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Friday, July 18, 2014

For children, - Prophet Isa (Jesus, peace upon him) in Islam, Maryam (Mary, mother of Jesus) and Muslims




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Muslim beliefs and traditions still remain a mystery to many non-Muslims. Between ignorance and outright malicious lies, Muslims need to find a common ground with others. Non-Muslims, especially Christians, are often surprised to discover that Muslims also believe in Prophet Jesus (peace be upon him). This web page aims to not only provide the Islamic perspective on this great Prophet Jesus (peace be upon him) and Maryam (Mary), the mother of Prophet Jesus (peace be upon him), but also to bring forward the common ground between Muslims and Christians.
Muslims are required by Allah (SWT) to believe in all of the Prophets. These include Prophet Isa (Jesus Christ) and Prophet Yahya (John the Baptist) peace be upon them. The Noble Qur'an, the Islamic holy book, also instructs Muslims to believe in the books revealed to every Prophet as well. The book given to Prophet Isa (Jesus, peace upon him) is called Injeel in the Noble Qur'an.
According to the Noble Qur'an, Prophet Jesus (peace be upon him) was one of Allah's (SWT) most beloved messengers, a precursor to Prophet Muhammad (61:6)and was sent to guide the Children of Israel. In the Noble Qur'an, stories about the life and teachings of Prophet Isa (Jesus, peace upon him) are abundant. The Noble Qur'an recalls his miraculous birth, his teachings, the miracles he performed by Allah's (SWT) permission, and his life as a great prophet of Allah (SWT). The Noble Qur'an speaks of Maryam (Mary) not only as the mother of Prophet Isa (Jesus, peace upon him), but as a righteous woman in her own right.
Muslims believe that Prophet Isa (Jesus, peace upon him) was the son of Maryam (Mary), and was immaculately conceived without the intervention of a human father. The Noble Qur'an describes that an angel appeared to Maryam (Mary), to announce to her the "gift of a holy son" (19:19). Maryam (Mary) was astonished at the news, and asked: "How shall I have a son, seeing that no man has touched me, and I am not unchaste?" (19:20). When the angel explained to her that she had been chosen for the service of Allah (SWT), and that Allah (SWT) had ordained the matter, she devoutly submitted herself to His will.
The Noble Qur'an further describes that Maryam (Mary, mother of Jesus) retreated from her people (outside the city), and gave birth to Prophet Isa (Jesus, peace upon him) underneath a remote date palm tree. The date palm tree miraculously provided nourishment for Maryam (Mary) during labor and birth. (See Chapter 19 of the Noble Qur'an for the entire story. The chapter has aptly been named "The Chapter of Maryam (Mary, mother of Jesus)")
However, the Noble Qur'an repeatedly reminds us that Prophet Adam, the first human being, was born with neither a human mother nor a human father. Therefore Prophet Isa (Jesus, peace upon him) miraculous birth affords him no higher standing or presumed partnership with God. When God ordains a matter, He merely says, "Be" and it is so. "The similitude of Jesus before God is as that of Adam. He created him from dust, then said to him: "Be!" And he was" (3:59). In Islam, Prophet Isa (Jesus, peace upon him) is regarded as a human prophet and messenger of God, not part of God Himself. The Noble Qur'an also denies that Prophet Isa (Jesus, peace upon him) was crucified.




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Menstruation and Post-Natal bleeding, - Dought & clear, - * Her period will endwhen she is onher way to Makkah but she cannot do ghusl




