Dought & clear, - How to perform the twelve rak‘ahs (regular Sunnah prayers) on Friday?

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How is the hadeeth, “Whoever prays to Allah twelve rak‘ahs in a day and night, a house will be built for him in Paradise”, to be implemented on Friday, as there is no Sunnah prayer before Jumu‘ah prayer?
Praise be to Allah
In the answer to question no. 14075and 181043we stated that there is no regular Sunnah prayer before Jumu‘ah prayer, but there is a regular Sunnah prayer after it.
Secondly:
Concerning the virtue of the one who prays twelve rak‘ahs every day, there is a report narrated by Muslim from Umm Habeebah (may Allah be pleased with her), the wife of the Prophet (blessings and peace of Allah be upon him), that she said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “There is no Muslim slave who prays twelve rak‘ahs to Allah each day, voluntarily, apart from the obligatory prayers, but Allah will build for him a house in Paradise.”
The rak‘ahs are mentioned in detail in another hadeeth, in which there is no mention of Jumu‘ah, as in the hadeeth of at-Tirmidhi (415) from Umm Habeebah (may Allah be pleased with her), who said: The Messenger of Allah (sa) said: “Whoever prays twelve rak‘ahs in a day and night, a house will be built for him in Paradise: four before Zuhr and two after it, two rak‘ahs after Maghrib, two rak‘ahs after ‘Isha’, and two rak‘ahs before Fajr prayer.” It was classed as saheeh by Shaykh al-Albaani inSaheeh Sunan at-Tirmidhi.
Based on that, Friday is an exception from the general meaning of the hadeeth, “… whoever prays twelve rak‘ahs to Allah each day…”
This does not mean that the Muslim should not be keen to offer naafil prayers before Jumu‘ah prayer or to do a great deal of that. Concerning the virtue of offering naafil prayers before Jumu‘ah, there is the hadeeth reported by al-Bukhaari (910) from Salmaan al-Faarisi (may Allah be pleased with him), who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever does ghusl on Friday, and purifies himself with whatever means of purification he can, then puts on perfume, then goes and does not push between any two people, then prays whatever is decreed for him, then when the imam comes out he listens attentively, (his sins) between that and the next Friday will be forgiven.”
Shaykh Dr. Bandar ibn Naafi‘ al-‘Abdali, a member of faculty at the University of Qaseem, was asked:
What is the number of confirmed Sunnah rak‘ahs (Sunnah mu’akkadah) that we should pray on Friday? It is well known that the hadeeth mentions twelve rak‘ahs; how should that be done on Friday?
He (may Allah preserve him) replied:
There is no regular Sunnah prayer before Jumu‘ah prayer, but there is a regular Sunnah prayer after it, which is four rak‘ahs, because it is proven inSaheehMuslim(881) that Abu Hurayrah (may Allah be pleased with him) said: The messenger of Allah (blessings and peace of Allah be upon him) said: “When one of you prays Jumu‘ah, let him pray four (rak‘ahs) after it.” Inas-Saheehaynit is narrated that Ibn ‘Umar (may Allah be pleased with him) used not to pray after Jumu‘ah until he left, then he would pray two rak‘ahs in his house.
Al-Bukhaari, 937; Muslim, 882
Some of the scholars reconcile between the two hadeeths by stating that if he prays in the mosque, he should pray four, and if he prays at home, he should pray two. This is the view of Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him). Others said: rather he should pray six rak‘ahs, so as to reconcile between the two hadeeths. This was narrated from Imam Ahmad, and was also the view of some of the early generations, such as Sufyaan ath-Thawri, ‘Ata’ and Mujaahid. Yet others said: rather he should pray four rak‘ahs after Jumu‘ah in all cases, whether he prays in the mosque or at home, because this was clearly stated by the Prophet (blessings and peace of Allah be upon him). His praying two rak‘ahs was his practice, and his practice does not contradict his words, because this may be understood in several ways. In my view, this opinion is more sound, that the regular Sunnah prayer after Jumu‘ah in all cases is four rak‘ahs. Hence when a person has prayed Jumu‘ah, he should pray four rak‘ahs after that, whether he is travelling or not, and whether he prays them in the mosque or home. In that case, Friday is exempted from the general meaning of the hadeeth, “There is no Muslim slave who prays twelve rak‘ahs to Allaah each day, voluntarily, apart from the obligatory prayers, but Allah will build for him a house in Paradise.” (Narrated by Muslim, 728). And Allah knows best.
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- PUBLISHERNajimudeeN M

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

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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)

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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