For children, - Rights of Children in Islam:(Muslim Parenting, Muslim Parents)

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Islam cares about childhood and Muslims regard children as gifts/trust from Allah (SWT). Parents will be held responsible for this trust on the Day of Judgement. Hence Islam pays particular attention to rights of children and to the proper manner to raise them, so that they will be equipped to face the difficulties of life. We must pay more attention to the best interests of the children. All these principles were mentioned in Noble Qur'an and Ahadith, which cares about the rights of child even before he or she is born. Before getting married, a man should choose the best possible woman to be his children's mother.
Children have the right to be fed, clothed and protected until they reach adulthood. The child has the right to a good education and a stable environment in which to grow up. Boys and girls, as well as orphans, possess these rights in full. Nevertheless Allah (SWT) and Holy Prophet Muhammad (pbuh) gave parent certain obligations to assure children's rights.
Respect for human rights begins with the way that a community treats its children. Children's rights cannot be separated from human rights because children are the future generation. Taking care of the coming generation by protecting their dignity and providing them their needs is the most important thing for bringing up citizens best equipped to serve the community.
On the other hand child abuse weakens a child's ability to study and makes them nervous as they lose their sense of security. Many abused children go on to commit crimes and end up in prison. The family is the most important unit for forming the community by bringing up the next generation. So if there are problems in the home, children will be affected and the whole family and community will suffer.
O you who believe! Save yourselves and your families from a fire whose fuel is men and stones. Noble Qur'an, (66:6)
Parents are obligated not only to see to their religious training, proper education but also training in sports and self defense of their children. In addition, they must not show preference of sons and suppression or negligence of daughters.
Messenger of Allah (Peace and blessings of Allah be upon him) says: "Observe justice in dealing with your children in the same manner in which you expect them to observe justice in being kind and good to you."
Messenger of Allah (Peace and blessings of Allah be upon him) says: "Whoever goes to the bazaar and purchases a present for the members of his family and brings it to them is like one who spends on the needy. However he should prefer daughters to sons because whoever pleases his daughter is like one who frees a slave from among the descendants of Prophet Ismail (as)."
Relationship between Parents and Children in Islam:
"Your parents and your children, you know not which of them is the nearer to you in usefulness; this is an ordinance from Allah: Surely Allah is Knowing, Wise." Noble Qur'an (4:11)
The above verse from Noble Qur'an shows the Islamic attitude towards the relationship between parentsand children. From infancy to adulthood, it is unparalleled tender love and care of the parents which brings the child from the stage of absolute weakness and helplessness to perfect strength and independence.
Conversely, in old age a man becomes like a small child; the mind and body turn so weak that Allah (SWT) says in Noble Qur'an: If We grant long life to any, We cause him to be reversed in nature: Will they not then understand? Noble Qur'an (36:68)
Messenger of Allah (Peace and blessings of Allah be upon him) says: "The parents are responsible with regard to their children in the same manner in which the children are responsible with regard to their parents."
Yesterday, your parents looked after you when you were too feeble to look after yourself; today you must look after them. Could we ever dare to think about leaving our parents after all they have done so much for us? No entry into Jannah without parents being pleased.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Her nifaas (post-partum bleeding) came back when she was fasting

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If a woman’s nifaas stops after one week of giving birth and she starts fasting with Muslims during Ramadaan then the bleeding reoccurs, should she break her fast in this case? Does she have to make up the days she fasted and the days she did not fast?.
Praise be to Allaah.
If the woman who is bleeding in nifaas becomes pure (i.e., the bleeding stops) within forty days and she fasts for a few days, then the bleeding comes back within forty days, then her fast is valid, but she has to stop praying and fasting during the days on which the bleeding comes back – because it is (still) nifaas – until she becomes pure or the forty days end. When forty days have ended, she has to do ghusl, even if she has not seen the tuhr (white discharge signalling the end of menses or nifaas), because forty days marks the end of nifaas according to the more sound of the two scholarly opinions. After that, she has to do wudoo’ at the time of every prayer, until the bleeding stops, as the Prophet (peace and blessings of Allaah be upon him) instructed the woman who was suffering from istihaadah (non-menstrual vaginal bleeding). And her husband may be intimate with her after forty days, even if she has not seen the tuhr, because the bleeding in this case is irregular bleeding which does not prevent her from praying and fasting, and does not prevent her husband from being intimate with his wife.
But if the bleeding after forty days coincides with the usual time of her menses, then she should stop praying and fasting and regard it as menses. And Allaah is the Source of Strength.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Her period stoppedfor six months then it came back and she has been bleeding for more than three weeks

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I am suffering from irregular periods. Sometimes I have no period for five or six months. The point here is that I got my period three weeks ago, and up till now it has not stopped. Please note that the colour and smell of the blood is that of menstrual blood. What should I do? Should I pray or not? If I have to pray, should I make up any of the prayers I missed?.
Praise be to Allaah.
The basic principle is that the blood that comes from the woman is menstrual blood, so long as it does not last the entire month or only stops for one or two days (in the month), in which case it is istihaadah (irregular, non-menstrual bleeding). This is the correct scholarly view, so there is no maximum limit for the menses.
The menses may increase or decrease, and it may come earlier or later, or it may stop for several months.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Some women may remain without menses for four months, then get the menses for an entire month, as if – and Allah knows best – it is withheld and then all comes at once. And some women may menstruate for three or four or five or ten days every month.
End quote fromash-Sharh al-Mumti‘, 1/402
For more information please see question no. 131541
It is well known that the woman who is menstruating should not pray or fast. As for the woman who is suffering istihaadah, she should pray and fast, and her husband may have intercourse with her.
Based on that:
What is happening to you now is menses, so long as it does not last a complete month or one or two days less than that, in which case it is istihaadah; and take this into account for the following month.
And Allah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Is there any nifaas in the case of caesarean birth?

