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Sunday, July 27, 2014

For children, - Rights of Parents in Islam, Muslim Parent Rights, Status of Parents in Islam



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Allah (Glory and Greatness be to Him) says in Hadith al-Qudsi:I swear by My Glory and power that if a (child who is) disobedient to his parents comes to me with all the good deeds of all the prophets, I will not accept them from him.
Although our existence is from Allah (Glory and Greatness be to Him), it is our parents who are the means of giving us life. We are an offshoot of their existence and a fruit of the garden of their unparalleled affection, training, love and sentiments. When the forgetful human being grows up to become big and strong and comes to acquire a certain credibility (in life), he forgets the period wherein he was weak and lacking in strength. He disregards the exhaustive efforts of his parents; what ingratitude could be worse than this?
Humanity and ethics demand that we safeguard these two jewels (our mother and father) - by exhibiting goodness towards them while they are alive, and by means of charity and goodly remembrance after their death.
Our lives are an extension of our parent's lives while our children's lives are a continuation of ours. Our good behavior towards our parents and our exhibition of kindness towards them shall cause our children to grow up as grateful and righteous individuals. They shall behave with us just as we have behaved with our own parents.
Just as it is beyond our means to fulfill the rights of Allah (Glory and Greatness be to Him) and to thank Him for all His bounties in their entirety, similarly we can never thank our parents sufficiently for their efforts. The only thing that we can do is to acknowledge our inability and submit ourselves, in humility and reverence, before these two angels. However, comprehension of their status in the eyes of Allah (Glory and Greatness be to Him) paves the way to fulfill some of their numerous rights.






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For children, - Rights of Parents in Islam, Muslim Parent Rights, Status of Parents in Islam



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Allah (Glory and Greatness be to Him) says in Hadith al-Qudsi:I swear by My Glory and power that if a (child who is) disobedient to his parents comes to me with all the good deeds of all the prophets, I will not accept them from him.
Although our existence is from Allah (Glory and Greatness be to Him), it is our parents who are the means of giving us life. We are an offshoot of their existence and a fruit of the garden of their unparalleled affection, training, love and sentiments. When the forgetful human being grows up to become big and strong and comes to acquire a certain credibility (in life), he forgets the period wherein he was weak and lacking in strength. He disregards the exhaustive efforts of his parents; what ingratitude could be worse than this?
Humanity and ethics demand that we safeguard these two jewels (our mother and father) - by exhibiting goodness towards them while they are alive, and by means of charity and goodly remembrance after their death.
Our lives are an extension of our parent's lives while our children's lives are a continuation of ours. Our good behavior towards our parents and our exhibition of kindness towards them shall cause our children to grow up as grateful and righteous individuals. They shall behave with us just as we have behaved with our own parents.
Just as it is beyond our means to fulfill the rights of Allah (Glory and Greatness be to Him) and to thank Him for all His bounties in their entirety, similarly we can never thank our parents sufficiently for their efforts. The only thing that we can do is to acknowledge our inability and submit ourselves, in humility and reverence, before these two angels. However, comprehension of their status in the eyes of Allah (Glory and Greatness be to Him) paves the way to fulfill some of their numerous rights.






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Night Prayer, - Dought & clear, - * Ruling on saying du’aa’ after each two rak’ahs of Taraweeh



