Taraaweeh prayers, - Dought&clear, - * Imitating otherimams’ voices in Taraaweeh prayer

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Some imams in the mosques imitate the recitation of others in Tarwaaweeh prayers, in order to make their voices more beautiful when reciting Qur’aan. Is this action something that is prescribed and permissible?
Praise be to Allaah.
Making one’s voice beautiful when reciting Qur’aan is something that is prescribed and was enjoined by the Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) listened to the recitation of Abu Moosa al-Ash’ari and liked it, and he told him, “You have been given a melodious voice like that of Dawood.” (Muslim,Salaat al-Musaafireen, 793).
On this basis, if the imam of a mosque imitates a person who has a beautiful voice and recites beautifully in order to make his own voice and recitation of the Book of Allaah more beautiful, this is something which is prescribed for him and for others, because it moves the worshippers praying behind him, and makes them focus, listen and pay attention to the recitation. Allaah bestows His bounty on whomsoever He wills and He is the owner of great bounty.
Kitaab al-Da’wah 5, Ibn ‘Uthaymeen, 2/201

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Taraaweeh prayers, - Dought&clear, - * MakingWitr resemble Maghrib

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You wrote in article 'Night time praying during Ramadan' that The Prophet(peace and blessings of Allaah be upon him) forbade praying witr as three rakahs, and explained this by saying: Do not make it resemble Salaat al-Maghrib. Therefore the person who wants to pray three rakahs for witr must find a way to make it different (from Maghrib). There are two ways he can do this: either by giving salaam after the first two rakahs, which is the best way; or by not sitting after the first two rakahs .
I also pray 3 rakas of witar but i make it different from salat al maghrib by raising hands for takbir before dua e Qanot.Is it correct?.
Praise be to Allaah.
Before answering this question, we would like to say that we appreciate your eagerness to follow the Sunnah, and we ask Allaah to make us and you among those who listen to the word and follow it properly.
What you have said – may Allaah guide you – about not wanting to make Witr resemble Maghrib by raising your hands for the Takbeer before reciting Du’aa’ al-Qunoot, is not what is meant by the prohibition of the Prophet (peace and blessings of Allaah be upon him) in the hadeeth narrated by al-Haakim (1/304), al-Bayhaqi (3/31) and al-Daaraqutni (p. 172), and which was classed as saheeh by al-Haakim according to the conditions of al-Bukhaari and Muslim. According to this hadeeth the Prophet (peace and blessings of Allaah be upon him) said: “Do not pray Witr with three rak’ahs that resemble Maghrib.” What he (peace and blessings of Allaah be upon him) meant, as the scholars have explained, was that we should not sit to recite the first Tashahhud in a manner that resembles Maghrib.
SeeFath al-Baariby Ibn Hajar, 4/301. al-Haafiz said: Its isnaad is saheeh according to the conditions of al-Bukhaari and Muslim. See also‘Awn al-Ma’bood, commentary on hadeeth no. 1423;Salaat al-Taraaweehby al-Albaani, p. 97.
Raising the hands for Takbeer before reciting Du’aa’ al-Qunoot makes no difference in fact, because there are four places in which the hands should be raised during prayer:
1 – When saying Takbeer al-ihraam (takbeer for starting the prayer)
2 – When bowing in rukoo’
3 – When standing up from rukoo’
4 – When standing up after the first tashahhud
It is not prescribed for the worshipper to raise his hands at any point other than these four.
SeeFataawa Arkaan al-Islamby Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him), p. 312
And Allaah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * She has children who minors and they have money in the bank – does she have to pay zakaah on it?

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I have four children who are orphans, and they are all minors. They have money invested in an Islamic bank, and in three months time a year will have passed. Does zakaah have to be paid on it? Can the payment be made from the profits?.
Praise be to Allaah.
The majority of scholars are of the view that zakaah must be paid on the wealth of a minor, if it reaches the minimum threshold (nisaab), when one year has passed. That has been discussed in the answer to question no. 75307.
The nisaab is the equivalent of 85 grams of gold or 595 grams of silver. The wealth of each child should be examined separately, and if it reaches the nisaab then zakaah is due on it, otherwise no zakaah is due.
If the wealth has been invested, as in the case asked about here, then zakaah is due on both the capital and the profits, and must be paid at the end of every year at a rate of one-quarter of one-tenth (2.5%). So if the capital is nine thousand riyals and the profit is one thousand, zakaah must be paid on the total of ten thousand, so 250 riyals must be paid.
This amount (250 riyals, as in the example), may be paid from the capital or from the profits, or from any other wealth owned by the minor.
And Allaah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * The kaafir does nothave to pay zakaah

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Does the kaafir have to pay zakaah?.
Praise be to Allaah.
One of the conditions of zakaah being obligatory is that the person who pays it should be a Muslim. The kaafir does not have to pay zakaah, because Allaah says (interpretation of the meaning):
“And nothing prevents their contributions from being accepted from them except that they disbelieved in Allaah and in His Messenger”
[al-Tawbah 9:54]
al-Bukhaari (1458) and Muslim (19) narrated from Ibn ‘Abbaas (may Allaah be pleased with him) the story of Mu’aadh being sent to Yemen, in which the Prophet (peace and blessings of Allaah be upon him) said: “Let the first thing to which you call them be to worship Allaah (alone) … if they do that, then tell them that He has enjoined upon them the zakaah on their wealth, to be given to their poor…” So he made Islam a condition of zakaah being obligatory, and they were not to be enjoined to pay zakaah until they entered Islam.
And the Sahaabah (may Allaah be pleased with them) did not take zakaah from the dhimmis, rather they levied the jizyah on them.
If a kaafir becomes Muslim, he does not have to pay zakaah on the years when he was a kaafir, rather he should calculate a whole year from the time when he became Muslim, because Allaah says (interpretation of the meaning):
“Say to those who have disbelieved, if they cease (from disbelief), their past will be forgiven”
[al-Anfaal 8:38]
al-Nawawi said inal-Majmoo’(5/300): Zakaah is not required of a kaafir who is originally a kaafir, whether he is a harbi or a dhimmi, so he should not be asked to pay it when he is still a kaafir. But if he becomes Muslim, he should not be asked for zakaah for the time when he was a kaafir.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on hi) said inal-Sharh al-Mumti’(6/15): No zakaah is due from a kaafir, whether he is an apostate or was originally a kaafir, because zakaah is a purification. Allaah says (interpretation of the meaning):“Take Sadaqah (alms) from their wealth in order to purify them” [al-Tawbah 9:103]. But the kaafir is najis (impure) and even if he were to spend and fill the earth with gold, he would not become pure until he repents from his kufr. End quote.
What is meant by the impurity of the kaafir is spiritual impurity due to the corrupt nature of his beliefs. This cannot be purified by anything except Islam.
And Allaah knows best.

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