Dought - clear - There is nothing wrongwith making up missed Ramadaan fasts in the second half of Sha’baan.

I had many days owing of Ramadaan fasts because of pregnancy and
giving birth, which coincided with the time of Ramadaan. I have made
them up, praise beto Allaah, with the exception of the last seven
days.
I fasted three of them in the second half of Sha'baan, and I want to
do the rest before Ramadaan begins.
But I read on your site that it is not permissible to fast in the
second halfof Sha'baan, except for aperson who habitually fasts.
Please advise me, may Allaah reward you. Iwant to know whether I
should fast the rest of these days that I owe, or not. If the answer
is no, then what is the ruling on the three days that I have already
fasted – do I have to make them up again or not?.
Praise be to Allaah.
It was proven that the Prophet (peace and blessings of Allaah be upon
him) said: "When Sha'baan is halfway through, do not fast." Narrated
by Abu Dawood (3237); Ibn Hibaan (1651); classed assaheeh by
al-Albaani in Saheeh al-Tirmidhi.
There are some exceptions from this prohibition, as follows:
1 –One who has a habit of fasting, such as a man who habitually fasts
on Mondays and Thursdays, which he may do even after halfway through
Sha'baan. The evidence for that is the words of the Prophet (peace and
blessings of Allaah be upon him), "Do not anticipate Ramadaan by
fasting one or two days before it, except a man who fasts regularly,
whoshould observe his usual fast." Narrated by al-Bukhaari, 1914;
Muslim, 1082.
2 – A person who startedfasting before halfway through Sha'baan, and
connects what comes after the halfway point to what came before. This
is not included in the prohibition either. The evidence for that is
the words of 'Aa'ishah (may Allaah be pleased with her) who said:
"TheMessenger of Allaah (peace and blessings of Allaah be upon him)
used to fast all of Sha'baan and fast all of Sha'baan except a
little."Narrated by al-Bukhaari,1970; Muslim, 1165. This version
narrated by Muslim.
Al-Nawawi said: "He used to fast all of Sha'baan and fast all of
Sha'baan except a little."The second phrase is an explanation of the
first, pointing out that by "all"what is meant is "most".
This hadeeth indicates that it is permissible to fast after halfway
through Sha'baan, but only for one who joins that to what came before
the halfway point.
3 – An exception from this prohibition is also made for one who is
making up missed Ramadaan fasts.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo' (6/399):
Our companions said: it is not correct to fast on the "day of doubt"
just before Ramadaan, and there is no difference of scholarly opinion
on thispoint … But if a person fasts it to make up a missed day or to
fulfil a vow, or as an expiation, that is acceptable, because if it is
permissible to observe a voluntary fast on that day, it is more likely
to be permissible to observe an obligatory fast… and if a person hasto
make up a day from Ramadaan, then he has to fast it, because the time
left for him to makeit up has become very short.
The "day of doubt" is thethirtieth of Sha'baan if ithas not been
possible to sight the moon of the thirtieth because of cloud, fog,
etc. It is calledthe "day of doubt" because there is some doubt
concerning it – is it the last day of Sha'baan or the first day of
Ramadaan?
In conclusion:
There is nothing wrong with making up a missedRamadaan fast in the
lasthalf of Sha'baan. This is not included in the prohibition of the
Prophet (peace and blessings of Allaah be upon him) on fasting after
halfway through Sha'baan.
So your fasting of those three days is valid, and you have to fast the
remaining days before Ramadaan begins.
And Allaah knows best.

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Dought - clear - How to deal with a relative who is an apostate.

What is the ruling on upholding ties of kinshipwith a relative who is
anapostate? What is the ruling on visiting him? Can we talk to him and
sit with him? If the answer is yes, what are the limits on that?
If I cannot establish proof against him because he followed his whims
and desires, or because I am not qualified to do that, should I treat
him as an apostate or not?
Praise be to Allah.
Firstly:
The apostate is the one who has gone out of Islam and become a kaafir
(disbeliever) by his words or actions, or by his giving up (some
obligatory duty) or his beliefs.
Not everyone who falls into kufr is regarded as an apostate kaafir.
Thereare some reasons for which a Muslim may be excused and thus not
deemed to be a kaafir, such as ignorance, misinterpretation,
compulsion and error.
See the answer to question no. 4231
And there are some types of apostasy for which there is no excuse,
such as reviling Allah, may He be exalted,or reviling His
Messenger(blessings and peace of Allah be upon him), or clearly
expressing heresy, because the common folk and the elite are
unanimously agreed that this is kufr and apostasy from Islam.The one
who does any of these things and does not repent is an apostate.
Secondly:
If it is proven for certain that a person is an apostate, and he is a
relative, then he is to be treated in the following manner:
1. It is obligatory to disavow whatever he believes in of kufr and apostasy.
2. It is haraam to regard him as a friend and love him.
3. It is obligatory to advise him and call him to come back to
Allah, may He be exalted.
4. It is permissible to visit him, talk to him andsit with him
with the aim of calling him to Islam and seeking to guide him, for the
one who is qualified to do that.
5. It is permissible to uphold ties with him by giving gifts and
the like, to encourage him to repent and follow true guidance.
6. He should be shunned and cut off if he persists in his
misguidance, especially if there is an interest to be served by
shunning him, such as exposing his evil or to discourage the other
relatives from following him.
To sum up, you know that this apostate is despised by Allah and Islam
does not allow himto remain in his apostasy. By apostatisinghe has
lost all the sanctities and rights thathe had over the Muslims.Calling
people to Allah, may He be exalted, and being eager to guide people
are among the greatest of good deeds and the most beautiful of
characteristics. So interactions with him must be based on these two
principles, hating the kaafir because of his religion and calling him
and trying to save him from his kufr.

