Taraaweeh prayers, - Dought&clear, - * Taraaweeh prayer is not bid’ah and there is no specific number of rak’ahs

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On the occasion of the blessed month of Ramadaan, the people turn to Taraaweeh prayer. My question is: there are some who pray eleven rak’ahs immediately after ‘Isha’ prayer, following the example of the Messenger of Allaah (peace and blessings of Allaah be upon him); and there are those who pray twenty-one rak’ahs, ten after ‘Isha’ and ten before Fajr, then they pray Witr. What is the shar’i ruling on this way of praying Taraaweeh? Please note that there are those who say that praying qiyaam before Fajr is bid’ah. May Allaah reward you with good.
Praise be to Allaah.
Taraaweeh prayer is Sunnah according to the consensus of the Muslims, as al-Nawawi (may Allaah have mercy on him) said inal-Majmoo’.
Taraaweeh prayer was encouraged by the Prophet (peace and blessings of Allaah be upon him), for example when he said: “Whoever spends the nights of Ramadaan in prayer out of faith and in the hope of reward, his previous sins will be forgiven.” Narrated by al-Bukhaari, 37; Muslim, 760
So how can it be a bid’ah when the Prophet (peace and blessings of Allaah be upon him) encouraged us to do it and the Muslims are unanimously agreed that it is mustahabb!
Perhaps the one who said that it is bid’ah meant that gathering to offer Taraaweeh prayer in the mosques is bid’ah.
This too is incorrect, because the Prophet (peace and blessings of Allaah be upon him) prayed Taraaweeh in congregation with his companions for many nights, then he stopped doing that lest it be made obligatory upon the Muslims. Then when the Prophet (peace and blessings of Allaah be upon him) died and the revelation came to an end, this concern was no longer an issue, because it could not be made obligatory after the death of the Prophet (peace and blessings of Allaah be upon him). So ‘Umar (may Allaah be pleased with him) gathered the Muslims to pray Taraaweeh in congregation. See Question no. 21740.
The time for Taraaweeh prayer is from after ‘Isha’ prayer until dawn comes. See Question no. 37768.
There is no specific number of rak’ahs for Taraaweeh prayer, rather it is permissible to do a little or a lot. The two ways mentioned in the question are both permissible.
That should be based on whatever the people in each mosque think is suitable for them.
The best is that which was proven from the Prophet (peace and blessings of Allaah be upon him), which is that he never did more then eleven rak’ahs when praying qiyaam al-layl, in Ramadaan or at other times.
Shaykh Ibn ‘Uthaymeen said, after mentioning the number of rak'ahs in Taraaweeh prayer:
The matter is broad in scope. No one should be denounced for praying eleven or twenty-three, because the matter is broader in scope than that, praise be to Allaah.
Fataawa al-Shaykh Ibn ‘Uthaymeen, 1/407
And Allaah knows best.

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Taraaweeh prayers, - Dought&clear, - * Ruling on raising one's voice in sending blessings upon the Prophet (blessings and peace of Allaahbe upon him) between the rak’ahs of Taraweeh

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What is the ruling on raising one's voice in sending blessings upon the Prophet (blessings and peace of Allaah be upon him) and praying that Allaah be pleased with the Rightly Guided Caliphs between the rak’ahs of Taraweeh?.
Praise be to Allaah.
There is no basis for that -- as far as we know – in sharee’ah. Rather it is an innovation so it should not be done. Nothing will be good for the last of this ummah except that which was good for the first of it, which is following the Qur'aan and Sunnah and the path of the early generations of the ummah (the salaf) and avoiding that which differs from that. End quote.
Majmoo’ Fataawa al-Shaykh Ibn Baaz(11/369).
And Allaah knows best.

