For children, - Tarbiyat Al-Awlad (Child upbringing in Islam), Tarbiyatul Aulad (Aulad Ki Tarbiyat)

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Messenger of Allah (Peace and blessings of Allah be upon him) said: A virtuous child is a fragrant flower from the flowers of Heaven.
Messenger of Allah (Peace and blessings of Allah be upon him) said: Be kind to your children, and excel in this kindness.
Messenger of Allah (Peace and blessings of Allah be upon him) said: Have your children to learn swimming and shooting.
Messenger of Allah (Peace and blessings of Allah be upon him) said: Train your children in three things: The love of your Prophet, to love the Ahlul Bayt, and the recitation of Noble Qur'an.
Messenger of Allah (Peace and blessings of Allah be upon him) said: When your children are grown up to seven years, teach them the prayers, and when they are ten years old, seriously admonish them for it (in order that they establish prayers); and separate their sleeping beds from each other.
Messenger of Allah (Peace and blessings of Allah be upon him) said: The child is the master for seven years and a slave for seven years and a vizier for seven years; so if he builds a good character within 21 years, well and good, otherwise leave him alone because you have discharge your responsibility before Allah.
Messenger of Allah (Peace and blessings of Allah be upon him) said: Among the rights of the child over the parent are three: To give him a good name, to teach him to write and to marry him when he comes of age.
Messenger of Allah (Peace and blessings of Allah be upon him) said: When a person's son matures and he has the financial ability to marry him but does not do so, the boy will commit sin and the sin will be on the father.
Imam Ali son of Abu Talib (as) said: May Allah have mercy on the one who helps his child towards righteousness by being good to him, appealing to him, teaching him knowledge, and training him.
Imam Ali son of Abu Talib (as) said: The right of a child upon his father is that he should give him a nice appellation, train him well and teach him the Noble Qur'an (with its rules).
Imam Ali son of Abu Talib (as) said: No milk is greater in prosperity than the mother's milk for the baby to suck from.
Imam Ali son of Abu Talib (as) said: Do not force your children to behave like you, for surely they have been created for a time which is different to your time.
Imam Ali son of Abu Talib (as) said: Mould clay as long as it is pliable and plant seedlings while they are still supple.
Imam Ali son of Abu Talib (as) said: A child that has to be restrained is like an extra finger: if you let it be, then you dislike it, and if you cut it off, then it is painful.
Imam Ali son of Abu Talib (as) said: It should be your aim to display more kindness towards your child than the kindness that he displays towards you.
Imam Ali son of Abu Talib (as) said: If you scold a child, then leave him room to turn away from his wrong action, so that you do not leave him with obstinacy as his only way out.
Imam Ali son of Abu Talib (as) said: Since you sat down wherever you wished when you were small, sit down where you do not want to now that you are grown up.
Imam Ali son of Abu Talib (as) said: The first things that children should learn about are the things that they will need to know when they become men.
Imam Ali son of Abu Talib (as) said: The more forceful the pretence is in the beginning, the harder it will be to keep up the pretence in the end.
Imam Ali son of Abu Talib (as) said: Surely the heart of a child is like fallow ground: whatever is planted in it is accepted by it.
Imam Ali son of Abu Talib (as) said: When a father beats his child it is like putting manure on a young crop.
Imam Sadiq (as) said: Take action in teaching traditions (of Ahlul Bayt) to your children before the corrupted persons precede in corrupting them.
Imam Sajjad (as) said: The right of your child is that you know that he has emerged from you in this world; his right and wrong are attributed to you. You are responsible of his fine teaching and training, guiding him to his Lord, Almighty and Glorious, and, assisting him to obey Him. Therefore, be sure that if you do a favour to your child, you will obtain it; and if you act viciously against him, it will come back to you, too. Tarbiyat Al-Awlad

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Visiting the Hair of the Messenger of Allah, Islamic Article

