Dought & clear, - Is it permissible to play a part in establishing a venue for condolence gatherings andother occasions?

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In our city there is a venue for special occasions; most of what takes place there is condolence gatherings in which a shaykh comes to read Qur’aan for the deceased and the people listen to him. They oblige everyone in the neighbourhood to give a specific amount of money so that they all take part in setting it up. Can I pay this money or should I avoid it?.
Praise be to Allaah.
It is not prescribed in sharee‘ah for people to gather with the family of the deceased to offer condolences. At the very least this kind of gathering is makrooh, whether they gather in the house of the family of the deceased or in these tents that they set up, or in a venue for special occasions which is set aside for this purpose, and so on, because that is an innovation that was not done by the earlier generations. Ibn Maajah narrated that Jareer ibn ‘Abd-Allah al-Bajali (may Allah be pleased with him) said: We used to think that gathering with the family of the deceased and making food was a kind of wailing (for the deceased).” Classed as saheeh by al-Albaani inSaheeh Ibn Maajah.
If they add to that bringing a reciter to read the Qur’aan, it is even more prohibited.
The scholars of the Standing Committee for Issuing Fatwas said:
What some people do of setting up large tents and bringing reciters to read Qur’aan, whether that is in return for payment or not, and offering food on the forty-day anniversary of the death -- all of these are things for which we know of no basis in sharee‘ah; rather they are innovations that have been introduced into the religion. And the Prophet (blessings and peace of Allah be upon him) said: “Whoever introduces into this matter of ours anything that is not part of it will have it rejected.” End quote.
Fataawa al-Lajnah al-Daa’imah, 9/136.
It also says (9/73):
Gathering when forty days have passed since the death of the deceased is an innovation (bid‘ah), and reading Qur’aan or what is called a khatmah for the deceased is a further innovation. It is haraam for the reciters to eat the food that is offered to them or to take any fee for their reading. Shaykh al-Islam Ibn Taymiyah narrated that there was consensus among the scholars that taking a fee for merely reading Qur’aan is haraam according to all the scholars, and there was no difference of opinion among them concerning that. End quote.
It also says (8/352):
Spending on food that is made for those who come to offer condolences and spending on setting up tents and the like is not permissible, whether it is paid for from the wealth of the deceased or from the wealth of anyone else. End quote.
So it is not permissible to do any of these things or to help in them, because it is a kind of cooperating in sin and transgression, and Allah says (interpretation of the meaning):
“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”
[al-Maa’idah 5:2].
Their imposing a certain amount of money to be paid by every individual in order to set up this venue is something that is not permissible according to sharee‘ah. It is an objectionable action that should be opposed and it is not permissible to help them in that.
And Allah knows best.
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Dought & clear, - Singling out some nights for prayer that were not narrated from the Prophet (blessings and peace of Allah be upon him)