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Is there any nifaas in the case of caesarean birth?.
Praise be to Allaah.
Nifaas is the bleeding that occurs because of childbirth, whether the birth was natural or by Caesarean. In fact if a woman has a miscarriage and delivers a formed foetus – i.e., one in which features such as the head, arm or leg had appeared, which is only after eighty days of pregnancy – the bleeding that occurs because of that is also nifaas.
It says inKashshaaf al-Qinaa‘(1/218): Nifaas is bleeding from the uterus that occurs at the time of birth, or two or three days before it, and after it up to 40 days. The ruling on nifaas is valid and applies even if the miscarriage occurred as a result of deliberate action such as the woman striking herself or taking medicine (to induce an abortion) and so on… if human features can be seen in the (foetus). But if she produces an ‘alaqah (clot of blood) or a mudghah (unformed embryo resembling a piece of chewed flesh), then the rulings on nifaas do not apply. The minimum length of pregnancy at which human features may appear is eighty-one days, but in most cases, according to what was stated by al-Majd, Ibn Tameem, Ibn Hamdaan and others, is three months. End quote.
Nifaas may last for a few days then cease; there is no stipulation that it should continue for forty days.
And Allah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She saw menstrual blood after breaking the fast, but she is not sure whether it came before orafter breaking the fast

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One day during Ramadan, shortly after breaking the fast, I saw menstrual blood, but I do not know whether my period began before breaking the fast or after. Do I have to make up the fast of that day or not?
Praise be to Allah.
One of the basic principles of fiqh that were mentioned by the scholars (may Allah have mercy on them) is the principle that every incident is presumed to have begun at the closest time.
What this principle means is that if something happens, and it may have happened at a time that is closer or a time that is further, and there is nothing to suggest which of the two times is most likely, then we assume that it happened that the closer of the two times, because this is the time at which we may be certain that it happened, whereas the other is the subject of some doubt.
One of the applications of this principle is that if a person sees maniy (semen) on his garment, and he knows that it is the result of a wet dream, but he does not remember any wet dream, in that case he may attribute it to the latest time that he slept and repeat any prayer that he offered after that sleep.
This principle was stated by az-Zarkashi in his bookal-Manthoor fi’l-Qawaa‘idand as-Suyooti inal-Ashbaah wa’l-Nadhaa’ir; they also discussed some minor issues connected to it, which you may read in either of the two sources mentioned for further information.
Based on that, if a woman saw menstrual blood and does not know when it began, was it before Maghrib or after, then in this case she should assume that the bleeding began at the closer of the two times. The closer of the two times in your case leads to the conclusion that it began after Maghrib.
It says inal-Mawsoo‘ah al-Fiqhiyyah(26/194): Under this heading comes the idea that was narrated from the fuqaha’: if a woman sees menstrual blood and does not know when it began, she comes under the same ruling as a man who sees maniy (semen) on his garment and does not know when it happened. That is, he has to do ghusl and repeat the prayers from when he last slept. This is the least complicated and the clearest of the scholarly opinions. End quote.
Shaykh Muhammad ibn Saalih al-Mukhtaar ash-Shanqeeti (may Allah preserve him) was asked about a woman who saw some menstrual blood after Maghrib prayer, and she does not know whether it came before Maghrib or after – what is the ruling on her prayer and fasting?
He replied: If she saw the blood and thinks it most likely that it came before Maghrib, then there is no doubt that the fast of that day is invalid and she has to make it up.
But if she thinks it most likely that the blood is fresh and that it happened after Maghrib, then there is no doubt that her fast is valid and she has to pray Maghrib when she becomes pure (i.e., her period ends and she does ghusl); she should make it up and offer that prayer.
But if she is uncertain, then the basic principle according to the scholars (may Allah have mercy on them) is that it should be attributed to the closest time. The basic principle is that the fast remains valid unless there is evidence to prove that it is not valid, and the basic principle is that she has fasted a whole day and has done what is required of her, unless we are certain that there is any evidence to the contrary. So in this case her fast is deemed to be valid. As for the blood, it does not affect that day. On the other hand, if you say that her fast is valid, she has to make up Maghrib, and if you say that her fast is not valid, she does not have to make up Maghrib, so if her fast is valid she has to make up Maghrib, because the time of Maghrib began when she was not menstruating, and her menses began after that, so she has to make up Maghrib, because what matters is the beginning of the time (for Maghrib), not the end.
End quote fromSharh Zaad al-Mustaqni‘by Shaykh ash-Shanqeeti
To sum up: your fast is valid so long as you are not certain that the bleeding started before Maghrib.
And Allah knows best.

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Night Prayer, - Dought & clear, - * If a person prays some of Taraweeh withthe imam then prays Witr and leaves, will it be recorded for him as having prayed qiyaam al-layl?