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If I am going to go for ‘umrah in Ramadan by bus, with an organised group, and I am menstruating, and my period ends when I am on the road, is it permissible for me to do tayammum for prayer until I reach the miqaat?
Because it is difficult to do ghusl in the washrooms on the road, because they are not sanitary and do not have any hot water, and I cannot hold up the group, because it is so crowded at the washrooms.
If it is permissible to do tayammum, can I pray with tayammum or should I do wudoo’ too? Should I do tayammum for every prayer or in the case of minor impurity?
When I reach Makkah, is it permissible for me to pray Taraweeh before doing ‘umrah, and to delay ‘umrah until there is less crowding?
Praise be to Allah.
Firstly:
If a menstruating woman’s period ends (and she becomes pure) when she is on the road, and there is still lots of time left for the prayer, such as if her period ends before Zuhr, or after it, then she may put Zuhr and ‘Asr together at the time of the later prayer, and pray them at the time of ‘Asr, and she may delay her ghusl until that time. Similarly, if her period ends after Maghrib, then she may pray Maghrib and ‘Isha’ (together) at the time of ‘Isha’, and delay her ghusl until the time of the prayer.
But if it is not possible to delay the prayer, such as if her period ends shortly before Fajr or afterwards, or before sunset, then in that case she must do ghusl so that she can pray.
If she cannot find water, or she can find it but is afraid to use it, because it is very cold and she has no means of heating it, or she is afraid that her travelling companions will move on, it is permissible for her to do tayammum.
It says inMataalib Ooli an-Nuha(1/194), concerning the excuses that make it permissible to do tayammum:
Or he is afraid – if he uses the water – of some physical harm such as an injury, or because it is very cold and he cannot find anything with which to heat the water, or he is afraid that if he uses it his travelling companions will move on. It says inal-Furoo‘: The apparent meaning is that if he is not afraid of harm resulting from his travelling companions moving on, because he will miss out on their company. End quote.
But in the case of a slight delay which will not adversely affect the group, then this does not matter and is not an excuse for not doing ghusl. You have to fear Allah, may He be exalted, and understand that the basic principle is that you should use water, and that tayammum is only permissible when there is an excuse, so you should not be too careless about that.
In the event that the concession of tayammum is valid in your case, then if you do tayammum with the intention of purifying yourself from both menses and minor impurity, you do not need to do wudoo’ after tayammum. But if you do tayammum to purify yourself from menses only, then you must do wudoo’ after that, and that is preferable, in sha Allah, because water is available and you will not be harmed by doing wudoo’ with it.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) was asked:
If a person falls asleep in Mina and needs water for ghusl, but because of the high numbers of pilgrims there is little water, what should he do instead of using water? What if he wants to pray when he is junub? Is it acceptable for him to purify himself with dust? I hope that you can explain this matter, because many people are faced with such issues.
He (may Allah have mercy on him) replied:
If a person has a wet dream in Muzdalifah or any place where there are a lot of people, he should look for water, even if he has to pay for it, from any place he can, on the edges of Mina in any direction, or if he finds a place where he can do ghusl for free, then he must do that.
But if that is not possible, whether in return for payment or for free, and he cannot find any place to do ghusl, then he must do tayammum with dust and pray. He should strike the dust with his hands and wipe his face and hands with the intention of purifying himself from janaabah and from minor impurity. In other words, he should intend the tayammum to purify himself from both, the minor impurity which necessitated wudoo’ and the major impurity which necessitated ghusl from janaabah. He should intend both, and that will suffice, then he may pray, and his prayer is valid, praise be to Allah. Fear Allah as much as you can, for Allah says (interpretation of the meaning):“and you find no water, perform Tayammum with clean earth and rub therewith your faces and hands (Tayammum)” [an- Nisa’4:43]. But he has to try hard and not be careless; he has to try hard and ask. If he finds water, even if he has to pay for it and collect it in a bucket and the like, he should do that, then move away from people, and look for a tent, if there is a tent in which there is no one, or a place where no one can see him, and do ghusl.
End quote fromFataawa Noor ‘ala ad-Darbby Shaykh Ibn Baaz (may Allah have mercy on him), (5/276).
Secondly:
With regard to your question about tayammum and whether it is to be done for every prayer or, if it is done to remove minor impurity once, that is sufficient. The scholars differed concerning that as there are two views:
The first view is that it is not required for every prayer, because tayammum – like wudoo’ – removes impurity, so it is not invalidated by the ending of the time for the prayer; rather it is invalidated by the things that are well-known to invalidate wudoo’.
This is the view of the Hanafis and is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him). It was regarded as more correct by Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) – ash-Sharh al-Mumti‘ (1/314)
They quoted several things as evidence, including the verse in which Allah, may He be exalted, says (interpretation of the meaning):
“If you are in a state of Janaba (i.e. had a sexual discharge), purify yourself (bathe your whole body). But if you are ill or on a journey or any of you comes from answering the call of nature, or you have been in contact with women (i.e. sexual intercourse) and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands. Allah does not want to place you in difficulty, but He wants to purify you”
[al-Maa’idah 5:6].
And the Prophet (blessings and peace of Allah be upon him) said: “The earth has been made a place of prostration and a means of purification for me.” (Agreed upon). Tayammum has been ordained as a means of purification, so how can it be said that it does not purify or that it does not remove impurity? Rather it is only a means to make it permissible to pray.
The second scholarly view is:
That tayammum makes it permissible to pray and so on, but it does not remove impurity. This is the view of the majority of Maalikis, Shaafa‘is and Hanbalis. Based on that, tayammum should be done after the time for the prayer begins, and it becomes invalid when the time for the prayer ends. So if a person does tayammum for Zuhr prayer, he may offer that prayer and whatever he wants of naafil prayers, but when the time for Zuhr ends, he must do tayammum again for ‘Asr prayer.
Undoubtedly it is preferable to be on the safe side with regard to such matters, especially when there is no hardship involved in doing tayammum for every prayer.
When you reach Makkah, it is permissible for you to pray Taraweeh first, and to delay ‘umrah until a time when the crowds are less, or to delay it so that you can rest and regain strength and energy, so long as you avoid the things that are prohibited when in ihram.
And Allah knows best.




