For children, - Jesus: Prophet of Islam, Jesus in Noble Qur'an, Truth about Jesus Christ, Jesus Sayings, Stories

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Imam Ridha (as) said, 'The most terrifying events for creatures are three: the day one is born and comes out of his mother's belly and sees the world, the day he dies and sees the afterlife and its people, and the day he is raised and sees laws he did not see in this world, and Allah (SWT) made Prophet Yahya (John the Baptist) secure in these three events and protected him from fear, and He said:
"And peace on him on the day he was born, and on the day he dies, and on the day he is raised to life." (Noble Qur'an 19:15)
And Prophet Isa (Jesus, peace upon him) the son of Maryam (Mary) made himself secures in these three events, and he said:
"And peace on me on the day I was born, and on the day I die, and on the day I am raised to life." (Noble Qur'an 19:33)
Prophet Isa (Jesus, peace upon him) lived for thirty-three years; he was not killed nor crucified, but it was made to appear so to the Christians. On the night of the twenty-first of Ramadanhe was raised while there were nine thousands three hundred thirteen angles with him. Prophet Isa (Jesus, peace upon him) was raised from the earth alive and his soul was taken between heaven and earth, then he was raised to heaven and his soul was returned to him. Prophet Isa (Jesus, peace upon him) will come down to the world before the Resurrection day with the twelfth Imam al-Mahdiof the Household of the Prophet, and invite the people to Allah (SWT).
In the resurrection will come a man in a group and the angels will be around him with wings outspread and the light will be in front of them. Then the people of the Garden will crane their necks toward him and say, 'Who is this who is thus allowed by Allah?' The angels will say, 'This is the spirit of Allah and His word! This is Prophet Isa (Jesus, peace upon him) the son of Mary!'
Prophet Isa (Jesus, peace upon him) once said about himself, "I sleep while I have nothing and I rise while I have nothing, and yet there is no one on earth more wealthy than I," and Prophet Isa (Jesus, peace upon him) said another time, "I began the morning with my Lord, the Blessed and Supreme, above me and the fire (of hell) before me and death in pursuit of me. I have not obtained that for which I wished and I cannot keep away the things I hate. So who of the poor is poorer than I?"
Prophet Isa (Jesus, peace upon him) passed by a man who was blind, leprous and paralytic, and Prophet Isa (Jesus, peace upon him) heard him giving thanks and saying, "Praise be to Allah (SWT) Who has protected me from the trials with which He afflicts the majority of men." Prophet Isa (Jesus, peace upon him) said, "What trial remains which has not been visited upon you?" He said, "He protected me from a trial which is the greatest of trials, and that is disbelief." Then Prophet Isa (Jesus, peace upon him) touched him, and Allah (SWT) cured him from his illnesses and beautified his face. Then he became a companion of Prophet Isa (Jesus, peace upon him) and worshipped with him.
These two stories about him suffice to show his humility. Prophet Isa (Jesus, peace upon him) served a meal to the Apostles, and when they had eaten it, he himself washed them, and another time he stood up and washed their feet. They said, "It would have been more proper for us to have done this, O Spirit of Allah." Prophet Isa (Jesus, peace upon him) replied, "Verily, it is more fitting for one with knowledge to serve the people. Indeed, I humbled myself only so that you may humble yourselves among the people after me even as I have humbled myself among you."
The conversations of Prophet Isa (Jesus, peace upon him) with the disciples are very interesting. They asked him, "O spirit of Allah, so with whom should we keep company?" Prophet Isa (Jesus, peace upon him) said, "He the sight of whom reminds you of Allah (SWT), his speech increases your knowledge and his action makes you desirous of the other world." And a man asked Prophet Isa (Jesus, peace upon him) the son of Mary, "Which people is the best?" Prophet Isa (Jesus, peace upon him) took two handfuls of earth and said, "Which of these is the best? The people are created from earth, so the most honorable of them is the most God wary."
Almighty God also introduced Himself to Prophet Isa (Jesus, peace upon him), He described His endless mercy to him, and He gave him necessary instructions. Once He said to him, "O Isa (Jesus)! I do not forget those who forget Me, so how could I forget those who remember Me! I am not stingy with those who disobey Me, so how could I be stingy with those who obey Me." And He said another time, "Be to the people like the earth below in meekness, like the flowing water in generosity, and like the sun and the moon in mercy, which shine on the good and sinner alike."

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, - Menstruation and Post-Natal bleeding, - Dought& clear, - * Whenmenstrual bleeding is ongoing in one who has just started herperiods

