For children, - Messenger of Allah (Peace and blessings of Allah be upon him) and Loving Children

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Once Messenger of Allah (Peace and blessings of Allah be upon him) was on his way to someone's home; he saw Imam Hussain playing with boys. Messenger of Allah (Peace and blessings of Allah be upon him) extended his hands for little Imam Hussain to go up and played with him and made him laugh in front of everybody; then he held him and gave him a kiss.
Once a companion (Sahabi) visited the Messenger of Allah (Peace and blessings of Allah be upon him), when he was engaged in caressing his two grandchildren, Hasan and Hussain. Being surprised at this act, the companion said:
"O Messenger of Allah (Peace and blessings of Allah be upon him)! Do you also caress children, I have ten children but I have never fondled even one of them."
Thereupon the Messenger of Allah (Peace and blessings of Allah be upon him) raised his eyes and remarked: "It seems mercy and kindness has left your heart."
Messenger of Allah (Peace and blessings of Allah be upon him) says: "A good act is written in the record of virtuous deeds for one who gives a kiss to his child."
Messenger of Allah (Peace and blessings of Allah be upon him) was very kind to children and loved them very much. He used to carry them on his shoulders. The children would become very happy and laugh. Messenger of Allah (Peace and blessings of Allah be upon him), too, would become happy at the pure happiness and laughter of the children and a smile would appear on his face.
Every time Messenger of Allah (Peace and blessings of Allah be upon him) returned from a trip, children would be waiting for him and he would hold some of them and ask his companions to hold others. When Messenger of Allah (Peace and blessings of Allah be upon him) leaves, the children would be talking about how he held one to his chest and another to his back and how he asked others to hold the rest.
Messenger of Allah (Peace and blessings of Allah be upon him) used to give his Salaam (greetings) to children and would tell his companions (Sahaba): "I give my Salaam to children and respect them, and Muslims should follow my behavior and always be warm and loving with children."
Messenger of Allah (Peace and blessings of Allah be upon him) used to speak about children - boys and girls - and Say: "O Muslims, O fathers and mothers, O my followers, be kind and compassionate towards children, for someone who is not kind to children has no place amongst the Muslims."

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Dought & clear, - *Ruling on writing Qur’anic verses for onewho is sick to wear them

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I hope you can explain this problem. There is a sick person for whom a righteous man wrote some Qur’an to treat him for any sickness. Is that permissible? Is it permissible to wear these verses around one’s neck?
Praise be to Allah.
Writing verses in order to treat the sick is not prescribed and he should not be given them to wear, and they should not be written on his body. All of that is not prescribed. Rather what is prescribed is to recite over him, and blow onto him, and pray for healing and well-being for him. There is nothing wrong with reciting some verses over parts of his body, over his chest or his hand or his head, and praying for him; this comes under the heading of ruqyah that is prescribed in Islam; the raaqi may recite ruqyah for the sick person and recite Qur’an over him so that Allah may heal him.
The Prophet (blessings and peace of Allah be upon him) performed ruqyah and said: “There is nothing wrong with ruqyah so long as it does not involve shirk (association of others with Allah).”
But if he writes verses to be worn around the neck or on the arm, this is not part of Islamic teaching; the same applies if he writes hadeeths or other words, or prayers or symbols or cryptic writing or letters that are not joined up, and the like. All of that is not permitted; even the Qur’an should not be worn.
The Prophet (blessings and peace of Allah be upon him) said: “Whoever wears an amulet, may Allah never fulfill his wish and whoever wears a seashell, may Allah never protect him from what he fears.” Amulets and charms and the like that some people put around the neck of the sick person, or on his arms and so on, are not permissible, but there is nothing wrong with ruqyah.
Similarly, if a person recites into water and then drinks the water, there is nothing wrong with that either. Something of that nature was narrated from the Prophet (blessings and peace of Allah be upon him), as it is narrated inSunan Abi Dawoodthat the Prophet (blessings and peace of Allah be upon him) recited into water for Thaabit ibn Qays. There is nothing wrong with this.
But as for wearing it, nothing – whether it is Qur’an or anything else – should be worn around the neck or on the arm. All of that is remedies that are not prescribed in Islam. And Allah is the One Whose help we seek, and there is no power and no strength except with Allah. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him).
Fataawa Noor ‘ala ad-Darb, 1/326

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Dought & clear, - *Is it permissible to givedates and dried yoghurt for zakat al-fitr to people who do not regard them as staple foods?

