For children, - Imam Ali son of Abu Talib (as) and Loving Children(Rights of Children in Islam, Muslim Parenting)

Share::- :right:













Imam Ali son of Abu Talib (as)was very kind to children, especially to orphans. If he ever saw an orphan crying, he would stop whatever he was doing, bend down, give the child his Salaam (greetings), wipe away the child's tears, put his hand on the child's shoulder and say, "My child, why are you crying? Has someone hurt you? Come; let me take you to my house."
Imam Ali son of Abu Talib (as) would take the child home and treat him better than any father. He would bring the child sweets, cakes and honey and put them in the child's mouth himself.
Imam Ali son of Abu Talib (as) used to tell his followers to love and be kind to orphans, especially the orphans of martyrs killed in the path of Allah. "They have lost their loving fathers," he used to say. "So cheer them up and look after them just like a father. Their fathers were martyred in Jihad and for the sake of Islam and they have rights on you. Make their souls pleased with you by cheering up their children and looking after them."
Imam Ali son of Abu Talib (as) was always attentive to orphans especially to those of the martyrs. He used to visit them and sit, chat and play with them He used to take care of their education and training. Imam Ali son of Abu Talib (as) would strive to solve their difficulties and always offered them guidance and advice. He would bring them gifts and, if they were poor, he would respectfully provide their expenses.
Imam Ali son of Abu Talib (as) was so kind to orphans and laid so much stress on them in his teachings that one of his companions (Sahaba) said: "How I wish that I too was a young orphan so that I would receive kindness and love from Imam Ali son of Abu Talib (as)."







/-
Share ::

free software, wallpaper, mp4, news, search box, google yahoo mail and many more downloads - OPEN & USE

- ,Menstruation and Post-Natal bleeding, - Dought& clear, - * She experiences spotting and strongly hates menstruation

Share

I am a _ year old girl and latley i have been having problems with my period. I keep spotting small amounts of blood on my underwear even though it was over 1 or more weeks ago. I am getting really mad and frustrated, how am i supposed to pray when every couple days i see small amounts? When i searched up on the internet it said that was a sign of pregenacy and I am freaking out. I go to school to learn, never in my life have i been alone with a boy. And i dont wanna go to hell for not praying properly.
1. Is it normal that this is happening to me
2. Am i pregnant?
3.How do i become clean when i see small amounts of blood
4. Is it okay if i stop praying to see if it continues
5. Do i go to hell for hating my period so much
6. How do i clean that white stuff after the period from my system without having to insert my finger because it really hurts
Please replie as fast as you can, and i dont understand arabic so can you make some of the words clear.
Praise be to Allaah.
First:
These spots are not counted as menstrual blood and may be the result of physical exertion, sports activities or other than that for which you should consult your doctor. They do not indicate pregnancy as far as we know.
What you need to do is wash away the blood from your body and clothing and pray.
For further benefit, see the answer to question 38624.
Second:
Menstruation is a matter Allah has decreed for the daughters of Adam and during it the woman is not required to pray or fast. What a young girl experiences of uneasiness and emotions during menstruation is normal and affects most women, especially those who are younger.
A woman may dislike menstruation and be turned off by it since she needs to be careful of the blood, leave salah and not touch the Quran, however, those feelings do not harm her as long as she acknowledges the Shari’ah rulings and their wisdom; this is called a natural disliking. It is like a person disliking the use of cold water for wudhu or fighting, while accepting and submitting to the laws of Allah, as the Exalted says (what means): “Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not.” [2:216]
And similar to this is a woman’s dislike of having a co-wife while she believes in the permissibility of polygyny and does not object to the law of the Law-Giver and His wisdom.
So natural dislike towards something does not incur a sin, as long as the slave submits to the laws of Allah.
However, the more a slave’s Iman (faith) increases and the greater his understanding of the laws and wisdoms of the Shari’ah become, the more content they become and their hearts become accepting. They praise Allah for things which are pleasing as well as hardships; so the slave goes where he is ordered and stops where he is ordered and when hardships befall him, he comprehends what they contain of rewards and good and becomes calm and happy. This is not the case with everyone, and one who has not reached this level will not be held accountable for it.
We ask Allah to increase you in Iman (faith), knowledge and guidance.
And Allah knows best.

