the opinion that the minimum length of i’tikaaf is one day. This was narrated from Abu Haneefah and was the view of some of the Maalikis. Shaykh Ibn Baaz said inMajmoo’ al-Fataawa(15/441):
I’tikaaf means staying in the mosque to worship Allaah, whether that is for a long time or a short time, because as far as I know there is no report to indicate a set time, whether one or two days or more. This is an act of worship which is prescribed in Islam unless one vows to do it, in which case it becomes obligatory. This applies equally to men and women.

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I'tikaaf, (residing in the mosque for worship), - Dought& clear, - * Is it valid to observe i’tikaaf in any mosque?

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Is it valid to observe i’tikaaf in any mosque?.
Praise be to Allaah.
The scholars differed concerning the characteristics of the mosque in which it is permissible to observe i’tikaaf. Some said that it is valid to observe i’tikaaf in any mosque, even if prayers in congregation are not held there, based on the general meaning of 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]
Imam Ahmad was of the view that it is conditional upon it being in a mosque in which prayers are held in congregation. He quoted the following evidence for that:
1 – The words of ‘Aa’ishah: “There should be no i’tikaaf except in a mosque in which prayers in congregation are held (masjid jamaa’ah).” Narrated by al-Bayhaqi, classed as saheeh by al-Albaani in his essayQiyaam Ramadaan.
2 – Ibn ‘Abbaas (may Allaah be pleased with him) said: “There should be no i’tikaaf except in a mosque in which prayer is established.”Al-Mawsoo’ah al-Fiqhiyyah, 5/212.
3 – If a person observes i’tikaaf in a mosque in which prayers in congregation are not held, this will lead to one of two things:
(i) Either he will miss prayer in congregation, and it is not permissible for a man to miss prayer in congregation without a valid excuse.
(ii) Or he will go out a great deal in order to pray in another mosque, which defeats the purpose of i’tikaaf.
Seeal-Mughni, 4/461.
Shaykh Ibn ‘Uthaymeen said inal-Sharh al-Mumti’(6/312): I’tikaaf is not valid unless it is observed in a mosque in which people gather (to pray)?
Is what is meant a mosque in which Jumu’ah prayers are held, or one in which prayers in congregation (jamaa’ah) are held?
The answer is: a mosque in which prayers in congregation are held; it does not have to be one in which Jumu’ah prayers are held, because the mosque in which prayers in congregation are not held is not a mosque in the true sense of the word, such as if the mosque has been abandoned by its people or they have moved away.
It is not essential that the mosque be one in which Jumu’ah prayers are held, because Jumu’ah does not happen repeatedly and going out to attend Jumu’ah does not affect i’tikaaf, unlike the five daily prayers which happen repeatedly every day and night.
This condition – that the mosque be one in which prayers are held in congregation – applies if the person observing i’tikaaf is a man. If it is a woman, her i’tikaaf is valid in any mosque, even if it is one in which prayers are not held in congregation, because prayer in congregation is not obligatory for woman.
Ibn Qudaamah said inal-Mughni:
A woman may observe i’tikaaf in any mosque; it does not have to be one in which prayers are held in congregation, because that is not obligatory for women. This is the view of al-Shaafa’i.
Shaykh Ibn ‘Uthaymeen said inal-Sharh al-Mumti’(6/313):
If a woman observes i’tikaaf in a mosque in which prayers are not held in congregation, there is nothing wrong with that because she does not have to pray in congregation.

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I'tikaaf, (residing in the mosque for worship), - Dought& clear, - * When should a person who is observing i’tikaaf during the last ten days of Ramadaan enter i’tikaaf and exit from it?

