For children, - Be Careful What You Plant

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An emperor in the Far East was growing old and knew it was time to choose his successor. Instead of choosing one of his assistants or his children, he decided something different. He called young people in the kingdom together one day. He said, "It is time for me to step down and choose the next emperor. I have decided to choose one of you."
The kids were shocked! But the emperor continued. "I am going to give each one of you a seed today. One very special seed. I want you to plant the seed, water it and come back here after one year from today with what you have grown from this one seed. I will then judge the plants that you bring, and the one I choose will be the next emperor!"
One boy named Ling was there that day and he, like the others, received a seed. He went home and excitedly told his mother the story. She helped him get a pot and planting soil, and he planted the seed and watered it carefully. Every day he would water it and watch to see if it had grown. After about three weeks, some of the other youths began to talk about their seeds and the plants that were beginning to grow.
Ling kept checking his seed, but nothing ever grew. 3 weeks, 4 weeks, 5 weeks went by. Still nothing. By now, others were talking about their plants but Ling didn't have a plant, and he felt like a failure. Six months went by, still nothing in Ling's pot. He just knew he had killed his seed.
Everyone else had trees and tall plants, but he had nothing. Ling didn't say anything to his friends, however. He just kept waiting for his seed to grow.
A year finally went by and all the youths of the kingdom brought their plants to the emperor for inspection. Ling told his mother that he wasn't going to take an empty pot. But honest about what happened, Ling felt sick to his stomach, but he knew his mother was right. He took his empty pot to the palace. When Ling arrived, he was amazed at the variety of plants grown by the other youths. They were beautiful in all shapes and sizes. Ling put his empty pot on the floor and many of the other kinds laughed at him. A few felt sorry for him and just said, "Hey nice try."
When the emperor arrived, he surveyed the room and greeted the young people. Ling just tried to hide in the back. "What great plants, trees and flowers you have grown," said the emperor. "Today, one of you will be appointed the next emperor!" All of a sudden, the emperor spotted Ling at the back of the room with his empty pot. He ordered his guards to bring him to the front. Ling was terrified. "The emperor knows I'm a failure! Maybe he will have me killed!"
When Ling got to the front, the Emperor asked his name. "My name is Ling," he replied. All the kids were laughing and making fun of him. The emperor asked everyone to quiet down. He looked at Ling, and then announced to the crowd, "Behold your new emperor! His name is Ling!" Ling couldn't believe it. Ling couldn't even grow his seed. How could he be the new emperor? Then the emperor said, "One year ago today, I gave everyone here a seed. I told you to take the seed, plant it, water it, and bring it back to me today. But I gave you all boiled seeds, which would not grow. All of you, except Ling, have brought me trees and plants and flowers. When you found that the seed would not grow, you substituted another seed for the one I gave you. Ling was the only one with the courage and honesty to bring me a pot with my seed in it. Therefore, he is the one who will be the new emperor!"
If you plant honesty, you will reap trust.
If you plant goodness, you will reap friends.
If you plant humility, you will reap greatness.
If you plant perseverance, you will reap victory.
If you plant consideration, you will reap harmony.
If you plant hard work, you will reap success.
If you plant forgiveness, you will reap reconciliation.
If you plant openness, you will reap intimacy.
If you plant patience, you will reap improvements.
If you plant faith, you will reap miracles.
But
If you plant dishonesty, you will reap distrust.
If you plant selfishness, you will reap loneliness.
If you plant pride, you will reap destruction.
If you plant envy, you will reap trouble.
If you plant laziness, you will reap stagnation.
If you plant bitterness, you will reap isolation.
If you plant greed, you will reap loss.
If you plant gossip, you will reap enemies.
If you plant worries, you will reap wrinkles.
If you plant sin, you will reap guilt.
So be careful what you plant now, It will determine what you will reap tomorrow, The seeds you now scatter, Will make life worse or better, your life or the ones who will come after. Yes, someday, you will enjoy the fruits, or you will pay for the choices you plant today. Honesty in Islam

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Women in Ramadaan, - Dought & clear, - * Her menses ended before Fajr andshe started fasting without doing ghusl

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My menses ended before Fajr prayer and I waited until after the prayer, but I fell asleep and I woke up at ten a.m. I did not do ghusl because I forgot, and I took my sick daughter to the hospital, and I was busy until the time of ‘Asr prayer, then I did ghusl and made up the prayers that I had missed. Allaah knows that this is the first time this had happened to me since I reached puberty. The reason was that my period usually lasts for 9 days but this month it was 8 days, but I waited to make sure, but I was fasting. What should I do? Should I make up the fast?.
Praise be to Allaah.
If you were certain that your menses had ended and you formed the intention to fast before dawn, even if it was one minute before, then your fast is valid, even if you delayed doing ghusl.
See the answer to question no. 37936.
But if you were uncertain as to whether your period had ended, but you still intended to fast, then the fast was not valid because of your uncertainty as to whether your menses had ended.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a woman who fasted when she was unsure whether her period was over, then when morning came she saw that it had indeed ended. Does her fast count even though she was not certain that her period had ended?
He replied: Her fast does not count, and she has to make up that day, because the basic principle is that the menses was still there, and her starting to fast when she was not certain that her menses was over means that she started to do an act of worship when she was uncertain as to whether one of the conditions of it being valid was fulfilled or not, and this means that it does not count. End quote fromMajmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen(19/107).
If a woman knows that her menses has ended, she must do ghusl so that she may pray, and it is not permissible for her to delay that until the time for prayer ends. If she does that, then she has to repent, as well as make up the prayers that she has missed.
If she forgets that her period has ended – as you mention in your question – then there is no sin on her in sha Allaah for delaying her prayer, but when she remembers she must do ghusl and offer the prayers that she has missed – as you did.
We ask Allaah to forgive us and you.
And Allaah knows best.

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Women in Ramadaan, - Dought & clear, - * Does tabarruj invalidate the fast?

