For children, - No Overpowering

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Many relationships fail because one party tries to overpower another, or demands too much. People in love tend to think that love will conquer all and their spouses will change the bad habits after marriage. Actually, this is not the case. There is a Chinese saying which carries the meaning that "It is easier to reshape a mountain or a river than a person's character."
It is not easy to change. Thus, having high expectation on changing the spouse character will cause disappointment and unpleasantness.
It would be less painful to change ourselves and lower our expectations.
Once upon a time, there was a king who ruled a prosperous country. One day, he went for a trip to some distant areas of his country. When he was back to his palace, he complained that his feet were very painful, because it was the first time that he went for such a long trip, and the road that he went through was very rough and stony. He then ordered his people to cover every road of the entire country with leather.
Definitely, this would need thousands of cows' skin, and would cost a huge amount of money.
Then one of his wise servants dared himself to tell the king, "Why do you have to spend that unnecessary amount of money? Why don't you just cut a little piece of leather to cover your feet?"
The king was surprised, but he later agreed to his suggestion, to make a "shoe" for himself.
There is actually a valuable lesson of life in this story: to make this world a happy place to live, you better change yourself - your heart; and not the world.

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Women in Ramadaan, - Dought & clear, - * Some drops come out of her and she is pregnant. Should she stop praying?

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Some coffee-coloured drops came out of my wife and she does not get her period sometimes. Should she fast and pray etc. knowing that she is one and half months pregnant?.
Praise be to Allaah.
Many of the scholars are of the view that a pregnant woman cannot menstruate. This is the view of two imams: Abu Haneefah and Ahmad (may Allaah have mercy on them).
See:al-Mughni, 1/443.
This view was also favoured by the scholars of the Standing Committee for Issuing Fatwas.
Others are of the view that a pregnant woman may menstruate. This is the view of Imam Maalik and Imam al-Shaafa’i (may Allaah have mercy on them).
See:al-Majmoo’(2/411-414)
This view was favoured by Shaykh Muhammad ibn Ibraaheem and Ibn ‘Uthaymeen (may Allaah have mercy on them).
This is so long as the blood meets the description of menstrual blood and comes at the normal time of menses.
This has been explained in the answer to question no. 23400.
Whatever the case, these drops that have come out from your wife are not menses, because they do not meet the description of menstrual blood and are not occurring at the time of menses.
So your wife is pure (taahir) and she may pray, fast and do all that women who are taahir do.

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Women in Ramadaan, - Dought & clear, - * Some drops come out of her and she is pregnant. Should she stop praying?

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Some coffee-coloured drops came out of my wife and she does not get her period sometimes. Should she fast and pray etc. knowing that she is one and half months pregnant?.
Praise be to Allaah.
Many of the scholars are of the view that a pregnant woman cannot menstruate. This is the view of two imams: Abu Haneefah and Ahmad (may Allaah have mercy on them).
See:al-Mughni, 1/443.
This view was also favoured by the scholars of the Standing Committee for Issuing Fatwas.
Others are of the view that a pregnant woman may menstruate. This is the view of Imam Maalik and Imam al-Shaafa’i (may Allaah have mercy on them).
See:al-Majmoo’(2/411-414)
This view was favoured by Shaykh Muhammad ibn Ibraaheem and Ibn ‘Uthaymeen (may Allaah have mercy on them).
This is so long as the blood meets the description of menstrual blood and comes at the normal time of menses.
This has been explained in the answer to question no. 23400.
Whatever the case, these drops that have come out from your wife are not menses, because they do not meet the description of menstrual blood and are not occurring at the time of menses.
So your wife is pure (taahir) and she may pray, fast and do all that women who are taahir do.

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Women in Ramadaan, - Dought & clear, - * Can a woman who is experiencing non-menstrual vaginal bleeding (istihaadah) fast?