Share

- ,Menstruation and Post-Natal bleeding, - Dought& clear, - * Ruling on the yellowish brownish discharge that may appear before, during and after menses

Share

At the beginning of my monthly period I usually get a yellowish brown discharge that lasts for between one and three days, after which the bleeding starts. Are these days during which this brownish discharge comes regarded as part of the menses or not? At the end of the period, after the bleeding, stops I get some brown or black discharge; is this regarded as part of the menses too, or not?.
Praise be to Allaah.
Firstly:
With regard to yellowish or brownish discharge before the menses, if it comes at the usual time of the period or a little before, and it is accompanied with menstrual pain or cramps and is immediately followed by menstrual bleeding, then it is part of the menses and you should refrain from praying and fasting at that time. This is like when a brownish discharge comes for one or two days, accompanied by menstrual cramps, then the bleeding starts on the third day; all of that is menses. This is the most correct scholarly opinion concerning this issue. It was stated by Shaykh Ibn Baaz (may Allah have mercy on him), but he stipulated that it should be immediately followed by the bleeding and he did not stipulate that there should be any cramps or pain. This was also the former view of Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him), but his later view was that the yellowish and brownish discharge (before the period) is not to be regarded as menses at all.
See the following questions for some quotations from the two shaykhs (may Allah have mercy on them): 131869, 50430, 37840, 171945. See alsoThamaraat at-Tadween ‘an Ibn ‘Uthaymeen(p. 24), in which the shaykh (may Allah have mercy on him) said: What I have realized lately, an opinion with which I feel that my mind is at rest, is that the menses is the emission of blood only. As for the yellowish and brownish discharges, that is not menses even if they appear before the white discharge. And Allah knows best.
It also says: A woman gets a brownish discharge for seven days, which is followed by ordinary bleeding that continues for the rest of the month. Then she becomes pure for a while, that may last as long as three months. What is the ruling on this blood and this brownish discharge?
He replied: All of the bleeding is menses, but the brownish discharge is not regarded as anything at all.
End quote fromThamaraat at-Tadween, p. 24, 25
What is more likely to be correct is what we have mentioned about regarding yellowish or brownish discharge that comes before the period as part of the menses if it occurs at the usual time of the period and is immediately followed by menstrual bleeding, and is accompanied by menstrual cramps. What makes it more likely to be correct is the fact that yellow and brownish colours are among the colours of blood according to most of the fuqaha’. Menstruation is the shedding of the lining of the uterus, with its blood and secretions; the blood may appear in various colours. It may start out heavy and black or dark in most cases, then grow lighter until it becomes brownish or yellowish. Or it may happen the other way round: it may start out yellowish or brownish and then become blood. We shall see below in the hadeeth of ‘Aa’ishah (may Allah be pleased with her) an indication that the yellowish or brownish discharge before the tuhr (white discharge signalling the end of menses) is also part of the menses. In fact there is no differentiation between it appearing before the tuhr or its appearing at the usual time of the period before the blood appears, accompanied by other signs of menstruation such as pain and cramping.
If it is said that it need not necessarily follow on immediately, that is a strong opinion and was the view favoured by Shaykh Ibn Baaz (may Allah have mercy on him), so long as it is at the usual time of the period.
The opinion of the fuqaha’ – such as the Hanafis and Hanbalis – that the yellowish or brownish discharge at the time of the period is part of the menses includes – and Allah knows best – the case mentioned here, which is the appearance of yellowish and brownish discharge before the period.
The opinion of others – such as the Maalikis and Shaafa‘is – that the yellowish or brownish discharge is menses in all cases, or at times when it is possible, includes cases where it appears before the period, as is obvious.
For more information please see:Mawsoo‘ah Ahkaam at-Tahaarahby Shaykh Abu ‘Umar al-Dabyaan (may Allah preserve him), 6/281-299;al-Mawsoo‘ah al-Fiqhiyyah, 18/296;al-Mughni, 1/202;al-Majmoo‘, 2/422
Secondly:
Yellowish and brownish discharge that appears after the bleeding and before the tuhr is part of the menses, because of the report narrated by Maalik inal-Muwatta’(130) from Umm ‘Alqamah, according to which she said: The women used to send to ‘Aa’ishah the Mother of the Believers small vessels in which there was a cloth on which there was yellowish discharge from menstrual bleeding, asking her about prayer (i.e., whether they could resume praying), and she would say to them: Do not be hasty, until you see the white discharge – referring to the tuhr which signals the end of the period.
Classed as saheeh by al-Albaani inIrwa’ al-Ghaleel, no. 198
Also narrated by al-Bukhaari in a mu‘allaq report (Kitaab al-Hayd, Baab Iqbaal al-Maheed wa Idbaaruhu)
Thirdly:
The yellowish or brownish discharge that may appear after the tuhr do not count for anything, because of the words of Umm ‘Atiyyah (may Allah be pleased with her): We used to regard the yellowish or brownish discharge after the tuhr as not being of any significance.
Narrated by al-Bukhaari, 320; Abu Dawood, 307; an-Nasaa’i, 468; Ibn Maajah, 647
And Allah knows best.