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Dought - clear - the especial night mentioned in surah Dakan means which night.is it the shaban or Qadar?.

what is the importance of 15 shaban,is it the night in which the fate
of every one is decided for the next year?
the especial night mentioned in surah Dakan means which night.is it
the shaban or Qadar?
Praise be to Allaah.
Laylat al-Nusf min Sha'baan (the 15th of Sha'baan) is like any other
night, and there is no sound report from the Prophet (peace and
blessings of Allaah be upon him) to indicate that on this night the
fate or destiny of peopleis decided.
See Question no. 8907.
With regard to the night mentioned in the verses:
"We sent it (this Qur'aan)down on a blessed night. Verily, We are ever
warning [mankind that Our Torment will reach those who disbelieve in
Our Oneness of Lordship and in Our Oneness of worship].
Therein (that night) is decreed every matter of ordainments"
[al-Dukhaan 44:3-4]
Ibn Jareer al-Tabari (mayAllaah have mercy on him) said: the
commentators differed concerning that night, i.e., which night of the
year it is. Some of them said that it is Laylat al-Qadr, and it was
narrated from Qurtaadah that it is Laylat al-Qadr. Others said that it
is the night of the 15th of Sha'baan. The correct view is the view of
those who say that it is Laylat al-Qadr, because Allaah has told us of
that when He says, 'Verily, We are ever warning' [al-Dukhaan 44:3]."
(Tafseer al-Tabari, 11/221)
With regard to the phrase, "Therein (that night) is decreed every
matter of ordainments": Ibn Hajar said in his commentary on Saheeh
al-Bukhaari: "What this means is that the decrees for the year are
decided on that night, because Allaah says: 'Therein (that night) is
decreed every matter of ordainments'. And al-Nawawi said: the scholars
said that it is called Laylat al-Qadr because on this night the angels
write down the decrees (aqdaar), because Allaah says, 'Therein (that
night) is decreed every matter of ordainments'. This was also narrated
by 'Abd al-Razzaaq and other mufassireen with saheehisnaads from
Mujaahid, 'Ikrimah, Qutaadah and others. Al-Toorbashti said that the
word used in the Qur'aan is qadr, whereas people think it is qadar
(decree); the word qadr refers to the detailed manifestation of the
decree.
Laylat al-Qadr brings great reward for the onewho does good deeds and
strives in worship on that night.
Allaah says (interpretation of the meaning):
"Verily, We have sent it (this Qur'aan) down in the Night of Al-Qadr (Decree).
And what will make you know what the Night of Al-Qadr (Decree) is?
The Night of Al-Qadr (Decree) is better than a thousand months (i.e.
worshipping Allaah in that night is better than worshipping Him a
thousand months, i.e. 83 years and 4 months).
Therein descend the angels and the Rooh [Jibreel (Gabriel)] by
Allaah's Permission with all Decrees,
(All that night), there is peace (and goodness from Allaah to His
believing slaves) until the appearance of dawn"[al-Qadr 97:1-5]
There are many ahaadeeth which speak of the virtue of that night, such
as the hadeeth narrated by al-Bukhaari from Abu Hurayrah, in which the
Prophet (peace and blessings of Allaah be upon him) said: "Whoever
spends Laylat al-Qadr in prayer out of faith and hoping for reward,
all his previous sins will be forgiven, andwhoever fasts Ramadaanout
of faith and hoping for reward, all his previous sins will be
forgiven." (Narrated by al-Bukhaari, al-Sawm, 1768).
And Allaah knows best.

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Islamic Stories - The King and the Poor Man

There was a king who decided to take a tour ofhis country. As he
passedby different places, everyone rushed to see him. However, while
passing by a certain place, he noticed a poor old man who did not pay
any attention to the king's arrival and remained engaged in hisown
activities. The king went up to this poor man and asked why he did not
join the people to see him. The poor man replied, "Before you, there
was another king who once passed by this place. Everyone gathered to
see him as well. But, few days later he died and was buried in a place
nearby. A poorman also died during that time and was buried near the
king's grave. After some time, astrong flood passed through that area
causing those graves to overturn. As a result, the bones of the poor
man became mixed up with those of the king's. We could not
differentiate between them any longer. After seeing this, it does not
matter to me anymore as to who is a king and who is a beggar. In the
end, our home is the same."

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