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lately in have encountered that some people pray nawfil prayers other that the usal on days like last 10 days of ramadan,shab e qadr and shab e mairaj.for example salul nazbi and pryers in which surah iklas is read once ad other surah 100 times followed by surah fateha.
Praise be to Allaah.
The prayers that the Prophet (blessings and peace of Allah be upon him) used to offer every day and night are well known. They include the regular Sunnah prayers (al-sunan al-rawaatib) offered before and after the obligatory prayers, qiyaam al-layl, Witr, Duha prayer and others. The Prophet (blessings and peace of Allah be upon him) did not single out some nights for prayer or striving in worship except the last ten nights of Ramadan, which the Prophet (blessings and peace of Allah be upon him) used to single out for extra effort in praying qiyaam al-layl. On those nights he would make the prayer so long that he spent all or most of the night in prayer, but he (blessings and peace of Allah be upon him) did not recite any specific soorahs of the Qur’aan in those prayers and he did not repeat Soorat al-Ikhlaas or any other soorahs. This is the Sunnah concerning which there is no difference of scholarly opinion. Whoever wants to follow the example of the Prophet (blessings and peace of Allah be upon him), this is his guidance and his Sunnah.
With regard to singling out some nights for prayer, such as the night of al-Isra’ wa’l-Mi‘raaj (the Prophet’s Night Journey and Ascent to heaven), or the night of his birth, this is not prescribed; rather this is an innovation, and the best of guidance is the guidance of Muhammad (blessings and peace of Allah be upon him). Similarly, singling out some prayers for the recitation of Soorat al-Ikhlaas and repeating it is not prescribed.
Al-Shaatibi (may Allah have mercy on him) said:
If when offering regular Sunnah prayers, people started offering them in congregation in mosques in which the obligatory prayers are offered, this is an innovation. The evidence for that is the fact that there is no report from the Messenger of Allah (blessings and peace of Allah be upon him) or from his Companions or from those who followed them in truth that they prayed the Sunnah and the obligatory prayer in congregation.
End quote fromal-I‘tisaam, p. 345-346
Al-Shaatibi (may Allah have mercy on him) regarded offering the regular Sunnah prayers in congregation as an innovation, because it is not narrated from the Messenger (blessings and peace of Allah be upon him). Although the regular Sunnah prayers are definitely proven from the Messenger (blessings and peace of Allah be upon him), he used to pray them on his own and not in congregation. Therefore whoever invents a prayer and encourages people to offer it in congregation, this is a worse type of innovation and farther removed from the guidance of the Prophet (blessings and peace of Allah be upon him).
Ibn al-Qayyim (may Allah have mercy on him) said:
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked about a man who said: The night of the Isra’ is better than Laylat al-Qadr, and another man said: No, Laylat al-Qadr is better; which of them is correct?
He replied: Praise be to Allah. As for the one who says that night of the Isra’ is better than Laylat al-Qadr:
If what he meant was that the night on which the Prophet (blessings and peace of Allah be upon him) was taken on the Night Journey and similar nights of every year are better for the ummah of Muhammad (blessings and peace of Allah be upon him) than Laylat al-Qadr in that praying qiyaam and offering supplication on this night is better than doing that on Laylat al-Qadr, this is false. None of the Muslims said that and it is well known that this view is incorrect.
This applies if it is known which night is the night of the Isra’, so how about if there is no known evidence of which month it happened in or which part of the month or which night? Rather the reports concerning that are munqati‘ and contradictory, and there is nothing that can be taken as definitive. It is not prescribed for the Muslims to single out the night which is thought to be the night of the Isra’ for qiyaam or anything else, unlike Laylat al-Qadr. It is not known that any of the Muslims ascribed to the night of the Isra’ any superiority over other nights, especially Laylat al-Qadr. The Sahaabah and those who followed them in truth did not single out the night of the Isra’ in any way and they did not mention it. Hence it is not known what night it was. If the Isra’ was one of the greatest virtues of the Prophet (blessings and peace of Allah be upon him) but despite that it is not prescribed to single out that time or that place for any prescribed act of worship, or to single out the day on which the Revelation came down for any act of worship or anything else, or to single out the place and time in which the Revelation began for anything. The one who singles out places or times on the basis of his own ideas for acts of worship for this and similar reasons is like the People of the Book who make the times of the life of the Messiah into special occasions for worship, such as the day of his birth, the day of his baptism and so on.
End quote fromZaad al-Ma‘aad fi Hadiy Khayr al-‘Ibaad, 1/56-58.
And Allah knows best.
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Dought & clear, - ‘Umrah in the month of Rajab