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What is the ruling on saying du’aa’ between one tasleem and the next by saying “Subhaanaka Rabbana wa bi hamdika Allaahumma ighfir lana (Glory and praise be to You our Lord; O Allaah, forgive us)”?.
Praise be to Allaah.
There is no basis in the Sunnah for saying du’aa’ between one salaam and the other during Taraweeh prayer by saying “Subhaanaka Rabbana wa bi hamdika Allaahumma ighfir lana(Glory and praise be to You our Lord; O Allaah, forgive us)”, and neither the imam or those praying behind him are obliged to do that, because worship is governed by the principle that nothing is permitted except that which was prescribed by the Messenger of Allaah (peace and blessings of Allaah be upon him). Constantly doing a particular act of worship at a particular time without any evidence for that comes under the heading of bid’ah or innovation.
The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not part of this matter of ours (Islam) will have it rejected.” Agreed upon.
This great dhikr - “Subhaanaka Rabbana wa bi hamdika Allaahumma ighfir li(Glory and praise be to You our Lord; O Allaah, forgive me)” – is something that the Prophet (peace and blessings of Allaah be upon him) used to say when bowing and prostrating. Al-Bukhaari (784) and Muslim (484) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Prophet (peace and blessings of Allaah be upon him) used to say when bowing and prostrating, “Subhaanaka Rabbana wa bi hamdika Allaahumma ighfir li(Glory and praise be to You our Lord; O Allaah, forgive me )” following the command given by the Qur’aan.
What is meant by following the command given by the Qur’aan is that he would do what was enjoined upon him in the Qur’aan, where Allaah says (interpretation of the meaning):
“When there comes the Help of Allaah (to you, O Muhammad against your enemies) and the Conquest (of Makkah).
2. And you see that the people enter Allaah’s religion (Islam) in crowds.
3. So glorify the Praises of your Lord, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives”
[al-Nasr 110:1-3]
See how the Sunnah has been abandoned in this posture of the prayer, and how the people adhere to innovations!
Another innovation which is done during Taraweeh is when the people say: “Salaat al-qiyaam, athaabakum Allaah ((It is) time for qiyaam prayer, may Allaah reward you)”, and when they say between each two rak’ahs, “Allaahumma salli wa sallim ‘ala sayyidina Muhammad(O Allaah, send blessings and peace upon our master Muhammad) in a loud voice, and they recite Soorat al-Ikhlaas and al-Mu’awwidhatayn between each two rak’ahs, or the imam says “Subhaan Allaah(Glory be to Allaah)”and the congregation behind him responds by saying, “Subhaan Allaah wa bi hamdihi, subhaan Allaah il-‘Azeem(Glory and praise be to Allaah, Glory be to Allaah the Almighty).” None of these things were narrated from the Prophet (peace and blessings of Allaah be upon him), hence the Standing Committee issued a fatwa to the effect that they are innovations and bid’ahs.





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Night Prayer, - Dought & clear, - * Makingthe second rak’ah long and the first rak’ah short



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What is the ruling on praying behind an imam who makes the first rak’ah short and makes the second rak’ah long?.
Praise be to Allaah.
The Sunnah in prayer is to make the first rak’ah long and the second short, because of the report narrated by al-Bukhaari (759) and Muslim (685) from Abu Qataadah (may Allaah be pleased with him) who said: The Prophet (peace and blessings of Allaah be upon him) used to recite in the first two rak'ahs of Zuhr prayer the Opening of the Book (al-Faatihah) and two soorahs, making the first rak’ah long and the second short, and he made his recitation audible sometimes. In ‘Asr he used to recite the Opening of the Book and two soorahs, making the first rak’ah long. And he used to make the first rak’ah of Fajr prayer long and the second short.
Al-Bukhaari (may Allaah have mercy on him) included this hadeeth in a chapter in hisSaheehentitled, “Chapter on making the first rak’ah long.” In this chapter he reported the hadeeth of Abu Qataadah which says that the Prophet (peace and blessings of Allaah be upon him) used to make the first rak’ah long in Zuhr prayer and the second rak’ah short, and he also did that in Fajr prayer.
Al-Haafiz ibn Hajar said: The phrase “Chapter on making the first rak’ah long” refers to all the prayers, which is apparent from the hadeeth mentioned. End quote fromFath al-Baari, 2/305
Al-Nawawi (may Allaah have mercy on him) said: The phrase “he used to make the first rak’ah long in Zuhr prayer and the second rak’ah short” is something concerning which the scholars differed with regard to following the apparent meaning. There are two views among our companions, the more well known of which is that it should not be made lengthy, and the hadeeth is to be understood as meaning that it was made long because of the opening du’aa’ and prayers for refuge with Allaah, or because he sensed that someone was about to join the prayer, and so on, not because of recitation. The second view is that it is mustahabb to make the recitation long in the first rak’ah on purpose. This is the correct view which is in accordance with the Sunnah. End quote fromSharh Muslim, 4/175
Based on this, if the imam makes the second rak’ah longer than the first, and he always does that and makes it a habit, then this is contrary to the Sunnah, and he should be advised to follow the Sunnah of the Prophet (peace and blessings of Allaah be upon him), for the best guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). But making the first rak’ah long than the second is not obligatory and is not an essential condition of the prayer being valid, rather it is preferable.