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It is an act of recommendation that results in attaining reward and a great deal of benefit.
Source : Darul Iftaa / 24 Jun 2014
Question :
What is the ruling on seeking blessings through the righteous (tabarruk)? Also, what is the ruling on visiting and seeking blessings from the hair of the Messenger of Allah (peace be upon him)?
Answer :
In the name of Allah, Most Compassionate, Most Merciful,
Seeking blessings (tabarruk) from the traces of the beloved Messenger of Allah (Allah bless him & give him peace) is not something that is merely permissible, but rather an act of recommendation that results in attaining reward and a great deal of benefit. The Companions (Allah be pleased with them all) used to seek blessings from the traces of the Messenger of Allah (Allah bless him & give him peace) during his lifetime and after his death, and the Messenger of Allah (Allah bless him & give him peace) would himself allow them to do so. There are numerous proofs indicating that seeking benefit and blessings from the traces of the Messenger of Allah (Allah bless him & give him peace) is permitted and encouraged, for example:
1)Abdullah, the freed slave of Sayyida Asma bint Abi Bakr (Allah be pleased with her) reports that Asma sent me to Sayyiduna Abdullah ibn Umar (Allah be pleased with him)....... I went back to Asma (Allah be pleased with her) and informed her, whereupon she said: “Here is the cloak of the Messenger of Allah (Allah bless him & give him peace).” She brought out to me a cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: “This was Allah’s Messenger’s cloak with A’isha (Allah be pleased with her) until she died. When she passed away, I got possession of it. The Messenger of Allah (Allah bless him & give him peace) used to wear it, and we washed it for the sick so that they could seek cure thereby.” (Sahih Muslim, no: 2069)
Imam an-Nawawi (Allah have mercy on him) comments on this Hadith in his commentary of Sahih Muslim by stating:
“In this Hadith, there is proof for the recommendation of seeking blessings (tabarruk) through the traces of the righteous people and their clothes.” (Sharh Sahih Muslim, P: 1571, Dar Ibn Hazm print)
The Companions (Allah be pleased with them all) sought blessings from this cloak of the Messenger of Allah (Allah bless him & give him peace) by using the water in which it was soaked in order to treat the sick and cure their illness.
2)Sayyida Umm Atiyya (Allah be pleased with her) reports that the Messenger of Allah’s (Allah bless him & give him peace) daughter (Zaynab) passed away and he said to us: “Wash her thrice or five times or more, if you see it necessary, and when you finish, notify me.” So when we finished, we informed him and he gave us his waist-sheet and told us to shroud her in it. (Sahih al-Bukhari, no: 1191)
In this Hadith, the Messenger of Allah (Allah bless him & give him peace) gave his waist-sheet to be placed on the body of his deceased daughter, so that she may benefit from its blessings.
3)Sayyiduna Abu Juhayfa (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) came to us at noon, and water for ablution was brought to him and he performed ablution. Hence, people began to take the remaining water left from his ablution and wipe their bodies with it (for blessings)..... Abu Musa said: “The Messenger of Allah (Allah bless him & give him peace) asked for a tumbler containing water and washed both his hands and face in it and then spat a mouthful of water in the tumbler and said to both of us (Abu Musa and Bilal): “Drink from the tumbler and pour some of its water on your faces and chests.” (Sahih al-Bukhari, no: 185)
4)Mahmud ibn Ar-Rabi (Allah be pleased with him) said: “Whenever the Messenger of Allah (Allah bless him & give him peace) performed ablution, the companions almost fought over the excess water.” (Sahih al-Bukhari, no: 186)
The above and many other narrations are clear proofs on the permissibility and desirability of seeking blessings from the traces of the Messenger of Allah (Allah bless him & give him peace). The Companions (Allah be pleased with them all) understood this, hence they regularly sought blessings from the traces of the Messenger of Allah (Allah bless him & give him peace). The Messenger of Allah (Allah bless him & give him peace) himself taught and encouraged the companions to do so. The Tabi’un (students of the companions) used to also seek blessings from the traces of the Messenger of Allah (Allah bless him & give him peace). Thabit al-Bunani (Allah be pleased with him) would go to Sayyiduna Anas ibn Malik (Allah be pleased with him), kiss his hands, and say: “These are hands that touched the Messenger of Allah.” He would kiss his eyes and say: “These are eyes that saw the Messenger of Allah (Allah bless him & give him peace).”
Seeking blessings (tabarruk) is not just restricted to the Messenger of Allah (Allah bless him & give him peace), but rather one may seek blessings from the traces of the righteous and pious, as we have learnt from the text of Imam Nawawi (Allah have mercy on him) quoted above.
Visiting and obtaining blessings from the hair of the Messenger of Allah (Allah bless him & give him peace)
As regards to visiting and obtaining blessings from the blessed hair of the Messenger of Allah (Allah bless him & give him peace), its permissibility and desirability is also documented and proven through the Hadiths of the Messenger of Allah (Allah bless him & give him peace).
Uthman ibn Abdillah ibn Mawhab said: “I went to Umm Salama (Allah be pleased with her) and she brought out for us some of the dyed hair of the Messenger of Allah (Allah bless him & give him peace). Ibn Mawhab also said that Umm Salama (Allah be pleased with her) had shown him the red hair of the Messenger of Allah (Allah bless him & give him peace). (Sahih al-Bukhari, no: 5558)
Uthman ibn Abdillah ibn Mawhab said: “my family sent me to Umm Salama (Allah be pleased with her) with a cup of water.... (And Umm Salama brought out) a silver bottle which contained one of the hairs of the Messenger of Allah (Allah bless him & give him peace). And it used to be such that if anyone came under the evil eye or anything else, they would send her their utensil. I looked into the silver bottle and saw some reddish hairs.” (Sahih al-Bukhari, no: 5557)
Imam al-Qastallani (Allah have mercy on him) states in his commentary of Sahih al-Bukhari that the normal practice amongst the Companions was that if anyone was trouble by the evil eye or anything else, they would send Umm Salama (Allah be pleased with her) a cup of water through which she would pass the blessed hair of the Messenger of Allah (Allah bless him & give him peace) and then the water was consumed by the effected person for the purpose of cure. (See: Qastallani’s Sharh al-Bukhari, 8/372)
Imam Badr al-Din al-Ayni (Allah have mercy on him) states:
“Umm Salama (Allah be pleased with her) had some of the hairs of the Messenger of Allah (Allah bless him & give him peace) kept in a silver bottle. When people became ill, they would go and obtain blessings from these hairs and they would be healed by means of its blessings. They would take the hair of the Messenger of Allah (Allah bless him & give him peace) and place it in a cup of water and drink the water in which the hair was placed, and by this they would be healed.” (Umdat al-Qari sharh Sahih al-Bukhari, 15/94)
As such, it is recommended to seek benefit and blessings from the blessed hair of the Messenger of Allah (Allah bless him & give him peace). It is also virtuous to visit the blessed hair of the Messenger of Allah (Allah bless him & give him peace), as we have seen from the above-quoted narration that people would come and visit the blessed hair of the Messenger of Allah (Allah bless him & give him peace) by his wife Umm Salama (Allah be pleased with her). It is also recommended to use his blessed hair for the purpose of healing by means of its blessings.
As far as the Messenger of Allah’s (Allah bless him & give him peace) hair existing and being present in the world is concerned, it is something that is not far-fetched. It is a proven fact that the Messenger of Allah (Allah bless him & give him peace) personally distributed some of his hair amongst his Companions. He once, after shaving his head, handed his hair to people near him, including Abu Talha (Allah be pleased with him) in order to distribute it amongst the people.
Sayyiduna Anas ibn Malik (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) came to Mina; he went to the Jamra and threw stones at it. Thereafter he went to his tent in Mina and sacrificed the animal. He then said to the barber, turning his right side and then the left side to him, “shave the hair”. He then began to give these hairs to the people. (Sahih Muslim, no: 1305)
Sayyiduna Anas ibn Malik (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) threw stones at Jamrat al-Aqaba. He then went to his sacrificial animal and sacrificed it, and there was sitting the barber. He pointed with his hand towards his head, and the barber shaved off the right side and the Messenger of Allah (Allah bless him & give him peace) distributed the hair among those who were near him. He then said to the barber:“Shave the other half”and said: Where is Abu Talha? Hence he (Allah bless him & give him peace) gave his hair to Abu Talha. (Sahih Muslim, no: 1305)
Thus, the hair of the Messenger of Allah (Allah bless him & give him peace) was spread throughout the Muslim world. It is certainly possible for one to have the Messenger of Allah’s (Allah bless him & give him peace) blessed hair in one’s possession. As such, if it is proven through an authentic and reliable chain of transmission that the hair is of the Messenger of Allah (Allah bless him & give him peace), then it should be visited, honoured and respected. If no such chain exists, one should remain quite without passing any comments or making any judgements.
In conclusion, it is permissible and recommended to visit the blessed hair of the Messenger of Allah (Allah bless him & give him peace) and to seek benefit and blessings from it. One will be rewarded for doing so. This visit can be made whenever one desires and wishes, for there is no fixed date or time for its visitation. However, care must be taken of not violating any injunction of Shariah such as the rulings of Hijab, modesty and covering properly. Casual free mixing of the two genders must be avoided when visiting the blessed hair of the Messenger of Allah (Allah bless him & give him peace), as not to fall into a sin instead of obtaining benefit.
And Allah knows best