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Is it permissible to give zakat al-fitr in the form of dates and dried yoghurt even though these are not regarded as staple foods in many countries?
Praise be to Allah.
What should be given for zakat al-fitr is that which is the local staple food. If their staple food is dates or dried yoghurt or raisins, it is permissible to give it. Whatever is not regarded as a staple food is not acceptable as zakat al-fitr. This is indicated by the words of Abu Sa‘eed al-Khudri (may Allah be pleased with him): At the time of the Messenger of Allah (blessings and peace of Allah be upon him) on the day of (Eid) al-Fitr, we used to give (as zakat al-fitr) a saa‘ of foodstuff, and our food at that time was barley, raisins, dried yoghurt, and dates.
Narrated by al-Bukhaari (1510) and Muslim (985).
The Sahaabah (may Allah be pleased with them) gave these kinds of food because that was their staple food at that time.
An-Nawawi (may Allah have mercy on him) said:
The more correct view in our opinion is that zakat al-fitr must be given in the form of the usual staple food of the country. This is also the view of Maalik. Abu Haneefah said: One has the choice. One view was narrated from Ahmad that nothing is acceptable except the five kinds mentioned in the texts: dates, raisins, wheat, barley and dried yoghurt.
End quote fromal-Majmoo‘(6/112)
Al-Baaji said inSharh al-Muwatta’: Of what should the saa‘ be? Ibn al-Qaasim said, narrating from Maalik, that it should be the usual staple food of the country. This was also the view of Abu ‘Ali ibn Abi Hurayrah among the companions of ash-Shaafa‘i. End quote.
In al-Mawsoo ‘ah al-Fiqhiyyah (23/343) it says: … The Maalikis are of the view that it should be given in the form of the usual local staple food, such as lentils (daal), rice, foul (fava beans), wheat, barley, dates, dried yogurt, and pearl millet. Anything other than that is not acceptable, unless the people use it as a staple food and do not use the kinds of food mentioned above. End quote.
This view was favoured by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him), as stated inal-Fataawa al-Kubra(2/157). Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about giving barley for zakat al-fitr, as we have heard from you that it is not acceptable, as appears to be the case. We hope that you can explain?
He replied: You said that you heard from us that giving barley for zakat al-fitr is not acceptable, as appears to be the case, but we said that regarding people for whom barley is not a staple food. That is because the wisdom behind prescribing zakat al-fitr is that it should be food for the poor, and that can only be achieved if it is a staple food eaten by the people. Dates and barley are mentioned in the hadeeth of ‘Abdullah ibn ‘Umar (may Allah be pleased with him) not because there is a connection between them, rather it is because they were the usual staple foods eaten by people at that time. That is based on the report narrated by al-Bukhaari in his chapter on charity before Eid, from Abu Sa‘eed al-Khudri (may Allah be pleased with him) who said: At the time of the Messenger of Allah (blessings and peace of Allah be upon him) on the day of (Eid) al-Fitr, we used to give (as zakat al-fitr) a saa‘ of foodstuff. And Abu Sa‘eed said: And our food at that time was barley, raisins, dried yoghurt, and dates.
End quote fromMajmoo‘ al-Fataawa(18/282)
What the Muslim must do is give zakat al-fitr in the form of whatever is regarded as staple food in his country, so as to fulfil the wisdom behind this zakaah, which is to make the poor independent of means so that they do not have to ask of people on the day of Eid.
And Allah knows best.

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Dought & clear, - *Rights of a female servant over her employers

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We have employed a female servant at home only to work for the day and take care of it as there’s no one at home during day time, in the evening she goes back to her home. She is paid her wages in full and we give her the same food as we eat. Apart from this, she’s is also facilitated in many other things. What I need to know is- does she have some other rights upon us that are not known to us? She is married and her husband is a driver. Do we have to provide her with other things like clothing and the needs of household although she and her husband can themselves take care of these things? Also does she have the right to eat or drink or to do any other activity in our house without taking permission?
Praise be to Allah.
Firstly:
Islam encourages kindness to slaves and servants, by teaching that the head of the household should give his servant a share of his food and drink, especially if this servant is the one who makes that food or brings it to his master, and he looks at the food. al-Bukhaari (5460) and Muslim (1663) narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “When the servant of any one of you brings his food to him, if he does not make him sit with him, then let him give him a morsel or two, or a mouthful or two, for he has endured its heat and preparation.”
An-Nawawi (may Allah have mercy on him) said:
This hadeeth encourages good conduct and generosity with regard to food, especially with regard to the one who made it or served it, because he is the one who endured its heat and smoke, and felt like eating from it, and smelled its aroma. All of this is understood as meaning that it is mustahabb (encouraged). End quote.
Al-Haafiz (may Allah have mercy on him) said:
There is nothing in the command mentioned in the hadeeth of Abu Dharr (“Feed them as you feed yourselves”??) to suggest that it is obligatory to eat with one’s servant; rather it indicates that he should not exclude him and keep it all for himself; rather he should give him a share of everything, but that is to the extent that will ward off resentment and jealousy (evil eye) on his part. Ibn al-Mundhir narrated from all the scholars that what is required is to give one’s servant the usual staple food that people like him in that country eat. The same may be said regarding bedding and clothing. The master may keep for himself that which is more valuable, although it is better to give the servant a share in that too. And Allah knows best. End quote.
Secondly:
Pardoning and overlooking ordinary mistakes made by servants comes under the heading of good manners. Allah has commanded His slaves to be kind, as He says (interpretation of the meaning):“and do good. Truly, Allah loves Al-Muhsinoon (the good-doers)” [al-Baqarah 2:195].
Abu Dawood (5164) narrated that ‘Abdullah ibn ‘Umar said: A man came to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, how often should I forgive a servant? And he remained silent, then he repeated the words and he remained silent. The third time he said: “Forgive him seventy times each day.”
According to another version: A man came to the Messenger of Allah (blessings and peace of Allah be upon him) and said: O Messenger of Allah, I have a servant who behaves badly and does wrong, should I beat him? He said: “Forgive him seventy times each day.” Narrated by Ahmad (5635); classed as saheeh by al-Albaani.
Part of the kindness that is recommended is what you are doing of providing her with some household needs. This is not basically obligatory upon you, but if you do something of that nature out of kindness and generosity, then this is a voluntary good deed on your part, in sha Allah.
Thirdly:
The servant should not do any activities that are out of the ordinary in her employer’s house except with his permission, and she does not have the right to dispose of household items or furniture, or rearrange the furniture, except with his permission.
And she does not have the right to take away or give away any household items if it is not customary among the people to give such things, or if the head of the household has not given permission to do that. If she does that, then she has betrayed the trust given to her by the head of the household.
Moreover, she does not have any established rights over you additional to what has been stipulated in her contract or to what is well established according to custom. In such cases, what is established according to custom is like that which is stipulated as a condition.
And Allah knows best.