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Does tabarruj invalidate the fast?.
Praise be to Allaah.
Firstly:
Allaah has prescribed fasting for great reasons. One of the most important of these reasons and one of the greatest purposes achieved by the fast is so that we may attain piety (taqwa), as Allaah says (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]
Taqwa or piety means obeying that which Allaah has commanded and avoiding that which He has forbidden.
The person who is fasting is commanded to do acts of worship and obedience, and he is forbidden to do haraam things. Sins are bad enough when committed by anyone, but they are even worse when committed by one who is fasting. Hence the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not give up false speech and acting in accordance with it, and ignorant conduct, Allaah has no need of him giving up his food and drink.” Narrated by al-Bukhaari, 6057. See also question no. 37989and 37658.
Ibn Khuzaymah, Ibn Hibaan and al-Haakim narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Fasting does not just mean giving up food and drink, rather fasting also means giving up idle and obscene talk.” Classed as saheeh by al-Albaani inSaheeh al-Targheeb wa’l-Tarheeb, 1082.
‘Umar ibn al-Khattaab and ‘Ali ibn Abi Taalib (may Allaah be pleased with them) said: Fasting does not just mean giving up food and drink; it also means giving up lies, falsehood and idle talk.
Jaabir ibn ‘Abd-Allaah said: If you fast, then block your ears, eyes and tongue from lies and sin; do not abuse your servants; be tranquil and dignified on the day of your fast; do not let the day when you do not fast and the day when you fast be the same.
It was narrated that Taleeq ibn Qays said: Abu Dharr said: When you fast then be careful as much as you can. When Taleeq was fasting he would enter his house and only come out to pray.
When Abu Hurayrah and his companions (may Allaah be pleased with them) fasted, they would stay in the mosque and say, “We are keeping our fast pure.”
Seeal-Muhalla, 4/305
One of the scholars said:
The person who is fasting must fast with his eyes and not look at anything that is not permissible; with his ears and not listen to anything that is not permissible; with his tongue and not speak any obscene words or slander any one or tell lies or backbite.
The believer should make the most of this blessed month in which the devils are chained up, the gates of Paradise are opened and the gates of Hell are closed, and a caller cries out, “O seeker of good, go ahead; O seeker of evil, desist!” The believer should make the most of this month so that he may draw closer to Allaah, repent sincerely from all his sins and make a pledge to Allaah to adhere to His religion and laws.
Secondly:
Sin – including a woman’s making a wanton display (tabarruj) of her beauty and charms to non-mahram men – detracts from the reward of fasting. The more sins are committed and the more serious they are, the more that detracts from the reward of fasting, and it may cancel out the reward altogether, so that a person may have denied himself food, drink and all the things that break the fast, yet still deprived himself of the reward for that by disobeying Allaah. Hence the Prophet (peace and blessings of Allaah be upon him) said: “The one who fasts may get nothing from his fast but hunger, and the one who prays qiyaam may get nothing from his qiyaam but a sleepless night.” Narrated by Ibn Maajah, 1690; classed as saheeh by al-Albaani inSaheeh Ibn Maajah.
Al-Subki said in hisFataawa, 1/221-226:
Can the (reward for) fasting be decreased by sins that may occur while one is fasting, or not? The view which we favour is that it can decrease, and I do not think there is any differing opinion on this matter…
Note that the complete reward for fasting is achieved when it is accompanied by acts of worship such as reading Qur’aan, observing i’tikaaf, praying, giving charity etc, and it may be achieved by avoiding haraam things. All of these things make the reward more complete.
Thirdly:
With regard to fasting that is accompanied by sins – including tabarruj on the part of a woman – the fast is not invalidated by that, rather it is valid and the fasting person has fulfilled his obligation and does not have to make up the fast. But the reward for fasting is decreased by that sin and it may be cancelled out altogether as stated above.
Al-Nawawi said inal-Majmoo’(6/398):
The fasting person should protect his fast from backbiting and slander. What this means is that it is more important for the fasting person to avoid these sins than others, although those who are not fasting should avoid these sins too, as that is enjoined in all situations. If a person backbites while fasting, he has committed a sin but that does not invalidate his fast in our view. This is the view of Maalik, Abu Haneefah, Ahmad and all the scholars except al-Awzaa’i who said that the fast is invalidated by backbiting, and must be made up.
Shaykh Ibn ‘Uthaymeen was asked inFataawa al-Siyaam(p. 358): If a person utters some haraam words during the day in Ramadaan does that invalidate his fast?
He replied:
If we read the words of Allaah (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]
we will see that the reason why fasting is enjoined is so that we may attain piety, and piety means avoiding things that are forbidden. In general it means doing that which is commanded and avoiding that which is forbidden. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not give up false speech and acting in accordance with it, and ignorant conduct, Allaah has no need of him giving up his food and drink.”
Based on this, the fasting person has to avoid haraam words and actions, so he should not backbite about people, or tell lies, or spread malicious gossip amongst them, he should not engage in haraam transactions, and he should avoid all haraam things. If a person avoids that for a whole month then he should be able to adhere to that straight path for the rest of the year. But unfortunately many of those who fast do not differentiate between the days when they fast and the days when they do not fast, so they carry on as usual with haraam speech such as lying, cheating and so on. You do not feel that they are observing the dignity of fasting. These actions do not invalidate the fast but they do detract from its reward, and may cancel out the reward of fasting altogether.

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Women in Ramadaan, - Dought & clear, - * She has reached the age of puberty but she is not strong enough to fast

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A girl has reached puberty at the age of eleven and she is weak. Does she have to fast? If she is unable to fast then what should she do?.
Praise be to Allaah.
If the situation is as described, then she has to fast because menstruation is one of the signs of puberty for women, if it comes when she is nine years old or more. If she is able to fast then she must do it at the proper time, and if she is unable to do it or she faces extreme hardship in doing so, then she may not fast but she must make up the days that she did not fast when she is able to do so.