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Is there any particular virtue in performing ‘Umrah in the month of Rajab?.
Praise be to Allaah.
Firstly:
There is no report from the Prophet (peace and blessings of Allaah be upon him) – as far as we know – to suggest that there is any particular virtue in performing ‘Umrah in the month of Rajab, or that it is encouraged. Rather it is proven that there is a particular virtue in performing ‘Umrah in the month of Ramadaan, and in the months of Hajj, which are Shawwaal, Dhu’l-Qa’dah and Dhu’l-Hijjah.
There is no report to prove that the Prophet (peace and blessings of Allaah be upon him) performed ‘Umrah in Rajab, rather that was denied by ‘Aa’ishah (may Allaah be pleased with her), who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) never performed ‘Umrah in Rajab. Narrated by al-Bukhaari, 1776; Muslim, 1255.
Secondly:
Something that has been introduced into the religion is what some people do, namely singling out the month of Rajab for ‘Umrah, because no one should single out a specific time for doing an act of worship unless that has been prescribed in sharee’ah.
Ibn al-‘Attaar, the student of al-Nawawi (may Allaah have mercy on them both) said:
What I have heard about the people of Makkah, may Allaah increase it in honour, is that they are accustomed to performing ‘Umrah a great deal in Rajab. This is something for which I know of no basis, rather it is proven in the hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “ ‘Umrah in Ramadaan is equivalent to Hajj.” End quote.
Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) said in hisFataawa(6/131):
With regard to singling out some days of Rajab for any kinds of ziyaarah etc, there is no basis for that. Imam Abu Shaamah stated in his bookal-Bida’ wa’l-Hawaadiththat performing acts of worship at specific times which were not prescribed by Islam is not right, because no time is better than any other, except times when it is prescribed to perform a certain kind of worship, or a time when all kinds of good deeds are better than at other times. Hence the scholars denounced the singling out of the month of Rajab for performing ‘Umrah a great deal. End quote.
But if a person goes for ‘Umrah during Rajab without believing that there is any special virtue in that, but it just so happens that it is easy for him to travel at that time, there is nothing wrong with that.
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For children, - Sincerity (Ikhlas) in Islam: Shaitan and the Pious Worshipper(Sincere Worship and Faith)

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In the tribe of Bani Israel, there once lived a pious worshipper. One day, the people informed him that at a certain location, there existed a tree that was being worshipped by a tribe. When he heard this, the man flew into a rage, picked up his axe and set out to cut down the tree.
Shaitan, appearing before him in the form of an old man, asked, "Where are you headed for?" Pious worshipper replied, "I intend to cut down the tree, which is being worshipped so that the people worship Allah (SWT) instead."
"Hold yourself till you hear what I have to say," said Shaitan to him.
The pious worshipper urged him to carry on. Shaitan continued, "Allah (SWT) has His own Prophets and if it had been essential to cut down the tree, He would have sent them to perform the task."
However, the pious worshipper did not agree with Shaitan and continued on his way.
"There is no way I shall let you do it," said Shaitan angrily, and he began to wrestle with the pious worshipper. In the ensuing contest, the pious worshipper hurled Shaitan onto the ground.
"Wait! I have something else to say to you", pleaded Shaitan.
"Listen! You are a poor man. If you could possess some wealth by means of which you could give alms to the other worshippers it would be much better than cutting the tree. If you refrain from cutting the tree, I shall place two dinars beneath your pillow everyday."
The pious worshipper said thoughtfully, "If you speak the truth, I shall give one dinar in charity while the other dinar I shall put to my use. This is better than cutting down the tree; in any case, I have neither been ordered to perform this task nor am I a Prophet to burden myself with unnecessary grief and anxiety."
Thus, pious worshipper acceded to the request of Shaitan who left him alone. For two days, he received the two dinars and utilized them, but on the third day, there was no sign of the dinars. Upset and distressed, he picked up his axe and set out to cut down the tree.
On the way, pious worshipper encountered Shaitan, who asked him: "Where are you headed for?"
"I am going to cut that tree." Replied pious worshipper
"There is no way you are going to do it," said Shaitan
Once again they began to contest, but this time Shaitan overcame him and hurling him to the ground, ordered, "Turn back or I shall sever your head from your body."
The pious worshipper said, "Leave me alone and I shall return, but tell me, how was it that I had managed to overcome you on the previous occasion?"
Shaitan answered, "On that occasion, you had set out only for Allah (SWT) and you were sincere in your intention as a result of which, Allah (SWT) subjugated me for you, but this time you were angry for your own self and for your dinars and so I could overpower you."
He (the Shaitan) said, 'By Your Glory, I shall seduce all of them (children of Adam) except Your sincere servants among them'. Noble Qur'an (38:82-3)
Lesson to learn from this Real Life Story, Sincere Worship and Faith:
Before any action we take, we must be clear in our minds that the action is in accordance with the commands of Allah (SWT). This can be done by constant thinking and true understanding of the aim of our life. We have to understand what Allah (SWT) really wants from us.
Say. Surely my prayer and my sacrifice and my life and my death are (all) for Allah, the Lord of the worlds. Noble Qur'an (6:162)

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