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There is a girl who is sixteen years old. She reached puberty on the first day of Ramadan (i.e., got her first period), and the bleeding continued without stopping until the end of the month, so she did not fast for the entire month. What must she do?
Praise be to Allah.
Firstly:
If a woman’s bleeding continues for most of the month, then she is mustahaadah (suffering from istihaadah or non-menstrual bleeding). If that happens the first time she menstruates, then she has no previous cycle to refer to. Rather, in the following month she should distinguish between menstrual blood and the blood of istihaadah by noting the well-known signs, namely colour, odour, heaviness or lightness of flow, clotting, and the presence or absence of pain (cramps). Menstrual blood is black or dark, has an unpleasant odour, is usually accompanied by pain, and is heavier than the blood of istihaadah. Menstrual blood does not clot after it comes out, unlike the blood of istihaadah. If her blood may be identified in this manner, then whatever matches the characteristics of menstrual blood is menses, and at that time she should refrain from praying and fasting, and she should do ghusl when it stops; blood of the other type is istihaadah.
If her bleeding is all the same, or it is inconsistent, and she cannot distinguish between menses and istihaadah, then she should follow the cycle of most women, i.e., she should assume that her menses lasts for six or seven days of each month, starting from the first time she saw the blood; any bleeding other than that is istihaadah. If she does not know when the bleeding started, she may start counting from the first day of the (hijri) month.
Among the reports that speak of distinguishing between types of blood is that which was narrated by an-Nasaa’i (215) and Abu Dawood (304) from Faatimah bint Abi Hubaysh, which says that she was suffering from istihaadah and the Messenger of Allah (blessings and peace of Allah be upon him) said to her: “When it is menstrual blood it is dark and recognizable, so when it is like that, then stop praying, and when it is otherwise, do wudoo’ and pray, for that is from a vein.”
Classed as saheeh by al-Albaani inSaheeh an-Nasaa’i.
Another report about the woman experiencing istihaadah refraining from prayer and fasting for six or seven days – if she did not have a regular cycle before and cannot distinguish between types of blood – is that which was narrated by at-Tirmidhi (128) and Abu Dawood (287) from Hamnah bint Jahsh (may Allah be pleased with her) who said: O Messenger of Allah, I suffer from istihaadah, bleeding heavily. What do you instruct me to do? For it is keeping me from fasting and praying. He said: “That is only a kick from the shaytaan, so count your menses as six or seven days, which is something known to Allah, then wash yourself and when you see that you have become pure and it is over, then pray for twenty-four or twenty-three days, and fast and pray. That will suffice you, so do what other women do with regard to their menses and purification.”
At-Tirmidhi said: I asked Muhammad [i.e., Imam al-Bukhaari] about this hadeeth and he said: It is a hasan saheeh hadeeth. Ahmad ibn Hanbal said likewise: It is a hasan saheeh hadeeth.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: To sum up, a woman who experiences istihaadah the first time she has a period should proceed by distinguishing between types of bleeding. If she cannot do that, then she should base her actions on the usual cycle of women: so she should refrain from praying and so on for six or seven days starting from the time when she first saw blood. If she has forgotten when she saw it, then she should start counting from the first day of each lunar month. We have stated previously that the most correct opinion is that she should follow the cycle of her female relatives.
End quote fromash-Sharh al-Mumti‘(1/490).
He (may Allah have mercy on him) also said: The correct view concerning the one who has just started her periods is that her bleeding is menstrual bleeding so long as it does not last for most of the month. When the bleeding begins, the one who has just started her periods should refrain from praying and so on until she becomes pure (i.e., the bleeding ceases) or fifteen days have passed. The evidence for that is the verse in which Allah, may He be exalted, says (interpretation of the meaning):“They ask you concerning menstruation. Say: that is an Adha (a harmful thing)” [al-Baqarah 2:222]. So when this bleeding – which is a harmful thing – begins, that is menses, whether the amount is small or great. So how can it be said: refrain from fasting and praying for one day and one night, then do ghusl and pray, then do ghusl again when it stops, and make up the fasts?
What that means is that we are obliging her to do the acts of worship twice and to do ghusl twice; Islam does not prescribe such a ruling. Acts of worship are to be done once, not more than that.
If the bleeding of the one who has just started her periods continues most of the time, then in that case she is experiencing istihaadah and should distinguish between types of blood. If she is not able to distinguish between types of blood, then she should follow the most common menstrual cycle, or the menstrual cycle of her female relatives. This is the correct view.
End quote fromash-Sharh al-Mumti‘(1/49).
Secondly:
She has to make up the Ramadan that she did not fast, because the woman who menstruates must make up the fasts, and the woman who is suffering istihaadah is obliged to fast, and it is not permissible for her not to fast. Therefore her days are either menses or istihaadah, and she is obliged to make up the fast in both cases.
With regard to prayer, then to be on the safe side she should make up the days when it is determined that she was not menstruating. If she was able to distinguish between types of blood, then she must make up the prayers of the days on which the blood was red and was not the (darker) blood of menses.
If she was not able to distinguish between types of blood, then she should make up anything more than fifteen days, because that is the maximum length of menses according to the majority of scholars.
This is what she should do in order to be on the safe side, even though she is not obliged to make up the prayers because she refrained from praying on the grounds that she thought that she was menstruating.
And Allah knows best.

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, - Menstruation and Post-Natal bleeding, - Dought& clear, - * She took birth control pills and her periods stopped; should she pray and fast?

