Taraaweeh prayers, - Dought&clear, - * They read Qur’aan before Taraaweeh prayer then complete it in the prayer

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We are in America. There is a Qur’aan circle after iftaar, from 7.15 until 7.30, then they pray ‘Isha’, followed by Taraaweeh. In the Qur’aan circle, one of the Muslims reads Qur’aan, using a microphone so that both men and women can hear. The plan is to read 12 pages, then to complete 8 pages in Taraaweeh, so that in one night they can complete one juz’ and thus complete the whole Qur’aan by the end of the month. Is gathering to read the Qur’aan in this manner Sunnah or is it bid’ah?
Is it better to read Qur’aan to the congregation during Taraaweeh or in a Qur’aan circle?.
Praise be to Allaah.
There is nothing wrong with you having this gathering. For one person to read Qur’aan whilst the others listen is something that is prescribed in sharee’ah; the Prophet (peace and blessings of Allaah be upon him) and his companions did that.
It was narrated that Ibn Mas’ood (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said to me: “Recite Qur’aan for me.” I said: “O Messenger of Allaah, should I recite it to you when it was revealed to you?” He said: “I like to hear it from someone else.” So I recited Soorat al-Nisa’ to him, until I reached this verse (interpretation of the meaning):
“How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?”
[al-Nisa’ 4:41]
He said, “That’s enough for now.” And he turned to me with his eyes flowing with tears.
Narrated by al-Bukhaari, 4763; Muslim, 800.
Shaykh ‘Abd al-‘Azeez ibn Baaz said:
It is prescribed for the Muslims during this blessed month to study the Qur’aan together, day and night, following the example of the Prophet (peace and blessings of Allaah be upon him) with whom Jibreel used to study the Qur’aan every year in Ramadaan, and he studied it with him twice in the last year of his life, and with the aim of drawing closer to Allaah, and pondering the meanings of the Book of Allaah in order to benefit from it and act upon it. This is the way of the righteous salaf and the believers, male and female, should occupy themselves with the Qur’aan, reciting it, pondering its meanings and referring to the books of tafseer in order to benefit from it and learn more.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/319, 320.
It is better when reading Qur’aan to also learn the rulings of the Qur’aan, and understand it meanings. So if you add to reading some tafseer (commentary) on what you read or on part of it, then you will combine many good things, such as following the Sunnah, studying the Qur’aan together, teaching the Muslims and helping them to ponder the Qur’aan.
If this completion of the Qur’aan is done in Taraaweeh prayer that is better than it being done outside the prayer.
Shaykh al-Islam [Ibn Taymiyah] said inal-Fataawa al-Kubra(2/297):
The command and encouragement to recite Qur’aan applies more to the one who is praying than to anyone else, for reciting the Qur’aan in prayer is better than reciting it outside of prayer. The reports which speak of the virtue of the one who recites Qur’aan refer to the one who is praying more than anyone else. End quote.
If it is difficult for the people to complete the Qur’aan in the prayer, they can combine two good things: studying the Qur’aan before the prayer, and reciting the rest during the prayer, as you are doing.
It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was the most generous of people, and he was at his most generous during Ramadaan when Jibreel would meet with him. He would meet him on every night of Ramadaan and study the Qur’aan with him. And the Messenger of Allaah (peace and blessings of Allaah be upon him) was as generous as the wind in doing good.
Narrated by al-Bukhaari, 3048; Muslim, 2308.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked:
Can it be understood from the fact that Jibreel (peace be upon him) studied Qur’aan with the Prophet (peace and blessings of Allaah be upon him) every night in Ramadaan, that it is good to complete the Qur’aan (in this month)?
He replied:
It may be understood that it is mustahabb to study the Qur’aan and that the believer should study it with those who will benefit him and help him, because the Messenger (peace and blessings of Allaah be upon him) studied with Jibreel (peace be upon him) for a reason, because Jibreel was the one who had brought it from Allaah, so he was the emissary between Allaah and the Messengers.