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Night Prayer, - Dought & clear, - * What was the number of rak’ahs in Taraweeh prayer at the time of ‘Umar ibn al-Khattab (may Allaah be pleased with him)?

What is narrated from ‘Umar (may Allaah be pleased with him) is that he ordered that Taraweeh prayer should be twenty rak’ahs. Is that saheeh or da’eef? Or is there no basis for it?.
Praise be to Allaah.
Firstly:
The report that ‘Umar ibn al-Khattaab ordered that Taraweeh prayer should be twenty rak’ahs came from four of the Taabi’een. These are their reports:
1 – It was narrated that Saa’ib ibn Yazeed said: ‘Umar ibn al-Khattaab (may Allaah be pleased with him) gathered the people together in Ramadaan to be led by Ubayy ibn Ka’b and Tameem al-Daari in praying twenty-one rak’ahs, and they used to recite hundreds of verses, and they dispersed before dawn broke.
A number of narrators narrated it from al-Saa’ib, some of whom mentioned twenty rak’ahs or twenty-one or twenty-three. They were:
Muhammad ibn Yoosuf, the son of the sister of al-Saa’ib, from al-Saa’ib, as was narrated by ‘Abd al-Razzaaq inal-Musannaf(4/260) from the report of Dawood ibn Qays and others.
Yazeed ibn Khusayfah. This was narrated by Ibn al-Majd inal-Musnad(1/413), and via him by al-Bayhaqi inal-Sunan(2/496).
Al-Haarith ibn ‘Abd al-Rahmaan ibn Abi Dhubaab. This was narrated by ‘Abd al-Razzaaq inal-Musannaf(4/261).
These reports are saheeh reports narrated by trustworthy narrators from al-Saa’ib ibn Yazeed. They mention twenty rak’ahs at the time of ‘Umar ibn al-Khattaab (may Allaah be pleased with him). The extra amount mentioned – twenty-one or twenty-three, refers to Taraweeh plus Witr.
2 – It was narrated that Yazeed ibn Rumaan said: At the time of ‘Umar ibn al-Khattaab the people used to pray twenty-three rak’ahs of qiyaam in Ramadaan.
This was narrated from him by Maalik inal-Muwatta’(1/115). Al-Nawawi said inal-Majmoo’(4/33: It is mursal, because Yazeed ibn Rumaan did not live at the same time as ‘Umar. End quote.
3 – It was narrated from Yahya ibn Sa’eed al-Qattaan that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) ordered a man to lead them in twenty rak’ahs of prayer. This was narrated by Ibn Abi Shaybah inal-Musannaaf(2/163) from Wakee’ from Maalik. But Yahya ibn Sa’eed did not live at the same time as ‘Umar.
4 – It was narrated that ‘Abd al-‘Azeez ibn Rafee’ said: Ubayy ibn Ka’b used to lead the people in praying twenty rak’ahs during Ramadaan in Madeenah, and he would pray Witr with three rak’ahs.
This was narrated by Ibn Abi Shaybah inal-Musannaf(2/163).
From all these reports it is clear that twenty rak’ahs was the way that Taraweeh was usually done at the time of ‘Umar ibn al-Khattaab (may Allaah be pleased with him). A matter such as Taraweeh prayer is something that is well known among all people, and is transmitted from one generation to another. The report of Yazeed ibn Rumaan and Yahya al-Qattaan is to be taken into account even if they did not live at the same time as ‘Umar, because undoubtedly they learned it from a number of people who had been alive at the time of ‘Umar, and this is something that does not need and isnaad, rather all the people of Madeenah are its isnaad.
Imam al-Tirmidhi (may Allaah have mercy on him) said in hisSunan(3/169):
Most of the scholars are of the view that what is narrated from ‘Umar, ‘Ali and other companions of the Prophet (peace and blessings of Allaah be upon him) is twenty rak’ahs. This is the view of al-Thawri, Ibn al-Mubaarak and al-Shaafa’i.
Al-Shaafa’i said: This is what I learned in our land, in Makkah they pray twenty rak’ahs.
Ibn ‘Abd al-Barr said in al-Istidhkaar (2/69):
Twenty rak’ahs was narrated from ‘Ali, Shateer ibn Shakl, Ibn Abi Mulaykah, al-Haarith al-Hamadaani and Abu’l-Bakhtari. It is the view of the majority of scholars and it is the view of the Kufis, the Shaafa’is and most of the fuqaha’. It was narrated in saheeh reports from Ubayy ibn Ka’b, and there was no difference of opinion among the Sahaabah. ‘Ata’ said: I grew up at a time when the people prayed twenty-three rak’ahs including Witr.
See that inMusannaf Ibn Abi Shaybah(2/163).
Ibn Taymiyah (may Allaah have mercy on him) said inMajmoo’ al-Fataawa(23/112):
It is proven that Ubayy ibn Ka’b used to lead the people in praying twenty rak’ahs in qiyaam in Ramadaan, and he used to pray Witr with three rak’ahs. Many scholars think that this is the Sunnah, because he established that among the Muhaajireen and Ansaar and no one objected to that. Others regarded it as mustahabb to pray thirty-nine rak’ahs, based on the fact that this was the practice of the people of Madeenah in the past. End quote.
With regard to what it says in the report of Imam Maalik, Yahya al-Qattaan and others from Muhammad ibn Yoosuf from al-Saa’ib ibn Yazeed inal-Muwatta’(1/115) and inMusannaf Ibn Abi Shaybah(2/162) “eleven rak’ahs” – this is to be understood as referring to what was done at first, then it was reduced after that, then ‘Umar increased the number to twenty to make the recitation in qiyaam easier for the people.
Ibn ‘Abd al-Barr said inal-Istidhkaar(2/68):
It may be understood as meaning that at first qiyaam at the time of ‘Umar was eleven rak’ahs, then he reduced the length of qiyaam for them and made it twenty-one rak’ahs, to make the recitation lighter for them and so that they would bow and prostrate more. But it seems most likely to me that the report about eleven rak’ahs is a mistake. And Allaah knows best. End quote.
Ibn Taymiyah (may Allaah have mercy on him) said inMajmoo’ al-Fataawa(23/113):
When Ubayy ibn Ka’b led them in praying qiyaam in a single congregation, he could not make them stand for too long, so he increased the number of rak’ahs to make up for the long standing. So they doubled the number of rak’ahs. He used to pray eleven or thirteen rak’ahs of qiyaam al-layl, then it seems that after that the people of Madeenah found it difficult to stand for so long during the recitation, so they increased the number of rak’ahs until it reached thirty-nine. End quote.
Secondly:
Night prayers are broad in scope, and there is no set number. Whoever wants to pray eleven rak’ahs may do so, and whoever wants to pray more or less than that may do so. The same applies to Taraweeh prayers in Ramadaan.
Ibn Taymiyah (may Allaah have mercy on him) said inMajmoo’ al-Fataawa(23/113):
One group said that it is proven inal-Saheehfrom ‘Aa’ishah that the Prophet did not pray more than thirteen rak’ahs in Ramadaan or at any other time, and some people were uncertain about this report, because they thought that it contradicted the saheeh hadeeth and because of the practice of the Rightly-Guided Caliphs and the actions of the Muslims.
But the correct view is that all of that is good, as was stated by Imam Ahmad (may Allaah have mercy on him). There is no set number of rak’ahs for qiyaam during Ramadaan, because the Prophet (peace and blessings of Allaah be upon him) did not set a number. End quote.
Shaykh Ibn Baaz (may Allaah have mercy on him) said inMajmoo’ al-Fataawa(11/322):
It is proven that ‘Umar (may Allaah be pleased with him) told the one whom he appointed among the Sahaabah to pray eleven rak’ahs, and it is proven that they prayed twenty-three rak’ahs based on his command. This indicates that the matter is broad in scope and that the matter was flexible according to the Sahaabah. That is also indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “The night prayers are two by two.”
And Allaah knows best.