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The use of birth control pills can cause a women to stop having her monthly periods/menstruation all together till she stops using the pills. In such circumstances what is the ruling for her on praying and fasting? Does she continue praying without any breaks? The sister is taking the pills for a legitimate reason and not because she doesnt like menstruation.
Praise be to Allah.
Firstly:
There is nothing wrong with using contraceptives when there is a need to do so, if that is with the permission of the husband and under medical supervision. For more information, please see the answer to questions no. 32479and 21169.
Secondly:
If the monthly periods have stopped because of taking those pills or for some other reason, the woman is deemed to be in a state of purity, so she can do everything that women who are in a state of purity do, such as fasting, praying, and sitting in the mosque, because all of these things are only disallowed because of the menstrual blood. If she is not bleeding, then the prohibition does not apply and she may do whatever women who are in a state of purity do. This is indicated by the words of the Prophet (blessings and peace of Allah be upon him) to the woman who was suffering from istihaadah (irregular, non-menstrual bleeding): “If it is menstrual blood, it is dark and recognisable; when it is like that, then refrain from praying, and when it is the other type, then do wudoo’ and pray.” Narrated by Abu Dawood (304); classed as saheeh by Shaykh al-Albaani
It says inal-Mawsoo‘ah al-Fiqhiyyah(18/327): The Hanbalis clearly stated that it is permissible for a woman to take permissible kinds of medicine in order to stop menses, if it is free of harmful effects; that is subject to the husband's permission, because he has a right to have a child. Maalik regarded it as makrooh, lest the woman cause harm to her body by doing that. … If the woman takes medicine and her periods stop, then she is deemed to be in a state of purity. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: If she takes something to prevent menses, and she does not have a period, then she should carry on praying and fasting, and not break the fast and make it up later, because she is not menstruating. The ruling is connected to the reason. Allah, may He be glorified and exalted, says (interpretation of the meaning):
“They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they have purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allah has ordained for you (go in unto them in any manner as long as it is in their vagina). Truly, Allah loves those who turn unto Him in repentance and loves those who purify themselves (by taking a bath and cleaning and washing thoroughly their private parts, bodies, for their prayers, etc.)”
[al-Baqarah 2:222].
When this harmful thing is present, the rulings on it are applicable; when it is not present, the rulings are not applicable.
End quote fromMajmoo‘ al-Fataawa, 19/260
And Allah knows best.

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, - Menstruation and Post-Natal bleeding, - Dought& clear, - * She saw a brownish discharge on the day after her had periodended and she had done ghusl, and she did not pay any attention to it, then she did another ghusl, and nowshe is not sure whether her ghusl and prayer were valid

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During the month of Ramadan, I got my monthly period, which lasted for five days. At dawn on the sixth day, I did ghusl so that I could fast. That was on September 30. I do not remember whether I saw the tuhr (white discharge signalling the end of menses) or not, because I was thinking so much that I forgot. What matters is that at 8 o’clock in the morning I did wudoo’ so that I could pray Duha, and I saw a light reddish-brown colour. I thought that it was the brownish discharge because I have read something about its description, and I did not pay any further attention to it, and I completed the fast of that day. Please note that I did not see anything else after that, and the following day was ‘Eid. I did ghusl for ‘Eid as usual, without any intention of purification. My question is:
If I was still impure on that day, then is the ghusl I did on the day of ‘Eid valid, or were my prayer, fasting and other acts of worship in the months of Shawwaal invalid, until the menses of Dhu’l-Qa‘dah came?
Praise be to Allah.
Firstly:
The end of menses is known by one of two signs. The first is cessation of bleeding and drying up of the place, such that if a woman were to insert a piece of cotton and the like, it will come out clean with no trace of blood or yellowish or brownish discharge on it. The second sign is passing of the white discharge; some women do not see this discharge.
Secondly:
Passing of brownish or yellowish discharge after purification or end of the menses is not regarded as menses, so your fast is valid, because Umm ‘Atiyyah said: “We did not regard brownish or yellowish discharge after the period ended as being anything that mattered.”
Narrated by Abu Dawood (307); classed as saheeh by al-Albaani inSaheeh Abi Dawood. For more information please see the answer to question no. 50059
Thirdly:
The fact that the questioner did ghusl and fasted on the basis that she had become pure following the end of her menses, and the fact that she forgot that, should be paid no heed, on the basis that this is what you are certain about, and so as to close the door to waswaas (whispers from the Shaytaan).
Fourthly:
If we assume that you had been too hasty in doing ghusl and fasting, and that on that day you had not yet become pure, then you did ghusl for ‘Eid after your menses finished, but with the intention of doing ghusl for Eid, not for the end of menses, then your purification is also valid, in sha Allah, and you do not have to repeat the purification or the prayer. This is the view of the Hanbalis and this is what will make things easier for you, especially in a situation such as yours, so as to ward off waswaas and doubts concerning purification.
It says inMataalib Ooli an-Nuha(1/111):
Whoever intends to do a Sunnah ghusl – such as ghusl for Jumu‘ah or Eid – it is valid as an obligatory ghusl, if he had forgotten (about the obligatory ghusl), to remove impurity that made ghusl obligatory. End quote.
Al-Hajjaawi (may Allah have mercy on him) said inZaad al-Mustaqni‘: If he intended to do a Sunnah ghusl, that is valid as an obligatory ghusl. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
An example is if a person does ghusl after washing a deceased person (prior to burial), or he does ghusl for ihram, or to stand in ‘Arafah. These ghusls are Sunnah. The same applies to ghusl for Jumu‘ah, according to the majority of scholars.
What the words of the author [al-Hajjaawi] appear to mean – which is also our view – is: if he remembers that he has to do an obligatory ghusl. Some of our companions limited that to the case where he forgets that he is impure or junub. If he had not forgotten, then (the obligatory ghusl) is not waived, because the Sunnah ghusl is not done to remove impurity of janaabah, and if this is the case, the Prophet (blessings and peace of Allah be upon him) said: “Actions are but by intentions”, and this man did not intend to do anything but a Sunnah ghusl, but he was aware that he was in a state of janaabah and remembered that, so how can the impurity have been removed?
This view – which limits this ruling to cases where the person has forgotten – makes a valid point.
The reasoning of the madhhab is that because the Sunnah ghusl is a prescribed means of purification, it does remove the impurity )of janaabah). But this argument is problematic, because it is undoubtedly a ghusl that is prescribed in sharee‘ah, but it is of lesser status than obligatory ghusl in the case of janaabah, so how can a Sunnah action be so strong that it can take the place of something that is obligatory and of a higher standing?
But if he had forgotten, then he is excused. For example, if a person does ghusl for Jumu‘ah on the basis that it is Sunnah, but he was in a state of janaabah, but he did not remember, or he was not aware of being in a state of janaabah until after the prayer, such as if he had a wet dream but did not realise until after the prayer, then his Jumu‘ah prayer is valid because the janaabah had been removed.
But if he knew about it and intended this ghusl to be Sunnah only, then the view that it is still valid (to remove janaabah) is something questionable.
End quote fromash-Sharh al-Mumti‘(1/201)
From the shaykh’s words it is clear that ignorance of what makes ghusl obligatory comes under the same ruling as forgetting, so his purification by means of a mustahabb ghusl is valid.
And Allah knows best.