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Can a woman who is experiencing non-menstrual vaginal bleeding (istihaadah) fast?.
Praise be to Allaah.
During the time when the woman who is experiencing istihaadah believes that the blood is menstrual blood, then she is menstruating and the rulings on menses apply to her. When the menses ends, then she is taahir (pure) and she should do ghusl, fast and pray and her husband may have intercourse with her, even if she is still bleeding.
It was narrated that ‘Aa’ishah said: Faatimah bint Abi Hubaysh came to the Prophet (peace and blessings of Allaah be upon him) and said: “O Messenger of Allaah, I am a woman who experiences istihaadah and I do not become pure. Should I give up praying?” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No. That is just a vein, and it is not menses. When your menses comes, then stop praying, and when it ends, then wash the blood from yourself and pray.” Narrated by al-Bukhaari, 226; Muslim, 333.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said, explaining the phrase “that is just a vein”:
This indicates that if the blood which is flowing is blood from a vein – which includes bleeding that results from surgery – then that is not regarded as menses, so the things that become haraam in the case of menses are not haraam in this case, and a woman has to pray and to fast if that happens during the day in Ramadaan. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 11/question no. 226.
It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that one of the wives of the Prophet (peace and blessings of Allaah be upon him) observed i’tikaaf with him, and she was experiencing istihaadah and could see the blood. Sometimes she would place a basin beneath her to catch the blood. Narrated by al-Bukhaari, 303.
And Allaah knows best.

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Women in Ramadaan, - Dought & clear, - * She thought that the bleeding that results from an abortion was nifaas so she broke her fast

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One day in Ramadaan I went to the hospital to abort a pregnancy that had lasted less than three months. I took some medicine, and after the abortion I ate some food because I thought that it was permissible for me to eat. But after I went back home I researched on the internet and I found out that I should have fasted and prayed, because that bleeding was irregular bleeding. So I made up the day I had missed after Ramadaan ended. Is what I did sufficient or what do I have to do?.
Praise be to Allaah.
Firstly:
We have explained the ruling on deliberate abortion in the answer to question no. 42321, please refer to it. We have also explained the rulings on loss of the foetus at various stages of pregnancy in the answer to question no. 12475.
Secondly:
If a woman miscarries a foetus and it has no discernible human features, such as a head or limbs, then the bleeding that accompanies that is irregular bleeding, which does not stop her from praying and fasting. If there are discernible human features, then the bleeding is nifaas. The minimum period in which human features appear is eighty-one days, as is stated in the answer to question no. 37784.
Thirdly:
If you broke your fast because you thought that the bleeding was nifaas, then you found out that it was irregular bleeding and you made up the day you missed and the prayers, then you do not have to do anything lese. If you have not made up the prayers of that day, then hasten to do so.
May Allaah help us and you to obey Him and seek His pleasure.
And Allaah knows best.

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Women in Ramadaan, - Dought & clear, - * Does vaginal bleeding due to surgery mean that one cannot fast?

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I gave birth two months ago but the bleeding of nifaas has not stopped until now. The radiographer found a piece of the placenta still inside the uterus, and I had an operation to remove it. This was after the first week of Ramadan had passed, but I did not fast until after the operation, even though the bleeding has not stopped. What should I do now? Is my fast valid? Can I have intercourse now, as the bleeding is very little since I did the operation?.
Praise be to Allaah.
The maximum length of nifaas (post-partum bleeding) is forty days, after which the woman is taahir (pure) and she may pray and fast and her husband may have intercourse with her, even if there is bleeding. This blood that comes after forty days is a haemorrhage, not nifaas.
This has been discussed with evidence in the answer to question no. 10488.
Based on that, your fasting after doing the operation is valid, even if there is bleeding.
You have to make up the first week of Ramadaan when you did not fast.
With regard to the prayers that you did not offer after the forty days (of nifaas) ended, you do not have to make them up, in sha Allaah.
And Allaah knows best.

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Taraaweeh prayers, - Dought&clear, - * He cannot pray Taraaweeh in the mosque because he is busy looking after his daughter