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Women in Ramadaan, - Dought & clear, - * She is thirteen years old and she does not fast Ramadaan

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A 12 or 13 years old girl does not fast during Ramadaan, should she or her family expiate? Should she fast? What should she do if she does not fast?.
Praise be to Allaah.
A woman becomes accountable when she fulfils the conditions, namely being Muslim, being of sound mind and being an adult. Adulthood is reached when she menstruates, emits maniy with desire or has a wet dream; or by the growth of hair around the private part; or when she reaches the age of fifteen. If this girls meets any of the conditions of being accountable, then fasting is obligatory for her, and she has to make up the fasts that she did not observe at the time when she was accountable. If she did not meet the conditions then she was not accountable and she does not have to do anything.
And Allaah is the source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

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Taraaweeh prayers, - Dought&clear, - * They read Qur’aan before Taraaweeh prayer then complete it in the prayer

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We are in America. There is a Qur’aan circle after iftaar, from 7.15 until 7.30, then they pray ‘Isha’, followed by Taraaweeh. In the Qur’aan circle, one of the Muslims reads Qur’aan, using a microphone so that both men and women can hear. The plan is to read 12 pages, then to complete 8 pages in Taraaweeh, so that in one night they can complete one juz’ and thus complete the whole Qur’aan by the end of the month. Is gathering to read the Qur’aan in this manner Sunnah or is it bid’ah?
Is it better to read Qur’aan to the congregation during Taraaweeh or in a Qur’aan circle?.
Praise be to Allaah.
There is nothing wrong with you having this gathering. For one person to read Qur’aan whilst the others listen is something that is prescribed in sharee’ah; the Prophet (peace and blessings of Allaah be upon him) and his companions did that.
It was narrated that Ibn Mas’ood (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said to me: “Recite Qur’aan for me.” I said: “O Messenger of Allaah, should I recite it to you when it was revealed to you?” He said: “I like to hear it from someone else.” So I recited Soorat al-Nisa’ to him, until I reached this verse (interpretation of the meaning):
“How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?”
[al-Nisa’ 4:41]
He said, “That’s enough for now.” And he turned to me with his eyes flowing with tears.
Narrated by al-Bukhaari, 4763; Muslim, 800.
Shaykh ‘Abd al-‘Azeez ibn Baaz said:
It is prescribed for the Muslims during this blessed month to study the Qur’aan together, day and night, following the example of the Prophet (peace and blessings of Allaah be upon him) with whom Jibreel used to study the Qur’aan every year in Ramadaan, and he studied it with him twice in the last year of his life, and with the aim of drawing closer to Allaah, and pondering the meanings of the Book of Allaah in order to benefit from it and act upon it. This is the way of the righteous salaf and the believers, male and female, should occupy themselves with the Qur’aan, reciting it, pondering its meanings and referring to the books of tafseer in order to benefit from it and learn more.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/319, 320.
It is better when reading Qur’aan to also learn the rulings of the Qur’aan, and understand it meanings. So if you add to reading some tafseer (commentary) on what you read or on part of it, then you will combine many good things, such as following the Sunnah, studying the Qur’aan together, teaching the Muslims and helping them to ponder the Qur’aan.
If this completion of the Qur’aan is done in Taraaweeh prayer that is better than it being done outside the prayer.
Shaykh al-Islam [Ibn Taymiyah] said inal-Fataawa al-Kubra(2/297):
The command and encouragement to recite Qur’aan applies more to the one who is praying than to anyone else, for reciting the Qur’aan in prayer is better than reciting it outside of prayer. The reports which speak of the virtue of the one who recites Qur’aan refer to the one who is praying more than anyone else. End quote.
If it is difficult for the people to complete the Qur’aan in the prayer, they can combine two good things: studying the Qur’aan before the prayer, and reciting the rest during the prayer, as you are doing.
It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was the most generous of people, and he was at his most generous during Ramadaan when Jibreel would meet with him. He would meet him on every night of Ramadaan and study the Qur’aan with him. And the Messenger of Allaah (peace and blessings of Allaah be upon him) was as generous as the wind in doing good.
Narrated by al-Bukhaari, 3048; Muslim, 2308.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked:
Can it be understood from the fact that Jibreel (peace be upon him) studied Qur’aan with the Prophet (peace and blessings of Allaah be upon him) every night in Ramadaan, that it is good to complete the Qur’aan (in this month)?
He replied:
It may be understood that it is mustahabb to study the Qur’aan and that the believer should study it with those who will benefit him and help him, because the Messenger (peace and blessings of Allaah be upon him) studied with Jibreel (peace be upon him) for a reason, because Jibreel was the one who had brought it from Allaah, so he was the emissary between Allaah and the Messengers.
Undoubtedly the Prophet (peace and blessings of Allaah be upon him) would benefit from his study with Jibreel, such as learning the variant recitations (huroof) of the Qur’aan and the meanings intended by Allaah. If a person studies with someone who will help him to understand the Qur’aan and help him to pronounce it properly, this is what is desirable, just as the Prophet (peace and blessings of Allaah be upon him) studied it with Jibreel. The point is not that Jibreel was better than the Prophet (peace and blessings of Allaah be upon him), but Jibreel was the messenger who brought it from Allaah and conveyed to the Messenger (peace and blessings of Allaah be upon him) that which Allaah had commanded him, namely the Qur’aan and its pronunciation and meanings. So the Prophet (peace and blessings of Allaah be upon him) benefited from Jibreel in these ways. This does not mean that Jibreel was better than the Prophet (peace and blessings of Allaah be upon him), for he is the best of mankind and is better than the angels. But there was a great deal of goodness in their studying the Qur’aan together, for the Prophet (peace and blessings of Allaah be upon him) and for the ummah, because it was studying what had come from Allaah in order to benefit from what had come from Allaah.
There is another benefit in that, which is that studying together at night is better than doing so during the day, because this study used to take place at night, and it is known that the night is better for studying than the day because one is better able to focus and concentrate then.
Another benefit is that studying together is prescribed in sharee’ah, and it is a righteous deed even if it is done at times other than Ramadaan, because it benefits both parties. Even if there are more than two, it doesn’t matter, because each of them can benefit from his brothers and they can encourage one another to read. It may be that a person would not be motivated to read if he sits on his own, but if he has a companion or companions to study with him, that will encourage him to read, as well as the benefits they will all share of studying and learning together.
It may be understood from that that the imam’s reading the whole Qur’aan to the congregation during Ramadaan is a kind of this studying together, because it enables them to listen to the whole Qur’aan. Hence Imam Ahmad (may Allaah have mercy on him) liked the one who was leading them in prayer to complete the Qur’aan with them. This is akin to the practice of the salaf who used to like to hear the whole of the Qur’aan, but this does not mean that he should hasten and rush and not be deliberate in his reading and humble, focused and at ease in his prayer. Rather paying attention to these matters is more important than reciting the entire Qur’aan.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/331-333
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was also asked:
Many imams are keen to complete the Qur’aan in Taraaweeh and they strive to let the congregation hear the entire Qur’aan. Is there anything wrong with that?
He replied:
This is a good deed, so the imam may recite a juz’ or less each night, then read more during the last ten nights so as to complete the Qur’aan. This applies if it is easy for him to do so and will not cause any hardship… The great scholar Ibn al-Qayyim (may Allaah have mercy on him) wrote a chapter in his bookJala’ al-Afhaam fi’l-Salaati wa’l-Salaam ‘ala Khayr al-Anaam, in which he described how the salaf were keen to complete the Qur’aan; we advise you to read this chapter in order to learn more.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/333, 334.
And Allaah knows best.