Night Prayer, - Dought & clear, - * Praying Taraweeh despite brownish discharge

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Is it permissible for me to pray Taraweeh when I am pure, but I have a brownish discharge?.
Praise be to Allaah.
If this brownish discharge comes before you are purified from menses, then it is part of the menses, so it is not permissible to pray or fast when you have this.
If it comes after your menses has ended then it is not menses, and it does not mean that you cannot pray or fast.
It says inFataawa al-Shaykh Ibn Baaz(10/208):
If this brownish or yellowish discharge comes after becoming pure from menses, then it is not regarded as menses, rather the ruling on it is the same as the ruling on istihaadah (non-menstrual vaginal bleeding). You have to wash it off yourself every time, and do wudoo’ and pray and fast, and do not regard it as menses. You are also permissible for your husband, because Umm ‘Atiyyah (may Allaah be pleased with her) said: “We did not regard brownish or yellowish discharge after the period ended as being anything that mattered.” Narrated by al-Bukhaari in hisSaheeh(320).
Based on this, there is nothing wrong with your praying Taraweeh in the mosque even though you have this brownish or yellowish discharge, but that is subject to the condition that you are certain that your period has ended.
And Allaah knows best.

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Night Prayer, - Dought & clear, - * Reading from the Mus-haf in Taraweeh prayer

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What is the ruling on reading from the Mus-haf in Taraweeh prayer?.
Praise be to Allaah.
There is nothing wrong with reading from the Mus’haf in Taraweeh prayer. ‘Aa’ishah (may Allaah be pleased with her) had a slave who used to lead her in prayer in Ramadaan, reading from the Mus-haf. Narrated by al-Bukhaari in a mu’allaq report (1/245).
Ibn Wahb said: Ibn Shihaab said: The best of us used to read from the Mus-haf during Ramadaan.Al-Mudawwanah, 1/224.
Al-Nawawi said: If he reads from the Mus-haf that does not invalidate his prayer, whether he had memorized it or not. Rather he should do that if he has not memorizedal-Faatihah, and if he turns the pages sometimes whilst praying that does not invalidate his prayer. … This is our view and the view of Maalik, Abu Yoosuf, Muhammad and Ahmad. End quote fromal-Majmoo’, 4/27.
Sahnoon said: Maalik said: There is nothing wrong with the imam leading the people (in prayer) whilst reading from the Mus-haf in Ramadaan and in naafil prayers. Ibn al-Qaasim said: That is makrooh in the case of obligatory prayers.Al-Mudawwanah, 1/224.
With regard to those who object to that on the grounds that holding the Mus-haf and turning its pages constitute excessive movement, this is an invalid objection, because it is proven that the Prophet (peace and blessings of Allaah be upon him) led the people in prayer whilst he was holding Umaamah, his daughter’s daughter. Narrated by al-Bukhaari (494) and Muslim (543). Holding the Mus-haf whilst praying is not more serious than holding a small child whilst praying.
And Allaah knows best.