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I come back from job at 6.30pm & then take care of my child which is eight years old. My wife & younger son went back home to see her mother which is in life & death sitaution. In this case i cannot go mosque for taravee. Pls guide me about this taravee. I never go for taravee but this ramadan i had plan. But unforunately my wife went back for two months.
Praise be to Allaah.
Taraaweeh prayer is Sunnah for which the one who does it will be rewarded, but the one who does not do it will not be punished. So there is nothing wrong with your not praying Taraaweeh with the congregation. Allaah knows the soundness of your intention and you may be rewarded even though you do not attend these naafil prayers, especially since you are not being negligent by not praying it. Indeed sometimes a person may be kept busy with something that is more important, such as one who takes care of an elderly mother or orphan children who need to be looked after at such times. A person may be rewarded more if he is distracted from it by a good deed that needs to be done at that time.
There is nothing wrong with praying Taraaweeh at home if you are unable to go to the mosque.
It is not necessary to pray a specific number of rak’ahs, rather you should pray as many as you can manage. The Sunnah is to pray eleven rak’ahs – see Question no. 9036. If you pray two rak’ahs that is better than not praying. We ask Allaah to compensate you with good for what you have missed and to record for you a reward that is greater than your praying Taraaweeh.
Your letting your wife go and visit her mother and your taking care of your daughter are two great deeds for which you will be rewarded in sha Allaah. See the answer to question no. 37742.
But we would like to draw your attention to two important matters:
1 – It is haraam for your wife to travel on her own to your country without a mahram. See the answer to question no, 316and 9370.
2 – The ruling on staying in a kaafir country.
And Allaah knows best..

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Taraaweeh prayers, - Dought&clear, - * Is it permissible to pray Taraaweeh at home?

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Is it permissible to pray Taraaweeh at home? Is it permissible to pray it with one's wife, with the husband as the imam?.
Praise be to Allaah.
Taraaweeh prayer is Sunnah mu’akkadah (a confirmed Sunnah) which the Prophet (peace and blessings of Allaah be upon him) encouraged when he said: “Whoever prays at night in Ramadaan out of faith and the hope of reward, his previous sins will be forgiven.” Narrated by al-Bukhaari, 37; Muslim, 759.
The Prophet (peace and blessings of Allaah be upon him) led his companions in praying Taraaweeh for several nights, then he feared that it may be made obligatory for them, so he did not go out to them. Then ‘Umar united the people under one imam, and it has been prayed in congregation ever since. It was narrated that Ismaa’eel ibn Ziyaad said: ‘Ali passed by the mosques in which there were lamps during the month of Ramadaan and said, ‘May Allaah illuminate ‘Umar’s grave for him as he illuminated our mosques for us.” Narrated by al-Athram, quoted inal-Mughni, 1/457.
Al-Bahooti said inDaqaa’iq Uli al-Nuha, 1/2245:
It is better to pray Taraaweeh in the mosque than at home, because the Prophet (peace and blessings of Allaah be upon him) gathered the people to pray Taraaweeh for three consecutive nights, as was narrated by ‘Aa’ishah… and he (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam with the imam until he leaves, it will be as if he spent the whole night in prayer.”
Al-Shawkaani said inNayl al-Awtaar(3/62): Al-Nawawi said: The scholars are agreed that it is mustahabb, but they differed as to whether it is better to pray it alone at home or in congregation in the mosque. Al-Shaafa’i and a number of his companions, and Abu Haneefah, Ahmad, some of the Maalikis and others said that it is better to pray it in congregation as ‘Umar ibn al-Khattaab and the Sahaabah (may Allaah be pleased with him) did and as the Muslims continued to do, because this is one of the manifest rituals.
So praying it in congregation in the mosque is better, but if a man prays it on his own at home, or in congregation with his family, that is permissible.
Al-Nawawi said inal-Majmoo’, 3/526:
Taraaweeh prayer is Sunnah according to scholarly consensus… it is permissible to pray it alone or in congregation, but which is better? There are two well-known points of view concerning this; the correct view according to the consensus of the Sahaabah is that it is better to pray it in congregation.
And Allaah knows best.

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Taraaweeh prayers, - Dought&clear, - * Should he leave his job and go andpray taraaweeh?