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I want to observe i’tikaaf during the last ten days of Ramadaan. I would like to know when I should enter the mosque and when I should exit therefrom.
Praise be to Allaah.
Firstly:
With regard to entering the place of i’tikaaf, the majority of scholars (including the four imams Abu Haneefah, Maalik, al-Shaafa’i and Ahmad, may Allaah have mercy on them) are of the view that the one who wants to observe i’tikaaf during the last ten days of Ramadaan should enter his place of i'tikaaf before the sun sets on the night of the twenty-first. They quoted several texts as evidence, including the following:
1 – It was proven that the Prophet (peace and blessings of Allaah be upon him) used to observe i'tikaaf during the last ten nights of Ramadaan, Agreed upon. This indicates that the period of i’tikaaf is counted by the nights, not the days. And Allaah says (interpretation of the meaning):
“And by the ten nights”
[al-Fajr 89:2]
The last ten nights start with the twenty-first.
Based on this, he should enter the mosque before the sun sets on the night of the twenty-first.
2 – They (the scholars) said that one of the greatest aims of i'tikaaf is to seek Laylat al-Qadr, and the night of the twenty-first is one of the odd-numbered nights in the last ten nights of Ramadaan, so it may possibly be Laylat al-Qadr, so he should be observing i’tikaaf on that night. This was stated by al-Sindi inHaashiyat al-Nasaa’i.
Seeal-Mughni, 4/489.
But al-Bukhaari (2041) and Muslim (1173) narrated that ‘Aa’ishah said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) wanted to observe i’tikaaf, he would pray Fajr then enter his place of i'tikaaf.
Because of the apparent meaning of this hadeeth, some of the salaf were of the view that he would enter his place of i’tikaaf after Fajr prayer. This view was followed by the scholars of the Standing Committee (10/114) and Shaykh Ibn Baaz (15/442).
But the majority of scholars responded to this hadeeth in one of two ways:
(1) That the Prophet (peace and blessings of Allaah be upon him) had started i'tikaaf before the sun set, but he did not enter the place for i’tikaaf until after Fajr prayer
Al-Nawawi said: “When he wanted to observe i’tikaaf, he would pray Fajr then enter his place of i'tikaaf” - this was quoted as evidence by those who say that i’tikaaf should be started at the beginning of the day. This is the view of al-Awzaa’i and al-Thawri, and of al-Layth in one of his two opinions. Maalik, Abu Haneefah, al-Shaafa’i and Ahmad said: he should enter (i’tikaaf) before the sun sets if he wants to observe i’tikaaf for a month or for ten days. They interpreted the hadeeth as meaning that he entered the place of i’tikaaf in order to be alone there after he prayed Fajr, not that this is the time when he began i’tikaaf; rather he was in i’tikaaf from before Maghrib and stayed in the mosque, and when he had prayed Fajr he withdrew to be by himself.
(2) al-Qaadi Abu Ya’la, one of the Hanbalis, responded by interpreting the hadeeth as meaning that he (peace and blessings of Allaah be upon him) used to do that on the twentieth. Al-Sindi said: This response is more likely to be correct.
Shaykh Ibn ‘Uthaymeen was asked inFataawa al-Siyaam(p. 501): When does i’tikaaf begin?
He replied:
The majority of scholars are of the view that i’tikaaf should begin on the night of the twenty first, not from Fajr of the twenty-first, although some of the scholars are of the view that i’tikaaf should begin from Fajr of the twenty-first, based on the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) that was narrated by al-Bukhaari: “When he had prayed Fajr he entered his place of i'tikaaf”. But the majority of scholars responded by stating that the Messenger (peace and blessings of Allaah be upon him) withdrew from people in the morning, but the intention to observe i’tikaaf was formed at the beginning of the night, because the last ten nights start when the sun sets on the twentieth.
He also said (p. 503):
Entering the place of i’tikaaf for the last ten nights of Ramadaan may be done when the sun sets on the night of the twenty-first, because that is the time when the last ten nights begin. This is not contradicted by the hadeeth of ‘Aa’ishah because the wording is different, so it should be understood according to what the language indicates. This is what was narrated by al-Bukhaari (2041) from ‘Aa’ishah (may Allaah be pleased with her) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) observed i’tikaaf every Ramadaan and when he had prayed Fajr he would enter the place where he observed i’tikaaf.
Her words “and when he had prayed Fajr he would enter the place where he observed i’tikaaf” indicate that he was already staying in the mosque, meaning that he was in the mosque before he entered he place of i’tikaaf.
Secondly:
With regard to coming out of i’tikaaf:
He should come out when the sun sets on the last day of Ramadaan.
Shaykh Ibn ‘Uthaymeen was asked: When should a person come out of i’tikaaf? Is it after the sun sets on the night of Eid or after Fajr on the day of Eid?
He replied:
He should come out of i’tikaaf when Ramadaan ends. Ramadaan ends when the sun sets on the night of Eid.Fataawa al-Siyaam, p. 502.
It says inFataawa al-Lajnah al-Daa’imah, 10/441.
The period of i’tikaaf during the (last) ten nights of Ramadaan ends when the sun sets on the last day of the month.
If he chooses to stay until he has prayed Fajr and then depart from his place of i’tikaaf to the Eid prayer, there is nothing wrong with that. Some of the scholars regarded that as mustahabb.
Imam Maalik (may Allaah be pleased with him) said that he saw that some of the scholars who had observed i’tikaaf during the last ten nights of Ramadaan did not go back to their families until they had attended the (prayer of Eid) al-Fitr with the people. Maalik said: I heard that from the righteous people who have passed on, and this is the dearest to me of what I have heard about that.
Al-Nawawi said inal-Majmoo’(6/323):
Al-Shaafa’i and his companions said: Whoever would like to follow the example of the Prophet (peace and blessings of Allaah be upon him) in observing i’tikaaf during the last ten nights of Ramadaan should enter the mosque before the sun sets on the night of the twenty-first, so that he will not miss any of it, and he should come out after the sun sets on the night of Eid, whether the month is twenty-nine days or thirty. It is better for him to stay in the mosque on the night of Eid so that he can offer the Eid prayer there, or go out to the Eid prayer-place if they pray Eid there.
If he goes directly from i’tikaaf to the Eid prayer, it is mustahabb for him to do ghusl and make himself look good before going out, because this is one of the Sunnahs of Eid.