Share

- ,Menstruation and Post-Natal bleeding, - Dought& clear, - * Is it permissible fora menstruatingwoman to holdthe Mushaf with a barrier and perform ruqyah for herself?

Share

Is it permissible for me to perform ruqyah for myself when I am menstruating, and to hold the Mushaf with a barrier, and perform ruqyah for myself ?.
Praise be to Allaah.
It is permissible for a menstruating woman to recite Qur’aan according to the more correct scholarly opinion, especially if she needs to do that for fear of forgetting (what she had memorised), or to study for a test, or to seek healing thereby, on condition that she does not touch it, because no one should touch it except one who is in a state of purity. If she needs to read from the Mushaf, she may touch it with a barrier, such as a piece of clean cloth or a handkerchief or gloves and the like.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
It is obvious that women used to menstruate at the time of the Messenger of Allah (blessings and peace of Allah be upon him) and he did not forbid them to recite Qur’aan. He also did not forbid them to recite dhikr (remembrance of Allah) or du‘aa’ (supplication). In fact he instructed the menstruating women to go out on the day of Eid and recite takbeer with the Muslims. End quote.
Majmoo‘ al-Fataawa, 21/460
He also said:
There is no Sunnah at all forbidding (the menstruating woman) to recite Qur’aan. Women used to menstruate at the time of the Messenger of Allah (blessings and peace of Allah be upon him), and if reciting was haraam for them, as prayer is, then this would have been one of the things that the Prophet (blessings and peace of Allah be upon him) forbade to his ummah, and the Mothers of the Believers would have known of it, and it would have been one of the things that they transmitted to the people. As no one transmitted any such prohibition from the Prophet (blessings and peace of Allah be upon him), it is not permissible to make it haraam. It should also be noted that he did not forbid that, and as he did not forbid it, even though there were so many menstruating women at his time, it is known that it is not haraam. End quote.
Majmoo‘ al-Fataawa, 26/191
The scholars of the Standing Committee for Issuing Fatwas said:
It is permissible for the menstruating woman to recite from memory without touching the Mushaf directly, if she needs to recite Qur’aan so that she will not forget it. End quote.
Fataawa al-Lajnah ad-Daa’imah, 4/232
Shaykh Ibn Baaz (may Allah have mercy on him) said:
It is permissible for the woman who is menstruating or bleeding following childbirth (nifaas) to recite Qur’aan from memory, because these conditions last for a long time, and drawing an analogy between them and the case of one who is junub is incorrect. Based on that, there is nothing wrong with a female student reciting Qur’aan, or a teacher doing so for an exam or otherwise, if it is done from memory and not from the Mushaf. But if one of them needs to read from the Mushaf, there is nothing wrong with that on condition that it be done with a barrier. End quote.
Majmoo‘ Fataawa Ibn Baaz, 6/360
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
It is permissible for the menstruating woman to read Qur’aan from a tafseer (commentary) or otherwise if she is afraid of forgetting what she has memorised. If it is from a tafseer, then it is not stipulated that she should be in a state of purity, but if it is not from a tafseer, rather it is from the Mushaf, then it is essential for her to make a barrier between her and it, such as a handkerchief or gloves and the like, because it is not permissible for the menstruating woman or anyone who is not in a state of purity to touch the Mushaf. End quote.
Fataawa Noor ‘ala ad-Darbby Ibn ‘Uthaymeen, 123/27
Shaykh Ibn ‘Uthaymeen was asked about the ruling on reciting Qur’aan from memory for a menstruating woman who is seeking reward or for the purpose of ruqyah as prescribed in Islam.
He replied:
If the menstruating woman recites Qur’aan for a purpose other than just reciting, there is nothing wrong with that. If she recites Qur’aan in order to seek healing thereby or as part of a wird for which she is reciting it, or for the purpose of teaching or learning, there is nothing wrong with that, because she is reciting it for a reason.