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In the mosque in the neighbourhood where I live, twenty rak‘ahs of Taraweeh are offered, as well as two rak‘ahs of al-shaf‘ and Witr. Now, as ‘Isha’ prayer will be held very late, we were thinking of praying Witr for those who want to leave the prayer early, and on that basis this group will pray the two rak‘ahs of al-shaf‘ and Witr with the qaari’, then they will leave, and the qaari’ will stay and complete the remaining rak‘ahs. Is it permissible to do that? Will those who are going to pray ten rak‘ahs with the (one) rak‘ah of Witr and then leave take the same reward as those who pray behind the other imam and pray twenty-three rak‘ahs in all? I hope you can advise us about this issue because we are thinking of implementing it starting next Ramadan, in sha Allah. May Allah reward you with good for this advice.
Praise be to Allaah.
Firstly:
It is proven from the Messenger (blessings and peace of Allah be upon him) that he encouraged praying Taraweeh in congregation and he said: “Whoever stays with the imam until he leaves, (the reward of) qiyaam al-layl will be written for him.”
Narrated and classed as saheeh by al-Tirmidhi (806); also narrated by Abu Dawood (1375), al-Nasaa’i (1605), and Ibn Maajah (1327). Also classed as saheeh by al-Albaani inSaheeh al-Tirmidhi.
This reward will not be attained by anyone but the one who prays with the imam until he has finished all the prayers. The one who only prays some of the prayer and then leaves is not entitled to the reward promised in this hadeeth, which is that of spending a night in prayer (qiyaam laylah).
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
If a person prays in Ramadan with someone who prays twenty-three rak‘ahs, but he only prays eleven and does not complete the prayer with the imam, is this action of his in accordance with the Sunnah?
He replied: The Sunnah is to complete the prayer with the imam, even if he prays twenty-three rak ‘ahs, because the Messenger (blessings and peace of Allah be upon him) said: “Whoever stands (in prayer) with the imam until he finishes, Allah will record for him (the reward of) spending a night in prayer.” According to another report: “… The rest of that night.”
It is better for one who is praying behind an imam to stay with him until he finishes, whether he prays eleven rak‘ahs or thirteen or twenty three or whatever. That is preferable, to follow the imam until he finishes. End quote fromMajmoo‘ Fataawa Ibn Baaz, 11/325
Shaykh Ibn Jibreen (may Allah have mercy on him) said:
Praying qiyaam in Ramadan is attained by praying part of the night, such as half of it or one third of it, whether that is by praying eleven rak‘ahs or twenty-three. Qiyaam is attained by praying behind the neighbourhood imam until he finishes, even if he finishes within one hour.
Imam Ahmad used to pray with the imam and not leave until he finished, acting in accordance with the hadeeth. And whoever wants to attain this reward has to pray with the imam until he finishes Witr, whether he prays a little or a lot, and whether the time taken is long or short. End quote.
Fataawa al-Shaykh Ibn Jibreen. 24/9
If two imams pray in the mosque, then Taraweeh prayer is the prayer of both the imams, so the one who wants to attain the reward of spending the night in prayer should not leave until the second imam has completed his prayer and leaves.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: What about one who prays Taraweeh with the first imam, then leaves and says: I will have (the reward for) praying qiyaam al-layl according to the text of the hadeeth because I started with the imam and finished with him?
He replied: As for his saying, “Whoever stands (in prayer) with the imam until he finishes, Allah will record for him (the reward of) spending a night in prayer”, that is correct.
But if there are two imams in one mosque, is each one of them regarded as independent of the other or is each of them the deputy of the other?
What would seem to be correct is the second understanding – that each of them is the deputy of the other and is complementary to him. Based on this, if two imams pray in the mosque, then these two imams are to be regarded as if they are one imam. So the worshipper should stay until the second imam finishes, because we know that prayer behind the second imam is complementary to prayer behind the first one.
Based on this, what we advise our brothers to do is to follow the imams there in the Haram until they are completely finished. Although some brothers leave when they have prayed eleven rak‘ahs and say that this is the number of rak‘ahs that the Messenger of Allah (blessings and peace of Allah be upon him) prayed, and we agree with them that it is better to follow the number that the Messenger (blessings and peace of Allah be upon him) prayed and no one doubts this, nevertheless I think that there is no reason why the number of rak‘ahs should not be increased. This is not on the basis of turning away from the number chosen by the Prophet (blessings and peace of Allah be upon him), but on the basis that this is part of the goodness that it is prescribed to seek more of.
But the problem is if there are two Witrs in one night, what should the worshipper do?
We say: if you want to pray tahajjud with the second imam, when the first imam prays Witr, do an additional rak‘ahs so that you will be praying two by two, and if you do not want to pray tahajjud at the end of the night, then pray Witr with the first imam, then if it so happens that after that you pray tahajjud, then do another rak‘ah after Witr with the second imam. End quote.
Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen, 13/436
What should be done in this case is that the people of the mosque should agree upon the number of rak‘ahs they will pray each night, which should suit all or most of them, so that there will not be any division among the worshippers and so that none of them will be deprived of reward, which they may be keen to attain were it not for their work.
We ask Allah to accept from us all and help us to obey Him.
And Allah knows best.