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Taraaweeh prayers, - Dought&clear, - * Recitation in Taraweeh prayer

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Our imam recites from various places in the Qur’aan during Taraweeh prayer each night.
What is the ruling on choosing passages from various soorahs in Taraweeh?.
Praise be to Allaah.
Firstly:
It is better when reciting in Taraweeh to complete the Qur’aan once. This may be understood from the reports inal-Saheehaynwhich state that Jibreel used to study the Qur'aan with the Prophet (peace and blessings of Allaah be upon him) in Ramadaan, and review it with him.
Shaykh Ibn Baaz said (15/325):
It may be understood from this that if the imam recites the entire Qur’aan to the congregation during Ramadaan, this is a kind of this studying together, because this lets them benefit from hearing the entire Qur’aan. Hence Imam Ahmad (may Allaah have mercy on him) used to like to complete the Qur’aan with those whom he led in prayer, and this is akin to what the salaf did, namely liking to hear the entire Qur’aan. But this does not mean that he should rush and not be deliberate in his recitation, and not seek to be focused and calm, rather seeking these things is better than seeking to complete it.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/331-333
It says inal-Mawsoo’ah al-Fiqhiyyah(27/148):
The Hanbalis and most of the Hanafi shaykhs – and it was also narrated by al-Hasan from Abu Haneefah – are of the view that the Sunnah is to complete the Qur’aan in Taraweeh prayer so that the people can hear the entire Qur’aan in that prayer. The Hanafis said: The Sunnah is to complete it once. So the imam should not forsake completing it because of the people’s laziness, rather he should recite ten verses or so in each rak’ah, and thus he will be able to complete it. (This is based on the assumption that he prays twenty rak’ahs each night.) And it was said that in each rak’ah thirty verses should be recited, because ‘Umar (may Allaah be pleased with him) enjoined that. In that case the Qur’aan can be completed three times in Ramadaan.
Al-Kaasaani said: What ‘Umar enjoined was by way of doing more of a good thing, which is to complete the Qur’aan more than once. This is what was suitable for their time. But in our time it is better for the imam to recite on the basis of the people’s situation; he should recite whatever will not put them off from joining the congregation, because increasing the size of the congregation is better than lengthening the recitation. End quote.
What al-Kaasaani said is good, and the imam should pay attention to the situation of the people behind him.
It is not permissible for the imam to put people off by making the prayer so long that it becomes difficult for them and to think that if he does not do that he has done badly! What he should do is to encourage the people to pray even if that is by making it shorter, so long as the prayer is complete.
It is better for the people to offer a short but complete prayer than not to pray at all.
Abu Dawood said: Ahmad ibn Hanbal was asked about a man who recited the Qur’aan twice in Ramadaan, leading the people in prayer. He said: In my view this depends on the people’s energy level, and whether there are workers among them.
Ibn Rajab al-Hanbali said: The words of Imam Ahmad indicate that attention should be paid to the state of the people with regard to recitation; he should not make it too hard for them. This view was also echoed by other fuqaha’ among the companions of Abu Haneefah and others.
Lataa’if al-Ma’aarif, p. 18
Shaykh ‘Abd al-‘Azeez ibn Baaz was asked:
What is your opinion about what some imams do, choosing a certain amount of Qur'aan to recite in each rak’ah each night?
He replied:
I do not see anything wrong with that, because it depends on the imam’s own assessment of the situation. If he thinks it is better to recite more on some nights and in some rak’ahs, and that this will benefit those who are praying behind him, and he feels that he has the energy for that and he feels that he is enjoying the recitation and wants to recite more verses to benefit himself and others, then he may do so. If his voice is good and he started to enjoy the recitation and feels humble and focused and hopes that this will benefit himself and those who are praying behind him, then if he recites some extra verses in some rak’ahs or on some nights, we do not know of any reason why he should not do so. The matter is broad in scope, praise be to Allaah.
Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz, 11/335, 336
Shaykh ‘Abd al-‘Azeez ibn Baaz was also asked:
Should the imam pay attention to the situation of the weak such as the elderly etc when praying Taraweeh?
He replied:
This is something which is required in all the prayers, in Taraweeh and in the obligatory prayers, because the Prophet (peace and blessings of Allaah be upon him) said: “When any one of you leads the people in prayer, let him make it short, because among them are the weak, the young and those who have needs.” So the imam should pay attention to the congregation and be kind to them with regard to praying qiyaam in Ramadaan and during the last ten nights. People are not all the same, rather they vary. So he should pay attention to their different situations and encourage them to come. When he makes the prayer too lengthy, he makes it difficult for them and puts them off from attending. He should pay attention to that which will encourage them to attend and pray, even if that is by making it short and not making it long. If the people concentrate during the prayer and find peace in it only for a short time, that is better than a long prayer in which there is no concentration and people only feel bored and tired.
Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz, 11/336, 337
Thirdly:
In the answer to question no. 20043, we stated that reciting part of a soorah in prayer is permissible, but it is better to recite the soorah in full, because this is what the Prophet (peace and blessings of Allaah be upon him) usually did.
Some scholars – such as Ibn al-Salaah – made an exception in the case of Taraweeh prayer, and said that it is better to recite part of a soorah in them, so that (the imam) may achieve the Sunnah of completing the Qur'aan in these prayers.
It says inTuhfat al-Muhtaaj Sharh al-Manhaaj(2/25):
From this it may be understood that if he wants to recite the whole Qur’aan in Taraweeh it is better to recite part of the soorahs (in each rak’ah), otherwise it is better to recite the whole soorah (in one rak’ah). End quote.
It says inal-Mawsoo’ah al-Fiqhiyyah, 33/49:
In one of the two reports narrated from him, Maalik regarded it as makrooh to recite only part of a soorah,
The Shaafa’is and Hanbalis are of the view that it is not makrooh to recite only part of a soorah, because of the general meaning of the verse in which Allaah says (interpretation of the meaning):
“So, recite you of the Qur’aan as much as may be easy for you”
[al-Muzzammil 73:20]
And Ibn 'Abbaas (may Allaah be pleased with him) narrated that the Prophet (peace and blessings of Allaah be upon him) used to recite“Say (O Muslims): We believe in Allaah and that which has been sent down to us” [al-Baqarah 2:136]in the first rak’ah of Fajr and“Say (O Muhammad): O people of the Scripture (Jews and Christians): Come to a word that is just between us and you” [Aal ‘Imraan 3:64]in the second. But the Shaafa’is clearly stated that a complete soorah is better than a passage of equivalent length from a long soorah… This applies in prayers other than Taraweeh. But in Taraweeh reciting part of a lengthy soorah is better. They explained that by saying that the Sunnah in Taraweeh is to complete the whole Qur’aan in this prayer. End quote.
In conclusion: So long as your imam is not going to complete the Qur’aan in Taraweeh prayer, it is permissible for him to recite from various places in the Qur’aan and that is not makrooh, although it is better for him to recite a soorah in full. And Allaah knows best.