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I work in a police station, and sometimes I have to work the night shift twice in a week. During this time I cannot leave the station because of my work situation and the orders of my bosses. Is it permissible for me to leave the station and go against their orders so that I can offer taraaweeh prayer in the mosque that is near the station?.
Praise be to Allaah.
Undoubtedly a person’s keenness to do more of the things that bring reward and forgiveness in Ramadaan is something good and praiseworthy. But this is subject to the condition that the pursuit of something good should not lead to neglect of something that is even better.
If a person’s work is in business or in a civil institution, it is not permissible for him to leave his work in order to offer a naafil prayer, so how about one whose work has to do with security which is an important matter on which people’s lives and well-being depend?
You should not seek to do an naafil act if that is at the expense of something that is obligatory. You can offer taraaweeh in your place of work two rak’ahs at a time, depending on how much free time you have, or you can offer it at the end of the night in your home. The reward in full may be written for you, if Allaah knows that you are sincere in wanting to perform it even though it may not be easy to do so at work or at home.
Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked:
I work in a store and I cannot pray Taraaweeh in the mosque because my work hours are from after Maghrib until almost the time of sahoor. Am I sinning because of this? How can I make up for this reward that I am missing out on?
He replied:
You are not sinning by missing taraaweeh because taraaweeh is Sunnah; if a person does it he will be rewarded for it but if he does not do it there is no sin on him.
Allaah knows your intention and that if it were not for the fact that you are occupied with something that you must do, which is earning a living from this job, then you would have prayed taraaweeh. The bounty of Allaah is immense and He will reward you according to your intention.
Fataawa Islamiyyah, 2/255.
Shaykh ‘Abd al-‘Azeez Aal al-Shaykh (may Allaah preserve him) was asked:
Some people go for ‘Umrah and leave their families, their work and the mosques where they used to pray or give the adhaan. What would you say to them?
He replied:
We should not seek to draw closer to Allaah by doing naafil acts and neglecting obligatory duties. We cannot draw close to Him though naafil deeds until we have performed the obligatory duties. Whoever neglects his house or work, or if an imam neglects his role of leading the prayers, this is not regarded as commendable; rather it is regarded as sinful.
And Allaah knows best.

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Taraaweeh prayers, - Dought&clear, - * Is therea specific du’aa’ to be recited after each two rak’ahs of Taraaweeh?

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Is there a specific du’aa’ to be recited after each two rak’ahs of Taraaweeh?.
Praise be to Allaah.
Dhikr is a kind of worship, and the basic principle concerning acts of worship is that they are not allowed unless there is evidence to indicate that they are obligatory or mustahabb. It is not permissible to invent a dhikr to be done with an act of worship or before or after it. The Prophet (peace and blessings of Allaah be upon him) prayed qiyaam with his Companions at night, and the Sahaabah prayed qiyaam individually and in congregation, during his lifetime and after his death, and there is no report that they remembered Allaah by reciting a specific du’aa’ after each tasleem. The scholars did not narrate any report of a dhikr recited in unison between each two rak’ahs of taraaweeh by the Sahaabah or those who came after them. This indicates that that did not happen, because the scholars used to narrate that which was more hidden and subtle than this outward, obvious matter. The best of guidance is in following the Prophet (peace and blessings of Allaah be upon him) and following his companions in matters of worship, by doing what they did and avoiding what they avoided.
But there is nothing wrong with a worshipper supplicating Allaah (du’aa’) or reciting Qur’aan, or remembering his Lord (dhikr), without singling out specific verses or soorahs or dhikrs to be recited between the rak’ahs, and without that being recited in unison, led by an imam or anyone else, because that is not narrated in sharee’ah. The basic principle is to accept what is narrated in sharee’ah concerning acts of worship, how often they are done, how they are done, when they are done, where they are done, the reason why they are done and the way in which they are done.
Shaykh Muhammad al-‘Abdari ibn al-Haaj said in his bookal-Madkhal: Chapter on Dhikr after each two rak'ahs of Taraaweeh prayer:
He – the imam – should avoid what has been innovated of reciting dhikr after each two rak’ahs of Taraaweeh prayer and raising the voice in that, and reciting it in unison. All of that is bid’ah. It is also forbidden for the muezzin to say after the dhikr following each two rak’ahs of taraaweeh, “Al-salaah yarhamukum Allaah(Prayer, may Allaah have mercy on you),” because this is also an innovation and innovation in religion is forbidden. The best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him), then the four caliphs who came after him, then the Sahaabah (may Allaah be pleased with them all), and it is not narrated that any of the salaf did that, and we should be content with what was sufficient for them.
Al-Madkhal, 2/293, 294.
And Allaah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * Is zakaah due on his money in the bank to which he does not have access?