Share

- ,Menstruation and Post-Natal bleeding, - Dought& clear, - * Taking pills to preventperiod in the last ten days ofRamadaan

Share

If a woman’s period is going to come in the last ten days of Ramadaan, is it permissible for her to use contraceptive pills so that she can continue to worship during these days of blessing?
Praise be to Allaah.
This question was put to Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) and he said:
We do not think that she should use these pills to help her worship Allaah, because the period which happens to her is something which Allaah has decreed for the daughters of Adam.
The Prophet (peace and blessings of Allaah be upon him) entered upon ‘Aa’ishah when she was with him during the Farewell Pilgrimage. She had entered ihraam for ‘Umrah, then her period came before she reached Makkah. He entered upon her and found her weeping. He asked, “Why are you weeping?” and she told him that her period had come. He told her, “This is something which Allaah has decreed for the daughters of Adam.” So the period is not something which is under her control. If it comes during the last ten days of Ramadaan, then let her accept what Allaah has decreed for her and not use these pills. I have heard from trustworthy doctors that these pills cause harm to the uterus and the blood, and they may cause deformity in the foetus if she should conceive. Hence we think that she should avoid them. If her period comes and she cannot pray or fast, this is beyond her control and is the decree of Allaah.

Share

Night Prayer, - Dought & clear, - * Taraweeh prayer for one who is travelling

Share

Since the rituals of Ramadaan are very special for every Muslim who becomes obviously religiously active. I would like to ask about a traveler’s taraweeh prayer.
Praise be to Allaah.
Taraweeh prayer in Ramadaan is qiyaam al-layl, and Allaah praises those who do it in the verse (interpretation of the meaning):
“They used to sleep but little by night [invoking their Lord (Allaah) and praying, with fear and hope]”
[al-Dhaariyaat 51:17].
The Prophet (peace and blessings of Allaah be upon him) prayed qiyaam in Ramadaan and at other times, and he did not stop praying qiyaam whether he was travelling or not.
Ibn al-Qayyim (may Allaah have mercy on him) said: He (the Prophet (peace and blessings of Allaah be upon him)) did not stop praying qiyaam whether he was travelling or not. If he was overcome by sleep or pain, he would pray twelve rak’ahs during the day. End quote fromZaad al-Ma’aad(1/311).
Al-Bukhaari (945) narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) used to prayqiyaam al-laylatop his camel when he was travelling, no matter what direction it was facing, gesturing to represent the movements of the prayer, apart from the obligatory prayers, and he would pray Witr atop his camel.
And al-Bukhaari narrated that Saalim ibn ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) used to pray atop his mount at night when he was travelling, and he did not care what direction it was facing. Ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray naafil prayers atop his camel, no matter what direction it was facing, and he would pray Witr like that too, but he did not pray the prescribed prayers like that.
The naafil prayers that the traveller may omit are the regular Sunnah prayers before and after Zuhr and the regular Sunnah prayers of Maghrib and ‘Isha’ only. As for all other regular Sunnah and naafil prayers, they are prescribed for both travellers and non-travellers.
Muslim narrated in hisSaheeh(1112) that Hafs ibn ‘Aasim ibn ‘Umar ibn al-Khattaab said: “I accompanied Ibn ‘Umar on the way to Makkah. He led us in praying two rak’ahs of Zuhr prayer, then he left and we left with him until he came to where his luggage was. He sat down and we sat with him, then he looked towards the place where we had prayed, and he saw some people standing and he asked, ‘What are these people doing?’ I said, ‘They are praying voluntary prayers.’ He said, ‘If I wanted to pray (naafil or Sunnah prayers) after the fard prayer I would have completed my prayer (i.e., not shortened it).’ O son of my brother, I accompanied the Messenger of Allaah (peace and blessings of Allaah be upon him) whilst travelling and he did not add anything to these two rak’ahs until Allaah took him (in death); and I accompanied Abu Bakr and he did not add anything to these two rak’ahs until Allaah took him (in death); and I accompanied ‘Umar and he did not add anything to these two rak’ahs until Allaah took him (in death); and I accompanied ‘Uthmaan and he did not add anything to these two rak’ahs until Allaah took him (in death). And Allaah says (interpretation of the meaning):
‘Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow’
[al-Ahzaab 33:21].”
The phrase “If I wanted to pray (naafil or Sunnah prayers) after the fard prayer I would have completed my prayer” means: If I had chosen to pray naafil prayers, then completing my obligatory prayer as four rak’ahs would have been dearer to me, but I do not think I should do either, because the Sunnah is to shorten the prayer and omit the regular Sunnah prayers too.
The scholars of the Standing Committee for Issuing Fatwas were asked:
What is your opinion on travellers – is it better for them to pray Taraweeh in Ramadaan or not? (They are shortening their prayers)
They replied:
Praying qiyaam in Ramadaan is Sunnah, and was established by the Messenger of Allaah (peace and blessings of Allaah be upon him). Hence the Sahaabah (may Allaah be pleased with them) took that from him and followed him in that, and it has persisted until our own time. It is proven inal-Saheehaynfrom the hadeeth of ‘Aa’ishah that he (peace and blessings of Allaah be upon him) prayed Taraweeh for several nights and they prayed with him, then he stayed home and prayed in his house for the rest of the month, and said: “I was afraid that it might be made obligatory for you and you would not be able to do it.” In al-Bukhaari it is narrated that ‘Umar united the people behind Ubayy ibn Ka’b and he led them in praying Taraweeh. And it is proven inal-Saheehaynfrom the hadeeth of Abu Salamah ibn ‘Abd al-Rahmaan that he asked ‘Aa’ishah (may Allaah be pleased with her): How did the Messenger of Allaah (peace and blessings of Allaah be upon him) pray?
She said: He did not do more in Ramadaan or at any other time than eleven rak’ahs. He (peace and blessings of Allaah be upon him) traveled in Ramadaan, including when he travelled to conquer Makkah. He (peace and blessings of Allaah be upon him) set out on the tenth of Ramadaan in 8 AH. Ibn al-Qayyim said: He (the Prophet (peace and blessings of Allaah be upon him)) did not stop praying qiyaam whether he was travelling or not. If he was overcome by sleep or pain, he would pray twelve rak’ahs during the day. Thus it is clear that if they pray it whilst travelling they will be following the Sunnah. End quote.
Fataawa al-Lajnah al-Daa’imah(7/206)
To sum up: Praying Taraweeh is mustahabb for the traveller as for the non-traveller, because the Prophet (peace and blessings of Allaah be upon him) persisted in praying qiyaam al-layl whether he was travelling or not.
We ask Allaah to hep us and you to obey Him and attain His pleasure.
And Allaah knows best.

