Night Prayer, - Dought & clear, - * Reading from the Mus-haf in Taraweeh prayer

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What is the ruling on reading from the Mus-haf in Taraweeh prayer?.
Praise be to Allaah.
There is nothing wrong with reading from the Mus’haf in Taraweeh prayer. ‘Aa’ishah (may Allaah be pleased with her) had a slave who used to lead her in prayer in Ramadaan, reading from the Mus-haf. Narrated by al-Bukhaari in a mu’allaq report (1/245).
Ibn Wahb said: Ibn Shihaab said: The best of us used to read from the Mus-haf during Ramadaan.Al-Mudawwanah, 1/224.
Al-Nawawi said: If he reads from the Mus-haf that does not invalidate his prayer, whether he had memorized it or not. Rather he should do that if he has not memorizedal-Faatihah, and if he turns the pages sometimes whilst praying that does not invalidate his prayer. … This is our view and the view of Maalik, Abu Yoosuf, Muhammad and Ahmad. End quote fromal-Majmoo’, 4/27.
Sahnoon said: Maalik said: There is nothing wrong with the imam leading the people (in prayer) whilst reading from the Mus-haf in Ramadaan and in naafil prayers. Ibn al-Qaasim said: That is makrooh in the case of obligatory prayers.Al-Mudawwanah, 1/224.
With regard to those who object to that on the grounds that holding the Mus-haf and turning its pages constitute excessive movement, this is an invalid objection, because it is proven that the Prophet (peace and blessings of Allaah be upon him) led the people in prayer whilst he was holding Umaamah, his daughter’s daughter. Narrated by al-Bukhaari (494) and Muslim (543). Holding the Mus-haf whilst praying is not more serious than holding a small child whilst praying.
And Allaah knows best.

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Night Prayer, - Dought & clear, - * The ahaadeeth about the virtue of praying qiyaam all the nights of the week are false

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I got a letter which contained ahaadeeth from the Messenger (peace and blessings of Allaah be upon him) which spoke of the virtue of praying at night, and it was the first time in my life that I had ever heard these ahaadeeth. I hope that you can explain to me whether these ahaadeeth are saheeh or not.
It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:
Whoever prays two rak’ahs on the night before Friday, reciting in each rak’ah the Opening of the Book (al-Faatihah) and Soorat al-Zalzalah fifteen times, and when he finishes his prayer he says “Ya Hayyu ya Qayyoom Ya Dha’l-jalaali wa’l-ikraam (O Ever-Living, O Self-Sustaining, possessor of majesty and honour)” 100 times, Allaah will keep him safe from the torment, darkness and constriction of the grave and the terrors of the Day of Resurrection, and he will not get up from his place either hungry or thirsty, and he will be clothed with a suit of light, and he will not depart from this world until he has seen his place in Paradise.
The second hadeeth is:
It was narrated from Mu’aadh ibn Jabal (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Whoever prays on the night before Saturday 16 rak’ahs, reciting in each rak’ah al-Faatihah and Soorat al-Ikhlaas 31 times, evil, whispers (waswaas), self-admiration and showing off will be expelled from his heart and Allaah will fill his heart with light, mercy and kindness, and on the Day of Resurrection He will clothe him in forgiveness and his face will remain like the moon when it is full, and for every rak’ah He will build a palace for him in Paradise.
And there are other ahaadeeth which were narrated from the Messenger (peace and blessings of Allaah be upon him).
I hope that you can tell me whether I should offer these prayers or not; are these ahaadeeth saheeh or da’eef?.
Praise be to Allaah.
There is no saheeh hadeeth which singles out any day or night of the week for praying qiyaam or offering naafil prayers. Everything that has been narrated concerning that is false and is a fabrication against the Messenger of Allaah (peace and blessings of Allaah be upon him), and it is not permissible to narrate it, let alone act upon it. The one who acts upon such false ahaadeeth is introducing an innovation into the religion that is not a part of it, so he should beware of the wrath and punishment of Allaah.
Shaykh al-Islam Ibn Taymiyah (may Allaah be pleased with him) said inMajmoo’ al-Fataawa(23/134):
With regard to prayers on Sunday and Monday and other days of the week – even though it is mentioned by some of those who wrote about raqaa’iq (heart softeners) – there is no difference of opinion among the scholars of hadeeth that all of these ahaadeeth are fabricated and none of the imams regarded these prayers as mustahabb. InSaheeh Muslimit is narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Do not single out the night before Friday for praying or the day of Friday for fasting.” And Allaah knows best. End quote.
Ibn al-Qayyim aid inal-Manaar al-Muneef(95):
The ahaadeeth about praying on certain days or nights, such as praying on Sunday or the night before Sunday, or on Monday or the night before Monday, and other days of the week, are all false ahaadeeth. End quote.
Al-‘Iraaqi (may Allaah have mercy on him) said inTakhreej al-Ihya’(1/259):
There is no saheeh hadeeth about the days or nights of the week, all of the reports are da’eef (weak) and false. End quote.
Al-Shawkaani said inal-Fawaa’id al-Majmoo’ah(46):
It says inal-Mukhtasar: There is no saheeh report about the prayers during the week. End quote.
There are verses and saheeh ahaadeeth which speak of the virtue of praying qiyaam al-layl in general terms.
And Allaah knows best.