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Taraaweeh prayers, - Dought&clear, - * He does not pray in congregation because of his work

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If a person sometimes does not go to Fajr or Taraweeh prayer because of intense pressure at work, is that permissible or not? Please note that my father usually does not fail to pray Taraweeh in Ramadaan unless he is sick and he is also religiously-committed – praise be to Allaah – but now because of the pressure of work he does not go to pray sometimes.
Praise be to Allaah.
Prayer in congregation is obligatory at all times, because Allaah says (interpretation of the meaning):
“When you (O Messenger Muhammad) are among them, and lead them in As‑Salaah (the prayer), let one party of them stand up [in Salaah (prayer)] with you taking their arms with them; when they finish their prostrations, let them take their positions in the rear”
[al-Nisa’ 4:102]
Allaah has enjoined prayer in congregation at times of war, so how about at times of peace?
Al-Bukhaari (608) and Muslim (1040) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “I was thinking of ordering that firewood be gathered, then I would order that the call to prayer be given, then I would order a man to lead the prayer, then I would go to men who do not attend the prayer and I would burn their houses down around them.” InSaheeh Muslim(1044) it says: A blind man came to the Prophet (peace and blessings of Allaah be upon him) and said: “O Messenger of Allaah, I do not have a guide to bring me to the mosque.” He asked the Messenger of Allaah (peace and blessings of Allaah be upon him) to grant him a concession allowing him to pray in his house, and he granted him that concession, but when he turned to leave he said: “Can you hear the call to prayer?” He said: “Yes.” He said: Then answer it.” So the Muslim should regularly pray in congregation at all times, and not let any worldly distractions keep him away from that.
Allaah says (interpretation of the meaning):
“O you who believe! Let not your properties or your children divert you from the remembrance of Allaah. And whosoever does that, then they are the losers”
[al-Munaafiqoon 63:9]
You should advise your father and remind him of this saheeh evidence, with wisdom and beautiful preaching.
This ruling applies to offering the five daily prayers in congregation. With regard to Taraweeh, the matter is easier than that. It is permissible for a Muslim to pray Taraweeh at home, although it is better to pray it in congregation in the mosque.
It is not permissible for a Muslim to devote himself to worldly work at the expense of his worship and prayer. Allaah has described the believers as those who do not let their trade and selling distract them from the remembrance of Allaah and establishing prayer. Allaah says (interpretation of the meaning):
“In houses (mosques) which Allaah has ordered to be raised (to be cleaned, and to be honoured), in them His Name is remembered [i.e. Adhaan, Iqaamah, Salaat (prayers), invocations, recitation of the Qur’aan]. Therein glorify Him (Allaah) in the mornings and in the afternoons or the evenings,
37. Men whom neither trade nor sale (business) diverts from the remembrance of Allaah (with heart and tongue) nor from performing As‑Salaat (Iqaamat‑as‑Salaat) nor from giving the Zakaah. They fear a Day when hearts and eyes will be overturned (out of the horror of the torment of the Day of Resurrection).
38. That Allaah may reward them according to the best of their deeds, and add even more for them out of His Grace. And Allaah provides without measure to whom He wills”
[al-Noor 24:36-38]
This passage ends with the words “And Allaah provides without measure to whom He wills”, which hints to the one who spends his time in trade and work at the expense of his obedience to his Lord, that provision is in the hand of Allaah and He provides without measure to whom He wills. The Prophet (peace and blessings of Allaah be upon him) explained that when he said: “O people, fear Allaah and be moderate in seeking a living, for no soul will die until it has received all its provision, even if it is slow in coming. So fear Allaah and be moderate in seeking provision; take that which is permissible and leave that which is forbidden.” Narrated by Ibn Maajah, 2144, from the hadeeth of Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him); classed as saheeh by Shaykh al-Albaani inSaheeh al-Targheeb(1698).
There is no reason why you should not do what you can to earn a living, but the Muslim should not go to extremes with work and devote all his time to it at the expense of his worship, health and raising his children. He should create a balance between everything.
We hope that your father will study what we have said and think about it properly. We ask Allaah to guide him to the best of words, deeds and attitudes, and to bless him with a goodly and blessed provision.
And Allaah knows best.