Share

Night Prayer, - Dought & clear, - * Paying attention to the weak such as the elderly and others in Taraweeh prayers

Share

Should the imam pay attention to the weak such as the elderly and others in Taraweeh prayers?.
Praise be to Allaah.
This is something which is required in all prayers, in Taraweeh and in the obligatory prayers, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you leads the people in prayer, let him make it brief, because among them are the weak, the young and those who have things they need to do.” So the imam should pay attention to the congregation and be kind to them in the night prayers in Ramadaan and in the last ten days. The people are not all the same; people vary. So he should pay attention to their situations and encourage them to come and attend the prayers. When he makes them too long he makes it difficult for them and puts them off attending. So he should pay attention to that which will encourage them to attend and make them want to come and pray, even if that is by making it short and not lengthy. A prayer in which people are able to focus and feel at ease, even if it is short, is better than a prayer in which they do not focus properly and get bored.

Share

Night Prayer, - Dought & clear, - * Goingaround to different mosques looking for a beautiful voice

Share

What is the ruling on going around to different mosques looking for an imam with a beautiful voice, because that makes one more focused in prayer?.
Praise be to Allaah.
It seems – and Allaah knows best – that there is nothing wrong with that, if the purpose is to find something which will help one to focus properly in prayer and be at ease therein, because not every voice is pleasant, so if the aim in going to hear the voice of a particular imam is to encourage one to do good and focus more fully in prayer, there is nothing wrong with that. Rather his action will be appreciated and he will be rewarded for that. A person may focus well behind one imam and not behind another, because of the difference between the two recitations and the two prayers. So if the aim in going to a distant mosque is to listen to his recitation because of his beautiful voice, and to benefit from that and to focus properly in his prayer, and not just for fun, but to benefit and learn, and to focus properly in prayer, there is nothing wrong with that. It is proven in the saheeh hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “The people who will have the greatest reward for prayer will be those who walk the furthest distance to come and pray, then those who walk the next furthest.” Narrated by al-Bukhaari (651) and Muslim (662). If his aim is also to increase the number of steps he takes, this is also a good purpose.