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My name is in the bank account but i do not have access to that account do i have to pay zakat on that money.
Praise be to Allaah.
One of the conditions of it being obligatory to pay zakaah is that one should have full possession of the minimum amount (nisaab) and some scholars say that he should full control of it; money to which the owner does not have access is not subject to zakaah because he is not in full possession of it.
It says inal-Mubdi‘(2/166) concerning the conditions of zakaah being obligatory:
… (4) Full possession, because incomplete possession is not a complete blessing and it [zakaah] is only due in return for a complete blessing, because full possession refers to what he has in hand, to which no one else has any right and he may dispose of it as he chooses and the benefits of it all come to him. This was stated by Abu’l-Ma‘aali. End quote.
Based on that, if the money in the bank is not accessible to you and you cannot withdraw it, then no zakaah is due on it, even if the money remains in the bank for several years. It comes under the same heading as wealth that is missing or has been stolen or taken by force.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: It [zakaah] is not due on a debt owed by one who is in difficulty or one who is taking too long to pay or the one who denies (that he owes anything), or wealth that has been taken by force, stolen or lost, or wealth that has been buried and its location forgotten or wealth when it is not known who has it. This is one report from Ahmad, and it is the view favoured by and regarded as sound by a number of his companions. It is also the view of Abu Haneefah. End quote.
Al-Ikhtiyaaraat, p. 146
It is better and more on the safe side if, when taking possession of the money even if it is after several years, to pay zakaah of one year.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about orphans who have money in the bank and are not able to access it until after they grow up.
He replied: … Zakaah must be paid on the money of these orphans who are minors, but if it is in the bank and they have no access to it and cannot withdraw it from the bank, then they do not have to pay zakaah during the period in which the bank withholds it, because they are not able to make use of their money, so it is like a debt owed by one who is in difficulty. But when they take it from the bank, they should pay zakaah for one year only.
End quote fromNoor ‘ala al-Darb.
And Allah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * Evidence from the Sunnah forthe rate of zakaah being 2.5%

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When and Who had decided the percentage(2.5%) of Zakat. Request to give reference of Quran or Hadith.
Praise be to Allaah.
The saheeh Sunnah states that the zakaah on gold and silver is one quarter of one tenth, i.e., 2.5%. A similar rate applies to trade goods and currency nowadays.
Al-Bukhaari (1454) narrated from Anas (may Allah be pleased with him) that Abu Bakr (may Allah be pleased with him) wrote to him this document when he sent him to Bahrain: “This is the obligatory charity that the Messenger of Allah (blessings and peace of Allah be upon him) enjoined upon the Muslims and that Allah enjoined upon His Messenger:… for silver, one quarter of one tenth.”
Abu Dawood (1572) narrated from ‘Ali (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “If you have two hundred dirhams and one full year has passed, then five dirhams are due on them. You do not have to pay anything - i.e. on gold -- unless you have twenty dinars; if you have twenty dinars and one full year has passed, then half a dinar is due on them, and if the number increases then work it out on this basis.”
Classed as saheeh by al-Albaani inSaheeh Abi Dawood.
Ibn Maajah (1791) narrated from Ibn ‘Umar and ‘Aa’ishah (may Allah be pleased with them both) that the Prophet (blessings and peace of Allah be upon him) used to take from every twenty dinars or more, half a dinar, and from forty dinars, one dinar.
Classed as saheeh by al-Albaani inSaheeh Ibn Maajah.
Ibn Abi Shaybah narrated inal-Musannad(9966) with a jayyid isnaad from ‘Ali (may Allah be pleased with him) that he said: Nothing is due on anything less than twenty dinars; for twenty dinars, half a dinar is due; for forty dinars, one dinar is due. For anything more than that, it is to be worked out.
Irwa’ al-Ghaleel, 3/291
These hadeeths indicate that the zakaah on gold and silver is 2.5%, and there is scholarly consensus on this point.
It says inal-Mawsoo‘ah al-Fiqhiyyah(21/29-30):
The fuqaha’ are unanimously agreed that the threshold for gold at which zakaah becomes due is twenty dinars. When it reaches that amount, one quarter of one tenth should be paid on it. End quote.
It says inFataawa al-Lajnah al-Daa’imah:
What is required is to pay one quarter of one tenth on what you have of gold or silver or currency or trade goods, if all of that reaches the minimum threshold by itself or when added to whatever you have of other wealth that is subject to zakaah, whether it is money or trade goods, and one year has passed. End quote.
Fataawa al-Lajnah al-Daa’imah, 9/439
Secondly:
With regard to when the obligatory duty of zakaah began, that was in Makkah before the Hijrah, then from the second year AH the definition of the rates and the detailed rulings were established.
Hence some scholars say that zakaah was made obligatory in the second year AH.
Ibn Katheer (may Allah have mercy on him) said:
It is not far-fetched to say that the principle of obligatory charity (zakaah) was enjoined at the beginning of the Prophet’s mission, as in the verse (interpretation of the meaning):“but pay the due thereof on the day of their harvest” [al-An‘aam 6:141]. As for the zakaah in which there is a minimum threshold and set rates, that was introduced in Madeenah. End quote.
He also said:
The obligation of zakaah came in the second year AH in Madeenah, according to what was stated by more than one. End quote.
Tafseer Ibn Katheer, 7/164
Al-Haytami said inTuhfat al-Muhraaj(3/209):
The obligation to pay zakaah on one’s wealth came in the second year AH, after sadaqat al-fitr was introduced. End quote.
InHaashiyat al-Bujayrami ‘ala al-Khateeb(2/313) it says:
With regard to the words “was enjoined in the second year”, there was a difference of opinion as to which month that happened in. What was stated by our shaykh al-Baabili is that the most well known view of the hadeeth scholars is that it was enjoined in Shawwaal of the year mentioned. End quote.
See:Asna’l-Mataalib, 4/175;Kashshaaf al-Qinaa‘, 2/166
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
Zakaah was enjoined, according to the soundest opinion of the scholars, in Makkah, but the definition of the minimum threshold and types of wealth on which zakaah is due, and who is entitled to zakaah, came in Madeenah. End quote.
Majmoo‘ Fataawa Ibn ‘Uthaymeen, 13/1357
And Allah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * Evidence from the Sunnah forthe rate of zakaah being 2.5%