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, - Menstruation and Post-Natal bleeding, - Dought& clear, - * Her foetus died after 66 days gestation and was miscarriedafter 100 days. Is her bleedingnifaas?

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The foetus died at the age of 66 days, but remained in my uterus for 35 days after that, then was miscarried. During that time, I was bleeding and I did not pray. Now, after the miscarriage, do I have to pray or should I wait until I become pure (i.e., the bleeding ends)? Should I make up the prayers that I missed or not?
Praise be to Allah.
If a woman miscarries her foetus and human features can clearly be seen in it, then the bleeding she experiences is nifaas. If human features are not clearly seen in it, then it is istihaadah (non-menstrual bleeding), and she may fast and should carry on praying in that case.
Human features can only appear in the mudghah stage, because Allah, may He be glorified, says (interpretation of the meaning):
“O mankind! If you are in doubt about the Resurrection, then verily! We have created you (i.e. Adam) from dust, then from a Nutfah (mixed drops of male and female sexual discharge i.e. offspring of Adam), then from a clot (a piece of thick coagulated blood) then from a little lump of flesh, some formed and some unformed (miscarriage), that We may make (it) clear to you (i.e. to show you Our Power and Ability to do what We will)”
[al-Hajj 22:5].
Allah, may He be glorified, describes the mudghah as “formed” or “unformed”.
What is meant by being formed is that there appear in the embryo or foetus signs of the developing body such as the head, limbs, and so on.
This “formation” of the embryo or foetus begins after eighty days, because the Prophet (blessings and peace of Allah be upon him) said: “The creation of any one of you is put together in his mother’s womb for forty days, then he becomes a ‘alaqah (a piece of thick coagulated blood) for a similar period, then he becomes like a chewed piece of flesh (mudghah) for a similar period, then Allaah sends an angel who is enjoined to write down four things, and it is said to him: ‘Write down his deeds, his provision, his lifespan and whether he is doomed for Hell or destined for Paradise. Then the soul is breathed into him.”
Narrated by al-Bukhaari (3208).
This hadeeth indicates that the foetus passes through several stages: forty days as a nutfah (sperm drop), then forty more days as a ‘alaqah (a piece of thick coagulated blood), then a further forty days as a mudghah (chewed piece of flesh). Then the soul is breathed into him after one hundred and twenty days.
So long as the foetus died after sixty-six days of pregnancy, then it was not formed and the bleeding that occurred as a result is istihaadah, not nifaas. So you should not stop praying because of that.
With regard to making up the prayers that you missed on the basis that you thought this bleeding was nifaas, then to be on the safe side you should make up the prayers that you missed. This is the view of the majority of scholars. However some of them are of the view that if a woman does not pray because she did not know and thought that prayer was waived in her case, then she finds out that (the bleeding) is istihaadah, then she does not have to make them up.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Based on that, if a person does not purify himself as he is obliged to because the text did not reach him, such as if he eats camel meat and does not do wudoo’ after that, then the text reaches him and it becomes clear to him that wudoo’ is required in this case, or he prays in the camel pens, then the text reaches him and the ruling becomes clear to him, does he have to repeat his past prayers? There are two scholarly opinions, both of which were narrated from Ahmad.
A similar case is if he touches his penis then prays, then it becomes clear to him that it is obligatory to do wudoo’ after touching one’s penis.
The correct view in all these cases is that he does not have to repeat the prayers, because Allah pardons things done by mistake or because of forgetting, and because He says (interpretation of the meaning): “And We never punish until We have sent a Messenger (to give warning)” [al-Isra’ 17:15].
If the command of the Messenger (blessings and peace of Allah be upon him) concerning a particular matter did not reach a person, then the ruling that it is obligatory was not proven in his case. Hence in the case of ‘Umar and ‘Ammaar, when they became junub and ‘Umar did not pray whilst ‘Ammaar did pray after rolling in the dust, the Prophet (blessings and peace of Allah be upon him) did not instruct either of them to repeat the prayer. Similarly, he did not instruct Abu Dharr to repeat the prayer when he used to become junub and remained for several days without praying. And he did not instruct the Companion who ate until he could clearly distinguish the white thread from the black thread to make up the fast. And he did not instruct those who prayed facing towards Jerusalem before news reached them that this ruling (of facing Jerusalem when praying) had been abrogated to make up those prayers.
A similar case is that of the woman who was suffering from istihaadah (irregular, non-menstrual bleeding) and did not pray for a while because she thought that prayer was not obligatory in her case. There are two scholarly views as to whether she is obliged to make up the prayers. The first view is that she is not required to do so – as was narrated from Maalik and others – because when the woman who was suffering from istihaadah said to the Prophet (blessings and peace of Allah be upon him): I bleed very heavily and that has kept me from praying and fasting, he told her what she had to do in the future, but he did not instruct her to make up prayers from the past.
End quote from Majmoo‘ al-Fataawa(21/101)
And Allah knows best.