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Night Prayer, - Dought & clear, - * The ahaadeeth about the virtue of praying qiyaam all the nights of the week are false

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I got a letter which contained ahaadeeth from the Messenger (peace and blessings of Allaah be upon him) which spoke of the virtue of praying at night, and it was the first time in my life that I had ever heard these ahaadeeth. I hope that you can explain to me whether these ahaadeeth are saheeh or not.
It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:
Whoever prays two rak’ahs on the night before Friday, reciting in each rak’ah the Opening of the Book (al-Faatihah) and Soorat al-Zalzalah fifteen times, and when he finishes his prayer he says “Ya Hayyu ya Qayyoom Ya Dha’l-jalaali wa’l-ikraam (O Ever-Living, O Self-Sustaining, possessor of majesty and honour)” 100 times, Allaah will keep him safe from the torment, darkness and constriction of the grave and the terrors of the Day of Resurrection, and he will not get up from his place either hungry or thirsty, and he will be clothed with a suit of light, and he will not depart from this world until he has seen his place in Paradise.
The second hadeeth is:
It was narrated from Mu’aadh ibn Jabal (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Whoever prays on the night before Saturday 16 rak’ahs, reciting in each rak’ah al-Faatihah and Soorat al-Ikhlaas 31 times, evil, whispers (waswaas), self-admiration and showing off will be expelled from his heart and Allaah will fill his heart with light, mercy and kindness, and on the Day of Resurrection He will clothe him in forgiveness and his face will remain like the moon when it is full, and for every rak’ah He will build a palace for him in Paradise.
And there are other ahaadeeth which were narrated from the Messenger (peace and blessings of Allaah be upon him).
I hope that you can tell me whether I should offer these prayers or not; are these ahaadeeth saheeh or da’eef?.
Praise be to Allaah.
There is no saheeh hadeeth which singles out any day or night of the week for praying qiyaam or offering naafil prayers. Everything that has been narrated concerning that is false and is a fabrication against the Messenger of Allaah (peace and blessings of Allaah be upon him), and it is not permissible to narrate it, let alone act upon it. The one who acts upon such false ahaadeeth is introducing an innovation into the religion that is not a part of it, so he should beware of the wrath and punishment of Allaah.
Shaykh al-Islam Ibn Taymiyah (may Allaah be pleased with him) said inMajmoo’ al-Fataawa(23/134):
With regard to prayers on Sunday and Monday and other days of the week – even though it is mentioned by some of those who wrote about raqaa’iq (heart softeners) – there is no difference of opinion among the scholars of hadeeth that all of these ahaadeeth are fabricated and none of the imams regarded these prayers as mustahabb. InSaheeh Muslimit is narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Do not single out the night before Friday for praying or the day of Friday for fasting.” And Allaah knows best. End quote.
Ibn al-Qayyim aid inal-Manaar al-Muneef(95):
The ahaadeeth about praying on certain days or nights, such as praying on Sunday or the night before Sunday, or on Monday or the night before Monday, and other days of the week, are all false ahaadeeth. End quote.
Al-‘Iraaqi (may Allaah have mercy on him) said inTakhreej al-Ihya’(1/259):
There is no saheeh hadeeth about the days or nights of the week, all of the reports are da’eef (weak) and false. End quote.
Al-Shawkaani said inal-Fawaa’id al-Majmoo’ah(46):
It says inal-Mukhtasar: There is no saheeh report about the prayers during the week. End quote.
There are verses and saheeh ahaadeeth which speak of the virtue of praying qiyaam al-layl in general terms.
And Allaah knows best.

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Zakaah , Dought & clear, - * His brother was rich then he became poor. Can he give him zakaah even though he still has the foundations of his house?

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My brother was a successful businessman, and because he was so well off he started to build a luxury house. After a while his circumstances changed and he became poor. Is it permissible to give him zakaah even though he still owns the foundations of that house which are worth 50,000 dinars? He has nine children and they are in a bad situation.
Praise be to Allaah.
Firstly: The poor and needy to whom it is permissible to give zakaah are those who do not have sufficient to spend on themselves and their families. If your brother has accommodation that is sufficient for him and his children, then he has to sell the foundations of that house, and spend the proceeds on himself and his children. If he cannot sell it, then it is permissible to give him zakaah for his maintenance and accommodation, but he should not be given zakaah to complete the building of this house, because the poor person should only be given zakaah in order to meet his needs, and your brother’s need for accommodation can be met without building this house, such as by renting a house that is suitable for him.
Secondly:
Giving zakaah to relatives who are entitled to it is better than giving it to people who are not your relatives, because charity given to a relative is both charity and upholding of the ties of kinship. But if these relatives are among those on whom you are obliged to spend, then it is not permissible to give them the zakaah of your wealth, and you are obliged to spend on them.
See the answer to question no. 20278.
Shaykh Muhammad al-Saalih al-‘Uthaymeen said:
The more closely a person who is entitled to zakaah is related to you, the more he takes priority over others, because your charity given to a relative is both charity and upholding of the ties of kinship. So it is permissible to give your zakaah to someone who is related to you, subject to the condition that you are not obliged to spend on him. If you are obliged to spend on him, then you must spend on him, and it is not permissible for you to give your zakaah to him.
If it so happens that you have a brother from whom no one will inherit except you, and you are rich and are able to spend on him, and he is poor, then it is not permissible for you to give him your zakaah, because what is obligatory for you is to spend on him from your wealth. But if this brother is poor and has children, then it is permissible for you to give him your zakaah, because due to his having children it is not obligatory for you to spend on him, because you are not his heir.
Jumu’ah khutbah (al-Majmoo’ah al-Saabi’ah).
Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked:
What is the ruling on giving zakaah to relatives?
He replied:
The basic principle with regard to that is that it is not permissible for a person to give zakaah to any relative on whom he is obliged to spend if that will be a means of not spending on him. But if he is not obliged to spend on this relative – such as a brother, if the brother has sons and he is not obliged to spend on his brother because he is not his heir as the brother has sons – then in this case it is permissible to give zakaah to the brother, if he is entitled to zakaah. Similarly, if a person has relatives who did not need zakaah for their maintenance, but they have debts, it is permissible to pay off their debts, even if that relative is a father, son, daughter or mother, so long as the debt that they owe is not due to his negligence in spending on their maintenance.