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When and Who had decided the percentage(2.5%) of Zakat. Request to give reference of Quran or Hadith.
Praise be to Allaah.
The saheeh Sunnah states that the zakaah on gold and silver is one quarter of one tenth, i.e., 2.5%. A similar rate applies to trade goods and currency nowadays.
Al-Bukhaari (1454) narrated from Anas (may Allah be pleased with him) that Abu Bakr (may Allah be pleased with him) wrote to him this document when he sent him to Bahrain: “This is the obligatory charity that the Messenger of Allah (blessings and peace of Allah be upon him) enjoined upon the Muslims and that Allah enjoined upon His Messenger:… for silver, one quarter of one tenth.”
Abu Dawood (1572) narrated from ‘Ali (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “If you have two hundred dirhams and one full year has passed, then five dirhams are due on them. You do not have to pay anything - i.e. on gold -- unless you have twenty dinars; if you have twenty dinars and one full year has passed, then half a dinar is due on them, and if the number increases then work it out on this basis.”
Classed as saheeh by al-Albaani inSaheeh Abi Dawood.
Ibn Maajah (1791) narrated from Ibn ‘Umar and ‘Aa’ishah (may Allah be pleased with them both) that the Prophet (blessings and peace of Allah be upon him) used to take from every twenty dinars or more, half a dinar, and from forty dinars, one dinar.
Classed as saheeh by al-Albaani inSaheeh Ibn Maajah.
Ibn Abi Shaybah narrated inal-Musannad(9966) with a jayyid isnaad from ‘Ali (may Allah be pleased with him) that he said: Nothing is due on anything less than twenty dinars; for twenty dinars, half a dinar is due; for forty dinars, one dinar is due. For anything more than that, it is to be worked out.
Irwa’ al-Ghaleel, 3/291
These hadeeths indicate that the zakaah on gold and silver is 2.5%, and there is scholarly consensus on this point.
It says inal-Mawsoo‘ah al-Fiqhiyyah(21/29-30):
The fuqaha’ are unanimously agreed that the threshold for gold at which zakaah becomes due is twenty dinars. When it reaches that amount, one quarter of one tenth should be paid on it. End quote.
It says inFataawa al-Lajnah al-Daa’imah:
What is required is to pay one quarter of one tenth on what you have of gold or silver or currency or trade goods, if all of that reaches the minimum threshold by itself or when added to whatever you have of other wealth that is subject to zakaah, whether it is money or trade goods, and one year has passed. End quote.
Fataawa al-Lajnah al-Daa’imah, 9/439
Secondly:
With regard to when the obligatory duty of zakaah began, that was in Makkah before the Hijrah, then from the second year AH the definition of the rates and the detailed rulings were established.
Hence some scholars say that zakaah was made obligatory in the second year AH.
Ibn Katheer (may Allah have mercy on him) said:
It is not far-fetched to say that the principle of obligatory charity (zakaah) was enjoined at the beginning of the Prophet’s mission, as in the verse (interpretation of the meaning):“but pay the due thereof on the day of their harvest” [al-An‘aam 6:141]. As for the zakaah in which there is a minimum threshold and set rates, that was introduced in Madeenah. End quote.
He also said:
The obligation of zakaah came in the second year AH in Madeenah, according to what was stated by more than one. End quote.
Tafseer Ibn Katheer, 7/164
Al-Haytami said inTuhfat al-Muhraaj(3/209):
The obligation to pay zakaah on one’s wealth came in the second year AH, after sadaqat al-fitr was introduced. End quote.
InHaashiyat al-Bujayrami ‘ala al-Khateeb(2/313) it says:
With regard to the words “was enjoined in the second year”, there was a difference of opinion as to which month that happened in. What was stated by our shaykh al-Baabili is that the most well known view of the hadeeth scholars is that it was enjoined in Shawwaal of the year mentioned. End quote.
See:Asna’l-Mataalib, 4/175;Kashshaaf al-Qinaa‘, 2/166
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
Zakaah was enjoined, according to the soundest opinion of the scholars, in Makkah, but the definition of the minimum threshold and types of wealth on which zakaah is due, and who is entitled to zakaah, came in Madeenah. End quote.
Majmoo‘ Fataawa Ibn ‘Uthaymeen, 13/1357
And Allah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * Is zakaah waivedbecause of having to offerexpiation (kafaarah)?