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Dought & clear, - *How big will the believer’s dominion be in Paradise? What deeds could increase the sizeof his dominion?

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How big will the believer’s dominion be in Paradise? Is there any evidence which mentions the size of his dominion? What are the deeds that could increase the size of the dominion of the believer in Paradise?
Praise be to Allah.
Allah, may He be exalted, has prepared Paradise for His pious slaves and has made its breadth like the breadth of heaven and earth, which is indicative of its vastness and great size. Allah, may He be exalted, will honour His slaves therein by His grace and mercy, and His grace is immense and His mercy is vast. Part of that honour is the great dominion that the people of Paradise will have. Allah, may He be exalted, says, describing that (interpretation of the meaning):“And when you look there (in Paradise), you will see a delight (that cannot be imagined), and a great dominion” [al-Insaan 76:20].
In the saheeh Sunnah there is a description of the abundance that the lowest of the people of Paradise in status will have, which is ten times this world! So how about the highest of them in status? It was narrated from ‘Abdullah ibn Mas‘ood (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “I know the last of the people of Hell to be brought forth, and the last of the people of Paradise to enter therein. It will be a man who will emerge crawling from Hell, and Allah will say to him: ‘Go and enter Paradise.’ He will come to it and it will appear to him to be full. He will go back and say, ‘O Lord, I found it full.’ Allah, may He be blessed and exalted, will say to him: ‘Go and enter Paradise.’ He will go to it and it will appear to him to be full. He will go back and say, ‘O Lord, I found it full.’ Allah, may He be blessed and exalted, will say to him: ‘Go and enter Paradise, and you will have the equivalent of the whole world and ten times as much.’ He will say, ‘Are You mocking me – or laughing at me – when You are the Sovereign?’” He said: And I saw the Messenger of Allah (blessings and peace of Allah be upon him) smile so broadly that his molars appeared. And he used to say: “That will be the lowest of the people of Paradise in status.”
Narrated by al-Bukhaari (6202); Muslim (186).
With regard to deeds and acts of obedience that the Muslim can do to increase the size of his dominion in Paradise, we do not know of anything proven in the Sunnah. But undoubtedly if the Muslim has a space in Paradise the size of a whip or the size of a bow, that will be better for him than this world and everything in it, as is narrated in a saheeh report from the Prophet (blessings and peace of Allah be upon him). It was narrated that Sahl ibn Sa‘d as-Saa‘idi said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The space of the whip of one of you in Paradise is better than this world and everything in it.” Narrated by al-Bukhaari (2735). And it was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “The short span of the bow of one of you in Paradise is better than that on which the sun rises or sets.” Narrated by al-Bukhaari (2643).
The “short span” of a bow is the area between the middle (where the archer grasps it) and the end of the bow. What is meant is that the space of that size in Paradise is better than this world and everything in it. And the same is said concerning the space of a whip.
It is proven in the saheeh Sunnah that the tent of the believer in Paradise will be sixty miles long, so how big will the size of his dominion be if that is the length of just one tent? It was narrated from Abu Moosa al-Ash‘ari (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “In Paradise the believer will have a tent made from a single hollowed-out pearl, sixty miles long, in which the believer will have wives and he will go around among them and they will not see one another.”
Narrated by al-Bukhaari (4598) and Muslim (2838); according to another version it is “sixty miles wide”.
And Allah knows best.

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Night Prayer, - Dought & clear, - * The virtue of Taraaweeh prayers

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What is the virtue of Taraaweeh prayers?.
Praise be to Allaah.
Firstly:
Taraaweeh prayer is Sunnah mustahabbah (i.e., recommended) according to scholarly consensus, and comes under the heading of qiyaam al-layl (night prayers). It is supported by the evidence of the Qur’aan and Sunnah which encourages qiyaam al-layl and describes its virtues. We have already quoted some of this evidence in Question no. 50070.
Secondly:
Praying qiyaam in Ramadaan is one of the greatest acts of worship by means of which a person can draw closer to his Lord in this month. Al-Haafiz Ibn Rajab said: Note that in the month of Ramadaan the believer engages in jihad al-nafs on two fronts: during the day by fasting and during the night by praying qiyaam. Whoever combines these two types of jihad will be given reward without limit.
There are some ahaadeeth which speak specifically about praying qiyaam in Ramadaan and describe the virtue of so doing. For example:
Al-Bukhaari (37) and Muslim (759) narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam in Ramadaan out of faith and in the hope of reward, his previous sins will be forgiven.”
“Whoever prays qiyaam in Ramadaan” means spends its nights in prayer.
“Out of faith” means, believing in Allaah’s promise of reward.
“And in the hope of reward” means, seeking the reward and with no other intention such as showing off etc.
“Will be forgiven his previous sins”:
Ibn al-Mundhir was certain that this includes both minor and major sins, but al-Nawawi said: What is known among the fuqaha’ is that this applies only to forgiveness of minor sins, not major sins. Some of them said: It may mean that the burden of major sins is reduced, so long as so long as there are no minor sins.
FromFath al-Baari.
Thirdly:
The believer should be keen to strive in worship in the last ten nights of Ramadaan more than at other times, because in these ten nights is Laylat al-Qadr, of which Allaah says (interpretation of the meaning):
“The Night of Al-Qadr (Decree) is better than a thousand months”
[al-Qadr 97:3]
Concerning the reward of qiyaam on this night, it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends Laylat al-Qadr in prayer out of faith and in the hope of reward, his previous sins will be forgiven.” Narrated by al-Bukhaari, 1768; Muslim, 1268.
Hence the Messenger of Allaah (peace and blessings of Allaah be upon him) used to strive hard in worship in the last ten nights as he did not do at other times.
Narrated by Muslim, 1175.
Al-Bukhaari (2024) and Muslim (1174) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “When the last ten days began, the Prophet (peace and blessings of Allaah be upon him) would tie his lower garment (izaar) tight and stay up at night, and wake his family.”
“The last ten days” means the last ten days of Ramadaan.
“tie his lower garment (izaar) tight” - it was said that this is a metaphor for striving hard in worship, or for keeping away from his wives, and it may be that it includes both meanings.
“stay up at night” means staying up and praying and doing other acts of worship.
“and wake his family” means, he would wake them up to pray at night.
Al-Nawawi said:
This hadeeth indicates that it is mustahabb to do more acts of worship during the last ten nights of Ramadaan, and to stay up at night to worship.
Fourthly:
We should be keen to pray qiyaam al-layl in Ramadaan in congregation, and to stay with the imam until he finishes praying. In this way the worshipper will attain the reward for praying the whole night, even if he only spends a short part of the night in prayer. And Allaah is the Owner of great bounty.
Al-Nawawi (may Allaah have mercy on him) said:
The scholars are agreed that it is mustahabb to pray Taraaweeh, but they differed as to whether it is better for a person to pray on his own at home or in congregation in the mosque. Al-Shaafa’i and most of his companions, Abu Haneefah, Ahmad and some of the Maalikis and others said that it is better to pray it in congregation, as ‘Umar ibn al-Khattaab and the Sahaabah (may Allaah be pleased with them) did and as the Muslims continued to do.
Al-Tirmidhi (806) narrated that Abu Dharr said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam with the imam until he finishes, will be recorded as having spent the whole night in prayer.”
Classed as saheeh by al-Albaani inSaheeh al-Tirmidhi.
And Allaah knows best.