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Taraaweeh prayers, - Dought&clear, - * Should Taraweeh prayer be offered individually or in congregation? Is completing the Qur’aan in Ramadaan bid’ah?

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I have heard from some people that it is recommended to pray taraweeh indivually as the prophet preyed it individually except 3 times, is this true? I also heard that it is a bid'ah to recite the whole Quran during taraweeh in ramadan as the prophet never did this, is this true.
Praise be to Allaah.
Firstly:
It is prescribed to offer the night prayers in Ramadaan in congregation or individually, but it is better to do it in congregation than to do it individually. The Prophet (peace and blessings of Allaah be upon him) led his companions in offering these prayers in congregation on several nights.
It is proven inal-Saheehaynthat the Prophet (peace and blessings of Allaah be upon him) led his companions in prayer (Taraweeh) for several nights, then on the third or fourth night he did not come out to them. When morning came he said: “Nothing prevented me from coming out to you except the fact that I feared that it would be made obligatory for you.”
Narrated by al-Bukhaari, 1129. According to the version narrated by Muslim (761): “But I feared that night prayers would be made obligatory for you and you would not be able to do them.”
Offering Taraweeh prayer in congregation is something that is established by the Sunnah of the Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) stated the reason why he did not persist in offering this prayer in congregation, which is that he feared that it might be made obligatory. This reason cased to be applicable after the Prophet (peace and blessings of Allaah be upon him) died, because when he (peace and blessings of Allaah be upon him) died, the wahy (revelation) ceased and there was no longer any worry that it might be made obligatory. Once the reason, which was the fear of it being made obligatory, disappeared with the cessation of the wahy, then the fact that it is Sunnah to offer this prayer in congregation resumed.
Seeal-Sharh al-Mumti’by Shaykh Ibn ‘Uthaymeen, 4/78.
Imam Ibn ‘Abd al-Barr (may Allaah have mercy on him) said:
This indicates that praying qiyaam in Ramadaan is one of the Sunnahs of the Prophet (peace and blessings of Allaah be upon him) and is recommended and encouraged. It was not introduced by ‘Umar ibn al-Khattaab, rather he revived something that the Messenger of Allaah (peace and blessings of Allaah be upon him) loved and approved of. Nothing stopped him from doing it regularly except the fear that it might be made obligatory upon his ummah. He (peace and blessings of Allaah be upon him) was kind and compassionate towards his ummah. ‘Umar knew from the Messenger of Allaah (peace and blessings of Allaah be upon him) that the obligatory duties would not be increased or decreased after his death (peace and blessings of Allaah be upon him), so he revived this practice and enjoined it upon the people. That happened in 14 AH, and ‘Umar has the honour of being the one who revived this Sunnah.
Al-Tamheed, 8/108, 109
After the death of the Prophet (peace and blessings of Allaah be upon him), the Sahaabah (may Allaah be pleased with them) prayed Taraweeh in small groups and individually, until ‘Umar (may Allaah be pleased with him) united them behind a single imam.
It was narrated that ‘Abd al-Rahmaan ibn ‘Abd al-Qaari’ said: I went out with ‘Umar ibn al-Khattaab (may Allaah be pleased with him) one night in Ramadaan to the mosque, and the people were scattered, with one man praying by himself and another with a group of men following his prayer. ‘Umar said: “I think that if I gather them behind one reader, it will be better.” Then he decided to unite them behind Ubayy ibn Ka’b. Then I went out with him on another night, and the people were praying behind their reader. ‘Umar said: “What a good innovation this is. But the prayer that they forget about and sleep is better than the one they are offering.” Narrated by al-Bukhaari, 1906.
Shaykh al-Islam Ibn Taymiyah said, when refuting the view of those who quoted ‘Umar’s words “What a good innovation this is” as meaning that innovation (bid’ah) is permissible:
With regard to qiyaam in Ramadaan, the Messenger of Allaah (peace and blessings of Allaah be upon him) introduced this to his ummah, and he led them in prayer for a number of nights, because at his time they used to pray in congregation and individually. But he did not persist in leading them in one congregation, lest that be made obligatory for them. When the Prophet (peace and blessings of Allaah be upon him) died, sharee’ah was established (and would not change after that). When ‘Umar (may Allaah be pleased with him) became caliph, he united them behind one imam, Ubayy ibn Ka’b, who united the people in one congregation on the orders of ‘Umar ibn al-Khattaab (may Allaah be pleased with him). ‘Umar (may Allaah be pleased with him) was one of the Rightly-Guided Caliphs, of whom the Prophet (peace and blessings of Allaah be upon him) said: “I urge you to adhere to my Sunnah and the way of the Rightly-Guided Caliphs after me; cling tightly to it.” So what he did was Sunnah but he said, “What a good innovation this is,” because it was an innovation in the linguistic sense, as they were doing something that they had not done during the life of the Messenger of Allaah (peace and blessings of Allaah be upon him), i.e., gathering to do this, but it is Sunnah in the shar’i sense.”
Majmoo’ al-Fataawa, 22/234, 235
Secondly:
Completing the Qur’aan in Ramadaan, whether during prayer or outside prayer, is something that is praiseworthy. Jibreel (peace be upon him) used to review the Qur’aan with the Prophet (peace and blessings of Allaah be upon him) every Ramadaan, and in the Prophet’s last year he reviewed it with him twice.
And Allaah knows best.

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Taraaweeh prayers, - Dought&clear, - * The imaam forgot and stood up for a third rak’ah in Salaat al-Taraaweeh,then he sat down

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If an Imam in Salah Taraweeh forgot to sit down for tashahud in the 2nd rak'ah and get up straight (few seconds) but without utering AlFatiha and then get down to perform the tashahud. What must the Imam and the makmum do?
Praise be to Allaah.
They should all do sujood al-sahw for this extra action, which was standing up for a third rak’ah.