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If a person has to offer expiation for manslaughter or accidental killing (which is to free a slave), is zakaah on his wealth waived in return for freeing the slave or does he have to pay zakaah on all his wealth?.
Praise be to Allaah.
Firstly:
What is required of the one who possesses wealth that is subject to zakaah is to pay zakaah on it when one year has passed since he acquired it, even if he owes a debt, according to the more correct of the two scholarly opinions. Debt should not be deducted from the total amount of wealth on which he is paying zakaah, and it makes no difference whether the time paying the debt is deferred or it is due at present. Please see the answer the questions 22426and 106434.
Secondly:
Once it is established that debt does not mean that zakaah is waived, then there is no difference between a debt that is owed to Allah, may He be exalted, such as zakaah, expiation and vows, and debts that are owed to other people.
It says inMughni al-Muhtaaj(2/125): Debt does not mean that [zakaah] is waived, whether it is presently due or not, whether it is of the same type of wealth or not, or whether it is due to Allah, such as zakaah, expiation and vows, or not, according to the most correct opinion and because of the general meaning of the evidence for zakaah being obligatory. End quote.
And Allah knows best.

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Conditions for Zakaah Being Obligatory, - Dought & clear, - * He is travelling -- can he delegate someone to pay zakaah on his behalf at home or should he wait until he gets back?

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I have migrated from my homeland and I have wealth back home for which one hijri year has passed. Is it permissible for me to delegate someone in my home country to pay zakaah on my wealth, or should I wait until I go back home and pay it myself?.
Praise be to Allaah.
If zakaah is due from a Muslim, he has to pay it immediately and it is not permissible for him to delay it, except for one who has an excuse. Al-Nawawi (may Allah have mercy on him) said: It is obligatory to pay zakaah immediately, when it becomes due, if it is possible to pay it, and it is not permissible to delay it. This is the view of Maalik, Ahmad and the majority of scholars, because Allah says (interpretation of the meaning):“and give Zakaah” [al-Baqarah 2:43], and the command implies that it should be done immediately. End quote fromal-Majmoo‘, 5/308
InTuhfat al-Muhtaaj(3/334), it says concerning the traveller who is far away from his wealth: It seems that he has to delegate someone immediately to pay the zakaah in the land where the wealth is. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
I own some cattle in Egypt; should I pay zakaah on them when I am in another country, or should I wait until I go back to my country?
He replied: No, you have to pay zakaah every time one year passes, so you should delegate someone to pay it there in Egypt. Delegating someone to pay zakaah is permissible, because the Prophet (blessings and peace of Allah be upon him) used to send out workers to collect the zakaah, so they would take it from the people and bring it to the Messenger of Allah (blessings and peace of Allah be upon him). And it is proven that he (blessings and peace of Allah be upon him) also delegated ‘Ali ibn Abi Taalib (may Allah be pleased with him) to slaughter what remained of his sacrificial animals during the Farewell Pilgrimage.
So delegate someone whom you trust in Egypt to pay the zakaah on this livestock; it is not permissible for you to delay it until you go back, because that delay means depriving the people who are entitled to it of it at the time it is due, and you do not know, perhaps you may die before you go back to Egypt and your heirs may not pay the zakaah on your behalf, in which case you would still be liable for that zakaah. So hasten to pay your zakaah, may Allah bless you, and do not delay it.
End quote fromMajmoo‘ Fataawa Ibn ‘Uthaymeen, 18/316
Based on that, you have to delegate someone to pay zakaah on your behalf in your homeland, and you do not have the right to delay it until you go back.