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Zakaath, - Dought&clear, - Zakaahon shares

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I work in the field of buying and selling Saudi shares, and the way I work is that I sell the share as soon as the price rises and I am able to make a profit, and I do not wait for reports about the companies’ profits.
My question is: I bought some shares in the electrical company five months ago for 172 riyals per share. After I bought them, they went down to 147 riyals and have not yet gone back up to the purchase price. Is there any zakaah due on these shares? How should the zakaah be paid? Is it based on the purchase price or the current price which is 147?.
Praise be to Allaah.
These shares are now regarded as trade goods, because trade goods are anything that is prepared for sale. So zakaah is due on them.
The zakaah on trade goods is worked out on the basis of their value at the end of the year, whether it is more than the purchase price or less.
See question no. 65515
Based on this, if these shares reach the nisaab, or they reach the nisaab when added to the cash money that you have, then you should pay zakaah on them according to their value on the day when the year ends.
Shaykh Ibn ‘Uthaymeen said:
The way in which zakaah is paid on shares in companies is as follows: if the state undertakes the mission of calculating and collecting the zakaah, then you have discharged your responsibility, otherwise zakaah must be paid in the following manner: they should be evaluated every year and one-quarter of one-tenth should be paid, if the purpose of them is to trade. But if the purpose is investment, then no zakaah is due on them, but zakaah is due on any profits they produce if it is in the form of money and one year has passed. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 18/196
The Standing Committee was asked: Is there any zakaah on shares and certificates? How should it be paid?
They replied:
Zakaah is due on shares and promissory notes if they represent money or trade goods, so long as the one who is keeping the money is not going through hardship or delay payment unduly. End quote.
Fataawa al-Lajnah al-Daa’imah, 9/354
The Standing Committee was also asked about shares through which one buys land and real estate.
They replied:
The shares mentioned in the question are a kind of trade goods, so zakaah must be paid on them, to be evaluated every year according to their current value, not the purchase price. If the owner has money he may pay from that, otherwise he should pay the zakaah for past years from their value after selling them and taking the money. End quote.
Fataawa al-Lajnah al-Daa’imah, 9/353
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Should zakaah on shares be based on the official value of the share or on the market value, or what?
He replied:
Zakaah on shares and other trade goods should be based on the market value. If it was worth one thousand at the time of purchase, then the value rises to two thousand at the time when zakaah becomes due, then zakaah should be based on the value of two thousand, because what matters is the value of a thing when zakaah becomes due, not when it is bought. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 18/197
It should be noted that if trade goods are bought with gold or silver or cash (riyals, dollars or other currencies), or with other goods, then the year for those goods starts from the time when one acquired the wealth with which one bought them. Based on this, the new year does not start from the time when one takes possession of the new goods, rather it starts from the time when one acquired the wealth with which one bought them.
And Allaah knows best.

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Zakaath, - Dought&clear, - It is not permissibleto estimate anything otherthan fruits

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Is it permissible to estimate trade goods when it is not possible or is too difficult for the businessman to count them accurately?.
Praise be to Allaah.
What is meant by estimating is when experts look at the date palms – for example – after it is clear that the unripe dates are in good condition, and they see how many dates they are likely to produce, and the zakaah is given on that basis. This is a kind of speculation and conjecture without precisely counting the wealth. The reason why this is prescribed in the case of fruits is that the owner of the fruit may need to eat some of it or give it to others or sell it when it is still unripe, before it ripens. In that case it is not possible to define zakaah precisely, so Islam allows estimating it so as to avoid hardship and difficulty.
There is no report that sharee’ah allows estimating with regard to any kind of wealth other than fruits, because fruits are the type of wealth which it is difficult or impossible to count precisely. But with other types of wealth that are subject to zakaah – such as trade goods – it is possible to count them precisely.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about estimating trade goods if it is impossible or too difficult for the businessman to count them. He replied:
It is not permissible to estimate them, because estimating was mentioned only with regard to fruits, and some scholars also added crops. As for other types of wealth, it is not possible to estimate them because they are of many types. But the person should try hard as hard as he can and be cautious. If he counts this item as being one hundred and twenty, he should pay zakaah on one hundred and twenty, so that he will have done his duty. End quote.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen(18/232).
And Allaah knows best.

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