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Zakaah , Dought & clear, - * Should he give his zakaah to his son because his salary is low?

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Is it permissible for a father to give the zakaah of his wealth to his married son who does not live with him and whom he does not support? Please note that the son is living on a low salary.
Praise be to Allaah.
It is not permissible for a father to give his zakaah to his son, because if the son is poor and the father is rich, the father is obliged to spend on his son, so if he gives him his zakaah, it is as if he is giving it to himself.
Ibn Qudaamah (may Allaah have mercy on him) said inal-Mughni(2/269): The obligatory charity (zakaah) should not be given to parents or to children. Ibn al-Mundhir said: The scholars are unanimously agreed that it is not permissible to give zakaah to one’s parents in a situation where the giver is required to spend on them, because giving zakaah to them means that they no longer need him to spend on them and that he is spared that duty, so he benefits from it, and it is as if he is giving it to himself.
Similarly, he should not give it to his son. Imam Ahmad said: Zakaah should not be given to one's parents or child, or son’s child, or grandfather or grandmother, or daughter’s child. End quote.
There are two exceptions:
1 – If the son is in debt, in which case it is permissible to give him zakaah, because the father is not obliged to pay off his son’s debt.
2 – If the father does not have enough to spend on his son.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said, inal-Ikhtiyaarat(p. 104): It is permissible to give zakaah to parents and other ascendants – meaning grandfathers and grandmothers – and to children and other descendents – meaning grandchildren – if they are poor and he is unable to spend on their maintenance, and also if they are in debt or are slaves who have a contract of manumission with their owners, or are wayfarers. If the mother is poor and has small children who have wealth, and spending on her will affect them, then she may be given some of their zakaah. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it permissible for a person to give zakaah to his son?
He replied: That depends. If he wants to give it to him when he is obliged to spend on him, then that is not permitted. If he wants to pay off a debt on his behalf, such as if there has been a car accident and the car that he hit was damaged, and the car is valued at tens of thousands, then it is permissible for the father to pay it with his zakaah because of this accident.

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Zakaah , Dought & clear, - * Giving zakaah to relatives

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Is it permissible in Islam to give Zakath to poor & deserving close relatives like brothers & sister, Uncles & Aunts ?.
Praise be to Allaah.
Giving zakaah to relatives who are entitled to it is better than giving it to those who are not your relatives, because giving charity to relatives is both charity and upholding the ties of kinship. The Prophet (peace and blessings of Allaah be upon him) said: “Charity given to a poor person is charity, but charity given to a relative is two things, charity and upholding the ties of kinship.”
Narrated by al-Nasaa’i, 2581; al-Tirmidhi, 658; classed as saheeh by al-Albaani inSaheeh al-Nasaa’i, 2420.
But if these relatives are among those on whom you are obliged to spend, but you give them your zakaah so that you can save money, then that is not permissible.
But if your wealth is not sufficient to spend on them, then there is nothing wrong with giving them some of your zakaah. Similarly, if they are in debt and you pay off their debts from your zakaah, there is nothing wrong with your doing that, because a person is not obliged to pay off his relative’s debt, so if he pays it off from his zakaah then that is fine. Even if it is your son or your father who owes a debt to someone and cannot pay it off, it is permissible for you to pay it off from your zakaah.

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Zakaah , Dought & clear, - * Giving zakaah to a woman to buy a house for investment purposes

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A woman bought a small building for investment purposes, and she still owes some of the price. Can she be given zakaah funds to pay off this debt, knowing that her husband is poor?
Praise be to Allaah.

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Fasting, - Doupht&clear, - * Those who used to fast will be called from thegate of al-Rayyaan

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My husband tells me about the "Gate of Ridwan" of which is opened only during the month of Ramadan. I am told that when this gate is opened, wealth is poured from Allah (SW) through this gate. Can you confirm/clarify this statement and offer guidance for more understanding?
Praise be to Allaah.
Firstly:
Allaah has enjoined upon the Muslims fasting the month of Ramadaan, and He has promised a great reward to those who fast. Because the virtue of fasting is so great, Allaah has not specified the reward for it, rather He said – in a hadeeth qudsi – “… except for fasting, for it is for Me, and I shall reward for it.”
The virtues of the month of Ramadaan are many. For example, that which Allaah has promised those who fast, namely the gate of al-Rayyaan. This is the name which was narrated in the hadeeth whose authenticity is agreed upon. Sahl (may Allaah be pleased with him) said that the Prophet (peace and blessings of Allaah be upon him) said: “In Paradise there is a gate called al-Rayyaan, through which those who used to fast will enter on the Day of Resurrection, and no one but they will enter it. It will be said, ‘Where are those who fasted?’ They will get up, and none will enter it but them. When they have entered, it will be locked, and no one else will enter.” (al-Bukhaari, 1763; Muslim, 1947).
Among the ahaadeeth which explain the reward for fasting are the following:
It was narrated from Abu Salamah that Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever fasts Ramadaan out of faith and seeking reward, his previous sins will be forgiven.’” (Narrated by al-Bukhaari, al-Eemaan, 37).
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Allaah says: “Every deed of the son of Adam is for him, except for fasting; it is for Me and I shall reward for it.” Fasting is a shield and when one of you is fasting he avoid sexual relations with his wife and quarreling. If somebody should fight or quarrel with him, he should say, ‘I am fasting.’ By the One in Whose hand is my soul, the unpleasant smell coming out from the mouth of a fasting person is better in the sight of Allaah than the smell of musk. The fasting person will have two moments of joy: one when he breaks his fast, and the other when he meets his Lord; then he will be pleased because of his fasting.’”
(Narrated by al-Bukhaari, 1771)
Secondly:
It is known that Paradise has many gates, because Allaah says (interpretation of the meaning):
“‘Adn (Eden) Paradise (everlasting Gardens), which they shall enter and (also) those who acted righteously from among their fathers, and their wives, and their offspring. And angels shall enter unto them from every gate”
[al-Ra’d 13:23]
“And those who kept their duty to their Lord (Al-Muttaqoon – the pious) will be led to Paradise in groups till when they reach it, and its gates will be opened (before their arrival for their reception) and its keepers will say: Salaamun ‘Alaykum (peace be upon you)! You have done well, so enter here to abide therein”
[al-Zumar 39:73]
In the saheeh ahaadeeth it says that there are eight gates:
It was narrated from Sahl ibn Sa’d (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “In Paradise there are eight gates, among which is a gate called al-Rayyaan, which none will enter but those who fast.” (Narrated by al-Bukhaari, 3017).
It was narrated from ‘Ubaadah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever bears witness that there is no god but Allaah alone, with no partner or associate, and that Muhammad is His slave and Messenger, and that ‘Eesa is the slave of Allaah and His Messenger, and a word which Allaah bestowed on Maryam and a spirit created by Him (cf. al-Nisa’ 4:171), and that Paradise is true and Hell is true, will have the right to be admitted by Allaah to Paradise through whichever of the eight gates he wishes, because of his good deeds.” (Narrated by al-Bukhaari, 3180; Muslim, 41)
One of the bounties that Allaah has bestowed upon this ummah is that He opens all the gates of Paradise during the month of Ramadaan, not just one gate. Whoever says that there is a gate in Paradise called Baab al-Radwaan has to produce evidence for that.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “When Ramadaan begins, the gates of Paradise are opened and the gates of Hell are closed, and the devils are chained up.”
(Narrated by al-Bukhaari, 3035; Muslim 1793)
We ask Allaah to make us among those who will enter Paradise. May Allaah bless our Prophet Muhammad.