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Fasting, - Doupht&clear, - * Her period comes twice a month – should she stop praying and fasting each time?

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I have some health problems and my period comes twice each month, and lasts for seven to ten days each time. How should I fast in Ramadaan, and how should I pray?.
Praise be to Allaah.
The ruling depends on the reason for it; if the reason is present, the ruling applies. If there is menstrual blood which is known by its characteristics and colour, then the woman must follow the rulings on menstruation, and prayer, fasting and intercourse are forbidden at that time, even if it happens more than once in a month and even if it lasts more than the usual number of days each month.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a woman whose period came, then she became pure and did ghusl, then after she had prayed for nine days, she started to bleed again, so she did not pray for three days, then she became pure and prayed for eleven days, then her period came again as usual. Should she repeat the prayers she offered during those three days or should they be regarded as part of her period?
He replied:
When the period comes it is hayd (menstruation) regardless of whether a long time or a short one has passed between it and the previous period. If a woman has her period then becomes pure, then after five days, or six, or ten, her period comes again, she should stop praying because this is hayd. This applies all the time. Every time she becomes pure then her period comes again, she has to stop praying etc. But if she bleeds continually and it only stops for a short while, then she is mustahaadah (one who suffers from istihaadah or non-menstrual vaginal bleeding), and in that case she should only stop praying for the duration of her normal menses.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 11 Shawwaal 230.
And Allaah knows best.

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Fasting, - Doupht&clear, - * If a pregnant woman feels a bit tired can she break her fast?

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Can a pregnant woman break her fast in Ramadan if she feels a bit tired?.
Praise be to Allaah.
It should be noted that not every kind of tiredness or hardship is regarded as an excuse which makes it permissible not to fast in Ramadaan, because fasting is not free of some tiredness and hardship, but in most cases it is a small-scale, ordinary kind of hardship.
Based on this, if a pregnant woman feels a little bit tired, one of the following two scenarios must apply:
1 – when she feels a little tired but it does not cause intense, extraordinary hardship, and she does not fear for herself or her unborn child. In this case she is obliged to fast and it is not permissible for her to break the fast.
2 – when the hardship experienced is severe and she fears that she or her unborn child may be harmed. In this case it is better for her not to fast, and that may be obligatory for her.
See also questions no. 3434and 50005.
The fact that a pregnant woman is permitted not to fast is indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “Allaah has waived half of the prayer and fasting from the traveller, and from pregnant and breastfeeding women.” Narrated by al-Nasaa’i, 2274; classed as hasan by al-Albaani inSaheeh Sunan al-Nasaa’i.
If a pregnant woman does not fast, then she is obliged to make up the days when she did not fast. Does she also have to feed poor people for the days when she did not fast because she feared for her unborn child? There is a difference of opinion among the fuqaha’ concerning that.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, when discussing the differences of scholarly opinion concerning what a pregnant woman must do if she does not fast:
The third view is that she has to make up the fasts only and does not have to feed poor people. This is the most correct view in my opinion, because the situation of pregnant and breastfeeding women is no different to that of sick people and travellers, so they have to make up the fasts only.
Fromal-Sharh al-Mumti’, 6/362
And Allaah knows best.

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