Night Prayer, - Dought & clear, - * Whichis superior, Laylat al-Qadr or the night of the Isra’?

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Which is the more correct scholarly view with regard to specifying when Laylat al-Qadr is, and is it the best of all nights or not? What do you think of those who say that the night of the Isra’ is superior to Laylat al-Qadr?
Praise be to Allah.
Laylat al-Qadr is a great night, the greatness of which Allah referred to in His Book, in the following passages (interpretation of the meaning):
“We sent it (this Qur’aan) down on a blessed night. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship].
Therein (that night) is decreed every matter of ordainments”
[al-Dukhaan 44:3-4]
“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).
And what will make you know what the Night of Al-Qadr (Decree) is?
The Night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).
Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allaah’s Permission with all Decrees,
(All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn”
[al-Qadr 97:1-5].
It is a night which Allah, may He be glorified and exalted, has made superior to other nights, and He has told us that good deeds during this night are better than good deeds during one thousand months. This is a great virtue. He also singled it out by sending down the Qur’an during it, and describing it as a blessed night, on which is decreed what will happen during the coming year. This is an important distinction of this night. The Prophet (blessings and peace of Allah be upon him) used to strive hard during the last ten days of Ramadan in a manner in which he did not do during other times, seeking Laylat al-Qadr. It is the best of nights, because what has been reported concerning its virtues has not been reported concerning other nights. So it is the best of nights, because of what it includes of these great distinctions. This is by the mercy of Allah, may He be exalted, and His kindness to this ummah, as He singled it out for this great night.
With regard to the question of superiority between it and the night of the Isra’, Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked about Laylat al-Qadr and the night on which the Prophet (blessings and peace of Allah be upon him) was taken on the Isra’ (night journey) – which of them is superior? He replied that the night of the Isra’ is superior for the Prophet (blessings and peace of Allah be upon him) and Laylat al-Qadr is superior for the ummah. The Prophet’s gains on the night of the Mi‘raaj (ascent into heaven) were greater than his gains on Laylat al-Qadr, and the ummah’s gains on Laylat al-Qadr are greater than their gains on the night of the Mi‘raaj; although they gained a great deal on that night, the virtue, honour and high status of that night were only attained by the one who was taken on the night journey (blessings and peace of Allah be upon him). This was the response of Shaykh al-Islam Ibn Taymiyah concerning this matter.
Imam al-‘Allaamah Ibn al-Qayyim also discussed this topic, and he agreed with his Shaykh that the night of the Isra’ was better for the Prophet (blessings and peace of Allah be upon him), and Laylat al-Qadr was better for the ummah.
However we should point out that Allah, may He be glorified and exalted, has prescribed for us on Laylat al-Qadr that we should devote ourselves to worship and seek to draw closer to Him, in a manner that He has not prescribed in the case of the night of the Isra’. On the night of the Isra’, the Prophet (blessings and peace of Allah be upon him) did not strive in worship or single it out for qiyaam (prayers at night) and dhikr; rather he singled out Laylat al-Qadr for such things, because of its virtue and status.
Moreover, there is no proof as to which month the night of the Isra’ occurred in, or on which night of the month it was. This indicates that there is no interest to be served by knowing or defining that, unlike Laylat al-Qadr. Allah has told us that it is in Ramadan, because He, may He be exalted, says (interpretation of the meaning):“The month of Ramadan in which was revealed the Quran” [al-Baqarah 2:185]. Moreover, He says (interpretation of the meaning):“Verily, We have sent it (this Qur’an) down in the Night of Al-Qadr (Decree)” [al-Qadr 97:1]. So this indicates that Laylat al-Qadr is in the month of Ramadan, even though there is no certainty as to which particular night it is; however, it is most likely that it is in the last ten nights, and the night of the twenty seventh is the most likely night according to Imam Ahmad and a number of the leading scholars. The scholars have put a great deal of effort into working out when it is and there are several opinions, but it is definitely during the month of Ramadan, and undoubtedly the one who witnesses Laylat al-Qadr will be rewarded commensurate with his intention, efforts and the help of Allah.
So Laylat al-Qadr has this distinction, because it is prescribed for us during this night to strive hard in worship, du‘aa’ and dhikr, and to seek it, unlike the night of the Isra’; we are not instructed to seek the latter or to single it out for any kind of worship.
Thus it is clear that these people who celebrate the night of the Isra’ and Mi‘raaj are innovators who are doing something that was not prescribed by Allah or by His Messenger (blessings and peace of Allah be upon him). The Prophet (blessings and peace of Allah be upon him) never celebrated some night during the year, saying that this was the night of the Isra’ and Mi‘raaj, as these followers of myth and innovation do, who changed their religion made-up rituals and occasions of innovation, and they ignore the Sunnah and the established, proven teachings of the Messenger of Allah (blessings and peace of Allah be upon him). This is what should be pointed out and explained to people: Allah has prescribed for us to strive hard on Laylat al-Qadr and to seek it, and to draw near to Him by means of it every year. This is unlike the night of the Isra’ and Mi‘raaj, which He has not prescribed for us to seek it or to single it out for anything. Moreover, it is not clear to us in which month or on which night it occurred, unlike Laylat al-Qadr. The latter is undoubtedly in Ramadan.
And Allah knows best. May Allah send blessings and peace upon our Prophet Muhammad.