Undoubtedly the Prophet (peace and blessings of Allaah be upon him) would benefit from his study with Jibreel, such as learning the variant recitations (huroof) of the Qur’aan and the meanings intended by Allaah. If a person studies with someone who will help him to understand the Qur’aan and help him to pronounce it properly, this is what is desirable, just as the Prophet (peace and blessings of Allaah be upon him) studied it with Jibreel. The point is not that Jibreel was better than the Prophet (peace and blessings of Allaah be upon him), but Jibreel was the messenger who brought it from Allaah and conveyed to the Messenger (peace and blessings of Allaah be upon him) that which Allaah had commanded him, namely the Qur’aan and its pronunciation and meanings. So the Prophet (peace and blessings of Allaah be upon him) benefited from Jibreel in these ways. This does not mean that Jibreel was better than the Prophet (peace and blessings of Allaah be upon him), for he is the best of mankind and is better than the angels. But there was a great deal of goodness in their studying the Qur’aan together, for the Prophet (peace and blessings of Allaah be upon him) and for the ummah, because it was studying what had come from Allaah in order to benefit from what had come from Allaah.
There is another benefit in that, which is that studying together at night is better than doing so during the day, because this study used to take place at night, and it is known that the night is better for studying than the day because one is better able to focus and concentrate then.
Another benefit is that studying together is prescribed in sharee’ah, and it is a righteous deed even if it is done at times other than Ramadaan, because it benefits both parties. Even if there are more than two, it doesn’t matter, because each of them can benefit from his brothers and they can encourage one another to read. It may be that a person would not be motivated to read if he sits on his own, but if he has a companion or companions to study with him, that will encourage him to read, as well as the benefits they will all share of studying and learning together.
It may be understood from that that the imam’s reading the whole Qur’aan to the congregation during Ramadaan is a kind of this studying together, because it enables them to listen to the whole Qur’aan. Hence Imam Ahmad (may Allaah have mercy on him) liked the one who was leading them in prayer to complete the Qur’aan with them. This is akin to the practice of the salaf who used to like to hear the whole of the Qur’aan, but this does not mean that he should hasten and rush and not be deliberate in his reading and humble, focused and at ease in his prayer. Rather paying attention to these matters is more important than reciting the entire Qur’aan.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/331-333
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was also asked:
Many imams are keen to complete the Qur’aan in Taraaweeh and they strive to let the congregation hear the entire Qur’aan. Is there anything wrong with that?
He replied:
This is a good deed, so the imam may recite a juz’ or less each night, then read more during the last ten nights so as to complete the Qur’aan. This applies if it is easy for him to do so and will not cause any hardship… The great scholar Ibn al-Qayyim (may Allaah have mercy on him) wrote a chapter in his bookJala’ al-Afhaam fi’l-Salaati wa’l-Salaam ‘ala Khayr al-Anaam, in which he described how the salaf were keen to complete the Qur’aan; we advise you to read this chapter in order to learn more.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/333, 334.
And Allaah knows best.

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Taraaweeh prayers, - Dought&clear, - * Recitation in Taraweeh prayer

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Our imam recites from various places in the Qur’aan during Taraweeh prayer each night.
What is the ruling on choosing passages from various soorahs in Taraweeh?.
Praise be to Allaah.
Firstly:
It is better when reciting in Taraweeh to complete the Qur’aan once. This may be understood from the reports inal-Saheehaynwhich state that Jibreel used to study the Qur'aan with the Prophet (peace and blessings of Allaah be upon him) in Ramadaan, and review it with him.
Shaykh Ibn Baaz said (15/325):
It may be understood from this that if the imam recites the entire Qur’aan to the congregation during Ramadaan, this is a kind of this studying together, because this lets them benefit from hearing the entire Qur’aan. Hence Imam Ahmad (may Allaah have mercy on him) used to like to complete the Qur’aan with those whom he led in prayer, and this is akin to what the salaf did, namely liking to hear the entire Qur’aan. But this does not mean that he should rush and not be deliberate in his recitation, and not seek to be focused and calm, rather seeking these things is better than seeking to complete it.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/331-333
It says inal-Mawsoo’ah al-Fiqhiyyah(27/148):
The Hanbalis and most of the Hanafi shaykhs – and it was also narrated by al-Hasan from Abu Haneefah – are of the view that the Sunnah is to complete the Qur’aan in Taraweeh prayer so that the people can hear the entire Qur’aan in that prayer. The Hanafis said: The Sunnah is to complete it once. So the imam should not forsake completing it because of the people’s laziness, rather he should recite ten verses or so in each rak’ah, and thus he will be able to complete it. (This is based on the assumption that he prays twenty rak’ahs each night.) And it was said that in each rak’ah thirty verses should be recited, because ‘Umar (may Allaah be pleased with him) enjoined that. In that case the Qur’aan can be completed three times in Ramadaan.