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Taraaweeh prayers, - Dought&clear, - * Reciting the opening du’aa’in taraaweeh prayers

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Should we read the opening du’aa’ at the beginning of each two rak’ahs of taraaweeh prayers?.
Praise be to Allaah.
Yes, it is prescribed for you to recite the opening du’aa’ at the beginning of each two rak’ahs of taraaweeh prayer, and other naafil prayers, because of the general meaning of the evidence.
With regard to the opening du’aa’ in qiyaam al-layl in particular, the following words were narrated:
Laa illaha ill-Allaah (three times), Allaahu akbar (three times), Allaahu akbaru kabeera wa alhamdu Lillaahi katheera wa subhaan Allaahi bukratan wa aseela(There is no god but Allaah, Allaah is most Great, Allaah is most Great, much praise be to Allaah and glory be to Allaah at the beginning and end of the day).” A man from among the Sahaabah started his prayer with these words and the Prophet (peace and blessings of Allaah be upon him) said: “I was surpised, the gates of heaven have been opened for these words.”
“Al-hamdu Lillaahi hamdan katheeran tayyiban mubaarakan fihi(Praise be to Allaah, much good and blessed praise).” Another man started his prayer with these words and the Prophet (peace and blessings of Allaah be upon him) said: “I saw twelve angels competing to see which of them would take these words up.”
“Allaahumma laka’l-hamd, anta noor ul-samawaati wa’l-ard wa man fihinna, wa laka’l-hamd anta qayyim al-samawaati wa’l-ard wa man fihinna, wa laka’l-hamd, anta malik al-samawaati wa’l-ard wa man fihinna. Wa laka’lhamd, anta’l-haqq, wa wa’duka haqq, wa qawluka haqq, wa liqaa’uka haqq, wa’l-jannah haqq, wa’l-naar haqq, wa’l-saa’ah haqq, wa’l-nabiyyoon haqq, wa Muhammad haqq. Allaahumma laka aslamtu, wa ‘alayka tawwakaltu, wa bika aamantu, wa ilayka anabtu, wa bika khaasamtu, wa ilayka haakamtu. Anta rabbunaa wa ilayka al-maseer, faghfir li ma qaddamtu wa ma akhkhartu, wa ma asrartu wa ma a’lantu, wa ma anta a’lam bihi minni, anta’l-muqaddim wa anta’l-mu’ukhkhir, anta ilaahi, laa ilaaha illa anta wa laa hawla wa laa quwwata illa bika
(O Allaah, to You be praise, You are the Light of the heavens and the earth and everyone in them. To you be praise, You are the Sustainer of the heavens and the earth and everyone in them. To You be praise, You are the Sovereign of the heavens and the earth and everyone in them. To You be praise, You are the truth, Your promise is true, Your words are true, the meeting with You is true, Paradise is true, Hell is true, the hour is true, the Prophets are true, Muhammad is true. O Allaah to You I have submitted, in You have I put my trust, in You I have believed, to You I have repented, with Your help and guidance I have debated, and to You I turn for judgement. You are our Lord, unto You is our return. Forgive me for my past and future sins, for those I have committed secretly and those I have committed openly, and for whatever You know more about than I. You are the One Who brings forward and the One Who puts back, You are my God, there is no god but You, and there is no power and no strength except with You).”
Allaahumma Rabba Jibreela wa Mikaa’eela wa Israafeel, faatir al-samawaati wa’l-ard, ‘aalim al-ghaybi wa’l-shahaadah, anta tahkumu bayna ‘ibaadika fima kaanu fihi yukhtalifoon, ihdini lima’khtulifa fihi min al-haqq bi idhnika, innaka tahdi man tasha’ ila siraatin mustaqeem(O Allaah, Lord of Jibreel (Gabriel), Michael and Israfeel, Creator of the heavens and the earth, Knower of the unseen and the seen, You are the Knower of the unseen and the seen, You will judge between Your slaves concerning that wherein they differ. Guide me to the truth of that wherein they differed by Your leave, for You guide whomsoever You will to the Straight Path).
He used to sayAllaahu akbarten times,al-hamdu Lillaahten times,Subhaan Allaahten times,Laa ilaaha ill-Allaahten times andastaghfir-Allaahten times, and he would say,Allaahumma ighfir li, wahdini, warzaqni, wa ‘aafini(O Allaah, forgive me, guide me, grant me provision and keep me safe and sound) ten times. And he would say “Allaahumma inni ‘aoodhu bika min al-dayq yawm al-hisaab(O Allaah, I seek refuge with You from hardship on the Day of Reckoning) ten times, and “Allaahu akbar(three times),Dhu’l-malakoot wa’l-jabaroot wa’l-kibriya’ wa’l-‘azamah(Allaah is most great, Possessor of Sovereignty, Power, Magnificence and Might).”
SeeSifat Salaat al-Nabiby al-Albaani p. 94-95.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * One year has passed since the estate was divided and hehas not received anything; does he have to pay zakaah on it?