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Fasting, - Doupht&clear, - * Are hasanaat and sayi’aat multiplied at special times and in special places?

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Is it true that sayi’aat (bad deeds) are multiplied in Ramadaan? Is the same true of hasanaat (good deeds)? Is there any evidence to that effect?.
Praise be to Allaah.
Yes, both hasanaat and sayi’aat are multiplied at special times and in special places, but there is a difference between the multiplication of hasanaat and the multiplication of sayi’aat. The multiplication of hasanaat is in both quantity and quality. What is meant by quantity is number, so a good deed is multiplied by ten times the like thereof; and what is meant by quality is that the reward is great and vast. With regard to sayi’aat, it is multiplied in terms of quality only, i.e., the sin is greater and the punishment is more severe. With regard to quantity a bad deed receives one sayi’ah, and it cannot be more than one.
It says inMataalib Uli al-Nuha(2/385):
“Hasanaat and sayi’aat are multiplied in a special place such as Makkah, Madeenah and Bayt al-Maqdis (Jerusalem), and in the mosques; and at special times such as on Fridays, during the sacred months and in Ramadaan. With regard to the multiplication of hasanaat, this is a matter concerning which there is no scholarly difference of opinion. With regard to the multiplication of sayi’aat, this was the view of a number of scholars, following Ibn ‘Abbaas and Ibn Mas’ood… Some scholars said that what Ibn ‘Abbaas and Ibn Mas’ood meant by the view on the multiplication of sayi’aat is that they are multiplied in quality but not in quantity.”
Shaykh Ibn Baaz (may Allaah have mercy on him) said: “Does fasting bring the Muslim expiation for both minor and major sins? Is the sin of an evil action compounded in Ramadaan?”
He replied: “What is prescribed for the Muslim in Ramadaan and at other times is to strive against his nafs (self) that is inclined towards evil until it becomes tranquil and inclined towards goodness. He must fight against the enemy of Allaah Iblees until he is safe from his evil and his whispers. The Muslim in this world is engaged in a great, ongoing struggle against his nafs, his desires and the Shaytaan. So he has to repent a great deal and pray for forgiveness at all times. But times vary one from another. The month of Ramadaan is the best month of the year, for it is the month of forgiveness, mercy and ransom from the Fire. If the month is special and the place is special, the hasanaat for good deeds are multiplied and the sayi’aat for sins are multiplied. An evil deed done in Ramadaan is more sinful than one done at any other time, just as an act of worship done in Ramadaan brings a greater reward from Allaah than one done at any other time. Because Ramadaan has such a great status, an act of worship done during this month is especially virtuous and its reward is greatly multiplied, and a sin committed during this month is worse and more serious than a sin committed at any other time. So the Muslim has to make the most of this blessed month by doing acts of worship and righteous deeds, and giving up bad deeds, so that Allaah may bless him by accepting his good deeds and helping to remain steadfast in adhering to the truth. But a bad deed receives one sayi’ah like it, and is not multiplied in terms of quantity either in Ramadaan or at other times. But a good deed may be multiplied ten or more times, because Allaah says in Soorat al-An’aam (interpretation of the meaning):
“Whoever brings a good deed (Islamic Monotheism and deeds of obedience to Allaah and His Messenger) shall have ten times the like thereof to his credit, and whoever brings an evil deed (polytheism, disbelief, hypocrisy, and deeds of disobedience to Allaah and His Messenger) shall have only the recompense of the like thereof, and they will not be wronged”
[al-An’aam 6:160]
And there are many similar verses.
Similarly in special places such as the Haramayn [the Two Sanctuaries, i.e., in Makkah and Madeenah] deeds are multiplied greatly in quantity and quality; bad deeds are not multiplied in quantity but they are multiplied in quality when done at special times or in special places, as referred to above. And Allaah is the Source of strength.
FromMajmoo’ Fataawa wa Maqaalaat Mutanawwi’ah, 15/446.
Shaykh Ibn ‘Uthaymeen said inal-Sharh al-Mumti’, 7/262:
Both hasanaat and sayi’aat are multiplied when done in special places and at special times.
Hasanaat (good deeds) are multiplied in quantity and quality; sayi’aat (bad deeds) are multiplied in quality but not in quantity, because Allaah says in Soorat al-An’aam, which was revealed in Makkah, (interpretation of the meaning):
“Whoever brings a good deed (Islamic Monotheism and deeds of obedience to Allaah and His Messenger) shall have ten times the like thereof to his credit, and whoever brings an evil deed (polytheism, disbelief, hypocrisy, and deeds of disobedience to Allaah and His Messenger) shall have only the recompense of the like thereof, and they will not be wronged”
[al-An’aam 6:160]
And He says (interpretation of the meaning):
“… and whoever inclines to evil actions therein [i.e., in al-Masjid al-Haraam in Makkah] or to do wrong (i.e. practise polytheism and leave Islamic Monotheism), him We shall cause to taste from a painful torment”
[al-Hajj 22:25]
But He did not say, We will multiply that to him, rather He said, “We shall cause to taste from a painful torment”. So the way in which sayi’aat done in Makkah or in Madeenah are multiplied is in terms of quality.
And Allaah knows best.