Al-Kaasaani said: What ‘Umar enjoined was by way of doing more of a good thing, which is to complete the Qur’aan more than once. This is what was suitable for their time. But in our time it is better for the imam to recite on the basis of the people’s situation; he should recite whatever will not put them off from joining the congregation, because increasing the size of the congregation is better than lengthening the recitation. End quote.
What al-Kaasaani said is good, and the imam should pay attention to the situation of the people behind him.
It is not permissible for the imam to put people off by making the prayer so long that it becomes difficult for them and to think that if he does not do that he has done badly! What he should do is to encourage the people to pray even if that is by making it shorter, so long as the prayer is complete.
It is better for the people to offer a short but complete prayer than not to pray at all.
Abu Dawood said: Ahmad ibn Hanbal was asked about a man who recited the Qur’aan twice in Ramadaan, leading the people in prayer. He said: In my view this depends on the people’s energy level, and whether there are workers among them.
Ibn Rajab al-Hanbali said: The words of Imam Ahmad indicate that attention should be paid to the state of the people with regard to recitation; he should not make it too hard for them. This view was also echoed by other fuqaha’ among the companions of Abu Haneefah and others.
Lataa’if al-Ma’aarif, p. 18
Shaykh ‘Abd al-‘Azeez ibn Baaz was asked:
What is your opinion about what some imams do, choosing a certain amount of Qur'aan to recite in each rak’ah each night?
He replied:
I do not see anything wrong with that, because it depends on the imam’s own assessment of the situation. If he thinks it is better to recite more on some nights and in some rak’ahs, and that this will benefit those who are praying behind him, and he feels that he has the energy for that and he feels that he is enjoying the recitation and wants to recite more verses to benefit himself and others, then he may do so. If his voice is good and he started to enjoy the recitation and feels humble and focused and hopes that this will benefit himself and those who are praying behind him, then if he recites some extra verses in some rak’ahs or on some nights, we do not know of any reason why he should not do so. The matter is broad in scope, praise be to Allaah.
Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz, 11/335, 336
Shaykh ‘Abd al-‘Azeez ibn Baaz was also asked:
Should the imam pay attention to the situation of the weak such as the elderly etc when praying Taraweeh?
He replied:
This is something which is required in all the prayers, in Taraweeh and in the obligatory prayers, because the Prophet (peace and blessings of Allaah be upon him) said: “When any one of you leads the people in prayer, let him make it short, because among them are the weak, the young and those who have needs.” So the imam should pay attention to the congregation and be kind to them with regard to praying qiyaam in Ramadaan and during the last ten nights. People are not all the same, rather they vary. So he should pay attention to their different situations and encourage them to come. When he makes the prayer too lengthy, he makes it difficult for them and puts them off from attending. He should pay attention to that which will encourage them to attend and pray, even if that is by making it short and not making it long. If the people concentrate during the prayer and find peace in it only for a short time, that is better than a long prayer in which there is no concentration and people only feel bored and tired.
Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz, 11/336, 337
Thirdly:
In the answer to question no. 20043, we stated that reciting part of a soorah in prayer is permissible, but it is better to recite the soorah in full, because this is what the Prophet (peace and blessings of Allaah be upon him) usually did.
Some scholars – such as Ibn al-Salaah – made an exception in the case of Taraweeh prayer, and said that it is better to recite part of a soorah in them, so that (the imam) may achieve the Sunnah of completing the Qur'aan in these prayers.
It says inTuhfat al-Muhtaaj Sharh al-Manhaaj(2/25):
From this it may be understood that if he wants to recite the whole Qur’aan in Taraweeh it is better to recite part of the soorahs (in each rak’ah), otherwise it is better to recite the whole soorah (in one rak’ah). End quote.