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Zakaah , Dought & clear, - * His brother was rich then he became poor. Can he give him zakaah even though he still has the foundations of his house?

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My brother was a successful businessman, and because he was so well off he started to build a luxury house. After a while his circumstances changed and he became poor. Is it permissible to give him zakaah even though he still owns the foundations of that house which are worth 50,000 dinars? He has nine children and they are in a bad situation.
Praise be to Allaah.
Firstly: The poor and needy to whom it is permissible to give zakaah are those who do not have sufficient to spend on themselves and their families. If your brother has accommodation that is sufficient for him and his children, then he has to sell the foundations of that house, and spend the proceeds on himself and his children. If he cannot sell it, then it is permissible to give him zakaah for his maintenance and accommodation, but he should not be given zakaah to complete the building of this house, because the poor person should only be given zakaah in order to meet his needs, and your brother’s need for accommodation can be met without building this house, such as by renting a house that is suitable for him.
Secondly:
Giving zakaah to relatives who are entitled to it is better than giving it to people who are not your relatives, because charity given to a relative is both charity and upholding of the ties of kinship. But if these relatives are among those on whom you are obliged to spend, then it is not permissible to give them the zakaah of your wealth, and you are obliged to spend on them.
See the answer to question no. 20278.
Shaykh Muhammad al-Saalih al-‘Uthaymeen said:
The more closely a person who is entitled to zakaah is related to you, the more he takes priority over others, because your charity given to a relative is both charity and upholding of the ties of kinship. So it is permissible to give your zakaah to someone who is related to you, subject to the condition that you are not obliged to spend on him. If you are obliged to spend on him, then you must spend on him, and it is not permissible for you to give your zakaah to him.
If it so happens that you have a brother from whom no one will inherit except you, and you are rich and are able to spend on him, and he is poor, then it is not permissible for you to give him your zakaah, because what is obligatory for you is to spend on him from your wealth. But if this brother is poor and has children, then it is permissible for you to give him your zakaah, because due to his having children it is not obligatory for you to spend on him, because you are not his heir.
Jumu’ah khutbah (al-Majmoo’ah al-Saabi’ah).
Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked:
What is the ruling on giving zakaah to relatives?
He replied:
The basic principle with regard to that is that it is not permissible for a person to give zakaah to any relative on whom he is obliged to spend if that will be a means of not spending on him. But if he is not obliged to spend on this relative – such as a brother, if the brother has sons and he is not obliged to spend on his brother because he is not his heir as the brother has sons – then in this case it is permissible to give zakaah to the brother, if he is entitled to zakaah. Similarly, if a person has relatives who did not need zakaah for their maintenance, but they have debts, it is permissible to pay off their debts, even if that relative is a father, son, daughter or mother, so long as the debt that they owe is not due to his negligence in spending on their maintenance.

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Zakaah , Dought & clear, - * Should he give his zakaah to his son because his salary is low?

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Is it permissible for a father to give the zakaah of his wealth to his married son who does not live with him and whom he does not support? Please note that the son is living on a low salary.
Praise be to Allaah.
It is not permissible for a father to give his zakaah to his son, because if the son is poor and the father is rich, the father is obliged to spend on his son, so if he gives him his zakaah, it is as if he is giving it to himself.
Ibn Qudaamah (may Allaah have mercy on him) said inal-Mughni(2/269): The obligatory charity (zakaah) should not be given to parents or to children. Ibn al-Mundhir said: The scholars are unanimously agreed that it is not permissible to give zakaah to one’s parents in a situation where the giver is required to spend on them, because giving zakaah to them means that they no longer need him to spend on them and that he is spared that duty, so he benefits from it, and it is as if he is giving it to himself.
Similarly, he should not give it to his son. Imam Ahmad said: Zakaah should not be given to one's parents or child, or son’s child, or grandfather or grandmother, or daughter’s child. End quote.
There are two exceptions:
1 – If the son is in debt, in which case it is permissible to give him zakaah, because the father is not obliged to pay off his son’s debt.
2 – If the father does not have enough to spend on his son.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said, inal-Ikhtiyaarat(p. 104): It is permissible to give zakaah to parents and other ascendants – meaning grandfathers and grandmothers – and to children and other descendents – meaning grandchildren – if they are poor and he is unable to spend on their maintenance, and also if they are in debt or are slaves who have a contract of manumission with their owners, or are wayfarers. If the mother is poor and has small children who have wealth, and spending on her will affect them, then she may be given some of their zakaah. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it permissible for a person to give zakaah to his son?
He replied: That depends. If he wants to give it to him when he is obliged to spend on him, then that is not permitted. If he wants to pay off a debt on his behalf, such as if there has been a car accident and the car that he hit was damaged, and the car is valued at tens of thousands, then it is permissible for the father to pay it with his zakaah because of this accident.

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