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Night Prayer, - Dought & clear, - * Praying Taraweeh in the mosque in congregation is better than praying at home

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Is it better to do Taraweeh in congregation in the mosque, or to pray it at home?.
Praise be to Allaah.
Praying Taraweh in congregation in the mosque is better than praying at home.
This is indicated by the Sunnah and the actions of the Sahaabah (may Allaah be pleased with them).
1 – al-Bukhaari (1129) and Muslim (761) narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed one night in the mosque, and the people followed him in prayer. Then he prayed the next night, and many people came. Then they gathered on the third or fourth night, and the Messenger of Allaah (peace and blessings of Allaah be upon him) did not come out to them. The next morning he said: “I saw what you did, and nothing kept me from coming out to you except the fact that I feared that it would be made obligatory for you.” And that was in Ramadaan.
This indicates that praying Taraweeh in congregation is prescribed according to the Sunnah of the Prophet (peace and blessings of Allaah be upon him), but he refrained from doing it because he feared that it would be made obligatory for the ummah. When the Prophet (peace and blessings of Allaah be upon him) died, this reservation was no longer required, because the sharee’ah was established.
2 – al-Tirmidhi (806) narrated that Abu Dharr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam – i.e., Taraweeh – with the imam until he finishes, it will be recorded as if he spent the whole night in prayer.”
Classed as saheeh by al-Albaani inSaheeh al-Tirmidhi.
3 – al-Bukhaari (2010) narrated that ‘Abd al-Rahmaan ibn ‘Abd al-Qaari said: I went out with ‘Umar ibn al-Khattaab (may Allaah be pleased with him) to the mosque one night in Ramadaan, and the people were scattered, each man praying by himself. Some men would pray and have groups of people behind them following them. ‘Umar said: “I think that if I unite all these people with one reader, it will be better. Then he resolved to gather them behind Ubayy ibn Ka’b.
al-Haafiz said:
Ibn al-Teen and others said that ‘Umar based this decision on the Prophet’s approval of those who prayed with him on those nights. Although he disliked that for them, that was based on the fear that it might be made obligatory for them. When the Prophet (peace and blessings of Allaah be upon him) died, there was no longer any fear of that happening, and ‘Umar thought, because of the potential division that might arise from people praying separately, and because uniting them behind one reader is more motivating for many people. The majority agreed with ‘Umar’s decision. End quote fromFath al-Baari.
Al-Nawawi said inal-Majmoo’, 3/526:
Praying Taraweeh is Sunnah according to scholarly consensus… It is permissible to offer this prayer alone or in congregation, but which is better? There are two well-known opinions on this matter. The correct view according to the consensus of our companions is that praying it in congregation is better. The second view is that it is better to pray it individually.
Our companions said: The difference of opinion has to do with one who has memorized the Qur’aan; there is no fear that he may become lazy and neglect it if he prays on his own, and the congregation in the mosque is not going to be affected if he stays away. But if one of these factors is absent, then praying in congregation is better, and there is no difference of scholarly opinion on this point.
The author ofal-Shaamilsaid: Abu’l-‘Abbaas and Abu Ishaaq said that praying Taraweeh in congregation is better than praying it individually, because of the consensus of the Sahaabah and the consensus of the scholars of the regions on this point. End quote.
Ibn al-Mubaarak, Ahmad and Ishaaq favoured praying with the imam during the month of Ramadaan.
It says inTuhfat al-Ahwadhi:
In the book on night prayer (qiyaam): it was said to Ahmad ibn Hanbal: Do you prefer a man to pray with the people in Ramadaan or on his own? He said: He should pray with the people. He said: And I prefer that he should pray with the imam and pray Witr with him. The Prophet (peace and blessings of Allaah be upon him) said: “If a man prays qiyaam with the imam until he finishes, it will be recorded as if he spent the rest of the night (in prayer).” Ahmad (may Allaah have mercy on him) said: “He should pray with the people until he prays Witr with them, and he should not leave until the imam leaves. Abu Dawood said: I saw him (Imam Ahmad) – in the month of Ramadaan, praying Witr with his imam, except on one night when I did not attend. Ishaaq (may Allaah have mercy on him) said: I said to Ahmad: Is praying qiyaam in Ramadaan in congregation dearer to you or praying on one’s own? He said: I prefer that this prayer should be offered in congregation, so as to revive the Sunnah. And Ishaaq said the same. End quote.
Seeal-Mughni, 1/457.
Shaykh Ibn ‘Uthaymeen said inMajaalis Shahr Ramadaan, p. 22:
At first the Prophet (peace and blessings of Allaah be upon him) used to pray Taraweeh in congregation in the mosque, then he stopped because he feared that it might be made obligatory upon his ummah…
Then he quoted the two ahaadeeth quoted above. Then he said:
No man should keep away from Taraweeh prayer lest he misses out on the reward for it. And he should not leave until the imam finishes Taraweeh and Witr, so that he may attain the reward of spending the whole night in prayer. End quote.
Al-Albaani said inQiyaam Ramadaan: Rather it (praying Taraweeh in congregation) is better than praying it alone, because the Prophet (peace and blessings of Allaah be upon him) did it himself and explained its virtue.
Rather he did not lead them in praying it in congregation for the rest of the month because he feared that praying at night during Ramadaan might be made obligatory for them, and they would be unable to do that, as it says in the hadeeth of ‘Aa’ishah which is narrated inal-Saheehaynand elsewhere. This concern no longer applied after the Prophet (peace and blessings of Allaah be upon him) died and Allaah had completed Islam. Hence the reason for not praying in congregation when offering night prayers in Ramadaan was no longer present, and the previous ruling remained in effect, which is that it is prescribed to offer this prayer in congregation. Hence ‘Umar (may Allaah be pleased with him) revived it, as it says inSaheeh al-Bukhaariand elsewhere. End quote.
It says inal-Mawsoo’ah al-Fiqhiyyah(27/138):
From the time of ‘Umar (may Allaah be pleased with him), the Rightly-Guided Caliphs and the Muslims regularly offered Taraweeh prayer in congregation. ‘Umar (may Allaah be pleased with him) is the one who united the people in offering the prayer behind a single imam.
Asad ibn ‘Amr ibn Abi Yoosuf said: I asked Abu Haneefah about Taraweeh and what ‘Umar did. He said: Taraweeh is a confirmed Sunnah, and ‘Umar did not base his decision on speculation and he was not introducing bid’ah (an innovation). He did not enjoin it except because of what he knew from the Messenger of Allaah (peace and blessings of Allaah be upon him). ‘Umar introduced this and gathered the people behind Ubayy ibn Ka’b and he offered this prayer in congregation, at the time when the Sahaabah – the Muhaajireen and Ansaar – were still alive, and no one among them objected to that, rather they helped him and agreed with him, and also enjoined it. End quote.
And Allaah knows best.