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Taraaweeh prayers, - Dought&clear, - * Adding another rak’ahto the imaam’s witr because one wants to pray some more

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Some people, when they pray witr with the imaam and he says salaam, they get up and do another rak’ah, because they want to do more prayers before praying witr later in the night. What is the ruling on this action? Is it considered to be forsaking the prayer with the imaam?
Praise be to Allaah.
We do not see anything wrong with this, and the ‘ulama’ stated that there is nothing wrong with doing this, so that his witr will be at the end of the night. He will be considered to have prayed with the imaam until he finished, because he stayed with him until he finished, and added another rak’ah for a shar'i reason, which was so that he could pray witr later in the night. There is nothing wrong with this, and it does not mean that he did not stay with the imaam until he finished, but he did not finish with him – he delayed it a little longer.
From al-Jawaab al-Saheeh min Ahkaam Salaat al-Layl wa’l-Taraaweeh by Shaykh ‘Abd al-‘Azeez ibn Baaz, p. 41.

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Taraaweeh prayers, - Dought&clear, - * Following the imaam until hefinishes Taraaweeh

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The most correct opinion is that the number of rak’ahs for Taraaweeh is eleven, but I pray in a mosque where they do twenty one rak’ahs. Can I leave the mosque after the tenth rak’ah, or is it better to complete the twenty one rak’ahs with them?
Praise be to Allaah.
It is better to stay with the imaam until he finishes, even if he is doing more than eleven rak’ahs, because it is permissible to do the extra rak’ahs, as the Prophet (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam with the imaam until he finishes, Allaah will record it as if he prayed the whole night” (reported by al-Nisaa'i and others.Sunan al-Nisaa'i, Baab Qiyaam Shahr Ramadaan), and because the Prophet (peace and blessings of Allaah be upon him) said: “Prayer at night should be two by two (rak’ahs), and when dawn approaches, pray one for witr.” (Reported by the seven; this version reported by al-Nisaa'i).
There is no doubt that adhering to the Sunnah of the Prophet (peace and blessings of Allaah be upon him) is better and brings more reward, so long as it is done properly and without haste, but if it is the matter of a choice between leaving the imaam because of the number of rak’ahs or going along with the extra that he does, it is better to go along with him, because of the ahaadeeth referred to above. At the same time, you should advise the imaam to follow the Sunnah.

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Taraaweeh prayers, - Dought&clear, - * Ruling on reading from the Mus-haf duringprayer

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Is it permissible for the imam to read from the Quran during Tarawih prayers in Ramadan? Are prayers not accepted if the Imam reads from Quran during Tarawih prayers?
Praise be to Allaah.
There is nothing wrong with reading from the Mus-haf during night prayers in Ramadaan, because this will make the members of the congregation hear all of the Qur’aan. The Qur’aan and Sunnah indicate that Qur’aan should be recited in prayer, whether it is from the Mus-haf or from memory. It was proven that ‘Aa’ishah (may Allaah be pleased with her) told her freed slave Dhakwaan to lead her in praying qiyaam in Ramadaan, and he used to read from the Mus-haf. Al-Bukhaari mentioned this in hisSaheeh…

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Taraaweeh prayers, - Dought&clear, - * He prayed an extra rak’ah in Taraaweeh

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The imaam stood up for a third rak’ah during Taraaweeh prayers and he finished the prayer, then they told him that he had prayed three rak’ahs. Should he prostratesajdat al-sahw(prostration of forgetfulness) or complete four rak’ahs?
Praise be to Allaah.
We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who answered as follows:
He should dosajdat al-sahw, then complete the prayer two by two, just as he should do if it were an obligatory prayer.
And Allaah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * The nisaab of camels, cattle and sheep