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Night Prayer, - Dought & clear, - * Ruling on negligence in performing Witr prayer



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Is it permissible to omit Witr prayer? What are the consequences of omitting it?.
Praise be to Allaah.
Witr prayer is Sunnah mu’akkadah (a confirmed suunah) according to the majority of scholars, and some of the fuqaha’ regarded it as obligatory.
The fact that it is not obligatory is indicated by the hadeeth narrated by al-Bukhaari (1891) and Muslim (11) from Talhah ibn ‘Ubayd-Allaah (may Allaah be pleased with him) who said: A man came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: “O Messenger of Allaah, what prayers has Allaah enjoined on me?” He said: “The five prayers, unless you do anything voluntarily.” The version narrated by Muslim says: “Five prayers every day and night.” He said: “Do I have to do anything else?’ He said, “No, unless you do it voluntarily.”
Al-Nawawi said:
This indicates that Witr prayer is not obligatory. End quote.
Al-Haafiz said inal-Fath:
This indicates that no prayers during the day and night are obligatory apart from the five prayers; this is contrary to the view of those who say that Witr or the two Sunnah rak’ahs of Fajr are obligatory. End quote.
However it is the most confirmed Sunnah and was enjoined by the Prophet (peace and blessings of Allaah be upon him) in more than one hadeeth.
Muslim (754) narrated from Abu Sa’eed (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Perform Witr before morning comes.”
Abu Dawood (1416) narrated that ‘Ali (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “O people of the Qur’aan, pray Witr, for Allaah is One and loves that which is odd-numbered.” Classed as saheeh by al-Albaani inSaheeh Abi Dawood.
Hence we should continue to offer Witr prayer regularly, whether travelling or not, as the Prophet (peace and blessings of Allaah be upon him) used to do. Al-Bukhaari (1000) and Muslim (700) narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) was on a journey, atop his mount, whichever direction it was facing, gesturing the motions of the night prayer, except the obligatory prayer, and he prayed Witr atop his mount.”
Ibn Qudaamah (may Allaah have mercy on him) said: Witr is not obligatory. This is the view of Maalik and al-Shaafa’i. Abu Haneefah said: it is obligatory. Then he said: Ahmad said: Whoever omits to pray Witr deliberately is a bad man, whose testimony should not be accepted. He wanted to emphasize that it is confirmed because of the ahaadeeth which say that it is enjoined and encouraged. End quote fromal-Mughni, 1/827
The scholars of the Standing Committee were asked: Is Witr prayer obligatory, and will the one who prays it on some days and not on others be punished for that?
They replied:
Witr prayer is Sunnah mu’akkadah (a confirmed Sunnah) which the believer should adhere to. Whoever prays it on some days and not on others will not be blamed for that, but he should be advised to pray Witr regularly. It is prescribed to pray two rak’ahs during the day instead if a person misses it, because the Prophet (peace and blessings of Allaah be upon him) used to do that, as it was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: If sleep or sickness kept him from praying at night, the Prophet (peace and blessings of Allaah be upon him) would pray twelve rak'ahs during the day. Narrated by Muslim in hisSaheeh. The Prophet (peace and blessings of Allaah be upon him) usually prayed eleven rak’ahs at night, saying the salaam after each two rak'ahs then praying one rak'ah on its own. But if sleep or sickness kept him from doing that, he would pray twelve rak’ahs during the day, as ‘Aa’ishah (may Allaah be pleased with her) stated. Based on this, if a person usually prays five rak’ahs at night but he sleeps or misses them for any other reason, it is prescribed for him to pray six rak’ahs during the day, saying salaam after each two rak’ahs. If his habit is to pray three rak’ahs, then he should pray four rak'ahs with two salaams, and if his habit is to pray seven rak’ahs, he should pray eight with the salaam after each two rak’ahs.