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Night Prayer, - Dought & clear, - * Is it essential for him to stay with the imam until the end of Taraweeh prayer in orderto be rewarded?

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One of the imams stated that it is essential to complete Taraweeh prayer with the imam and not to leave halfway through, because what you have done with him, whether it is two rak’ahs or four, will not count for you. Is this correct?.
Praise be to Allaah.
This view is undoubtedly incorrect. It is not permissible for anyone to attribute to Islam something that is not part of it. Allaah has forbidden us to speak of Him without knowledge, as He says (interpretation of the meaning):
“Say (O Muhammad): (But) the things that my Lord has indeed forbidden are Al‑Fawaahish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge”
[al-A’raaf 7:33]
Whoever stands with the imam until he has completed the prayer, it is equivalent to spending the whole night in prayer.
It was narrated that Abu Dharr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever stands with the imaam until he finishes, it is equivalent to spending the whole night in prayer.”
Narrated by al-Tirmidhi, 806; Abu Dawood, 1375; al-Nasaa’i, 1605; Ibn Maajah, 1327. Classed as saheeh by al-Tirmidhi, Ibn Khuzaymah (3/337), Ibn Hibbaan (3/340) and al-Albaani inIrwa’ al-Ghaleel, 447.
This reward (the reward of spending the whole night in prayer) is not attained by anyone except the one who stands with the imam for the whole prayer, until he completes it, as the Prophet (peace and blessings of Allaah be upon him) said.
As for the one who prays as much as he can and then leaves before the imam has completed his prayer, only what he has prayed will be recorded for him, but it will not be recorded as if he spent the entire night in prayer. Allaah says (interpretation of the meaning):
“So whosoever does good equal to the weight of an atom (or a small ant) shall see it.
8. And whosoever does evil equal to the weight of an atom (or a small ant) shall see it”
[al-Zalzalah 99:7-8]
Perhaps your imam wanted to say that but he expressed it incorrectly, or perhaps you did not really understand what he meant.
And Allaah knows best.