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What is the nisaab of an’aam animals for zakaah?.
Praise be to Allaah.
The an’aam animals are camels, cattle and sheep. No zakaah is due on any other animals unless they are for trade.
1 – The nisaab of camels is five, according to scholarly consensus, on which a sheep is to be given (as zakaah). For ten camels, two sheep must be given; for fifteen, three sheep; for twenty, four sheep; for twenty-five, abintmakhaad(a she-camel in its second year), and so on, as narrated in the hadeeth, as we shall see below.
Based on this, whoever owns four camels or less does not have to pay zakaah, unless he wants to.
The basic principle concerning that is the hadeeth narrated by al-Bukhaari (1454) from Anas, according to which Abu Bakr (may Allaah be pleased with him) wrote this letter to him when he sent him to Bahrain:
In the name of Allaah, the most Gracious, the Most Merciful. This is the obligation of zakaah which the Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined upon the Muslims and which Allaah enjoined upon His Messenger. Whoever among the Muslims is asked for it in the proper manner, let him give it, and whoever is asked for more than that, let him not give. For twenty-four camels or less, for each five, one sheep. If the number reaches twenty-five up to thirty-five, then a femalebintmakhaad(a she-camel in its second year) is due. If the number reaches thirty-six up to forty-five, then a femalebint laboon(a she-camel in its third year) is due. If the number reaches forty-six up to sixty, then ahiqqah(a she-camel in its fourth year) is due. If the number reaches sixty-one up to seventy-five, then ajadha’ah(a she-camel in its fifth year) is due. If the number reaches seventy-six up to ninety then twobint laboonare due (she-camels in their third year). If the number reaches ninety-one up to one hundred and twenty, then twohiqqahare due (she-camels in their fourth year…). If there are more than one hundred and twenty, then for every forty abint laboonis due and for every fifty ahiqqah. Whoever has no more than four camels does not have to pay zakaah on them unless their owner wants to give. If the number reaches five camels, then one sheep is due…”
Abint makhaadis a camel that has completed one year.
Abint laboonis one that has completed two years.
Ahiqqahis one that has completed three years.
Ajadha’ahis one that has completed four years.
2 – The nisaab for cattle is thirty, according to the majority of scholars, because the Prophet (peace and blessings of Allaah be upon him) said: “For thirty cattle atabee’ortabee’ahis due, and for every forty amusinnah.” Narrated by al-Tirmidhi, 622; Ibn Maajah, 1804; classed as saheeh by al-Albaani inSaheeh al-Tirmidhi.
Thetabee’(male) ortabee’ah(female) is a bovine that is one year old and has entered its second year. It is so called because it follows (yatba’) its mother.
Themusinnahis that which is two years old.
3 – The nisaab for sheep is forty, according to scholarly consensus, for which one sheep is due, because of the hadeeth narrated by Anas which is quoted above: “The zakaah for sheep in the pasture: if the number is forty up to one hundred and twenty, one sheep is due. If there are more than one hundred and twenty, up to two hundred, then two sheep are due. If there are more than two hundred, up to three hundred, then three sheep are due. If there are more than three hundred, then for every hundred, one sheep is due. And if the flock of a man is less than forty sheep, then no zakaah is due unless their owner wants to give.”
The majority of fuqaha’ stipulated that in order for zakaah on an’aam animals to be obligatory, they must be in the pasture, i.e., they graze in the pasture for most of the year. As for those which are given feed, no zakaah is due on them unless they are for trade. The evidence that their being pastured is a condition of zakaah is to be found in the words of the Prophet (peace and blessings of Allaah be upon him): “The zakaah on sheep in the pasture…”
Seeal-Mughni, 2/230-243
It says inFataawa al-Lajnah al-Daa’imah(9/202): The scholars are unanimously agreed that zakaah is obligatory in the case of grazing camels, cattle and sheep, if their number reaches the nisaab. The minimum number in the case of camels is five, in the case of cattle is thirty and in the case of sheep is forty. Grazing animals are those that eat grass etc in the pasture, unlike those that are given feed and working animals that are used for carrying loads.
The scholars differed as to whether zakaah is due on animals that are given feed and working animals. The majority of scholars are of the view that no zakaah is due on them because of the report narrated by Ahmad, al-Nasaa’i and Abu Dawood from Bahz ibn Hakeem, from his father, from his grandfather, who said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “For grazing camels, for every forty abint laboon…” So the obligation to pay zakaah is limited to camels that are grazing, and it is not required in the case of those that are given feed. As for working camels, there is the hadeeth of ‘Ali (may Allaah be pleased with him): “There is no zakaah on working animals.” Maalik and a number of other scholars were of the view that zakaah is obligatory on animals that are given feed and working animals too.
And Allaah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * She has some money and herfather does notspend on her; does she have to pay zakaah on it?

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I have some money and I am sick, and my father does not spend on me. It is my brothers who spend on me and on my mother. Do I have to pay zakaah?.
Praise be to Allaah.
Whoever owns the minimum amount of wealth (nisaab) and one full hijri year has passed since acquiring it, must pay zakaah, even if he is saving that money to get married or get medical treatment and so on, because of the general meaning of the evidence that paying zakaah is obligatory.
The nisaab is the equivalent of 85 grams of gold or 595 grams of silver.
If the wealth that you have is equivalent to the nisaab, then you must pay zakaah on it every time one full hijri year is completed.
The believer should understand that wealth belongs to Allaah, may He be exalted, and that zakaah does not in fact decrease wealth, rather it increases it and makes it grow, as Allaah says (interpretation of the meaning):
“Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allaah for them. Verily, your invocations are a source of security for them; and Allaah is All-Hearer, All-Knower”
[al-Tawbah 9:103]
And the Prophet (peace and blessings of Allaah be upon him) said: “Charity does not decrease wealth.” Narrated by Muslim (2588).
How many people have wealth but never enjoy it, and how many generous givers have been blessed by Allaah with the little they have.
Charity is also a means of being healed of sickness, as the Prophet (peace and blessings of Allaah be upon him) said: “Treat your sick ones with charity.” Classed as hasan by al-Albaani inSaheeh al-Jaami’(3358).
We ask Allaah to heal you and bless your wealth for you.
And Allaah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * He has some money ina bank accountfrom which he pays his monthly expenses – does he have to pay zakaah on it?

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He has some money in the bank for which one year has passed and it is not in a savings account; he pays household expenses from it every month as well as water and electricity bills. Does he have to pay zakaah on it or not?.
Praise be to Allaah.
If the amount of money reaches the minimum threshold (nisaab) – which is the equivalent of 85 grams of gold or 595 grams of silver – and a full hijri year has passed since acquiring it, then zakaah must be paid on it, even if something is taken from it each month, because of the general meaning of the evidence that zakaah must be paid on wealth that is subject to zakaah, when one year has passed.
If we assume that this money reached the nisaab at the beginning of the year, then it fell below the nisaab during the year, no zakaah is due on it, and the reckoning of a new year should begin when it reaches the nisaab again.
For example: if the amount of money reaches the nisaab in Ramadaan, then it falls below the nisaab in Dhu’l-Hijjah, then you acquire more money which brings it back up to the nisaab in Rabee’, then you should start reckoning a new year from Rabee’.
Al-Nawawi (may Allaah have mercy on him) said: Our view and that of Maalik, Ahmad and the majority is that is in order for zakaah to be obligatory on wealth that is subject to zakaah and for which one year must have passed, such as gold, silver and livestock, the nisaab should have been present throughout the year. If it falls below the nisaab for a moment during the year, the year is cancelled out, and if it reaches the nisaab again after that, a new year should be calculated from the moment when the nisaab was reached again. End quote.
Al-Majmoo’(5/506)
And Allaah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * They are owed something by the company and the judge ruled that they should be compensated –do they have to pay zakaah on it?