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Taraaweeh prayers, - Dought&clear, - * Taraweeh prayer is two by two rak’ahs

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Some imams in Taraweeh put four or more rak’ahs together with one tasleemah, without sitting between each two rak’ahs, and they claim that this is Sunnah. Is there any basis for this action in sharee’ah?.
Praise be to Allaah.
This action is not prescribed in sharee’ah, rather it is makrooh or haraam according to most scholars, because the Prophet (peace and blessings of Allaah be upon him) said: “The night prayers are two by two.” Saheeh – agreed upon, from the hadeeth of Ibn ‘Umar (may Allaah be pleased with him). And it is proven that ‘Aa’ishah (may Allaah be pleased with her) said: The Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs at night, and say the tasleem after each two rak’ahs, and he would pray Witr with one rak’ah. Saheeh, agreed upon. And there are many similar ahaadeeth.
With regard to the famous hadeeth of ‘Aa’ishah, which says that “the Prophet (peace and blessings of Allaah be upon him) used to pray four rak’ahs at night, and do not ask how beautiful and how long they were, then he would pray four, and do not ask how beautiful and how long they were”, the hadeeth is agreed upon – the answer is that he said the tasleem after each two rak’ahs; it does not mean that he would follow four rak’ahs with one salaam, because of the hadeeth quoted above. And it is proven that he (peace and blessings of Allaah be upon him) said: “The night prayers are two by two” as stated above. The ahaadeeth confirm one another, so the Muslim is obliged to study all of them together and to interpret those that are general in meaning by those that are more specific. And Allaah is the Source of strength. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him)

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Zakaath, - Dought&clear, - * Should the equipment in a store be included whencalculating zakaah?

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I want to ask about zakaah, I have a store selling stationery and offering services for students. I have read about zakaah on trade goods when one year has passed, but there is a question about student services – should photocopying equipment be included when calculating zakaah, as it is very costly?.
Praise be to Allaah.
Firstly:
You have to pay zakaah on all the wealth that you have in the form of cash or products offered for sale in the stationery store after one full (Hijri) year has passed, if their value meets the minimum threshold for zakaah (nisaab).
Fataawa al-Lajnah al-Daa’imah, 9/313.
Secondly:
The nisaab is twenty mithqaal of gold, i.e., eighty-five grams; or one hundred and forty mithqaal of silver (i.e., 595 grams). The equivalent in Saudi dirhams of silver is fifty-six riyals.”
Fataawa al-‘Uthaymeen, 18/93.
If the value of the goods offered for sale, plus the cash money that you have is equal to one of these two nisaabs, gold or silver, then you have to pay zakaah.
Fataawa al-Lajnah al-Daa’imah, 9/257.
Thirdly:
How zakaah is to be calculated.
If one year has passed for the threshold, you should calculate how much money you have, and add to that the value of the goods offered for sale in the stationery store, then pay one-quarter of one-tenth (i.e., 2.5%) of the total, which you should give to those who are entitled to it of the groups mentioned in the verse (interpretation of the meaning):
“As-Sadaqaat (here it means Zakaah) are only for the Fuqaraa’ (poor), and Al-Masaakeen (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allaah’s Cause (i.e. for Mujaahidoon — those fighting in a holy battle), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise”
[al-Tawbah 9:60]
The value of the goods on sale in the stationery store should be based on the price for which they are sold, not the price for which they were bought. See question no. 26236.
Fourthly:
With regard to the photographic equipment, there is no zakaah on it, unless you have prepared it for sale.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
There is no zakaah on items that are for use, whether they are tools or other things. The basic principle is that whatever is prepared for sale is that on which zakaah is due. Tools or equipment used in the store are not subject to zakaah.
Fataawa Ibn Baaz, 14/184.
And Allaah knows best.

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Zakaath, - Dought&clear, - * He bought some land in order to sell it after awhile – how should he pay zakaah on it?