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Women in Ramadaan, - Dought & clear, - * Stopping one’speriod during Ramadaan




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Some women take pills in Ramadaan to stop their periods. They do this so that they will not have to make up any fasts afterwards. Is this permissible and are there any restrictions on their doing this?
Praise be to Allaah.
I think that women should not do this and they should remain on the menstrual cycle that Allaah has decreed for them and for all the daughters of Adam. There is wisdom behind it and a reason for which Allaah created it, and this wisdom befits the nature of women. If a woman tries to stop this cycle, it will undoubtedly have a harmful effect on her body, and the Prophet (peace and blessings of Allaah be upon him) said: “There should be neither harming nor reciprocating harm.” This is besides the fact that these pills can do harm to the uterus as the doctors have stated. What I think with regard to this issue is that women should not use these pills. Praise be to Allaah for His decree and wisdom. When a woman’s period comes, she should stop fasting and praying, and when her period is over she should resume fasting and praying; when Ramadaan is over she should make up the fasts that she has missed.





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Women in Ramadaan, - Dought & clear, - * Ruling on blood that is passed before giving birth




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A woman passed blood during pregnancy, five days before her nifaas started, during the month of Ramadaan. Is this blood menstrual blood or part of the blood of nifaas, and what should she do?
Praise be to Allaah.
If the matter is as it is described, and she saw blood when she was pregnant, five days before delivery, but she did not see any other sign that delivery was imminent, such as labour pains or contractions, then this blood is neither menstrual nor nifaas, but according to the correct view it is a kind of irregular bleeding. On this basis, she should not stop doing acts of worship, but she should fast and pray. If this bleeding is accompanied by other signs of impending labour, such as contractions and so on, then it is nifaas and so she should stop praying and fasting, then when she is clean from it after giving birth, then she can make up the fasts she has missed, but not the prayers.
Fataawa al-Lajnah al-Daa’imah





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Women in Ramadaan, - Dought & clear, - * Why is fasting haraamfor menstruating women?