It says inal-Mawsoo’ah al-Fiqhiyyah, 33/49:
In one of the two reports narrated from him, Maalik regarded it as makrooh to recite only part of a soorah,
The Shaafa’is and Hanbalis are of the view that it is not makrooh to recite only part of a soorah, because of the general meaning of the verse in which Allaah says (interpretation of the meaning):
“So, recite you of the Qur’aan as much as may be easy for you”
[al-Muzzammil 73:20]
And Ibn 'Abbaas (may Allaah be pleased with him) narrated that the Prophet (peace and blessings of Allaah be upon him) used to recite“Say (O Muslims): We believe in Allaah and that which has been sent down to us” [al-Baqarah 2:136]in the first rak’ah of Fajr and“Say (O Muhammad): O people of the Scripture (Jews and Christians): Come to a word that is just between us and you” [Aal ‘Imraan 3:64]in the second. But the Shaafa’is clearly stated that a complete soorah is better than a passage of equivalent length from a long soorah… This applies in prayers other than Taraweeh. But in Taraweeh reciting part of a lengthy soorah is better. They explained that by saying that the Sunnah in Taraweeh is to complete the whole Qur’aan in this prayer. End quote.
In conclusion: So long as your imam is not going to complete the Qur’aan in Taraweeh prayer, it is permissible for him to recite from various places in the Qur’aan and that is not makrooh, although it is better for him to recite a soorah in full. And Allaah knows best.

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Taraaweeh prayers, - Dought&clear, - * Reciting the opening du’aa’in taraaweeh prayers

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Should we read the opening du’aa’ at the beginning of each two rak’ahs of taraaweeh prayers?.
Praise be to Allaah.
Yes, it is prescribed for you to recite the opening du’aa’ at the beginning of each two rak’ahs of taraaweeh prayer, and other naafil prayers, because of the general meaning of the evidence.
With regard to the opening du’aa’ in qiyaam al-layl in particular, the following words were narrated:
Laa illaha ill-Allaah (three times), Allaahu akbar (three times), Allaahu akbaru kabeera wa alhamdu Lillaahi katheera wa subhaan Allaahi bukratan wa aseela(There is no god but Allaah, Allaah is most Great, Allaah is most Great, much praise be to Allaah and glory be to Allaah at the beginning and end of the day).” A man from among the Sahaabah started his prayer with these words and the Prophet (peace and blessings of Allaah be upon him) said: “I was surpised, the gates of heaven have been opened for these words.”
“Al-hamdu Lillaahi hamdan katheeran tayyiban mubaarakan fihi(Praise be to Allaah, much good and blessed praise).” Another man started his prayer with these words and the Prophet (peace and blessings of Allaah be upon him) said: “I saw twelve angels competing to see which of them would take these words up.”
“Allaahumma laka’l-hamd, anta noor ul-samawaati wa’l-ard wa man fihinna, wa laka’l-hamd anta qayyim al-samawaati wa’l-ard wa man fihinna, wa laka’l-hamd, anta malik al-samawaati wa’l-ard wa man fihinna. Wa laka’lhamd, anta’l-haqq, wa wa’duka haqq, wa qawluka haqq, wa liqaa’uka haqq, wa’l-jannah haqq, wa’l-naar haqq, wa’l-saa’ah haqq, wa’l-nabiyyoon haqq, wa Muhammad haqq. Allaahumma laka aslamtu, wa ‘alayka tawwakaltu, wa bika aamantu, wa ilayka anabtu, wa bika khaasamtu, wa ilayka haakamtu. Anta rabbunaa wa ilayka al-maseer, faghfir li ma qaddamtu wa ma akhkhartu, wa ma asrartu wa ma a’lantu, wa ma anta a’lam bihi minni, anta’l-muqaddim wa anta’l-mu’ukhkhir, anta ilaahi, laa ilaaha illa anta wa laa hawla wa laa quwwata illa bika
(O Allaah, to You be praise, You are the Light of the heavens and the earth and everyone in them. To you be praise, You are the Sustainer of the heavens and the earth and everyone in them. To You be praise, You are the Sovereign of the heavens and the earth and everyone in them. To You be praise, You are the truth, Your promise is true, Your words are true, the meeting with You is true, Paradise is true, Hell is true, the hour is true, the Prophets are true, Muhammad is true. O Allaah to You I have submitted, in You have I put my trust, in You I have believed, to You I have repented, with Your help and guidance I have debated, and to You I turn for judgement. You are our Lord, unto You is our return. Forgive me for my past and future sins, for those I have committed secretly and those I have committed openly, and for whatever You know more about than I. You are the One Who brings forward and the One Who puts back, You are my God, there is no god but You, and there is no power and no strength except with You).”