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Night Prayer, - Dought & clear, - * Can theperson prayingbehind the imam read something from the Mushaf other than what the imam is reciting?



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I pray behind the imam in Taraweeh prayers, but after saying ameen and reciting al-Faatihah, I read from the Mushaf that is in my hand, for my own completion of the Qur’aan, then I follow the imam in the rest of the prayer. Is it permissible for me to read from the Mushaf after al-Faatihah, knowing that I am reading a different soorah than the imam?.
Praise be to Allaah.
Firstly:
What the person praying behind the imam should do is to recite al-Faatihah then listen attentively to the recitation of his imam. It is not permissible for him to recite anything more than al-Faatihah, whether he recites it from memory or from the Mushaf.
Allaah has commanded worshippers and others to listen attentively when the Qur’aan is recited to them. Allaah says (interpretation of the meaning):
“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”
[al-A’raaf 7:204]
A similar command was issued by the Prophet (peace and blessings of Allaah be upon him). It was narrated that Abu Moosa al-Ash’ari (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The imam has been appointed to be followed, so when he says takbeer, then say takbeer, and when he recites, then listen attentively.” Narrated by Muslim, 404.
No exception is made from that apart from the recitation of al-Faatihah only.
It was narrated that ‘Ubaadah ibn al-Saamit (may Allaah be pleased with him) said: We were behind the Messenger of Allaah (peace and blessings of Allaah be upon him) in Fajr prayer, and the Messenger of Allaah (peace and blessings of Allaah be upon him) recited and the recitation became difficult for him. When he had finished he said: “Perhaps you were reciting behind your imam?” We said: Yes, that is so, O Messenger of Allaah. He said: “Do not do that, except for the Opening of the Book (al-Faatihah), for there is no prayer for the one who does not recite it.” Narrated by Abu Dawood, 823; classed as saheeh by Shaykh Ibn Baaz in hisFataawa, 11/221.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
It is not permissible for the one who is praying behind the imam in a prayer in which Qur’aan is recited out loud to recite anything more than al-Faatihah, rather after that he must remain silent and listen attentively to the recitation of the imam, because the Prophet (peace and blessings of Allaah be upon him) said: “Perhaps you were reciting behind your imam?” We said: Yes, that is so, O Messenger of Allaah. He said: “Do not do that, except for the Opening of the Book (al-Faatihah), for there is no prayer for the one who does not recite it.” And because Allaah says (interpretation of the meaning):“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”, and the Prophet (peace and blessings of Allaah be upon him) said: “When he recites, then listen attentively.”
With regard to the exception that is made with regard to al-Faatihah only, that is because of the hadeeth quoted above, and because the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer for the one who does not recite the Opening of the Book.” Saheeh – agreed upon. End quote.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/234
Secondly: In the answer to question no. 52876, it says that the person who is praying behind the imam should not hold the Mushaf behind his imam, and that holding it is contrary to the Sunnah. This applies if he is following the recitation of his imam. But if he is carrying the Mushaf and reading something other than what his imam is reciting, then this is haraam, as stated above, because it is not permissible for the person who is praying behind the imam in a prayer in which Qur’aan is recited out loud to recite anything more than al-Faatihah. And Allaah knows best.






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Zakaah , Dought & clear, - * Can he give his zakaahto his brother on whom his father spends?