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We would like to know the reason why menstruating women do not fast even though fasting has nothing to do with impurity.
Praise be to Allaah.
Firstly:
The believer has to submit to the ruling of Allaah and accept it even if he does not know the reason behind it; rather it should be sufficient for him that Allaah and His Messenger have commanded it. Allaah says (interpretation of the meaning):
“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”
[al-Ahzaab 33:36]
“The only saying of the faithful believers, when they are called to Allaah (His Words, the Qur’aan) and His Messenger , to judge between them, is that they say: ‘We hear and we obey.’ And such are the successful (who will live forever in Paradise)”
[al-Noor 24:51]
Secondly:
The believer should believe with certainty of faith that Allaah is Wise and that He does prescribe anything except in accordance with His ultimate wisdom, and He does not enjoin anything except that which is in people’s best interests and He does not forbid anything except to protect people from its harm and evil. How well Ibn Katheer put it inal-Bidaayah wa’l-Nihaayah(6/79) when he said:
The law of the Prophet (peace and blessings of Allaah be upon him) is the most complete of laws; it did not leave any good thing that is recognized by the wise as being good but it enjoined it, and it did not leave any evil thing that is recognized by the wise as being evil but it forbade it. It has not enjoined anything of which people could say, ‘Would that this were not enjoined,’ and it has not forbidden anything of which people could say, ‘Would that this were not forbidden.’
We may understand the reasons, or they may be hidden from us, and most or part of them may be hidden from us.
Thirdly:
The scholars are unanimously agreed that it is forbidden for a menstruating woman to fast, and that she has to make up the days that she misses because of menstruation if that was an obligatory fast, as in Ramadaan.
They are also agreed that if she does fast, her fast is not valid. See question no. 50282.
The scholars differed as to the reason why the fast of a menstruating woman is not valid.
Some of them said that the reason is not known to us.
Imam al-Haramayn said: We do not know why her fast is not valid, because purity is not a prerequisite for it.
Fromal-Majmoo’, 2/386.
Others said: The reason why Allaah has forbidden menstruating women to fast at the time of their period is out of mercy towards them, because loss of blood weakens them and if a woman were to fast when menstruating, she would be weakened both by menstruation and by fasting, in which case fasting would be an unfair burden and may even be harmful.
Shaykh al-Islam [Ibn Taymiyah] said inMajmoo’ al-Fataawa(25/234):
With regard to menstruation we say:
Islam brings moderation in all things, and going to extremes in worship is a kind of unfairness that the Lawgiver forbids, and commands us to be moderate in worship. Hence Islam tells us to hasten breaking the fast and to delay suhoor, and it forbids continual fasting. The Prophet (peace and blessings of Allaah be upon him) said: “The best and most moderate of fasting is the fast of Dawood (peace be upon him). He used to fast alternate days and he would not flee when meeting the enemy.” Moderation in worship is one of the greatest aims of the Lawgiver. Hence Allaah says (interpretation of the meaning):
“O you who believe! Make not unlawful the Tayyibaat (all that is good as regards foods, things, deeds, beliefs, persons) which Allaah has made lawful to you, and transgress not. Verily, Allaah does not like the transgressors”
[al-Maa'idah 5:67]
Forbidding permitted things is regarded as a transgression which goes against moderation. And Allaah says (interpretation of the meaning):
“For the wrongdoing of the Jews, We made unlawful for them certain good foods which had been lawful for them — and for their hindering many from Allaah’s Way;
161. And their taking of Ribaa (usury) though they were forbidden from taking it”
[al-Nisa’ 4:160]
Because they went astray, they were punished by being forbidden good things, unlike the ummah that follows the middle way, for whom good things are allowed and bad things are forbidden. As this is the case, the fasting person is forbidden to eat and drink things that strengthen him and nourish him, and he is forbidden to deliberately cause his body to eject things that may weaken him. Otherwise if he were allowed to do that, he would be a transgressor and one who goes to extremes in his worship, and he would not be moderate.
Things that come out of the body are of two types. The first type is those that are unavoidable or which come out in a manner that does not cause any harm. There is nothing wrong with these, like urine and stools, because they do not cause any harm and they cannot be avoided. If they need to come out, that does not harm a person, rather it benefits him; the same applies if a person vomits and cannot help it, or experiences a wet dream, which also cannot be helped. But if a person vomits deliberately and ejects the food and drink that give him nourishment, or masturbates accompanied by feelings of desire … and the menstruation that causes blood to flow. A menstruating women can fast at a time other than the times when she is bleeding, because then she will be fasting at a time when she is in a good state, when she is not losing blood which gives strength to the body. Fasting at the time when she is bleeding would weaken her physically and would mean that she is fasting at a time when she is not in a good state, so she is commanded to fast at times other than menstruation.