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I work for a petroleum company and they used to give us dinner, then they stopped doing so. A few years later we were given compensation through the courts for those meals, a cash payment between 5,000 and 20,000 dinars. Do we have to pay zakaah on this money? Does it come under the ruling on a debt that is unlikely to be paid or is it regarded like money that was taken from us and therefore is subject to zakaah?.
Praise be to Allaah.
Zakaah is not due on this money until one year has passed since you acquired it, because one of the conditions of zakaah being obligatory is that the wealth should be in one's full possession, and full possession of this money was not achieved until after you received it; before you received it, possession was not established, you might have received it and you might not have, based on the judge’s decision and whether the company was willing to pay.
The scholars of the Standing Committee were asked about a case where the government delayed paying money to those who were entitled to it for nine years – do they have to pay zakaah on it?
They replied:
If the matter is as described, they should wait for one year starting from the date when they receive it, then they should pay zakaah on it. There is no zakaah due for the past because they did not have full possession of it. End quote.
Fataawa al-Lajnah al-Daa’imah(9/284).
And Allaah knows best.

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Fasting, - Doupht&clear, - * Reasons for which one mayexcused from fasting in Ramadaan

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What are the reasons for which one may be excused from fasting in Ramadaan?
Praise be to Allaah.
One of the ways in which Allaah has made things easy for His slaves is that He has only enjoined fasting upon those who are able to do it, and He has excused those who are unable to fast for a legitimate shar’i reason. The legitimate reasons for which one may be excused from fasting are as follows:
1 – Sickness
Sickness means everything that means that a person is not healthy.
Ibn Qudaamah said: the scholars are agreed that it is permissible for the sick person not to fast in general. The basis of that is the aayah in which 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]
It was narrated that Salamah ibn al-Akwa’ (may Allaah be pleased with him) said: “When this aayah was revealed –‘And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)’ [al-Baqarah 2:184 – interpretation of the meaning]– those who wanted not to fast could do that, and pay the fidyah (i.e., feed one poor person for each day). That remained the case until the following aayah was revealed, i.e., the verse:
‘And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)’
[al-Baqarah 2:185 – interpretation of the meaning]– so it abrogated it.”
The sick person who fears that fasting may make his sickness worse or that it will slow down his recovery or damage a part of his body, has the option of not fasting, and indeed it is Sunnah for him not to fast and it is makrooh for him to complete his fast, because that may lead to his death. So he has to be cautious and protect himself. Moreover, if the sick person is very ill, that makes it permissible for him not to fast. But if a healthy person fears difficulty or tiredness, it is not permissible for him to break his fast, if all that happens to him when he fasts is that he becomes tired.
2 – Travelling
In order for traveling to result in a concession excusing one from fasting, the following conditions must be met:
a- The journey must be long enough that prayers may be shortened.
b- The traveler must not intend to settle in the place to which he travels.
c- His journey must not be for any sinful purpose, rather it should be for a sound purpose, according to the majority of scholars. That is because being allowed not to fast is a concession and relief that the sinner does not deserve on his journey, because the purpose of his journey is to commit sin – such as one who travels in order to commit banditry, for example.
Cancellation of the concession for traveling:
This concession of traveling is cancelled by two things:
(i) When the traveler returns home and enters his hometown, which is the place where he resides.
(ii) When the traveler decides to stay indefinitely, or for a lengthy period in one place, and the place is fit for settling in. Thus he becomes a resident (or non-traveller), so he should pray his prayers in full and not break his fast in Ramadaan, because the rulings on travel no longer apply to him.
3 – Pregnancy and breastfeeding
The fuqaha’ are agreed that pregnant and breastfeeding women may break their fast in Ramadaan, on the condition that they think there is a risk that they or their children may become ill or more ill, or be harmed or may die. The evidence for this concession in their case is the aayah (interpretation of the meaning:
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”[al-Baqarah 2:185]
This does not refer to merely being sick, for the sick person who will not be harmed by fasting is not allowed to break the fast; here sickness is mentioned as a metaphor for any situation where fasting when sick may cause harm. This is what is meant by sickness here. That may be the case in pregnancy and when breastfeeding, so these two cases are included in the concession of breaking the fast. The evidence that women in these cases are allowed not to fast is the hadeeth of Anas ibn Maalik al-Ka’bi (may Allaah be pleased with him), who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has relieved the traveler of fasting and half of prayer, and He has relieved the pregnant and breastfeeding woman of fasting.”
4 – Senility and old age
Senility and old age refers to one who is old and has lost his strength, or who is approaching death, so that every day he becomes weaker, until he dies, or who is suffering from a terminal or incurable illness and has no hope of recovery. The evidence that it is prescribed for such people not to fast is the aayah (interpretation of the meaning):
“And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)”[al-Baqarah 2:184]
Ibn ‘Abbaas (may Allaah be pleased with him) said that this aayah has not been abrogated, and it applies to old men and old women who cannot fast, so for each day they should feed one poor person.
5 – Intense hunger and thirst
If a person is overtaken by intense hunger or unbearable thirst, then he should break his fast and eat just as much as he needs to ward off that hunger, then he should refrain from eating for the rest of the day, and make up that fast later on.
The scholars added to intense hunger and thirst the fear of weakness when meeting the enemy, or fearing or expecting an attack, such as when one is surrounded. So if a fighter knows for sure or thinks it most likely that there will be fighting because he is facing the enemy, and he fears that fasting may make him weak when fighting, and he is not traveling, then he may break his fast before fighting.
6 – Compulsion
Compulsion means one person forcing another to do something or not to do something against his will, by means of threats.

