Conditions for Zakaah Being Obligatory, - Dought & clear, - * Delaying payment of zakaah in order to pay it in the month of Ramadan

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First of all, I would like to thank you – after Allah – for the efforts you are making, and I ask Allah to place it in the balance of your good deeds and to benefit thereby everyone who reads it, Muslim or otherwise. My question may be summed up as follows: I found a job three years ago and I get a good salary from it, praise be to Allah. But after I worked out the time when my wealth reached the nisaab (minimum threshold at which zakaah becomes obligatory) it became clear that it was due in the month of Jumaada al-Aakhir, but without meaning to, I paid it in the month of Ramadan, thinking that I could choose the time to pay it. This continued for two years, but now I would like to ask about this year: can I pay zakaah in the month of Ramadan as I did in the two previous years, or should I pay it in the month of Jumaada al-Aakhir? Are there any consequences as a result of having delayed it in the two previous years; in other words, should I work out the value of zakaah for each month and pay zakaah for the months during which I delayed it? Please note that in the month of Ramadan I paid zakaah on all the wealth that I had my possession including that which I had obtained after the month of Jumaada al-Aakhir.
Praise be to Allah.
Firstly:
It is obligatory to pay zakaah immediately, once one’s wealth reaches the nisaab (minimum threshold) and one full (Hijri) year has passed since then, because delaying it with no excuse is a sin; but if it is delayed for a legitimate reason, such as not being able to find any poor people to give it to, there is nothing wrong with that.
An-Nawawi (may Allah have mercy on him) said: It is obligatory to pay zakaah immediately once it becomes due and it is possible to pay it, and it is not permissible to delay it. This was stated by Maalik, Ahmad, and the majority of scholars, because Allah, may He be exalted, says (interpretation of the meaning):“and give Zakat” [al-Baqarah 2:43]; this command implies that is to be paid immediately.
End quote fromSharh al-Muhadhdhab(5/308)
It says inFataawa al-Lajnah ad-Daa’imah(9/398):
If the time for paying zakaah is the month of Jumada al-Oola, can we delay it until the month of Ramadan with no reason or excuse?
Answer: it is not permissible to delay payment of zakaah after one full year has passed, unless there is a legitimate shar‘i excuse, such as not being able to find any poor people at the time the year is completed, or not being able to get it to them, or because the wealth is not to hand, and so on. As for delaying it because of Ramadan, that is not permissible unless the time period is short, such as if the year is completed in the latter half of Sha‘baan. In that case there is nothing wrong with delaying it until Ramadan. End quote.
Standing Committee for Academic Research and Issuing Fatwas
‘Abd al-‘Azeez ibn ‘Abdullah ibn Baaz, ‘Abdullah ibn Qa‘ood, ‘Abdullah ibn Ghadyaan
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about the ruling on delaying zakaah until Ramadan.
He replied: Zakaah, like other good deeds, if done at a time that is regarded as having special virtue, that is better, but when zakaah becomes due and the year has passed, it becomes obligatory to pay it, and it should not be delayed until Ramadan. If the zakaah year ends in Rajab, he should not delay it until Ramadan; rather he should pay it in Rajab. If the zakaah year ends in Muharram, he should pay it in Muharram and not delay it until Ramadan. But if the zakaah year ends in Ramadan, then he should pay it in Ramadan. The same applies if some emergency arises among the Muslims and he wants to bring forward his zakaah and give it before the year has passed; there is nothing wrong with that.
End quote fromMajmoo‘ al-Fataawa(18/295)
Secondly:
The questioner delayed giving the zakaah of his wealth until Ramadan based on a mistaken notion, so there is no sin on him because he was unaware of the correct ruling. Then if he paid it after that in Ramadan, then he has done what is required of him, and he does not have to do anything because of this delay. But this year he must pay it in Jumaada al-Aakhirah and not delay it until Ramadan.
And Allah knows best.

- PUBLISHERNajimudeeN M

Fasting, - Doupht&clear, - * If a woman’s period ends before Fajr

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I was menstruating and I became pure (my period ended) before the adhaan for Fajr, but because I was tired I did not do ghusl until the adhaan was given for Fajr. Should I complete this day’s fast, knowing that I had the intention of fasting this day before the adhaan?.
Praise be to Allaah.
If a menstruating woman becomes pure before Fajr then she should have the intention of fasting and her fast is valid, even if she does not do ghusl until after dawn comes.
The same ruling applies to one who is junub (in a state of impurity following sexual activity) if he does not do ghusl until after dawn comes.
Al-Bukhaari (1962) and Muslim (1109) narrated from Sulaymaan ibn Yasaar that he asked Umm Salamah (may Allaah be pleased with her (about a man who wakes up junub – can he fast? She said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to wake up junub not from a wet-dream and he would fast.
Al-Nawawi (may Allaah have mercy on him) said:
The scholars of these cities are unanimously agreed that the fast of one who is junub is valid, whether that was as the result of a wet dream or of intercourse.
If the blood of menstruation or nifaas (post-partum bleeding) stops at night, then dawn comes before the woman does ghusl, her fast is valid and she has to complete it, whether she did not do ghusl deliberately or because she forgot, with or without an excuse. The same applies to one who is junub. This is our view and the view of all the scholars, apart from that which was narrated from some of the salaf but we do not know whether it is saheeh or not.
And Allaah knows best.

- PUBLISHERNajimudeeN M

Fasting, - Doupht&clear, - * Is it permissible forone who is observing i’tikaaf to go out of the mosque?

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I would like to know how i’tikaaf is to be done in the mosque during the last ten days of Ramadaan, noting that I work and my work finishes at 2 p.m. Do I have to stay in the mosque all the time?.
Praise be to Allaah.
If the mu’takif (person observing i’tikaaf) goes out of the mosque, his i’tikaaf is invalidated, because i’tikaaf means staying in the mosque to worship Allaah.
That applies unless the mu’takif goes out for an unavoidable reason, such as to relieve himself, to do wudoo’ or ghusl, or to bring food if he does not have anyone to bring food to the mosque for him, and other similar matters which cannot be avoided and which cannot be done in the mosque.
Al-Bukhaari (2092) and Muslim (297) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used not to enter the house except for things that a person needs when he was observing i’tikaaf.
Ibn Qudaamah (may Allaah have mercy on him) said inal-Mughni(4/466):
What is meant by things that a person needs is to urinate and defecate, because every person need to do that. Similarly, he also needs to eat and drink. If he does not have anyone who can bring him food and drink, then he may go out to get them if he needs to. For everything that he cannot do without and cannot do in the mosque, he may go out for that purpose, and that does not invalidate his i’tikaaf, so long as he does not take a long time doing it.
If the mu’takif goes out to do his work, this is something that invalidates i’tikaaf.
The Standing Committee was asked:
Is it permissible for the mu’takif to visit someone who is sick or to accept an invitation or to attend to his family’s needs or to attend a funeral or to go to work?
They replied:
The Sunnah is that the mu’takif should not visit one who is sick during his i’tikaaf, or accept any invitation, or attend to his family’s needs, or attend any funeral, or go to work outside the mosque, because it was proven that ‘Aa’ishah (may Allaah be pleased with him) said: “The Sunnah is for the mu’takif not to visit any sick person, or attend any funeral, or touch his wife or be intimate with her, or to go out for any purpose except those which cannot be avoided.”
Narrated by Abu Dawood, 2473.
Fataawa al-Lajnah al-Daa’imah, 10/410.

- PUBLISHERNajimudeeN M