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My father died and the estate was divided, but I have not received my share from my brothers until now, and one year has passed since it was divided. Do I have to pay zakaah on my share of the inheritance?.
Praise be to Allaah.
If the estate consisted of wealth on which zakaah is due, such as gold, silver and cash, and your share of it reached the minimum threshold (nisaab) by itself or when added to similar wealth that you already possess, then zakaah must be paid on it when one year has passed, even if you have not received it, because it is wealth that belongs to you, unless it is wealth that you have no hope of obtaining because of denial on the part of the one who has control of it, or because a persistent delay in giving it to you. In that case you do not have to pay zakaah on it until you take possession of it and start counting the year for it from that time.
The scholars of the Standing Committee for Issuing Fatwas were asked: When should zakaah be paid on inheritance? Is that when it is received or after one year has passed? And what about gifts if they are cash or real estate?
They replied:
Zakaah must be paid on a legacy when one year has passed since the death of the person who left it behind, because possession of the estate is transferred from the deceased to the heir from the date of death. (Zakaah must be paid on it) if the heir’s share reaches the minimum threshold of cash or gold or silver jewellery. With regard to other kinds of legacies, no zakaah is due on them unless the heir has prepared them for trade, in which case he should start counting the year for zakaah from the date when he prepared it for that purpose. With regard to real estate, it is not subject to zakaah if it is not for trade, but if it is rented out then zakaah must be paid on the rent if it reaches the minimum threshold by itself or when added what one has of cash or trade goods, after one year has passed. If the estate was in the form of camels, sheep or cattle, if they are for trade then the zakaah of trade goods must be paid on them, but if they are to be kept, there is no zakaah on them, except in two cases:
(i) if they reach the nisaab
(ii) if they are put out to pasture for the entire year or most of it.
In the case of a gift, the ruling is the same as that on something received by way of inheritance, as outlined above.
End quote.
Fataawa al-Lajnah al-Daa’imah, 9/305
If your siblings are going to delay the sharing out of the money, then they should agree to pay zakaah on the total amount and delegate one of your number to do that, because it is not permissible to delay paying zakaah from the time it is due.
And Allah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * He bought an apartment for investment and it was not handed over tohim and the company has gone bankrupt; doeshe have to pay zakaah?

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Ive invested to buy flats, unfortunately the company has gone bankrupt, I'was suppose to get my flats last year. My intention was to rent these flats, i'm not sure when the flats will be handed over to me, my question is, do i need to pay zakah on the money i've paid. Please note as per the deal the comapny has given me a check of 50,000 to encash it after the hand over of the flats (this was additional to the flats). I've the checque with me, but they are not allowing me to enchash it, as they've gone bankcrupt. Do i need to pay zakaah on this check amount. Kindly advise.
Praise be to Allaah.
Your buying the apartment must be either of two scenarios:
1. You bought it to live in or to rent it out; in this case no zakaah is due on it or on the money that you put down to purchase it, but if it is rented out, you should pay zakaah on the rent when one full year has passed, if it reaches the nisaab (minimum threshold) by itself or when added to other wealth you have;
2. Or you bought the apartment with the intention of trading in it, i.e., selling it. In this case, the issue of zakaah is subject to further discussion:
a. If the construction of the apartment has been completed, it should be evaluated when one full year has passed and zakaah should be paid on it.
b. If construction has not been completed, then there is a difference of opinion with regard to paying zakaah on it during the construction phase. Some of the scholars say that zakaah must be paid on it, so zakaah should be paid on its capital or on its value if it has a value greater than the capital, taking into account the value of the land and construction materials, if the purchaser of the apartment owns a share of the land.
And some of the scholars said that no zakaah is to be paid on real estate until construction is complete.
And some scholars said that if it is offered for sale during construction, zakaah must be paid on it, but if it is not offered for sale, no zakaah is due on it until construction is complete.
See:al-Zakaah fi’l-‘Aqaarby Dr. Saalih ibn ‘Abd-Allah al-Laahim.
But if the company has gone bankrupt and has not handed over your apartment, then the money you paid is regarded as a debt owed by the company, and if a debt is owed by someone who has gone bankrupt or is taking a long time to pay it back, no zakaah is due until the money is received then one full year has passed, but if the person pays one year’s zakaah on it when he takes possession of it, that is more on the safe side.
The same may be said concerning the cheque that has been given to you; it is a debt that is owed by the one who is bankrupt, so zakaah does not have to be paid on it until you take possession of the money and one full year has passed, but if you pay one year’s zakaah on it when you take possession of it, that is good.
To sum up: if the apartment was intended to be kept and lived in or rented out, you do not have to pay any zakaah on it. But if you bought it with the intention of selling it, then the company went bankrupt and did not hand over the apartment, you do not have to pay any zakaah either until you get your money back or the apartment is handed over to you.
And Allah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * Questions about zakaah on jewellery and how it should be paid and who should pay it