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Is it permissible to give my zakaah to my brother who has not yet completed his university studies because of psychological problems and has not found a job? He is currently staying with my father who spends on him. Please note that my father is not very well off.
Praise be to Allaah.
Giving zakaah to one's deserving relatives is better than giving it to those who are not your relatives, because charity given to a relative is both charity and upholding the ties of kinship. But if these relatives are among those on whom you are obliged to spend, then it is not permissible for you to give your zakaah to them.
See the answer to question no. 20278
Spending on your brother is obligatory for your father, but if your father is not able to spend on him, it is permissible for you to give your zakaah to him.
The scholars of the Standing Committee were asked:
My father died (may Allaah have mercy on him), and left behind a family of seven people, including another wife besides my mother. They do not have any source of support apart from Allaah. Is it permissible to regard what I spend on them of my own money as zakaah, knowing that I am married and support another family of my own?
Secondly: I have an older brother who is married and has two wives, and he has a lot of children and can hardly afford to look after them. He often asks me for help. Is it permissible to regard what I send to him as zakaah?
They replied:
There is no reason why you should not send zakaah to your siblings through your father, both males and females, in the future, if they are poor and do not have sufficient wealth to render them in no need of zakaah. Similarly it is permissible for you to send zakaah in the future to your older brother if he is poor and has no wealth or earnings to render him in no need of zakaah, because of the general meaning of the verse on zakaah, in which Allaah 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]
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan.
Fataawa al-Lajnah al-Daa’imah, 10/57, 58.
Elsewhere they said:
It is permissible for you to give to your half siblings and wife’s father zakaah that will suffice them, if their income is not sufficient for them.
Fataawa al-Lajnah al-Daa’imah, 10/59
Shaykh Muhamamd al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
With regard to your question as to whether it is permissible to give zakaah to a half-brother or full sister, the answer is that if giving zakaah to them involves waiving something that is a duty for you, such as if it is obligatory for you to spend on them, and you give them zakaah so that you will not have to spend on them and can save money, that is not permissible, because zakaah cannot be a means to avoid spending. But if it does not, such as if you are not obliged to spend on a person, because you are not one of his heirs, or because you cannot afford to spend on him as well as your own family, or you give it to him to pay off a debt that he owes and cannot repay, then it is permissible for you to give your zakaah to him, and indeed that is better than giving it to someone else, because giving it is both charity and upholding the ties of kinship.
And Allaah knows best.





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Zakaah , Dought & clear, - * It is notpermissible to deduct the costs of transferring zakaah from the zakaah



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If transferring zakaah to the poor requires travelling, can the travel costs be deducted from the zakaah?.
Praise be to Allaah.
In answer to a question we stated that zakaah may be taken from the land where the wealth is, and it is permissible to transfer it to another country in cases of need or where that serves a purpose, such as if the poor in the land to which it is transferred are in greater need, or are relatives of the one who is paying zakaah, and so on.
Secondly:
The owner of the wealth is obliged to make sure the zakaah reaches those who are entitled to it. Based on this, if getting it to the poor requires travelling and other costs, these must be paid for by the owner of the wealth, and it is not permissible to deduct them from the zakaah.
Al-Nawawi (may Allaah have mercy on him) said inal-Majmoo’, 6/213:
As it is permissible to transfer zakaah (to another country), or may be obligatory, the costs of doing so must be borne by the owner of the wealth. End quote.
Al-Mardaawi (may Allaah have mercy on him) said inal-Insaaf(7/174):
The cost of transferring the zakaah is to be borne by the owner of the wealth. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: A person has been asked to take some zakaah abroad at the personal level; is it permissible for him to be given the travel expenses from the zakaah, knowing that he cannot afford to pay for that himself?
He replied:
It is not permissible for him to take anything from the zakaah for this trip, because what the person who owes zakaah must do is to send it to the poor with his own money. If he wants to go to a place where he has to spend on travel expenses, then he should take them from the owner of the money, and the rights of the poor must be given to them in full.






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Zakaah , Dought & clear, - * The one who is delegated to distribute zakaah is not one of those who are employed to collect it