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Night Prayer, - Dought & clear, - * What ismeant by even-numbered and odd-numberedprayers

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It is well known that the Sunnah mu’akkadah (confirmed Sunnah) prayers include both even-numbered (al-shaf’) and odd-numbered (al-witr). Is there a hadeeth which speaks of the even-numbered prayers?.
Praise be to Allaah.
Shaf’ in Arabic refers to pairs or even numbers, and is the opposite of witr which means odd-numbered. The proven Sunnah prayers that are to be offered after ‘Isha’ prayer are of three types:
1- The Sunnah prayer after ‘Isha’ – two rak’ahs
2- Qiyaam al-layl, during which one may pray however many rak’ahs one wishes, two by two.
3- Witr – which may be offered with one rak'ah or with three, five, seven or nine.
See the answer to question no. 46544
If a person chooses to pray Witr with three rak'ahs, he may either pray them one after another with one tashahhud, or he may pray two rak’ahs then say the salaam, then pray one rak’ah.
The majority of scholars are of the view that the least proper form of Witr is to pray three rak’ahs, whether one does that joined together or separately. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “The least perfect of Witr is to pray two rak’ahs and say the salaam, then perform one rak'ah and say the salaam. It is permissible to do it with one salaam, but with one tashahhud and not two, because if you do it with two tashahhuds it will resemble Maghrib prayer, and the Prophet (peace and blessings of Allaah be upon him) forbade making it resemble Maghrib prayer. End quote fromal-Sharh al-Mumti’, 4/21
Ibn Hibbaan (2435) narrated from Ibn ‘Umar (may Allaah be pleased with them) that he used to separate between his even-numbered prayer (shaf’) and odd-numbered prayer (witr) with a tasleem, and he said that the Prophet (peace and blessings of Allaah be upon him) used to do that. Al-Haafiz said inal-Fath(2/482): its isnaad is qawiy (strong)
This hadeeth indicates that what is meant by al-shaf’ is two rak'ahs before the one rak'ah of witr.
Shaykh al-Albaani (may Allaah have mercy on him) said in his essay on Taraweeh prayer, after describing the various characteristics of Witr prayer that are narrated in the Sunnah:
To sum up: from the above we see that praying Witr in any of these ways is permissible. Praying three rak'ahs with two tashahhuds like Maghrib prayer is not mentioned in any saheeh hadeeth, rather it is makrooh. Hence our view is that one should not sit between the two rak’ahs and the one rak'ah; if a person sits he should say the salaam. This is better. End quote.
Some people think that al-shaf’ refers to the Sunnah prayer that follows ‘Isha’, but that is not correct.
It says inFataawa al-Lajnah al-Daa’imah(7/255):
The Sunnah prayer that comes after ‘Isha’ is two rak’ahs, unlike al-shaf’ and al-witr. End quote.
And Allaah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * Should he pay zakaah on the expenses that his father givesto him?

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I am still studying, and my father is spending on me. I do not spend a lot, so, Alhamdulillah, I do not think that my wallet was empty of money for some time. I think more than a year passed, but I do not remember exactly how long. This money I have increases and decreases during the year. My father provides me with money every so often. Sometimes I have about 1000 Saudi Riyal, other times I have 5000 or more. Do I have to pay Zakat on this money, knowing that my father does not give in specific times or specific amounts?
My question is:
In case I should pay Zakat, how shall I calculate it? Should I give it out to the Zakat treasury?
Another question:
What is the nisaab of money (the amount that determines whether Zakat is obligatory if a full year turns on it; anyone who has more than this is obliged to pay Zakat)?.
Praise be to Allaah.
Firstly:
Zakaah is due on cash if you have full possession of the nisaab (minimum threshold) and one full hijri year has passed.
The expenses that a father gives to his son is something that the son takes full possession of and disposes of as he wishes, so that is subject to zakaah.
Secondly:
It is well known that cash in the form of bank notes was not known at the time of the Prophet (peace and blessings of Allaah be upon him), but the scholars have ruled that it is subject to zakaah by analogy with gold and silver.
The nisaab for gold is 85 grams, and the nisaab for silver is 595 grams.
If the cash reaches the value of the nisaab for gold or the value of the nisaab for silver, then it has reached the minimum threshold.
As silver is of a lower price nowadays, the nisaab for cash may be worked out on the basis of the nisaab for silver, because that is more on the safe side and is more beneficial to the poor.
Based on the price of silver today – 12 Rabee’ al-Aakhir 1428 AH/29 April 2007 CE – the nisaab for cash is approximately 1093 Saudi Riyals.
If you own this amount of money and one full hijri year has passed since you acquired this amount and it has not dipped below the nisaab during this year, then zakaah must be paid on it, at a rate of 2.5 %.
But if the cash that you possessed dipped below the nisaab during the year, then zakaah does not have to be paid on it, until it reaches the nisaab again and you start to reckon a new year from the time it reached the nisaab.
If the amount by which it dipped below the nisaab was small, then in order to be on the safe side you may pay zakaah, and carry on counting the year. That is because the price of silver fluctuates and does not remain constant throughout the year.
We should not forget to commend your keenness and concern with regard to zakaah, even though you are talking about pocket money that you take from your father, but you are paying attention to Allaah’s right to it and have asked about the Islamic ruling on it at a time when many rich people neglect this pillar of Islam and do not acknowledge Allaah’s rights over their wealth or spend a lot or a little of it, and they spend their days accumulating and hoarding and seeking to acquire more, but at the reckoning on the Day of Resurrection their wealth will be a cause of loss and regret.
Allaah says (interpretation of the meaning):
“And those who hoard up gold and silver (Al‑Kanz: the money, the Zakaah of which has not been paid) and spend them not in the way of Allaah, announce unto them a painful torment.
35. On the Day when that (Al‑Kanz: money, gold and silver, the Zakaah of which has not been paid) will be heated in the fire of Hell and with it will be branded their foreheads, their flanks, and their backs, (and it will be said unto them:) ‘This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard’”
[al-Tawbah 9:34-35]
We ask Allaah to bless your wealth for you and to grant you abundant halaal provision.
And Allaah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * Zakaahon wealth earned during the year