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Night Prayer, - Dought & clear, - * Dividing Qiyaam al-layl into two parts during the last ten days of Ramadan

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I hope that you could tell me about the opinions of the scholars with regard to the ruling on dividing Taraweeh prayers in the last ten days of Ramadan into two parts: at the beginning of the night and at the end, as is done in many mosques. Please also mention the evidence if possible.
Praise be to Allaah.
What is mustahabb during the nights of Ramadan is to spend them in qiyaam, prayer and worship, and to single out the last ten nights for extra worship and striving, seeking forgiveness and mercy and seeking Laylat al-Qadr which is better than a thousand months.
Moreover, Taraaweeh prayer is regarded as a kind of Qiyaam al-layl and they call it Taraweeh because people take brief breaks between rak’ahs. Hence the matter is broad in scope, and it is permissible for a person to pray whatever he wants of rak’ahs, at whatever time of the night he wants.
It says inal-Mawsoo’ah al-Fiqhiyyah(34/123):
There is no difference of opinion among the fuqaha’ with regard to it being Sunnah to pray during the nights of Ramadan (Qiyaam al-layl), because the Prophet (blessings and peace of Allah be upon him) said: “Whoever spends the nights of Ramadan in prayer, out of faith and seeking the reward of Allah, his previous sins will be forgiven.”
The fuqaha’ said: Taraweeh is the qiyaam (Qiyaam al-layl) of Ramadan. Hence it is best to spend most of the night in it, because it is Qiyaam al-layl. End quote.
What many imams do nowadays -- especially in the last ten days of Ramadan -- leading the people in Taraweeh prayer immediately after ‘Isha’, then going back to the mosque in the last part of the night to pray qiyaam, is something that is prescribed and it is not forbidden. There is no reason to suggest it is not allowed. What is required is to strive hard in the last ten days according to one's ability. If a person breaks up his night between prayer, resting, sleeping, and reading Qur'aan, then he has done well.
Shaykh ‘Abd-Allaah Abaabateen said, as is narrated inal-Durar al-Saniyyah(4/364):
In response to what some people do of objecting to the one who prays more during the last ten days of Ramadan than he usually did in the first twenty days, on the grounds that this is more than is usual and is ignorance of the Sunnah and the practice of the Sahaabah, Taabi’een and imams of Islam,
We say: There are hadeeths from the Prophet (blessings and peace of Allah be upon him) which encourage praying Qiyaam al-layl during Ramadan, and particularly emphasise it during the last ten days.
Once it becomes clear that there is no specific number of rak’ahs for Taraweeh, and that the time for it according to all scholars is from after the Sunnah of ‘Isha’ until the break of dawn, and that spending the night in worship is a confirmed Sunnah, and that the Prophet (blessings and peace of Allaah be upon him) prayed taraweeh for many nights in congregation, then how can anyone object to the one who prays more during the last ten nights than he did at the beginning of the month? So during the last ten days, he prays at the beginning of the night, as he did at the beginning of the month, or a little, or a lot, without praying Witr, for the sake of those who are weak and want to limit themselves to that; then after that he does more prayers in congregation and calls all of it qiyaam or taraweeh.
Perhaps the one who objects to that is confused by what many of the fuqaha’ say, that it is mustahabb for the imam not to pray more than one includes than one khatmah (reading of the entire Qur’aan), unless the people behind him prefer to do more than that. The reason they gave for not doing more than one khatmah is the hardship that may be caused for the people behind him, not because doing more than that is not prescribed in sharee’ah. So from their wording we may conclude that if people behind him want to do more than one khatmah, that is good, as was clearly stated in the words of the scholars.
As for what many of the common people say, calling what is done at the beginning of the night Taraweeh and the prayers offered after that qiyaam, this is what the uneducated people say. Rather all of it is qiyaam and taraweeh. The qiyaam of Ramadaan is called Taraweeh because they used to have a rest (yastareehoona) after every four rak’ahs because they used to make the prayers lengthy. The reason why some people object to that is that it is contrary to what is customary among the people of their countries and most of the people nowadays; and because of ignorance of the Sunnah and reports and of the practice of the Sahaabah, Taabi’oon and the imams of Islam; and because of what some people think, that our prayer during the last ten days is a kind of salat al-ta’qeeb which was regarded as makrooh by some scholars, but that is not in fact the case, because ta’qeeb is a voluntary prayer offered in congregation after finishing Taraweeh and Witr.
This is how all the fuqaha’ defined ta’qeeb, as a voluntary prayer offered in congregation after finishing Witr immediately after Taraweeh. From these words it is clear that prayer offered in congregation before Witr is not ta’qeeb. End quote.
Shaykh Saalih al-Fawzaan said inIthaaf Ahl al-Eemaan bi Majaalis Shahr Ramadaan:
In the last ten days of Ramadan, the Muslims increase their efforts in worship, following the example of the Prophet (blessings and peace of Allah be upon him) and seeking Laylat al-Qadr which is better than a thousand months. Those who pray twenty-three rak’ahs at the beginning of the month break it up during the last ten days, so they pray ten rak’ahs at the beginning of the night, calling it Taraweeh, and they pray ten at the end of the night, making them lengthy, and following it with three rak’ahs of Witr, which they call qiyaam. This is a variation in naming only. In fact all of it may be called Taraweeh or it may be called qiyaam. As for those who pray eleven or thirteen rak’ahs at the beginning of the month, they add ten rak’ahs to that during the last ten days, which they pray at the end of the night, making it lengthy, making the most of the virtue of the last ten days and increasing their efforts to do good. They have a precedent among the Sahaabah and others who prayed twenty-three rak’ahs, as stated above. Thus they combine the two opinions: the opinion which favours offering thirteen rak’ahs during the first twenty days and the opinion which favours offering twenty-three during the last ten days.
And Allah knows best.