Allaahumma Rabba Jibreela wa Mikaa’eela wa Israafeel, faatir al-samawaati wa’l-ard, ‘aalim al-ghaybi wa’l-shahaadah, anta tahkumu bayna ‘ibaadika fima kaanu fihi yukhtalifoon, ihdini lima’khtulifa fihi min al-haqq bi idhnika, innaka tahdi man tasha’ ila siraatin mustaqeem(O Allaah, Lord of Jibreel (Gabriel), Michael and Israfeel, Creator of the heavens and the earth, Knower of the unseen and the seen, You are the Knower of the unseen and the seen, You will judge between Your slaves concerning that wherein they differ. Guide me to the truth of that wherein they differed by Your leave, for You guide whomsoever You will to the Straight Path).
He used to sayAllaahu akbarten times,al-hamdu Lillaahten times,Subhaan Allaahten times,Laa ilaaha ill-Allaahten times andastaghfir-Allaahten times, and he would say,Allaahumma ighfir li, wahdini, warzaqni, wa ‘aafini(O Allaah, forgive me, guide me, grant me provision and keep me safe and sound) ten times. And he would say “Allaahumma inni ‘aoodhu bika min al-dayq yawm al-hisaab(O Allaah, I seek refuge with You from hardship on the Day of Reckoning) ten times, and “Allaahu akbar(three times),Dhu’l-malakoot wa’l-jabaroot wa’l-kibriya’ wa’l-‘azamah(Allaah is most great, Possessor of Sovereignty, Power, Magnificence and Might).”
SeeSifat Salaat al-Nabiby al-Albaani p. 94-95.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * One year has passed since the estate was divided and hehas not received anything; does he have to pay zakaah on it?

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My father died and the estate was divided, but I have not received my share from my brothers until now, and one year has passed since it was divided. Do I have to pay zakaah on my share of the inheritance?.
Praise be to Allaah.
If the estate consisted of wealth on which zakaah is due, such as gold, silver and cash, and your share of it reached the minimum threshold (nisaab) by itself or when added to similar wealth that you already possess, then zakaah must be paid on it when one year has passed, even if you have not received it, because it is wealth that belongs to you, unless it is wealth that you have no hope of obtaining because of denial on the part of the one who has control of it, or because a persistent delay in giving it to you. In that case you do not have to pay zakaah on it until you take possession of it and start counting the year for it from that time.
The scholars of the Standing Committee for Issuing Fatwas were asked: When should zakaah be paid on inheritance? Is that when it is received or after one year has passed? And what about gifts if they are cash or real estate?
They replied:
Zakaah must be paid on a legacy when one year has passed since the death of the person who left it behind, because possession of the estate is transferred from the deceased to the heir from the date of death. (Zakaah must be paid on it) if the heir’s share reaches the minimum threshold of cash or gold or silver jewellery. With regard to other kinds of legacies, no zakaah is due on them unless the heir has prepared them for trade, in which case he should start counting the year for zakaah from the date when he prepared it for that purpose. With regard to real estate, it is not subject to zakaah if it is not for trade, but if it is rented out then zakaah must be paid on the rent if it reaches the minimum threshold by itself or when added what one has of cash or trade goods, after one year has passed. If the estate was in the form of camels, sheep or cattle, if they are for trade then the zakaah of trade goods must be paid on them, but if they are to be kept, there is no zakaah on them, except in two cases:
(i) if they reach the nisaab
(ii) if they are put out to pasture for the entire year or most of it.
In the case of a gift, the ruling is the same as that on something received by way of inheritance, as outlined above.
End quote.
Fataawa al-Lajnah al-Daa’imah, 9/305
If your siblings are going to delay the sharing out of the money, then they should agree to pay zakaah on the total amount and delegate one of your number to do that, because it is not permissible to delay paying zakaah from the time it is due.
And Allah knows best.

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