Dought & clear, - Can he give his zakaah to his relative who is studying in university and cannot afford the expenses?

Is it permissible to give zakaah to a relative of mine who is studying in university far away from his home, because the fees at the nearest university are too expensive and more than he can afford. Please note that he is working to support himself, and he has siblings who it seems cannot help him.
Praise be to Allah
It is permissible to give zakaah to relatives who are entitled to it; that is better than giving it to people who are not your relatives, because charity that is given to a relative is both charity and upholding ties of kinship. The Prophet (blessings and peace of Allah be upon him) said: “Charity given to a poor person is charity, but that which is given to a relative is two things, charity and upholding ties of kinship.”
Narrated by an-Nasaa’i, 2581; at-Tirmidhi, 658; classed as saheeh by al-Albaani inSaheehan-Nasaa’i, 2420.
But that is subject to two conditions:
1.
That the relative who receives the zakaah should be one who is entitled to it (poor or needy), even if he has a job, so long as his earnings are not sufficient to meet his needs.
Moreover, it makes no difference whether the university is near or far; rather what matters is whether the man is poor or needy.
2.
That these relatives should not be among those on whose maintenance it is obligatory for the zakaah-giver to spend. If spending on their maintenance is obligatory for him, then it is not permissible for him to give them anything from the zakaah on his wealth.
Ash-Shaafa‘i said inal-Umm(2/87): He should not give (the zakaah of his wealth) to his father, mother, grandfather or grandmother. End quote.
Ibn Qudaamah said inal-Mughni(2/509): Obligatory charity (i.e., zakaah) should not be given to parents or grandparents, no matter how far the line of ascent reaches, or to children or grandchildren, no matter how far the line of descent reaches.
If these two conditions apply with regard to this relative of yours, it is permissible to give him enough to meet his needs from the zakaah of your wealth. One of those needs is to complete his studies, so long as it is a permissible field of studies that is beneficial in religious or worldly terms. Al-Mirdaawi said inal-Insaaf(3/218): Shaykh Taqiy ad-Deen favoured the view that it is permissible to accept zakaah in order to buy books that he needs, books of knowledge that are essential to his religious and worldly interests. End quote. And this is the correct view. .
And Allah knows best.

Dought & clear, - Sunnah prayer for one who misses Fajr prayer in congregation

Share ::-

:->










If a Muslim misses Fajr prayer in congregation because he was asleep or for some other reason, when should he offer the two rak‘ahs of Sunnah prayer, is it before or after praying Fajr?
Praise be to Allah
If a person misses Fajr prayer in congregation and did not catch up with it, then he should start with the Sunnah prayer and offer that first, then pray Fajr. When the Prophet (sa) slept one night and missed Fajr prayer whilst travelling, and nothing woke him up except the heat of the sun, he offered the Sunnah prayer then he prayed Fajr, and he gave instructions that the adhaan and iqaamah should be given as was usual. So if a person misses Fajr prayer and does not wake up until after the people have prayed, or he comes to the mosque and finds that the people have already prayed, then he should offered the Sunnah prayer of two rak‘ahs, then pray Fajr. This is the Sunnah.
But if he delays it until after the prayer or after the sun has risen, there is nothing wrong with that. But it is preferable to start with it, as the Prophet (blessings and peace of Allah be upon him) did when he missed the prayer on one of his journeys.
If he comes to the congregation and finds them already praying and he prays with them without having offered the Sunnah prayer first, he may offer it after the (obligatory) prayer, to make it up, or he may offer it after the sun has risen and become high, which is preferable. Both options are mentioned in the hadeeth, and he has the choice, in sha Allah: he may offer it after Fajr, in the mosque or at home, or if he wishes he may offer it after the sun has risen and become high. The matter is broad in scope, praise be to Allah, and both are mentioned in hadeeths from the Prophet (blessings and peace of Allah be upon him).

- PUBLISHERNajimudeeN M

For children, - Bahlool Dana (wisdom) proves the three facts to Abu Hanifa, Belief in Allah (Tawhid)