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Night Prayer, - Dought & clear, - * The reward for qiyaam al-layl

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What is the reward for qiyaam al-layl?.
Praise be to Allaah.
Qiyaam al-layl is Sunnah mu’akkadah (a confirmed Sunnah). Many texts of the Qur’aan and Sunnah encourage it and speak of its high status and great reward.
Qiyaam al-layl plays a great role in strengthening one's faith and helping one to do good deeds. Allaah says (interpretation of the meaning):
“O you wrapped in garments (i.e. Prophet Muhammad)!
2. Stand (to pray) all night, except a little —
3. Half of it or a little less than that,
4. Or a little more. And recite the Qur’aan (aloud) in a slow, (pleasant tone and) style.
5. Verily, We shall send down to you a weighty Word (i.e. obligations, laws).
6. Verily, the rising by night (for Tahajjud prayer) is very hard and most potent and good for governing oneself, and most suitable for (understanding) the Word (of Allaah)”
[al-Muzzamil 73:1-6]
Allaah praises those who have faith and are pious for their noble characteristics and good deeds, one of the most special of which is qiyaam al-layl. Allaah says (interpretation of the meaning):
“Only those believe in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), who, when they are reminded of them, fall down prostrate, and glorify the Praises of their Lord, and they are not proud.
16. Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend (in charity in Allaah’s Cause) out of what We have bestowed on them.
17. No person knows what is kept hidden for them of joy as a reward for what they used to do”
[al-Sajdah 32:15-17]
Allaah describes them elsewhere in the following terms (interpretation of the meaning):
“And those who spend the night in worship of their Lord, prostrate and standing.
65. And those who say: “Our Lord! Avert from us the torment of Hell. Verily, its torment is ever an inseparable, permanent punishment.”
66. Evil indeed it (Hell) is as an abode and as a place to rest in.
67. And those who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes).
68. And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourseand whoever does this shall receive the punishment.
69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
70. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful.
71. And whosoever repents and does righteous good deeds; then verily, he repents towards Allaah with true repentance.
72. And those who do not bear witness to falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity.
73. And those who, when they are reminded of the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord, fall not deaf and blind thereat.
74. And those who say: “Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqoon (the pious).”
75. Those will be rewarded with the highest place (in Paradise) because of their patience. Therein they shall be met with greetings and the word of peace and respect.
76. Abiding thereinexcellent it is as an abode, and as a place to rest in”
[al-Furqaan 25:64-76]
From this we may note the virtue of qiyaam al-layl and its good consequences that cannot be ignored; it is one of the means of avoiding the punishment of Hell and attaining Paradise, and we may note the great blessing it brings of conversing with the Lord. May Allaah make us among those who attain success thereby.
Allaah has described the pious in Soorat al-Dhaariyaat as having a number of characteristics – including praying qiyaam al-layl – by means of which they attain Paradise. Allaah says (interpretation of the meaning):
“Verily, the Muttaqoon (the pious) will be in the midst of Gardens and Springs (in the Paradise),
16. Taking joy in the things which their Lord has given them. Verily, they were before this Muhsinoon (good‑doers).
17. They used to sleep but little by night [invoking their Lord (Allaah) and praying, with fear and hope]”
[al-Dhaariyaat 51:15-17]
The Prophet (peace and blessings of Allaah be upon him) encouraged us to pray qiyaam al-layl in many ahaadeeth, such as the following:
The Prophet (peace and blessings of Allaah be upon him) said: “The best prayer after the obligatory prayer is prayer at night.” Narrated by Muslim, 1163.
And he said: “You should pray qiyaam al-layl, for it is the custom of the righteous who came before you and it brings you closer to your Lord, and expiates sins and prevents misdeeds.”
Narrated by al-Tirmidhi, 3549; classed as hasan by al-Albaani inIrwa’ al-Ghaleel, 452.
“The custom of the righteous” means it was their usual practise.
“It brings you closer to your Lord” means, it is an act of worship by means of which one may draw closer to Allaah.
“and prevents misdeeds” means, it prevents one from committing sin. Allaah says (interpretation of the meaning):
“Verily, As‑Salaah (the prayer) prevents from Al‑Fahsha’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al‑Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed)”
[al-‘Ankaboot 29:45]
It was narrated that ‘Amr ibn Murrah al-Juhani said: A man came to the Messenger of Allaah (peace and blessings of Allaah be upon him) from Qadaa’ah and said to him: “O Messenger of Allaah, what do you think if I bear witness that there is no god except Allaah and that you are His Messenger, and I pray the five daily prayers, and fast the month (of Ramadaan), and pray qiyaam in Ramadaan, and pay zakaah?” The Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies doing that will be one of the siddeeqs and martyrs.”
Narrated by Ibn Khuzaymah; classed as saheeh by al-Albaani inSaheeh Ibn Khuzaymah, 2212.
Al-Tirmidhi (1984) narrated that ‘Ali said: The Prophet (peace and blessings of Allaah be upon him) said: “In Paradise there are apartments the outside of which can be seen from the inside and the inside of which can be seen from the outside.” A Bedouin stood up and said: “Who are they for, O Messenger of Allaah?” He said: “They are for those who speak good words, feed others, fast regularly and pray to Allaah at night when people are sleeping.” Classed as hasan by al-Albaani inSaheeh al-Tirmidhi.
Al-Haakim narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Jibreel came to me and said: ‘O Muhammad, live as long as you want, for you will die. Love whomever you want, for you will leave him. Do whatever you want for you will be requited for it. Remember that the believer’s honour is his praying at night, and his pride is his being independent of people.” Classed as hasan by al-Albaani inSaheeh al-Jaami’, 73.
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam reciting ten verses will not be recorded as one of the negligent. Whoever prays qiyaam reciting one hundred verses will be recorded as one of the devout. Whoever prays qiyaam reciting one thousand verses will be recorded as one of the muqantireen.”
Narrated by Abu Dawood, 1398; classed as saheeh by al-Albaani inSaheeh Abi Dawood.
The muqantireen are those who will be given a qintaar of reward. A qintaar is a large amount of gold, and most of the scholars of Arabic language are of the view that it is four thousand dinars.
And it was said that a qintaar is a bull’s hide full of gold, or eighty thousand, or a large but unspecified amount of wealth. Seeal-Nihaayah fi Ghareeb il-Hadeethby Ibn al-Atheer.
What is meant by this hadeeth is to emphasize the greatness of the reward earned by the one who recites a thousand verses. Al-Tabaraani narrated that the Prophet (peace and blessings of Allaah be upon him) said: “A qintaar is better than this world and everything in it.” Classed as hasan by al-Albaani inSaheeh al-Targheeb, 638.
Note:
Al-Haafiz Ibn Hajar said: From Soorat Tabaarak [al-Mulk] to the end of the Qur’aan is one thousand verses.
Whoever prays qiyaam reciting from Soorat Tabaarak to the end of Qur’aan has prayed qiyaam with one thousand verses.
And Allaah knows best.