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Fasting, - Doupht&clear, - * Are there any saheeh ahaadeeth which speak ofthe ransoming of the living and the dead during Ramadaan?

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I heard from someone that Allaah ransoms just one of the dead Muslims every night, and that He does not ransom any of the living except on the last night of Ramadaan, when He ransoms the same number as the number of dead whom He ransomed during the month. Is this true?.
Praise be to Allaah.
After researching the matter, we did not find any ahaadeeth which say such a thing.
There are ahaadeeth which say that Allaah ransoms people from the Fire during Ramadaan, and that happens every night.
Some of these ahaadeeth are saheeh (sound), some are da’eef (weak), and some are mawdoo’ (fabricated).
Among the saheeh ahaadeeth which speak of that are the following:
1 – It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the first night of Ramadaan comes, the devils and mischievous jinn are chained up, and the gates of Hell are closed, and none of its gates are opened. The gates of Paradise are opened and none of its gates are closed. And a caller cries out: ‘O seeker of good, proceed; O seeker of evil, desist.’ And Allaah has people whom He frees (from the Fire), and that happens every day.”
Narrated by al-Tirmidhi, 682; Ibn Maajah, 1642; classed as hasan by Shaykh al-Albaani inSaheeh al-Jaami’, 759.
2 – It was narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “At every breaking of the fast Allaah has people whom He redeems from the Fire, and that happens every night.”
Narrated by Ahmad, 21698; Ibn Maajah, 1643; classed as saheeh by Shaykh al-Albaani inSaheeh Ibn Maajah.
The da’eef (weak) and mawdoo’ (fabricated) ahaadeeth that have been narrated on this topic include the following:
1 – The report narrated from Abu Hurayrah (may Allaah be pleased with him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the first night of Ramadaan comes, Allaah looks at His creation, and if Allaah looks at a person He will never punish him. And every day Allaah has one thousand thousand whom He ransoms from the Fire. On the twenty-ninth night Allaah ransoms a number equivalent to the number whom He has already ransomed during the entire month.”
This is a mawdoo’ hadeeth. SeeDa’eef al-Targheeb, 591 andal-Silsilah al-Da’eefah, 5468.
2 – It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Paradise is scented with incense and adorned throughout the year, in preparation for the beginning of the month of Ramadaan. On the first night of the month of Ramadaan, a wind called al-matheerah comes from beneath the Throne… And on each day of the month of Ramadaan at the time of breaking the fast, Allaah has one thousand thousand whom He ransoms from the Fire, all of whom deserved to go to Hell. And on the last day of the month of Ramadaan, Allaah ransoms on that day a number equivalent to all those whom He ransomed from the beginning of the month to the end.
This is a mawdoo’ hadeeth. SeeDa’eef al-Targheeb, 594.
3 – It was narrated that al-Hasan said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Every night of Ramadaan Allaah has six hundred thousand whom He ransoms from the Fire. And on the last night Allaah ransoms a number equivalent to those whom He has already ransomed.”
This is a da’eef hadeeth. SeeDa’eef al-Targheeb, 598.

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Fasting, - Doupht&clear, - * controlling Urges Through Fasting

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My question is about fasting. But it is not concerning the Holy month Ramadan. I mean fasting when one wants to marry but has not the ability to do this at the moment. I know that in Islam it is prescribed for this purpose, but I do not know what is the right ruling on this. I would like to learn the exact time for iftar and sahur, how many days in the month one should fast, and exactly which day of the week it is supposed to be as well. Please provide me with as many details as you can about that. And Allah knows best. May the peace and blessings of Allah be upon all of you.
Praise be to Allaah.
This pure monotheistic religion came to teach people how to control urges so that the Muslim individual who is distinguished by his character and behaviour would not remain a prisoner to his desires like an animal. Islam prescribes rulings, both obligatory and mustahabb (recommended), to protect him against the bad effects of being driven by his desires. Among these rulings is the prescription of fasting for those who cannot find the natural outlet for these desires in marriage, as ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) narrated, “We were young men with the Prophet (peace and blessings of Allaah be upon him) and we did not have anything (i.e., we could not afford to get married). The Messenger of Allaah (peace and blessings of Allaah be upon him) said to us, ‘O young men, whoever among you can afford to get married, then let him do so, for it is more effective in lowering the gaze and guarding chastity. And whoever is not able to do that, then let him fast, for that will be a shield for him.’” (al-Bukhaari, 5066; Muslim, 1400). Fasting reduces the effects that desires have on young people.
Although this ruling is addressed to young men, it may become more essential when there is more temptation and the means and motives for committing evil increase, especially for those who live in societies in which there is a great deal of wanton display and promiscuity. So they should be keen to do this act of worship in order to protect their chastity and religious commitment. As well as fasting, a person may seek help though praying to Allaah to protect his religious commitment and honour, and to make it easy for him to get married, as marriage protects one's chastity. He may also help himself by remembering the reward in Paradise that Allaah has prepared for those who steadfastly obey His commands and guard their chastity, namely al-hoor al-‘iyn (maidens in Paradise).

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