Share ::-

:->










Abu Hanifa was once teaching Islamic beliefs to his students. He was arguing and challenging the validity of some of the statements which had been proclaimed by his teacher sixth Imam, Imam Jafar Sadiq (as). Bahlool Dana happened to be present as well. Abu Hanifa proclaimed that he could not agree with the three understated statements as made by sixth Imam, Imam Jafar Sadiq (as).
The first one was that "Allah (SWT) can never be seen." According to Abu Hanifa it was impossible for a thing to exist and yet be invisible! The second thing that sixth Imam, Imam Jafar Sadiq (as) had stated was that "Shaitan (Satan) will be thrown in the inferno of Hell which will scorch him bitterly." Abu Hanifa argued: "How it was possible for fire to hurt 'fire', the fact that Shaitan (Satan) was created from fire itself!"
The third statement of sixth Imam, Imam Jafar Sadiq (as) was that "Man alone is responsible for his actions and Allah (SWT) - the most powerful - has nothing to do with his actions." "How is it possible, when Allah (SWT) alone guides the destiny of man without Whose will nothing can happen?" This was Abu Hanifa's third challenge.
As soon as the speaker, Abu Hanifa, had made these three criticisms against his teacher sixth Imam, Imam Jafar Sadiq (as), Bahlool Dana got up, took a piece of brick and aiming at Abu Hanifa, let it go and cracked Abu Hanifa head.
Bahlool Dana was caught and taken before the Judge for punishment. In his defense, he pleaded that he had done nothing else except reply to the three criticisms which Abu Hanifa had made against sixth Imam, Imam Jafar Sadiq (as).
The Judge asked him to explain as to how and why he chose to reply by hitting and injuring Abu Hanifa. Bahlool said, "This man claims that if Allah (SWT) is there, then he must be seen. He is now complaining of pain in his head due to the brick having hurt him. If the pain is definitely there, can he show me where it is? Well! Just as pain can be there without being seen Allah (SWT) also exists without being seen."
"Secondly, Abu Hanifa says that fire cannot burn fire. It is a fact that man is made out of clay and this brick with which I hit his head is also made out of clay, if clay can inflict pain and hurt clay, why can't fire do the same to fire?"
"The third thing Abu Hanifa says is that man is not responsible for his own actions but Allah (SWT) does all things. If this is so, then why does he want justice from you and why does he want me to be punished for hurting him? He might as well transfer the punishment to Allah (SWT) Who, according to him - is responsible for all the actions of man!"
Everyone in the court was stunned at this and Abu Hanifa was dumb founded - having nothing to say. So Bahlool Dana was released without any punishment.
Thus, while some Muslim sects believe that Allah (SWT) can be seen, perhaps on the Day of Judgement, the Shia Muslims say that Allah (SWT) is the creator of everything; He was not created and as such he has no body like us that can be seen. If we can still believe in unseen things like air, electricity and human soul, why can't we believe in the unseen Allah (SWT)?
If we are responsible for our actions and are to be punished or rewarded accordingly, then it is only fair and just that Allan (SWT) should not manipulate or compel us to do things but leave us alone to act the way we see it fit, and be answerable for those actions ourselves.

- PUBLISHERNajimudeeN M

குதிகால், பாதம், கெண்டைக்கால், மூட்டு, தொடை ஆகிய இடங்களில் ஏற்படும் வலியைப் போக்கும் திறமை பெற்றது வெற்றிலை நெல்லி ரசம்.

குதிகால், பாதம், கெண்டைக்கால், மூட்டு, தொடை ஆகிய இடங்களில் ஏற்படும்
வலியைப் போக்கும் திறமை பெற்றது வெற்றிலை நெல்லி ரசம்.
*
தேவையான பொருட்கள்*:முழுநெல்லிக்காய் 10, வெற்றிலை 20, கொத்தமல்லி இலை,
கறிவேப்பிலை தலா ஒரு கைப்பிடி, காய்ந்த மிளகாய் 4, பூண்டு 6 பல், வால்
மிளகு, சீரகம் தலா ஒரு டீஸ்பூன், மஞ்சள் தூள் அரை டீஸ்பூன், நல்லெண்ணெய்
2 டீஸ்பூன், உப்பு தேவைக்கேற்ப.
*செய்முறை*: நெல்லிக்காயை விதை நீக்கி சாறு எடுக்கவும். கறிவேப்பிலை,
கொத்தமல்லி இலை, வெற்றிலை மூன்றையும் பொடியாக நறுக்கிக்கொள்ளவும். வெறும்
சட்டியில் காய்ந்த மிளகாயை கிள்ளி போட்டு, பொடியாக நறுக்கிய பூண்டு,
ஒன்றிரண்டாகத் தட்டிய வால்மிளகு, சீரகம் ஆகியவற்றை போட்டு இளம் சிவப்பாக
வறுக்கவும். பின்னர், பொடியாக நறுக்கிய கறிவேப்பிலை, வெற்றிலை,
கொத்தமல்லி இலையை அதில் போட்டு, மஞ்சள் தூள் சேர்த்து வதக்கவும்.
நன்றாக வதங்கியதும் விழுதாக அரைத்துக்கொள்ளவும். ஒரு சட்டியில் சிறிது
எண்ணெய் ஊற்றி, அரைத்து வைத்துள்ள விழுதைப் போட்டு வதக்கவும். அதில்
நெல்லிக்காய் சாறு, தேவையான அளவு தண்ணீர் சேர்த்து கொதிக்க வைக்கவும்.
அடுப்பை மிதமாக எரியவிடவும். கொதிக்கும் பக்குவம் வந்ததும், தேவையான அளவு
உப்பு சேர்த்து கொதிக்கவிடாமல் கீழே இறக்கவும்.
இந்த நெல்லி ரசத்தை குடிப்பதன் மூலம் குதிகால் வலியை எளிதில்
குறைப்பதோடு, உயர் ரத்த அழுத்தம் உள்ளவர்களுக்கும் இதயநோயாளிகளுக்கும்
ஏற்ற உணவாக அமைகிறது. எலும்பு புற்றுநோய் ஏற்படாமல் தடுக்கும் ஆற்றல்
இதற்கு உண்டு என்பது குறிப்பிடத்தக்கது.Heel, ankle, calf, knee, thigh
pain effectively in the soup Nelly's success.