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If a rich man gives me the zakaah of his wealth to distribute it to the poor, am I one of those who are employed to collect it and can I take some of it?.
Praise be to Allaah.
Those who are employed to collect the zakaah are those who are appointed by the Muslim authorities, who collect it, store it and distribute it, and so on.
Seeal-Sharh al-Mumti’, 6/142
But if a person is delegated by the owner of the wealth to distribute his zakaah, he is acting on behalf of the owner of the wealth, and is not one of those who are employed to collect it.
Al-Nawawi (may Allaah have mercy on him) said inal-Majmoo’, 6/165:
Al-Shaafa’i and his companions (may Allaah have mercy on him) said: If the one who is distributing the zakaah is its owner or his deputy, the share of the agent employed to collect it is waived and he must give it to the seven other categories (of people who are entitled to it). End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: A rich man sent his zakaah to someone and said: “Distribute it as you see fit.” Is this deputy one of those who are employed to collect it and is he entitled to any of it?”
He replied:
This deputy is not one of those who are employed to collect it, and he is not entitled to any of it, because he has been delegated only by a particular individual. This is the reason – and Allaah knows best – why the Qur’aan says (interpretation of the meaning):
“those employed to collect (the funds)”
[al-Tawbah 9:60]
This refers to those who are appointed to do this task. Therefore the one who is delegated to distribute the zakaah on behalf of a particular individual is not regarded as one of those who are employed to collect zakaah. And Allaah knows best. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 18/369.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: I have some wealth on which zakaah is due, and I want to send some of it to the poor in another country. I know a rich man in that country and I want to send the money through him so that he can give it to the needy, but he will not do that unless I pay him. Is it permissible to give him some of the zakaah money in return for his doing that?
He replied:
It is better for you to distribute your zakaah among the poor in your own country, but if you send it to another country where the poor are in greater need or because they are your relatives and are poor, there is nothing wrong with that. If you delegate someone to distribute the zakaah, there is nothing wrong with giving him something in return that is not part of the zakaah, because what you have to do is distribute it among the poor yourself or through your trustworthy deputy who you have to pay from your own wealth, not from the zakaah.







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Zakaah , Dought & clear, - * Can zakaah be given to workers and servants who work for him?



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Is it permissible to give zakaah to workers such as drivers and servants? What is the definition of the relatives to whom zakaah may be given?.
Praise be to Allaah.
There is nothing wrong with giving zakaah to workers or servants if they are entitled to zakaah, such as if they are poor or needy and the salary that they receive is not sufficient for their and their family’s needs. Allaah has mentioned those who are entitled to zakaah in the verse where 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]
If they fall into one of these categories, then there is nothing wrong with giving them zakaah.
But it must be noted that it is not permissible to do that in the interests of the boss, such as if he makes them do more work than he agreed with them, or denies them some of their rights, then he gives them zakaah so that they will forfeit their rights and so on.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: If a merchant has workers in his store, or in an institution, and they get a salary of six hundred riyals each, is it permissible for the merchant to give them the zakaah of his wealth?
He replied:
Yes, it is permissible for him to give them zakaah if they are among those who are entitled to it, such as if they have dependents and their salaries are not enough, or they are in debt and their salary does not pay off the debts, and so on. What matters is that if they are people who are entitled to zakaah, there is nothing wrong with giving it to them even if they are workers or servants working for him. End quote.
Fataawa al-Zakaah, p. 350
Shaykh Dr. ‘Abd al-Kareem ibn ‘Abd-Allaah al-Khudayr was asked: I have some Muslim servants; is it permissible to give the zakaah of my wealth to them?
He replied:
If the worker uses all his salary and is still in need, in the sense that his salary is not sufficient for him, then there is no shar’i reason why he should not be given zakaah, so that he will have what he needs, subject to the condition that giving zakaah to him does not serve the interests of his boss.




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Fasting, - Doupht&clear, - * Weakness of a hadeeth about the virtues of Ramadaan