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How should zakaah be paid on land which was bought with the aim of leaving it for a while then selling it?.
Praise be to Allaah.
If a person has bought land with the intention of selling it after a while, one of the following two scenarios must apply:
1 – He aims to save the money so that he will not spend it on anything else, but he does not intend to trade or make a profit. In this case there is no zakaah on the land.
See question no. 34802
2 – He does intend to trade and make a profit, in which case this land comes under the heading of trade goods, so zakaah must be paid on it.
The value of trade goods should be worked out at the end of one year on the basis of their current value, not the price for which they were bought, and the zakaah must be paid on them. The rate of zakaah that must be paid is one-quarter of one-tenth, i.e., 2.5%.
For example: if you bought land for one hundred thousand riyals, and when zakaah becomes due on it its value is now one hundred and fifty thousand riyals, then when one year had passed you must pay the zakaah of one hundred and fifty thousand riyals. The converse also applies. If you bought it for one hundred thousand riyals and when one year has passed its value is now only fifty thousand riyals, then you only have to pay zakaah on fifty thousand riyals.
SeeFataawa al-Lajnah al-Daa’imah, 9/334;Fataawa wa Rasaa’il al-ShaykhIbn ‘Uthaymeen, 18/205, 236
Note:
It should be noted that the year for reckoning zakaah on trade goods does not begin from the time one bought the land or other product, rather it begins from the time when the wealth with which you bought those goods reached the nisaab (minimum threshold).
Based on this, the year for this land is the year for the money with which you bought it.

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Zakaath, - Dought&clear, - * Is the value of trade goods based on the selling price or the purchase price?

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When working out the zakaah on trade goods, is it based on the purchase price or the selling price?.
Praise be to Allaah.
The value of trade goods is worked out at the end of the year, based on the price for which the owner would sell them.
This is what is fair, for the value to be based on the selling price, which may be lower or higher than the purchase price, because at the end of the year, a person pays zakaah on the wealth that he has.
Ibn Qudaamah said inal-Mughni(4/249)
Whoever owns trade goods and one year has passed, and they reach the nisaab, should work out their value at the end of the year. If they reach the nisaab, he should pay zakaah, which is one-quarter of one-tenth of their value. End quote.
It says inal-Mawsoo’ah al-Fiqhiyyah(13/171):
The trader should not work out the value of his trade goods on the basis of the price of one who is forced to sell his products. Rather he should base it on the price which he would get if he sold it without being under great pressure. End quote.
So the values should be based on the selling price at the end of the year.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
In the case of land which is bought in order to be sold, the owners usually wait for the price to increase. These are trade goods, and the value of trade goods should be worked out when one year has passed, then one-quarter of one-tenth should be paid.
It makes no difference whether the value of the land is the same as the price you bought it for or not. If we assume that a man bought some land for one hundred thousand, and when one year has passed it is worth two hundred thousand, then he must pay zakaah on two hundred thousand. If the opposite happened, and he bought it for one hundred thousand and after one year has passed it is worth fifty thousand, then he only has to pay zakaah on fifty thousand, because what matters is the value at the time when zakaah becomes due.
Majmoo’ Fataawa Ibn Uthaymeen, 18/205; see also 18/240
The Standing Committee was asked: In the case of land that has been bought for trade, how should the zakaah be worked out? Is it based on the purchase price or on the market value at the time when one year has passed and the zakaah is due?
They replied:
Land which has been bought to sell comes under the heading of trade goods, and the general principle in Islamic sharee’ah is that the value of trade goods should be worked out after one year has passed, according to their market value, regardless of the purchase price, and regardless of whether the market price at the time when zakaah becomes due is more or less. The zakaah should be paid on their value, and the rate of zakaah is one-quarter of one-tenth. In the case of land that is worth one thousand riyals, for example, the zakaah is twenty-five riyals, and so on. End quote.
Fataawa al-Lajnah al-Daa’imah, 9/324
It also says inFataawa al-Lajnah al-Daa’imah(9/319):
The shar’i way is to evaluate the trade goods that one has at the end of the year according to their market value at the time when zakaah becomes due, regardless of the purchase price. End quote.
Based on this, if the trader sells wholesale or retail, the value of the goods that he has should be based on the price for which he sells them.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: It is known that what matters is the value of the goods at the time when zakaah becomes due. But even at the time when zakaah becomes due, the price varies between wholesale and retail. Should we look at the wholesale price or the retail price?
He replied:
If the trader deals in wholesale, he should look at the wholesale price, and if he deals in retail, he should look at the retail price. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 18/233








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