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Night Prayer, - Dought & clear, - * Ruling on Salaat ul Taraaweeh for Women

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Is taraaweeh prayer required for women?
Which is better for women, to perform Taraaweeh at home or in a mosque?
Praise be to Allaah.
Taraaweeh prayer is not obligatory for women, and it is still better for them to perform the Night Prayer at home, because the Prophet SAWS (Peace & Blessings of Allah be upon Him) said:
"Do not prevent your women from going to the mosque, even though their houses are better for them." (Reported by Abu Dawud in al-Sunan, Baab maa jaa'a fee khurooj al-nisaa' ilaa'l-masjid: Baab al-tashdeed fee dhaalik. See also Saheeh al-Jaami', no. 7458) .
Whenever a woman prays in a place that is more private and more hidden, that is better for her, as the Prophet SAWS (Peace & Blessings of Allah be upon Him) said: "A woman's prayer in her house is better than her prayer in her courtyard, and her prayer in her bedroom is better than her prayer in her house." (Reported by Abu Dawud in al-Sunan, Baab maa jaa'a fee khurooj al-nisaa' ilaa'l-masjid. See also Saheeh al-Jaami', no. 3833).
Umm Humayd, the wife of Abu Humayd al-Saa'idi reported that she came to the Prophet SAWS (Peace & Blessings of Allah be upon Him) and said: "O Messenger of Allaah, I love to pray with you." He said: "I know that you love to pray with me, but praying in your house is better for you than praying in your courtyard, and praying in your courtyard is better for you than praying in the mosque of your people, and praying in the mosque of your people is better for you than praying in my mosque." So she ordered that a prayer-place be built for her in the furthest and darkest part of her house, and she always prayed there until she met Allaah (i.e., until she died). (Reported by Imaam Ahmad; the men of its isnaad are thiqaat (trustworthy) ).
But the fact that praying at home is preferable does not mean that that women are not permitted to go to the mosque, as is clear from the following hadeeth:
From 'Abdullah ibn 'Umar, who said: "I heard the Messenger of Allaah SAWS (Peace & Blessings of Allah be upon Him) say: 'Do not prevent your women from going to the mosque if they ask your permission.'" Bilaal ibn 'Abdullah said, "By Allaah, we will prevent them." (Ibn 'Umar) turned to him and told him off in an unprecedented fashion, saying: "I tell you what the Messenger of Allaah SAWS (Peace & Blessings of Allah be upon Him) said, and you say 'By Allaah, we will prevent them'!!" (reported by Muslim, 667).
But there are conditions attached to the permission for women to go to the mosque, as follows:
(1) She should wear complete hijaab.
(2) She should not go out wearing perfume.
(3) She should have the permission of her husband.
Her going out should not involve any other kind of prohibited acts, such as being alone in a car with a non-mahram driver. If a woman does something wrong like that, her husband or guardian has the right to stop her; in fact it is his duty to do so.
I asked our shaykh, Shaykh 'Abd al-'Azeez, about Taraaweeh prayer in particular, and whether it is better for a woman to perform this prayer in the mosque. He replied in the negative and said that the ahaadeeth that state that it is preferable for a woman to pray in her house apply to all prayers, and this includes Taraaweeh as well as others. And Allaah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * What is the nisaab on paper money?