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How should Zakat be calculated? When the wealth reaches the nisaab (the amount that determines whether Zakat is obligatory)? Or when a full year turns on it? If the amount I have when a nisaab completed was 10.000, but became 50.000 with the end of the year. On which amount shall I calculate the Zakat of wealth?.
Praise be to Allaah.
Firstly:
In order for zakaah to be due on money, two conditions must be met:
1 – That it reaches the nisaab (minimum threshold)
2 – That one year has passed since it reaches the nisaab.
If the money is less than the nisaab, then no zakaah is due on it.
If it reaches the nisaab, and one year has passed, i.e. a lunar (hijri) year has passed since the time when it reached the nisaab, then zakaah becomes due at that point.
The nisaab is the equivalent of 85 grams of gold or 595 grams of silver.
The rate that must be paid for zakaah is one quarter of one tenth (2.5%).
Secondly:
If the money reaches the nisaab and it is 1000 for example, then at the end of the year it is 5000, how should zakaah be paid?
That depends:
1 – If this extra amount stems directly from the original amount, such as if the thousand was invested, and earned four thousand, then you should pay zakaah on the entire amount at the end of the year, because the profit on money is connected to the capital.
2 – If this extra amount did not stem directly from the original amount, rather it is money that was acquired by different means, such as an inheritance or a gift, or it is the price of something that you sold, and so on, then a separate year should be counted for it, starting from the day when you took possession of this extra amount. But if you want to pay its zakaah with the thousand, in advance, there is nothing wrong with that.
3 – This extra amount may come gradually, such as money that a person saves from his salary, so he saves 500 one month, and 1000 another month, until at the end of the year he has collected 4000. So you have the choice of paying the whole amount when one year has passed for the thousand, in which case you will have paid zakaah in advance for the money for which a year has not yet passed, or you can pay the zakaah for each sum separately when its year has passed, but this entails some kind of hardship, as you will be paying zakaah several times in one year. .
And Allaah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * Paying zakat on total wealth not justthe amount greater than nisaab

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Should the Zakat be paid from the WHOLE money you have (if more than elnisab) or from the amount you have beyond elnisab (the remains from subtracting the nisab from the whole money) ?
Al-hamdu lillah (all praise be to Allah). Al-Khiraqi (rahimahullah) said: "If it (nisaab al-zakaat) is reached then a quarter of 1/10 is due upon it and upon whatever exceeds it, no matter how small." Ibn Qadama (rahimahullah) in explaining this statement said: "Meaning that if the amount of silver has reached 200 (which is the nisaab of silver in dirhams as has been discussed in question # 64) and the dinars 20 (which is the nisaab for gold in the units of mathaqeel [ see also question #64]) then one is obligated to pay zakaat upon it one quarter of 10 percent, as this has been established by his (the Prophet's , peace be upon him) saying 'for silver, one fourth of one tenth' " (Al-Mughni ma'a al-sharh il-kabeer, 2/600)
As for the meaning of the rest of the statement that what exceeds the nisaab no matter how small, it means that 1/4 of 1/10 (i.e. 2.5%) is also due upon this surplus difference. Thus, the overall meaning is that if monetary wealth surpasses the amount of nisaab, then zakaat is due upon it all, and not upon the surplus only, nor upon the amount of nisaab only, but on the total. Note that zakaat must be paid on the excess amount over nisaab, regardless of how small. This is the opinion taken by Malik and al-Shaafi'i and jumhoor al-ulemaa'. (see the source quoted above)

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * Paying Zakaat before its due date

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Can you pay zakat before its due date? Assume it is due in July , and you decide to give it in April or portions of it in may.
Thank you...
Praise be to Allaah.
Yes, it is permissible to pay zakaat before its due date, because the Prophet (peace and blessings of Allaah be upon him) accepted two years’ zakaat in advance from al-‘Abbaas ibn ‘Abd al-Muttalib. But we should remember here that the annual payment of zakaat is worked out according to the Hijri (Islamic) calendar, and not the Gregorian (western) calendar – the difference between them is well known.

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Fasting, - Doupht&clear, - * The punishment for breaking the fast in Ramadaan with no excuse