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Taraaweeh prayers, - Dought&clear, - * Qunoot during salaah




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I would like to about the Qonute in Salat(raising hand after rukoo) was that the common practice of Prophet Salalaho Alehy Wasalm or was it exceptional as the situation arouses. Please respnod me cause Ameer of our masjid said Prophet (pbuh) once asked which of the salat is best He (pbuh) replied the one which has longer Qonute.
Praise be to Allaah.
Qunoot, according to the definition of the fuqaha’, “is the name of a du’aa’ (supplication) offered during prayer at a specific point while standing.” It is prescribed in Witr prayer after the rukoo’ (bowing), according to the more correct of the two scholarly opinions.
If a calamity (naazilah) befalls the Muslims, it is prescribed to say Du’aa’ al- Qunoot after standing up from rukoo’ in the last rak’ah of each of the five daily obligatory prayers, until Allaah relieves the Muslims of that calamity.
(SeeTasheeh al-Du’aa’by Shaykh Bakr Abu Zayd, p. 460).
With regard to saying Du’aa’ al-Qunoot in Fajr prayer all the time, in all circumstances, there is no saheeh report that the Prophet (peace and blessings of Allaah be upon him) singled out Fajr for Qunoot, or that he always recited it in Fajr prayer. Rather what is proven is that he (peace and blessings of Allaah be upon him) said Du’aa’ al-Qunoot at times of calamity with words that were appropriate to the situation. He said Du’aa’ al-Qunoot in Fajr and in other prayers, praying against Ra’l, Dhakwaan and ‘Usayyah for killing the Qur’aan-readers whom the Prophet (peace and blessings of Allaah be upon him) had sent to them in order to teach them their religion. And it was proven that he prayed in Fajr prayer and other prayers for the weak and oppressed believers, that Allaah would save them from their enemies. But he did not do that all the time. The Rightly-Guided khaleefahs after him followed the same practice. It is better for the imam to limit Qunoot to times of calamity, following the example of the Messenger of Allaah (peace and blessings of Allaah be upon him), as it was proven that Abu Maalik al-Ash’ari said: “I said to my father, ‘O my father, you prayed behind the Messenger of Allaah (peace and blessings of Allaah be upon him) and behind Abu Bakr, ‘Umar, ‘Uthmaan and ‘Ali (may Allaah be pleased with them). Did they used to say Du’aa’ al-Qunoot in Fajr?’ He said, ‘O my son, this is a newly-invented matter.’” (Narrated by the five, apart from Abu Dawood; classed as saheeh by al-Albaani inal-Irwa’, 435). The best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him).
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.
(al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa’, 7/47)
If you ask, is there a specific wording for Qunoot during Witr prayer, or Qunoot at times of calamity?
The answer is: for Du’aa’ al-Qunoot in Witr prayer a number of wordings have been narrated, including the following:
1 – The version which the Messenger of Allaah (peace and blessings of Allaah be upon him) taught to al-Hasan ibn ‘Ali (may Allaah be pleased with him), which is:
“Allaahumma ihdini feeman hadayta wa ‘aafini feeman ‘aafayta wa tawallani feeman tawallayta wa baarik li feema a’tayta, wa qini sharra ma qadayta , fa innaka taqdi wa la yuqda ‘alayk, wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayta, tabaarakta Rabbana wa ta’aalayta la munji minka illa ilayk