Share

Night Prayer, - Dought & clear, - * He led his wife and children in praying qiyaam al-layl and did not recite out loud

Share

I had the intention to spend lailat-ul-qadr praying, but I could not. So I prayed taraweeh at home with my wife and children. Was my salaah correct or not?
My second question: we prayed together and I was the imam. I did not recite Quraan out loud while praying, I recited it silently, please enlighten me, may Allah enlighten you!.
Praise be to Allaah.
Firstly:
Praying Taraweeh at home is permissible and there is nothing wrong with it, but offering the prayer in congregation in the mosque is better.
The scholars of the Standing Committee were asked:
The month of Ramadaan has come and it is time to pray Taraweeh. Should I go to the mosque or pray in my house? I am not an imam, rather I am one of the congregation, but I like to recite Qur’aan, and I prefer to recite rather than to listen. If I pray at home, is there any sin on me? I am referring to Taraweeh prayer only.
They replied:
There is no sin on you if you pray in your house because it is naafil. But praying with the imam in the mosque is better, following the example of the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them), because when the Prophet (peace and blessings of Allaah be upon him) led his companions in prayer at night until the end of the first third of the night, one of them said to him: We wish that you would lead us in naafil prayer for the rest of the night. He said: “Whoever prays qiyaam with the imam until he finishes, it is as if he spent the whole night in prayer.” Narrated by Ahmad (5/159) and the authors ofal-Sunanwith a hasan isnaad from the hadeeth of Abu Dharr (may Allaah be pleased with him). End quote.
Fataawa al-Lajnah al-Daa’imah(7/201-202).
Secondly:
The basic principle concerning Taraweeh prayer is that it is one of the prayers in which Qur’aan is to be recited out loud, because this is proven from the Sahaabah (may Allaah be pleased with him) at the time of ‘Umar ibn al-Khattaab (may Allaah be pleased with him), when Ubayy ibn Ka’b and others would lead the people in prayer and recite at length.
But reciting out loud in prayers in which Qur’aan is recited out loud, and reciting silently in prayers in which Qur’aan is recited silently, is something that is recommended in prayer for the imam, but it is not obligatory, as is the view of the majority of scholars among the Maalikis, Shaafa’is and Hanbalis.
It says inal-Mawsoo’ah al-Fiqhiyyah(16/188):
The majority of fuqaha’ are of the view that reciting out loud in prayers in which Qur’aan is recited out loud, and reciting silently in prayers in which Qur’aan is recited silently, is one of the Sunnahs of prayer. The Hanafis are of the view that it is obligatory to recite out loud in prayers in which Qur’aan is recited out loud, and to recite silently in prayers in which Qur’aan is recited silently. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said inNoor ‘alaal-Darb(al-Salaah/218):
Reciting out loud in prayers in which Qur’aan is recited out loud is not obligatory, rather it is preferable. If a person recites silently in a prayer in which it is prescribed to recite out loud, the prayer is not invalid, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer for the one who does not recite the Essence of the Qur’aan (i.e., al-Faatihah).” And there is no stipulation that this recitation should be done out loud or silently. So if a person recites what he is required to recite, whether it is silent or out loud, he has done what is required. But it is better to follow the Sunnah in prayers in which Qur’aan is recited out loud, such as the first two rak’ahs of Maghrib and ‘Isha, and Fajr prayer, and Jumu’ah and the Eid prayers, and prayers for rain (istisqa’) and Taraaweeh prayer and so on, where it is customary. If a person deliberately does not recite out loud when he is leading the prayer, his prayer is still valid, but it is lacking. As for the person who is praying alone, if he offers a prayer in which Qur’aan is recited out loud then he has the choice between reciting out loud or silently, so he should decide which will make him focus better, and do that. End quote.
It says inFataawa al-Lajnah al-Daa’imah li’l-Ifta’(6/392):
It is proven that the Prophet (peace and blessings of Allaah be upon him) used to recite Qur’aan out loud in the two rak’ahs of Fajr, and in the first two rak’ahs of Maghrib and ‘Isha’ prayer, so reciting out loud in these prayers is Sunnah, and it is prescribed for his ummah to follow his example because Allaah says (interpretation of the meaning):“Indeed in the Messenger of Allaah (Muhammad صلى الله عليه وسلم) you have a good example to follow for him who hopes for (the Meeting with) Allaah and the Last Day, and remembers Allaah much” [al-Ahzaab 33:21]. And it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “Pray as you have seen me praying.”
So if he recites silently in prayers where Qur’aan should be recited out loud, he is forsaking the Sunnah, but his prayer is not invalidated by that. End quote.
To sum up: your prayer is valid and you do not have to do anything else.
And Allaah knows best.