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I do not fast. Will I be punished on the Day of Resurrection?.
Praise be to Allaah.
Fasting in Ramadaan is one of the pillars on which Islam is built. Allaah tells us that He has prescribed it for the believers of this ummah [nation], as He prescribed it for those who came before them. Allaah says (interpretation of the meaning):
“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious”
[al-Baqarah 2:183]
“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month, 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. Allaah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him”
[al-Baqarah 2:185]
Al-Bukhaari (8) and Muslim (16) narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Islam is built on five (pillars): the testimony that there is no god but Allaah and Muhammad is the Messenger of Allaah; establishing prayer; paying zakaah; Hajj; and fasting Ramadaan.”
Whoever does not fast has abandoned one of the pillars of Islam, and is committing a grave major sin. Indeed some of the salaf were of the view that he is a kaafir [disbeliever] and apostate – we seek refuge with Allaah from that.
Abu Ya’la narrated in hisMusnadfrom Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The bonds of Islam and the bases of religion are three, on which Islam was founded. Whoever gives up one of them becomes a kaafir thereby and it is permissible to shed his blood: the testimony that there is no god but Allaah, the prescribed prayers and fasting Ramadaan.”
This hadeeth was classed as saheeh by al-Dhahabi, and as hasan by al-Haythami inMajma’ al-Zawaa’id, 1/48, and by al-Mundhiri inal-Targheeb wa’l-Tarheeb, no. 805, 1486. Classed as da’eef by al-Albaani inal-Silsilah al-Da’eefah, no. 94.
Al-Dhahabi said inal-Kabaa’ir, p. 64.
Whoever does not fast in Ramadaan without being sick or having any other excuse that allows him not to fast is more evil than the adulterer or drunkard, indeed they doubted his Islam and thought that this was heresy.
A saheeh report which warns against not fasting was narrated by Ibn Khuzaymah (1986) and Ibn Hibbaan (7491) from Abu Umaamah al-Baahili who said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whilst I was sleeping two men came to me and took my by the arm and brought me to a cragged mountain. They said, ‘Climb up.’ I said, ‘I cannot.’ They said, ‘We will make it easy for you.’ So I climbed up until I was at the top of the mountain. Then I heard loud voices. I said, ‘What are these voices?’ They said, ‘This is the howling of the people of Hell.” Then I was taken until I saw people hanging by their hamstrings, with the sides of their mouths torn and blood pouring from their mouths.’ I said, ‘Who are these?’ He said, ‘These are people who broke their fast before it was time.’” Classed as saheeh by al-Albaani inSaheeh Mawaarid al-Zam’aan, no. 1509.
Al-Albaani (may Allaah have mercy on him) said: This is the punishment of those who fasted then broke the fast deliberately before the time for breaking the fast came, so who about those who do not fast at all? We ask Allaah to keep us safe and sound in this world and in the Hereafter.
Our advice to the brother who asked this question is to fear Allaah and to beware of His wrath, vengeance and a painful punishment. He should hasten to repent to Allaah before the destroyer of pleasures that splits people apart [i.e., death] takes him unawares. Today there is action and no reckoning, but tomorrow there will be the reckoning and no action. Note that whoever repents, Allaah will accept his repentance, and whoever draws closer to Allaah one hand span, Allaah will draw closer to him one cubit. For Allaah is Most Generous, Forbearing and Most Merciful, as He says (interpretation of the meaning):
“Know they not that Allaah accepts repentance from His slaves and takes the Sadaqaat (alms, charity), and that Allaah Alone is the One Who forgives and accepts repentance, Most Merciful?”
[al-Tawbah 9:104]
If you try fasting and find out how easy it is and what comfort it brings and how close it brings you to Allaah, you will never give it up.
Think about what Allaah says at the end of the verses on fasting (interpretation of the meaning):
“Allaah intends for you ease, and He does not want to make things difficult for you”
[al-Baqarah 2:185]
The phrase, “so that you may be grateful to Him” shows that fasting is a blessing for which we must give thanks. Hence some of the salaf used to wish that the whole year was Ramadaan.
We ask Allaah to help you and guide you, and to open your heart to that which will bring you happiness in this world and in the Hereafter.
And Allaah knows best.

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Fasting, - Doupht&clear, - * Ruling on breaking fast because ofintense heat and to treat the injured

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I work in civil defence. When it is Ramadaan, is it permissible for a person to break his fast if he feels intensely thirsty whilst treating the injured?
Praise be to Allaah.
That is OK, but it is preferable not to break the fast, except in cases of necessity, and you should make up that day. But so long as a person is able to complete his fast, it is not permissible for him to break it. But if an accident happens far away, for example, and the sun is burning down in the summertime, and you go there to rescue the injured or put out a fire, and you feel thirsty and are afraid that your thirst will affect you adversely, then in sha Allaah it is OK to break your fast. Allaah says (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can” [al-Taghaabun 64:16]
“Allaah burdens not a person beyond his scope” [al-Baqarah 2:286]
And the Prophet (peace and blessings of Allaah be upon him) said:
“If I command you to do a thing, do as much of it as you can.” (Narrated by Muslim, no. 1337; al-Nasaa’i, 5/110).
This applies so long as no travel is involved; if the matter involves travelling, then it is unconditionally permitted to break the fast. And Allaah knows best.

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Fasting, - Doupht&clear, - * A sick person who cannot fast

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I have many days to make up for missed fasts from the past. Unfortunately, this year I am suffering from a medical condition involving my stomach which makes me unable to fast. I do not know if I will be able to fast in the future (my condition could be permanent). What should I do about this Ramadan and the missed days from the past?.
Praise be to Allaah.
We ask Allaah, the Lord of the mighty Throne, to heal you.
You have to refer to a trustworthy doctor. If the sickness from which you are suffering is one from which there is the hope of recovery, then after you recover you have to make up the fasts that you missed during this Ramadaan and the previous 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 the sickness is permanent and there is no hope of recovery, then you have to feed one poor person for each day that you did not fast in this Ramadaan and in the previous one, 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]
Ibn ‘Abbaas said: This refers to the old man or old woman who cannot fast, so for each day they should feed one poor person. This was narrated by al-Bukhaari, 4505. The sick person who has no hope of recovery comes under the same ruling as the elderly.
Ibn Qudaamah said inal-Mughni, 4/396:
The sick person who has no hope of recovery should not fast, and for each day he should feed one poor person, because he is like one who is elderly.
Shaykh Ibn ‘Uthaymeen said inMajaalis Ramadaan, p. 32:
The one who is permanently unable to fast and has no hope of recovery – such as the elderly and those who are incurably sick, such as those who have cancer etc. – do not have to fast because they are unable to. Allaah says (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16] “Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]
But instead of fasting he has to feed one poor person for each day.
And Allaah knows best.

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Fasting, - Doupht&clear, - * He suffers from stomach pain

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I have a problem with my stomach that makes it extremely difficult for me to fast... I give out money at the beginning of Ramadan to feed a Muslim each day till the end of Ramadan... Is there anything else I can do for not fasting?.
Praise be to Allaah.
If this sickness that is preventing you from fasting is something that is incurable, then what you have done is correct, because the one who is suffering from an incurable sickness has to feed one poor person for each day, and he does not have to do anything else.
But if the sickness is one from which you hope to recover, then if you get better you have to make up the days that you did not fast, and in this case it is not permissible for you to feed the poor when you are able to make up the fasts.

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