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How sound is the hadeeth narrated from Salmaan al-Faarisi (may Allaah be pleased with him) in which he is reported to have said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) addressed us on the last day of Sha’baan and said: ‘O People, there has come to you a great and blessed month, a month in which there is a night that is better than a thousand months. Allaah has made fasting (this month) an obligation and spending its nights in prayer an act of voluntary worship. Whoever draws near to Allaah during this month by doing some good deeds is like one who does an obligatory action at any other time, and the one who does an obligatory action during this month is like one who does seventy obligatory actions at any other times. It is a month whose beginning is mercy, its middle is forgiveness and its end is ransom from the Fire…’”??
Praise be to Allaah.
This hadeeth was narrated by Ibn Khuzaymah in hisSaheeh, 3/191, no. 1887. He said, “If the report is saheeh …” but the word ‘if’ was omitted in some references such asal-Targheeb wa’l-Tarheebby al-Mundhiri (2/95), so they thought that Ibn Khuzaymah said, “The report is saheeh,” although he did not state that.
It was also narrated by al-Mahaamili inal-Amaali(293); by al-Bayhaqi inShu’ab al-Eemaan(7/216);Fadaa’il al-Awqaat, p. 146, no. 37; by Abu’l-Shaykh Ibn Hibbaan inKitaab al-Thawaab; it was attributed to him by al-Saa’aati inal-Fath al-Rabbaani(9/233); it was mentioned by al-Suyooti inal-Durr al-Manthoor, and he said, it was narrated by al-‘Aqeeli and he classed it as da’eef (weak); it was mentioned by al-Isbahaani inal-Targheeb, and by al-Munaqqi inKanz al-‘Ummaal(8/477). All of them narrated it via Sa’eed ibn al-Musayyib from Salmaan al-Faarisi. The isnaad of the hadeeth is da’eef (weak) for two reasons, which are:
1 – There is a break in the chain of narrators, because Sa’eed ibn al-Musayyib did not hear it from Salmaan al-Faarisi (may Allaah be pleased with him).
2 – Its isnaad includes ‘Ali ibn Zayd ibn Jad’aan, of whom Ibn Sa’d said: “There is some weakness in him and he cannot be quoted as evidence. He was classed as da’eef (weak) by Ahmad, Ibn Ma’een, al-Nasaa’i, Ibn Khuzaymah, al-Jawzjaani and others, as it says inSiyar A’laam al-Nubala’, 5/207.
Abu Haatim al-Raazi judged the hadeeth to be munkar (a kind of weak hadeeth). Al-‘Ayni said likewise in ‘Umdat al-Qaari’, 9/20, as did Shaykh al-Albaani inSilsilat al-Ahaadeeth al-Da’eefah wa’l-Mawdoo’ah, vol. 2/262. no. 871. So it becomes clear that the isnaad of this hadeeth and similar reports are all da’eef (weak), and that the muhadditheen (scholars of hadeeth) judged it to be munkar, in addition to the fact that it contains some phrases whose authenticity is subject to further examination, such as its dividing the month into three parts, saying that the first ten days are mercy, then forgiveness, then ransom from the Fire. There is no evidence for this, rather the bounty of Allaah is immense, all of Ramadaan is mercy and forgiveness, and there are those whom Allaah ransoms from the Fire every night and at the time of breaking the fast, as is proven by the ahaadeeth.
Moreover, in this hadeeth it says, “Whoever draws near to Allaah during this month by doing some good deeds is like one who does an obligatory action.” There is no evidence for this, rather naafil actions are naafil and obligatory actions are obligatory in Ramadaan and at other times. This hadeeth also says, “and the one who does an obligatory action during this month is like one who does seventy obligatory actions at any other times.” This number is subject to further examination, because a good deed earns a reward between ten and seven hundred times in Ramadaan and at other times, and nothing is exempted from that apart from fasting, for its reward is immense and unlimited, because of the hadeeth qudsi: “Every deed of the son of Adam is for him, except for fasting, which is for Me and I shall reward for it.” (Agreed upon; narrated from Abu Hurayrah, may Allaah be pleased with him).
We must beware of da’eef (weak) hadeeth and make sure of their status before we speak of them. We must strive to find out the saheeh ahaadeeth about the virtues of Ramadaan. May Allaah grant us all strength and accept our fasting, night prayers and all our good deeds.
And Allaah knows best.







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Fasting, - Doupht&clear, - * When was fasting enjoined?



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In which year was fasting enjoined upon the Muslims?.
Praise be to Allaah.
Fasting the month of Ramadaan was enjoined in 2 AH, and the Messenger of Allaah (peace and blessings of Allaah be upon him) fasted nine Ramadaans.
Al-Nawawi (may Allaah have mercy on him) said inal-Majmoo’(6/250)”
The Messenger of Allaah (peace and blessings of Allaah be upon him) fasted Ramadaan for nine years, because it was enjoined in Sha’baan 2 AH, and the Prophet (peace and blessings of Allaah be upon him) died in Rabee’ al-Awwal 11 AH.
And Allaah knows best.






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Fasting, - Doupht&clear, - * What ismeant by the devils being chained up in Ramadaan?