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Taraaweeh prayers, - Dought&clear, - * Is there a difference between qiyaam and taraaweeh?

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I wanted to know the difference between QIYYAM and TARAWIH.
Praise be to Allaah.
Salaat al-Taraaweeh is classified as part ofqiyaam al-layl; they are not two different prayers, as many people think. Qiyaam al-layl during Ramadaan is called Taraaweeh because the salaf or early generations of Islam (may Allaah have mercy on them) used to rest (istaraahu) after every two or four rak’ahs, because they made their prayers long in order to make the most of this season of great reward. They were eager to earn the reward mentioned in the hadeeth: “Whoever stays up and prays at night in Ramadaan out of faith and in the hope of reward, all his previous sins will be forgiven.” (Reported by al-Bukhaari, no. 36). And Allaah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * Makingup zakaah from past years

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I would like to know what I should do about Zakat. I have failed to pay in previous years out of a failure to follow the straight path of Islam. I have in the past year returned to Islam (Al-hamdulilah) and I am earning money and I would like to pay my Zakat and try to correct past sins if possible. However, I have some loans I took in the past and I have this debt. How do I pay the Zakat for the years that I missed and will it be accepted considering that missing the Zakat in previous years was haram and I am paying money on loans that are haram?
Praise be to Allaah.
We praise Allaah for having guided you, and we ask Allaah to make you steadfast and know that Allaah is Forgiving and Most Merciful. He rejoices over the repentance of His slave, even though He has no need of His creation. We ask Allaah to bestow more of His bounty upon you.
You have to pay the zakaah of the past years according to the amounts of money that you possessed after paying off the debts of each year. Once you arecertain about the amount in any year, then you have to pay zakaah on it. If you do not know the exact amounts, then guess and pay based on that estimate.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:
A man was careless about paying zakaah for five years, and now he is repenting. Does repentance free him of the obligation to pay zakaah? If it does not free him of that obligation, then what is the solution? This wealth is more than ten thousand and he does not know how much it is now.
He replied:
Zakaah is an act of worship towards Allaah and it is the right of the poor. If a person withholds it, then he is violating two rights: the right of Allaah and the right of the poor and others who are entitled to zakaah. If he repents after five years – as stated in the question – then he is absolved of the obligation to fulfil the right of Allaah, because Allaah says (interpretation of the meaning):
“And He it is Who accepts repentance from His slaves, and forgives sins”
[al-Shoora 42:25]
But the second right still remains, which is the right of those who are entitled to zakaah, the poor and others. So he has to hand over the zakaah to these people, and perhaps he will attain the reward for zakaah if his repentance is sound, for the bounty of Allaah is immense.
With regard to working out the amount of zakaah, he should estimate the amount of zakaah as best he can, and Allaah does not burden any soul beyond its scope. So if it is ten thousand, for example, how much is the zakaah for one year? Two hundred and fifty. If the amount of zakaah is two hundred and fifty, then he should pay two hundred and fifty for each of the past years, unless in some of those years he had more than ten thousand, in which case he should pay extra. If it was less in some years, then he should pay less zakaah, accordingly.
As’ilat al-Baab al-Maftooh, Q494, session 12
And Allaah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * He claims that zakaah need not be paid each year

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Is it necessary to distribute the Zakat for every year? I mean; I purchased a gold for my save, weight about 1kg ok, should I pay zakat 2.5% for the first year or shoudl i pay every year for that ? (The gold is an example) An imama at india said, The zakat for a thing is only one time in the life is applicable and not for the further years. If any body say that the zakat is obligation for each year, he must bring the proof from Quran and Hadith. The imam will pay SR100 thousands riayals, if he brought the proof form Quran or Hadiths, How it is correct ? what is the proof ? ( please I am not asking the proof and to getting the money I want to know because he challenged last 1996 until now no one give the proof and still he is challenge whenever he speak in the debates or meetings. Please explain me with the Quran ayats and hadiths.
Praise be to Allaah.
The Muslims of the earlier and later generations are agreed that zakaah must be paid each year on gold, silver and the like.
Ibn Hazm said inMaraatib al-Ijmaa’: They are agreed that zakaah must be paid repeatedly on all kinds of wealth at the end of each year, apart from crops and fruits, for which they are agreed that zakaah must be paid only once. (p. 38).
Shaykh al-Islam Ibn Taymiyah did not criticize this at all in his criticism ofMaraatib al-Ijmaa’.
The evidence for this consensus is the practice of the ummah from the time of the Prophet (peace and blessings of Allaah be upon him) until the present day. The Prophet (peace and blessings of Allaah be upon him) used to send the zakaah-collectors to the tribes and cities, and they did not differentiate between those who had paid their zakaah the previous year and those who had not, rather they used to take the zakaah that was due on all the “zakaatable” wealth that people possessed.
Ibn Sireen said: The zakaah-collector used to come and wherever he saw crops or camels or sheep he would take the zakaah that was due on them.Al-Mudawwanah, 1/361.
What the person said, that the zakaah on gold does not have to be paid each year, is indicative of his ignorance. He has to be taught what is correct.
The Muslim should not hasten to issue fatwas on the basis of what he thinks, rather he should refer to the sayings of the scholars and imams so that he can find out what scholarly consensus says and not deviate from it.
And Allaah knows best.







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