Share

Zakaah , Dought & clear, - * He gave his zakaah to a poor man who turned out to be well off

Share

I gave zakaah on my wealth to a poor man, then after that I found out that he was well off. Does this zakaah count as such?.
Praise be to Allaah.
The scholars differed concerning one who gives his zakaah to one who is well off, thinking that he is poor. The Shaafa’is are of the view that it does not count as such. Seeal-Majmoo’(6/225).
The Hanbalis are of the view that it does count, and this is the correct view.
This is indicated by the report narrated by al-Bukhaari (1421) and Muslim (1022) from Abu Hurayrah (may Allaah be pleased with him), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “A man said, ‘I am going to give charity’ … He went out with his charity and placed it in the hand of a rich man. The next morning, they said, ‘Last night he gave charity to a rich man.’ He said: ‘O Allaah, to You be praise for a rich man. … It was said to him: ‘As for your charity, it has been accepted. … As for the rich man, perhaps he will learn a lesson and spend from that which Allaah has given him.”
A person’s poverty may not be apparent, so it is sufficient for the one who is giving zakaah to think that he most likely poor. Allaah says (interpretation of the meaning):
“The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all”
[al-Baqarah 2:273].
Al-Bahooti said in Kashshaaf al-Qinaa’ (2/296): If he gives him zakaah thinking that he is poor then he turns out to be well off, that is still valid. End quote.
Does the same ruling apply in all cases where he gives zakaah to people thinking that they are entitled to it, then he finds out that they were not entitled to it, such as one who gives his zakaah to a kaafir, thinking that he is a Muslim, or he gives it to a poor man, the finds out that he is one of the descendents of the Prophet (peace and blessings of Allaah be upon him)?
The Hanbalis are of the view that it dos not count as zakaah in these cases, because in most cases such things are not hidden from people, unlike poverty, which may be hidden. Seeal-Mughni(2/281).
Shaykh Ibn ‘Uthaymeen favoured the view that it does count as zakaah in these cases. He said inal-Sharh al-Mumti’(6/265): If he gives it to someone who he thinks is entitled to it after checking on him, then he finds out that he was not entitled to it, that still counts as zakaah, because he feared Allaah as much as he could, and Allaah says (interpretation of the meaning):
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286].
What counts in acts of worship is what the person thinks, unlike interactions with others, where what counts is the reality of the transaction, not what the person thinks.

Share

Zakaah , Dought & clear, - * Can zakaah be given to one who will build a house with it?