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Fasting, - Doupht&clear, - * Ruling on fasting for one who is diabetic, and when is it permissible forhim not to fast?

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I have diabetes typeII wich is NIDM non insuline depend diabetes, I don't use any medicine, I only controll diet and I do litle phisical exercise to keep in right level of my sugar(blood).
I have this decease one year and two monhts. Last Ramadan I fasted some days but I could n't continue do to my low level of sugar(blood). This year I feel good (Alhamdu Lillah)I ONLY feel pain in my brain during fasting!? So my question is, is it my DUTY to fast dispite my desease? Can test my blood during fasting times; "causing blood to come from my fingers"?
Praise be to Allaah.
It is prescribed for sick people not to fast in Ramadaan, if fasting will cause harm or make the sickness worse, or if they need treatment during the day in the form of medicine or pills that must be swallowed, because Allaah says (interpretation of the meaning):
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”[al-Baqarah 2:185]
And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah loves people to avail themselves of His concessions (rukhsah) just as He hates them to commit sin.” According to another version, “As He loves His commands to be obeyed.”
With regard to taking blood from veins for testing etc., the correct view is that this does not break the fast, but if it is done often, it is better to leave it until night-time. If it is done during the day then to be on the safe side that day should be made up, because this is akin to cupping.”
(Fatwa of Shaykh Ibn Baaz (may Allaah have mercy on him), fromFataawa Islamiyyah, vol. 2, p. 139)
Sickness is of various kinds:
1 – That which does not affect the fast, such as a light cold or mild headache or toothache, and the like. In this case it is not permissible to break the fast, even though some of the scholars permitted that because of the aayah (interpretation of the meaning):
“and whoever is ill…”[al-Baqarah 2:185]
But we say that this ruling is based on a reason, which is that not fasting is easier. If that is the case, then we would say that not fasting is better, but if fasting does not have an effect on him then it is not permissible to break the fast, and he has to fast.
2 – If fasting is difficult for the sick person, but it does not harm him, then it is makrooh for him to fast and it is Sunnah for him to break his fast.
3 – If fasting is difficult for him and will cause him harm, such as a man who has kidney disease or diabetes and similar cases where fasting will cause harm. In this case fasting is haraam. Hence we may see that some mujtahids and sick people make a mistake when fasting is difficult for them and may harm them, but they refuse to break their fast. We say that they are mistaken because they refuse to accept the kindness of Allaah and the concession that He has given to them, and they are harming themselves, although Allaah says (interpretation of the meaning):
“And do not kill yourselves”[al-Nisa’ 4:29]
al-Sharh al-Mumti’by Shaykh Ibn ‘Uthaymeen, vol. 6, 352-254.

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Fasting, - Doupht&clear, - * Making Up Fasting for a Woman who's Pregnancy, Postpartum, and Breastfeeding Prevented her from Fasting

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I Have started fasting this Ramadaan, but I was unable to make up the fasting for the days I missed last Ramadaan which was due to the post-natal period and what followed it of months of breast feeding the baby. What shall I do and do I have to pay for Kaffaarah (atonement)?
Since you were unable to do so due to the excuse of continuing from the post natal period into that of the breast feeding, then you should fast for the number of days missed at your earliest opportunity. You need not pay for Kaffaarah

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Fasting, - Doupht&clear, - * Is there any other way to compensate for missed fastsdue to pregnancy andbreastfeeding apart from fasting those days at a later time?

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As-salamu Alaikum,
If a woman misses several years of fasting the month of Ramdan due to pregnancy and breastfeeding is she obligated to make these up by fasting each day? Is there another option that she may take such as feeding the poor because it would be very difficult for her to make up so many days? Some women are pregnant or breastfeeding for many years in a row without an opportunity to make them up. Also, does she need to make these up before she can do voluntary fasting such as during the month of Shawwal? If this is the case, then it may be difficult for her to gain the rewards of fasting during this month since she would need to make up the missed days first ? Is the opportunity to make up days lost after a certain time period ? For example, if the woman had not made them up before the next Ramadan is the opportunity lost ?
Jazak Allah Khair.
Praise be to Allaah.
A Muslim woman who misses any fasts in Ramadaan because of being pregnant or breastfeeding must make them up after she no longer has that excuse, just like the sick person of whom 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]
A woman may space out these days (i.e., she does not have to fast them all at once, consecutively), as this is easier for her. (See also "Seventy Questions About Fasting ",
, under the heading Books on this web-page).
It is better to make up missed days before the next Ramadaan comes, but if the excuse is still present, she may delay making them up until she is able to do so. She should not resort to feeding poor people (instead of fasting) unless she is totally unable to fast. And Allaah knows best.

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