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What do you say about the devils being chained up in Ramadaan?.
Praise be to Allaah.
Al-Bukhaari (1899) and Muslim (1079) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Ramadaan comes, the gates of Paradise are opened, the gates of Hell are closed, and the devils are chained up.”
The scholars differed as to the meaning of the devils being chained up in Ramadaan.
Al-Haafiz ibn Hajar said, quoting al-Haleemi: It may be interpreted at meaning that the devils are not able to tempt the Muslims as they are at other times because they are busy with the fast which controls their desires, and with reading Qur’aan and dhikr (remembrance of Allaah). Another scholar – someone other than al-Haleemi – said that what is meant by the devils is some of them, namely the maarids (strong devils), who are chained up.
‘Iyaad said: it may be interpreted in a literal sense, and that is as a sign to the angels that the month has begun, and in veneration of its sanctity, and so as to prevent the devils from harming the Muslims. And it may be interpreted as referring to the great amount of reward and forgiveness, and that the devils tempt people less, so it is as if they are chained up. This second interpretation is supported by the fact that according to a report narrated by Yoonus from Ibn Shihaab which is recorded by Muslim it says “the gates of mercy are opened”. The chaining up of the devils may also be understood as a metaphor for them being unable to tempt people and make their whims and desires attractive to them. Al-Zayn ibn al-Muneer said: The first view is most likely to be correct, and there is no need to try to understand it in anything other than the literal sense.
Fath al-Baari, 4/114.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the words of the Prophet (peace and blessings of Allaah be upon him) “and the devils are chained up,” – yet we still see people suffering from epilepsy during the day in Ramadaan, so how can the devils be chained up when some people are suffering epileptic fits?
He replied: In some versions of the hadeeth it says “and the strong devils (maarids) are chained up” – this is narrated by al-Nasaa’i. This hadeeth is speaking of matters of the unseen, so we have to accept it and not discuss it any further. This is safer for a person’s religious commitment. Hence when ‘Abd-Allaah, the son of Imam Ahmad ibn Hanbal said to his father, “Some people suffer epileptics fits during the day in Ramadaan,” the Imam said: “This is what the hadeeth says and we do not discuss this.”
Moreover it seems that what is meant by their being chained up is that they are prevented from tempting people, based on the fact that there is a great deal of goodness and many people turn to Allaah during Ramadaan.
Majmoo’ al-Fataawa, 20.
Based on this, the chaining up of the devils is something that happens in a real sense, about which Allaah knows best. This does not mean that evil things do not happen or that people do not commit sin. And Allaah knows best.




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Fasting, - Doupht&clear, - * The chaining up of the devils in Ramadaan



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We know that in Ramadaan the devils (we seek refuge with Allaah from them) are chained up. And I would like to know whether the practitioners of sihr (magic, witchcraft) – may the curse of Allaah be upon them – practise their craft in this month?.
Praise be to Allaah.
Yes, the devils may whisper to man in Ramadaan, and the practitioners of witchcraft may practise their craft during Ramadaan, but that undoubtedly happens to a lesser extent than at times other than Ramadaan.
It was proven 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, 3277; Muslim, 1079. According to al-Nasaa’i: “The most evil jinn are chained up.”
This does not mean that the devils have no influence at all, rather it indicates that they become weaker in Ramadaan and are not able to do what they are able to do at times other than Ramadaan.
It may be interpreted as meaning that the ones who are chained up are the most evil devils, not all of them.
Al-Qurtubi said: If it is said, how come we see many evil actions and sins being committed in Ramadaan, for if the devils were chained up, that would not happen?
The answer is that (evil actions) are reduced on the part of those who fast meeting all the conditions of fasting and paying attention to the etiquette of fasting.
Or some of the devils – namely the most evil ones – are chained up, not all of them, as previously mentioned in some reports.
Or it may mean that evil actions are reduced in Ramadaan, which is something that we can see. Even though evil actions happen in Ramadaan, they are less than at other times. Even if all of the devils were to be chained up, that does not mean that no evil action would happen, because there are other causes of evil action besides the devils, such as evil souls, bad habits and the human devils.
FromFath al-Baari.
And Allaah knows best.






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