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I got married in December 2005 and I was given a considerable amount of Gold jewellery by my parents and in laws on which zakat is wajib. When I came to Canada I brought some gold jewellery with me and the big ones are back at my home. My father is paying zakat for the rest of my jewellery since the time they were bought. Now my question is 1)Can my father pay my zakat or does my husband has to pay my zakat as I have no source of income? 2) I sold gold [jewellery] that I used to wear for some time but I did not pay zakat on it. What I should do about its zakat, given that I sold it for about $2000. 3) As my husband is a student so he doesn't have any income either. But is it possible for me to pay my zakat all together after he gets a job or do I have to pay my zakat by my income (I don't have any income as I'm a housewife)? 4)Now the month of Ramadan has passed I did not pay zakat. Did I have to pay in Ramadan as I have not , can I pay now? Please clarify in detail what will be the calculation procedure?.
Praise be to Allaah.
Firstly:
Zakaah is obligatory on the owner of the wealth and the owner of the gold, but it is permissible for someone else to pay it on his behalf with his permission.
Based on that, your husband or your father may pay zakaah on your behalf with your permission and he will be doing an act of kindness. It is only stipulated that it be done with your permission and your knowledge, because zakaah is an act of worship in which the intention is essential. So you may form the intention to pay zakaah through your father or your husband.
Secondly:
If the time for paying your zakaah comes in Ramadan, for example, and you sold some of your gold during the year, if the cash stayed with you until Ramadan, then you have to pay zakaah on it at a rate of one quarter of one tenth (2.5 %). If you spent the money before Ramadan, then you do not have to pay anything.
If one year had passed for the gold and you had not paid zakaah on it, then you sold the gold, you have to pay the zakaah that you did not pay because it is a debt that you owe.
Thirdly:
As we mentioned above, the owner of the wealth has to pay zakaah on it, but it is permissible for someone else to volunteer to pay it. If you have gold but you do not have cash and your husband or father does not volunteer to pay zakaah on your behalf, then you should pay it from the gold itself or sell part of it in order to pay zakaah.
Fourthly:
Zakaah does not have to be paid in Ramadan; rather it has to be paid when one year has passed (since it was acquired and every year thereafter). If you took possession of the gold in Ramadan, then the time for the zakaah is in Ramadan. If you took possession of it in Muharram, then zakaah must be paid in Muharram, and so on.
If we assume that the time for paying your zakaah is in Ramadan, but you were late in paying it, then you have to pay it now, because zakaah is a duty that must be fulfilled immediately and it is not permissible to delay it beyond the time when it is due.
How to pay zakaah:
Work out the value of the gold when one year has passed, then pay 2.5% of this value. This is done by seeing how much the gold would be sold for in the market if you wanted to sell it. This takes into account the quantity of the gold, the carat and whether it is used gold. If the gold that you have is worth 100,000 for example, then you have to pay 2.5%, i.e., 2,500.
And Allah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * There is no zakaah on machinery; zakaah of one who is in debt

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My brother need help to calculate zakat..... he is not sure what will be his zakat as he has loans and his deposits are just three months old...though he has machinery in his factory....will he pay zakat on that... kindly explain the situation so i can make him understand.
Praise be to Allaah.
Firstly:
Whoever possesses wealth on which zakaah is due, and owes a debt, must pay the zakaah; the debt does not make any difference. This is the view of Imam al-Shaafa’i (may Allaah have mercy on him).
That is because of the general meaning of the evidence which indicates that zakaah is due on one who possesses wealth that reaches the minimum threshold (nisaab).
The Prophet (peace and blessings of Allaah be upon him) used to send his agents to collect zakaah, and he did not tell them to ask whether those who had wealth owed debts or not.
Zakaah has to do with the wealth itself, and the debt has to do with the person’s obligations, and the one does not rule out the other.
Shaykh Ibn Baaz (may Allaah have mercy on him) said: As for the debt that he owes, that does nor rule out zakaah according to the soundest scholarly opinion. End quote fromMajmoo’ Fataawa al-Shaykh Ibn Baaz, 14/189.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: What I think is most likely to be correct is that zakaah is obligatory regardless of debt; even if a person owes a debt that reduces the nisaab, except a debt which is due before zakaah before due, in which case he should pay it off and then pay zakaah on whatever is left after that. End quote fromal-Sharh al-Mumti’, 6/39.
See:al-Majmoo’, 5/317;Nihaayat al-Muhtaaj, 3/133;al-Mawsoo’ah al-Fiqhiyyah, 23/247.
Based on this, if one year has passed since the wealth reached the nisaab, then your brother has to pay zakaah, regardless of any debts he may owe. But if the time for paying the debt comes before the time for praying zakaah, then he should pay off the debt, then pay zakaah on what is left.
Secondly:
If a person owns the nisaab in cash and one year has passed, then he should pay zakaah at a rate of one-quarter of one-tenth (2.5%). This nisaab is the equivalent of 85 grams of gold or 595 grams of silver.
The reckoning of the year begins when he takes possession of the nisaab, not when he puts it in the bank.
If he invests this money in a manner that is acceptable in sharee’ah, then he must pay zakaah on both the capital and the profit at the time when he pays zakaah on the capital.
If the money earns a profit in the last three months of the year, then the year for the capital comes, he must pay zakaah on both the capital and the profit, even though one year has not yet passed for the profit, because it is connected to the capital.
It should be noted that putting money in the bank in return for interest is a kind of riba which Allaah and His Messenger have forbidden, and it is a major sin.
It is permissible to put money in the bank in cases of necessarily, to protect it, subject to the condition that there be no interest. See questions no. 49677and 22392.
Thirdly:
Zakaah is only due on the types of wealth specified in sharee’ah, such as cash money, an’aam animals (camels, cattle, sheep and goats) and trade goods. No zakaah is due on houses, cars or buildings that a person owns, unless one intends to trade in them.
Factories usually contain products and goods that are for trade, so these are subject to the zakaah on trade goods. Their value should be estimated at the end of the year, and one-quarter of one-tenth of their value should be paid.
And they contain fixtures and fittings that are not intended for sale; no zakaah on due on these.
It says in Kashshaaf al-Qinaa’ (2/244): No zakaah is due on machinery, the belongings of merchants, the bottles of perfume-sellers, the jars of grocers, and so on, and the same applies to those who deal with oil and honey, except if he intends to sell them (those bottles and jars) with their contents. In that case he must pay zakaah for both bottles and contents, because they are trade goods. End quote.
Shaykh Ibn Baaz (may Allaah have mercy on him) said: Zakaah is due from owners of printing presses or factories only on things that are prepared for sale. As for things that are prepared for use, there is no zakaah on them. The same applies to cars, furniture and vessels that are prepared for use – no zakaah is due on them, because of the report narrated by Abu Dawood (may Allaah have mercy on him) in hisSunanwith a hasan isnaad from Samurah ibn Jundub (may Allaah be pleased with him), who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to pay zakaah on that which we had prepared for sale. End quote fromMajmoo’ Fataawa al-Shaykh Ibn Baaz, 14/186
And Allaah knows best.