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How much is the nisaab for zakaah with regard to paper money? Is it possible to calculate the nisaab for money on the basis of the nisaab for gold or silver?
Praise be to Allaah.
The value of the nisaab [the amount that determines whether zakaah is obligatory; anyone who has more than this is obliged to pay zakaah] for dollars or other currencies is whatever is equivalent to the value of 20 mithqaals [a unit of measurement] of gold or 140 mithqaals of silver at the time when the zakaah is owed. It should be based on whichever of the two works out better for the poor, because the prices of gold and silver vary from time to time and from country to country (Fataawa al-Lajnah al-Daa’imah, 9/257) and because this will be more beneficial to the poor. (Fataawa al-Lajnah al-Daa’imah, 9/254).
Given that currently the price of silver is lower than the price of gold, the nisaab should be based on the price of silver, so if a person’s wealth (in paper money) reaches the nisaab on that basis, he has to pay zakaah. The nisaab for silver is roughly equivalent to 595 grams of silver, so the one who has wealth has to pay 2.5% or 25 out of every 1,000 that he has in currency, after one year has passed). And Allaah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * Minimum amount (nisaab) required to pay zakat in dollars

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Nisaabul-Zakatfornaqd(gold and silver) is defined as the minimum amount ofnaqdspecified byshari’abelow which one is not required to pay zakat, whereas if one’s wealth exceeds it then zakat becomes incumbent.
And it is known that zakat ul-maal (wealth) inshari’ais required for the two types ofnaqd—gold and silver—and what serves their function in modern times (commonly referred to as cash), whether it is dollars or riyals or pounds or otherwise.
Nisaabfor gold as our Prophet (peace be upon him) has informed us (and for currencies made from gold) is 20mithqaalan, a measure which is equivalent to 85 grams of pure gold (1mithqaal= 4.25 grams). It becomes incumbent upon anyone who owns such an amount in any form to payzakaton it in the amount of 2.5%.
Nisaabfor silver and currencies made from silver is 200dirhams, which is equivalent to 595 grams of pure silver (1dirham= 2.975 grams). Likewise, it becomes incumbent upon anyone who owns such an amount in any form to payzakaton it in the amount of 2.5%.
It is well known that there is a noticeable disparity between the value ofnisaabfor gold and that of silver in our times. The best and most conservative for a poor person is to assess how many dollars he has that have been in his possession for a complete lunar year (Hijri, which is 354 days). If the amount reaches the value ofnisaabfor silver or more, then he should pay from it for every 1000 dollars, 25 dollars (i.e., 2.5%) to be spent in the prescribed benficiaries as specified by shari’ah, and we ask Allah to aid us and help us succeed in haqq il-maal wa salla allahu ala nabiyyana muhammad

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * A student is asking about zakaah; her income is $400 per month

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I am a student who wishes to know when Zakat is due? If I make about $200-$300 dollars every two weeks do I have to pay Zakat? What is the minimum money a person has to make in order to pay Zakat? Where do I give Zakat to? Does it have to be to a muslim/ and please give me examples of places in Kaafir countries where I can give Zakat (ex. mosques)
Praise be to Allaah.
1- The time when zakaah is due is when you have kept the money for a whole year. Then zakaah becomes due, and the rate is 2.5%. This amount that you get every two weeks is not subject to zakaah unless you have kept it for a whole year, or it is income from a business for which the time has come to pay zakaah.
2- Pay your zakaah in the country in which you live, if there are poor people there. If there is another country where there are poor people who are in greater need than people in your country, then it is OK to give your zakaah to them.
3- Yes, the one who receives the zakaah has to be Muslim, except in the case where there is a kaafir whom we want to encourage to become Muslim. If we think that that is most likely to encourage him to become Muslim, it is permissible for us to give zakaah to him.
Shaykh Sa’d al-Humayd.
This applies if that kaafir has a high status among the kuffaar and we hope that by his becoming Muslim his people, tribe or clan will also become Muslims.
The lowest amount at which zakaah becomes due varies according to the type of wealth, whether it is gold or silver. You are undoubtedly asking about an amount of currency such as dollars. It appears that the amount mentioned in the question will be subject to zakaah if it is kept for a whole year, because it is more than the nisaab. For more information on the nisaab see Questions #2795 and 64.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * Does he have to pay zakaah on money which his father is saving for him?

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i am trying to figure out what i owe in zakat. i converted to islam, however, my father is a kaffir and he opened a bank account to save money for me in. the money in the account is his and he may or may not give it to me in the future. do i have to pay zakat on this money? i cannot access the account -- i cannot take any money from it and he will not give me money from it -- in order to pay the zakat on it by using the money in it.
Praise be to Allaah.
The obligation of zakaah is subject to several conditions:
Freedom: zakaah is not obligatory upon a slave, because he has no property or wealth. Whatever he owns is the property of his master, so the zakaah is obligatory upon his master.
Islam: because the Prophet (peace and blessings of Allaah be upon him) said, according to the hadeeth of Mu’aadh (may Allaah be pleased with him): “Call them to testify that there is no god except Allaah and that Muhammad is the Messenger of Allaah,” then he mentioned prayer, then he said: “and if they obey you in that, then teach them that Allaah has enjoined upon them charity (zakaah) to be taken from their rich and given to their poor.” (Narrated by al-Bukhaari, al-Zakaah, 1365; Muslim,al-Eemaan, 28).
Owning the nisaab (minimum amount or threshold): zakaah is not obligatory upon wealth or property that does not meet the minimum amount, which is a known amount of wealth.
Full control: such that no one else has any rights to the wealth; there is no zakaah on wealth that one does not own with full control.
The passing of one complete (hijri) year: because of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), who said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘There is no zakaah on wealth until one full year has passed.’” (Narrated by Ibn Maajah,al-Zakaah, 1782; classed as saheeh by al-Albaani inSaheeh Sunan Ibn Maajah,no. 1449).
These are the conditions for zakaah being obligatory; if these conditions are met, then zakaah is obligatory.
Based on the above, it may be said that you do not possess the money, let alone saying that you have full control over it. If you possess the money and the other conditions are also met, then you should pay zakaah on it. And Allaah knows best.
For more information on the conditions of zakaah, see al-Mulakhkhas al-Fiqhi by al-Fawzaan, 1/221; al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, 6/22

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Fasting, - Doupht&clear, - * Does suffering migraines mean that one is allowed not to fast?