Share

Is it permissible to give my zakaah to a person who needs the money to build a house?.
Praise be to Allaah.
There are eight categories of people who are entitled to zakaah, whom Allaah mentions in the verse in which He says (interpretation of the meaning):
“As-Sadaqaat (here it means Zakaah) are only for the Fuqaraa’ (poor), and Al‑Masaakeen (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allaah’s Cause (i.e. for Mujaahidoon — those fighting in a holy battle), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise”
[al-Tawbah 9:60]
These categories have been explained in the answer to question no. 46209.
The majority of scholars are of the view that the poor or needy person is to be given that which will suffice him and those on whom he spends for a year. They set the time as one year because zakaah is paid every year.
It says inal-Mawsoo’ah al-Fiqhiyyah(23/317):
The amount of zakaah that should be given to the poor or needy person:
The majority (the Maalikis, and it is one view of the Shaafa’is and is the view of the Hanbalis) were of the view that the person who is in need and is entitled to zakaah due to poverty or want should be given zakaah that is sufficient for him and for those on whom he spends for an entire year. And he should not be given more than that. They specified one year because zakaah is usually given every year, and because the Prophet (peace and blessings of Allaah be upon him) stored food for his family for one year. End quote.
Based on this opinion, it is not permissible to give the poor or needy person zakaah funds with which to buy or build a house, because this is more than what will suffice him for one year. Rather he should be given money to pay the rent of a house for a year.
Imam al-Shaafa’i was of the opinion (which is also mentioned in one report from Ahmad and was the view favoured by Shaykh al-Islam Ibn Taymiyah) that the poor or needy person should be given enough zakaah funds to make him independent of means, and they did not limit that to what will suffice him for one year.
It says inal-Mawsoo’ah al-Fiqhiyyah(23/317):
The Shaafa’is, according to one report, and the Hanbalis according to one report that was narrated, are of the view that the poor and needy may be given that will save them from want and make them independent of means, which is what will suffice them on a permanent basis, because of the marfoo’ hadeeth of Qubaysah which says: “Asking of people is not permissible except for three: a man who is stricken by a calamity which destroys all his wealth, so it is permissible for him to ask of people until he gets enough to get by on.” They said: If he had a skill or trade, he should be given something with which to buy the tools of his trade, regardless of whether they are expensive or not so that he can earn enough money to almost suffice him. If he was a trader he should be given in a similar fashion. And if he was a farmer, a farm should be bought for him and its produce may be enough for him on a continual basis. End quote.
Shaykh al-Islam Ibn Taymiyah said, inal-Ikhtiyaaraat(p. 105):
The poor man may take of zakaah that which makes him independent of means, even if it is a lot. This is one of the two views in the madhhabs of Ahmad and al-Shaafa’i. End quote.
Al-Mardaawi (may Allaah have mercy on him) said inal-Insaaf(7/255):
The correct view is that both the poor and needy may take that which will suffice them for a year. It was narrated from him [Imam Ahmad] that he may take that which is sufficient for him to engage in trade or the tools of his trade and so on.
Others, including Shaykh Taqiy al-Deen (Ibn Taymiyah) favoured the view that it is permissible for the one who is entitled to zakaah to take one lump sum of zakaah which will make him independent of means, even if it is a large amount. End quote.
Imam al-Shaafa’i (may Allaah have mercy on him) said (8/256):
There is no defined amount of what may be given to the poor person, except that it should be that which will take him out of poverty and make him independent of means, whether that is a little or a lot. End quote.
Zakariya al-Ansaari quoted inAsna al-Mataalib(1/100) from al-Qaadi Ibn al-Tayyib a comment on the words of Imam al-Shaafa’i; he said:
What he means is that independence of means should be permanent. Each of them should be given that which will give him capital and extra for living expenses. If a person is a scholar who does not know how to do business well, land should be bought for him, the produce of which will suffice him on a permanent basis, and if he has a skill, then the tools of his trade should be bought for him. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said inal-Sharh al-Mumti’(6/221):
The poor man should be given that which will suffice him until the end of the year, because zakaah is repaid every year. If it is said that he should be given it until he becomes independent of means and is no longer described as poor, that is a valid point. The same may also be said of the needy. End quote.
Based on this view, we may give him enough to buy a house in which he and his family will live or we may give him the cost of the tools of his trade, if he has a skill, or we may give him enough to buy property that he can rent out, and the rent will suffice him, if he does not have a skill or does not know how to engage in trade. So there is nothing wrong with giving him money to buy a house to live in.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) favoured the first view, which is that it is not permissible to give a poor person zakaah with which to buy a house, rather a house may be rented for him with zakaah funds.
He (may Allaah have mercy on him) was asked about a poor man whose friends wanted to collect zakaah for him to buy a house, and in fact they collected zakaah for him and bought a house for him, knowing that the people who paid zakaah were not thinking of buying a house or anything else, rather their intention was to pay zakaah.
He replied:
I do not think that it is permissible to give zakaah to buy a house for a poor person, because buying a house takes a lot of money. If the aim is to meet the needs of the poor person, then a house may be rented for him with zakaah funds. I will give an example of that: a house may be rented for a poor man for ten years at a cost of ten thousand riyals, but if we buy a house for him we will not find anything for less than one hundred thousand or two hundred thousand. So it is not permissible to give him this money and deprive other poor people. We say: It should be rented for the poor person, and if he is still poor when the rental period ends, then we should rent it for him again. As for buying a house for him with zakaah funds, I do not think it is permissible.
Yes, if one of the scholars has issued a fatwa saying that this is permissible, then this issue is one that is subject to itrihaad.
And Allaah knows best.

Share