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Fasting, - Doupht&clear, - * Can he break the fast because his work is too hard?

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Is it permissible for those who do hard work to break the fast during Ramadaan, such as those who work in foundries and factories and do other kinds of hard work?.
Praise be to Allaah.
Some scholars have issued fatwas saying that it is permissible for these people not to fast. I sent the fatwa to Shaykh ‘Abd-Allaah ibn Muhammad ibn Humayd and Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on them) for their comments on it and they said:
The basic principle is that it is obligatory to fast Ramadaan, and to form the intention to fast from the night before, for all adult Muslims, who should start the day fasting, except for those to whom the Lawgiver has granted a concession, who are allowed not to fast – namely the sick, travellers and those who come under those headings. Those who do hard work come under the heading of those who are obliged to fast and they are not like the sick or travellers. They have to form the intention to observe the Ramadaan fast from the night before, and to start the day fasting. If one of them is forced to break the fast during the day, then it is permissible for him to break the fast with enough to ward off any harm, then he must refrain from eating and drinking for the rest of the day, and he has to make up that fast at the proper time. If there is no such necessity then it is obligatory to complete the fast. This is what is indicated by the shar’i evidence from the Qur’aan and Sunnah, and it is what is indicated by the words of the scholars of all madhhabs.
Those in positions of authority among the Muslims among whom are people who do hard work should examine their case when Ramadaan comes, and if possible, they should not burden them with too much work that may force them to break the fast during the day in Ramadaan, rather they should have the work done at night, or distribute work hours in a fair and just manner so that people may both work and fast.
As for the fatwa referred to, this has to do with an individual case where they issued a fatwa based on their ijtihaad for which they are to be appreciated, but they did not mention the conditions that we have mentioned or the view of the scholars of all madhhabs. We ask Allaah to help us all to do that which is good. End quote.
Shaykh ‘Abd-Allaah ibn Muhammad ibn Humayd (may Allaah have mercy on him).
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him).
Majmoo’ Fataawa Ibn Baaz, 14/245
And Allaah knows best.

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Fasting, - Doupht&clear, - * Can a menstruating woman fast?

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When a woman gets her period can she stop fasting during Ramadaan, and fast other days in place of the days when she did not fast?
Praise be to Allaah.
The fast of a menstruating woman is not valid, and it is not permissible for her to fast. When she has her period she should stop fasting, and after her period is over she can fast other days in place of the days that she missed.

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Fasting, - Doupht&clear, - * Makingup Ramadaan fasts missed because of childbirth

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How do I go about repaying my fast as I had just given birth during the month of Ramadan ? What is the intention that I should recite before fasting ?
Praise be to Allaah.
If a Muslim does not fast in Ramadaan for a shar’i reason, he has to make up that fast after the reason no longer applies. He must hasten to do this as soon as possible. Allaah says (interpretation of the meaning):
“…but if any of you is ill or on a journey, the same number (should be made up) from other days…”
[al-Baqarah 2:184]
The intention of fasting should be made from the night before. The site of the intention is the heart, and it means wanting to do that action and resolving to do it. Thus the intention is achieved. There is no need to utter any words; the intention should be in the heart. The intention should be to do that deed for the sake of Allaah, so that the action will be sincere. The Prophet (peace and blessings of Allaah be upon him) said:
“Actions are but by intentions…”

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Fasting, - Doupht&clear, - * Exams are not an excuse for not fasting in Ramadaan

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I have exam in ramadan for 6 hours and half,continous with 45 minutes break during the exam.I took this exam last year,but I didn't concntrate because I was fasting.
can I break my fast in this day of my exam?
Praise be to Allaah.
It is not permissible to break the fast for the reason you mention, rather it is haraam, because it is not included in the reasons for which one is allowed not to fast in Ramadaan.
FromFataawa al-Lajnah al-Daa’imah, vol. 10, p. 240
It should be noted that fasting in Ramadaan is an obligation upon every accountable Muslim, and no one is excused from fasting at the time of fasting except for those who have valid excuses, who are granted the concession of being allowed not to fast, such as the sick, travelers, pregnant and breastfeeding women, the very old and those who are forced to break their fast.

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