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I have a friend who does not fast because she gets migraines. is that alright? how can she make them up?.
Praise be to Allaah.
It is permissible for one who is sick not to fast in Ramadaan, because 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 2:185]
This has to do with severe illness where it is too difficult to fast.
With regard to mild illness where it is not too difficult to fast, this is not regarded as an excuse not to fast in Ramadaan.
See also question no. 12488
If the migraine makes it too difficult for her to fast, then it is permissible for her not to fast, and she should make up the days that she missed after Ramadaan.
If this migraine is continuous and she cannot make up the fasts, then she should feed one poor person for each day that she did not fast.
And Allaah knows best.

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Fasting, - Doupht&clear, - * He has diabetes and does not fast

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I have diabetes and I have to inject myself with insulin twice a day. Hence I do not fast and I pay the fidyah in cash for the number of days I do not fast. It is permissible to pay the fidyah in this way, i.e., in cash, especially since I break my fast in the restaurant and I am not married? Can this fidyah be distributed to three or more poor people, because I cannot find anyone who needs to be fed at the time of iftaar?.
Praise be to Allaah.
If you are able to fast, then you must fast, and in this case it is not permissible for you to break your fast and feed others. Insulin injections do not break the fast; you can fast and take the insulin injections. And you have to make up the fasts that you have missed. See question no. 1319.
But if fasting will harm you, or it will cause you great difficulty, or you need to take medicine during the day, then it is permissible for you not to fast in that case. If you will never be able to make up the fasts in the future, then you have to feed one poor person for each day.
It is not permissible for you to pay the fidyah in cash, rather you have to give food, because Allaah says (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]
So you have to look for poor people so that you can do what is required of you, or give money to someone who can buy food and make sure it reaches the poor on your behalf.
And Allaah knows best.

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Fasting, - Doupht&clear, - * Ruling on an elderly person who is unable to fast

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My mother is very old and she became very sick last year. She was only able to fast ten days, and she is weak and cannot cope with fasting. My question is: how can I make up for her the days that she did not fast?.
Praise be to Allaah.
If she cannot fast because she is sick, but there is the hope that she will recover and become able to fast later on, then she has to make up the days that she did not fast in Ramadaan, 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]
But if she cannot fast and there is no hope that she will be able to do so in the future because of sickness or old age, then she does not have to fast, but she has to feed one poor person for each day.
The evidence for that is the report narrated by Abu Dawood (2318) from Ibn ‘Abbaas concerning the verse (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] said: This was a concession granted to old men and women who are able to fast but with difficulty, they have the option of not fasting and feeding one poor person for each day instead. Al-Nawawi said: Its isnaad is hasan.
Al-Nawawi said inal-Majmoo’(6/262):
Al-Shaafa’i and our companions said: an old man who is able to fast but it is very difficult for him, and a sick person who has no hope of recovery do not have to fast, and there is no scholarly difference of opinion on this matter. Ibn al-Mundhir narrated that there was consensus on this point. But they have to give the fidyah (ransom, payment in lieu) according to the more sound of the two scholarly opinions.
Shaykh Ibn Baaz was asked inMajmoo’ al-Fataawa(15/203) about an old woman who is unable to fast – what should she do?
He replied:
She has to feed one poor person for each day, giving half a saa’ of the local staple food, whether it is dates, rice or something else. This is equivalent to approximately one and a half kilograms. This was the fatwa of a number of the companions of the Prophet (peace and blessings of Allaah be upon him), including Ibn ‘Abbaas (may Allaah be pleased with him). If she is poor and cannot feed others then she does not have to do anything. It is permissible to give this kafaarah (expiation) to one or to more than one person at the beginning of the month, or in the middle or at the end. And Allaah is the Source of strength.
The Standing Committee (10/161) was asked about a woman who was elderly and unable to fast the month of Ramadaan. She has been in this situation of being too old and too sick to fast for three years. What should she do?
They replied:
If the situation is as described, she has to feed one poor person for each day that she did not fast in Ramadaan in those three years, by giving half a saa’ of wheat, dates, rice, maize or whatever staple food you use to feed your families.

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Fasting, - Doupht&clear, - * He wasnot allowed to eat because of sickness; does he have to fast?

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I had an operation and I was not allowed to drink for three days, then they let me drink water and juice only for three days. The next day was the first day of Ramadaan, and the doctor told me to start eating on the first day of Ramadaan. I did not fast on the first day of Ramadaan because I was very hungry, and I could not fast, and I will not be fasting on the second day of Ramadaan either. Is this permissible?.
Praise be to Allaah.
It seems that you are exempt from fasting, because you are still unwell. Allaah has waived the obligation of fasting for those who are sick, as He 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 seems that it was permissible for you not to fast on the first and second days of Ramadaan because of your being sick. What you have to do is to make up these two days after Ramadaan ends. You may fast them separately or one after the other, depending on what is easiest for you. It is better to hasten to make them up straight after Ramadaan ends.
And Allaah knows best.

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