(O Allaah, guide me among those whom You have guided, pardon me among those whom You have pardoned, turn to me in friendship among those on whom You have turned in friendship, and bless me in what You have bestowed, and save me from the evil of what You have decreed. For verily You decree and none can influence You; and he is not humiliated whom You have befriended, nor is he honoured who is Your enemy. Blessed are You, O Lord, and Exalted. There is no place of safety from You except with You).”
(Narrated by Abu Dawood, 1213; al-Nasaa’i, 1725; classed as saheeh by al-Albaani inal-Irwa’, 429).
It was narrated from ‘Ali ibn Abi Taalib that the Prophet (peace and blessings of Allaah be upon him) used to say at the end of Witr:
“Allaahumma inni a’oodhu bi ridaaka min sakhatika wa bi mu’aafaatika min ‘uqoobatika wa a’oodhu bika minka, la uhsi thana’an ‘alayka anta kama athnayta ‘ala nafsika(O Allaah, I seek refuge in Your pleasure from Your wrath and in Your forgiveness from Your punishment. I cannot praise You enough; You are as You have praised Yourself.”
(Narrated by al-Tirmidhi, 1727; classed as saheeh by al-Albaani inal-Irwa’, 430; Saheeh Abi Dawood, 1282).
Then he should send blessings upon the Prophet (peace and blessings of Allaah be upon him) as it was narrated that some of the Sahaabah (may Allaah be pleased with them) – including Ubayy ibn Ka’b and Mu’aadh al-Ansaary (may Allaah be pleased with them) – did that at the end of Qunoot al-Witr.
(SeeTasheeh al-Du’aa’by Shaykh Bakr Abu Zayd, p. 460). Qunoot at times of calamity (Qunoot al-Naazilah)
When praying Qunoot at the time of calamity, one should make supplication as is appropriate to the situation, as it was narrated that the Prophet (peace and blessings of Allaah be upon him) cursed some Arab tribes who had betrayed his companions and killed them, and he prayed for the weak and oppressed believers in Makkah, that Allaah would save them. It was narrated that ‘Umar prayed Qunoot with the following words:
“Allaahumma inna nasta’eenuka wa nu’minu bika, wa natawakkalu ‘alayka wa nuthni ‘alayka al-khayr, wa laa nakfuruka. Allaahumma iyyaaka na’budu wa laka nusalli wa nasjudu, wa ilayka nas’aa wa nahfid. Narju rahmataka wa nakhsha ‘adhaabaka, inna ‘adhaabaka al-jadd bil kuffaari mulhaq. Allaahumma ‘adhdhib il-kafarata ahl al-kitaab alladheena yasuddoona ‘an sabeelika
(O Allaah, verily we seek Your help, we believe in You, we put our trust in You and we praise You and we are not ungrateful to You. O Allaah, You alone we worship and to You we pray and prostrate, for Your sake we strive. We hope for Your mercy and fear Your punishment, for Your punishment will certainly reach the disbelievers. O Allaah, punish the infidels of the People of the Book who are preventing others from following Your way).”
(Narrated by al-Bayhaqi, 2/210; classed as saheeh by al-Albaani inal-Irwa’, 2/170. Al-Albaani said: This was reported from ‘Umar concerning Qunoot in Fajr, and it seems that this Qunoot is Qunoot al-Naazilah (Qunoot at times of calamity) as is indicated by his praying against the kuffaar).
If you ask, can we make du’aa’ using words other than those mentioned here?
The answer is:
Yes, that is permissible. Al-Nawawi said inal-Majmoo’(3/497): “The correct view which was stated definitively by the majority of scholars is that there are no specific words, rather any du’aa’ may be said.”
The version narrated from ‘Umar is not something that we have to follow, and the Prophet (peace and blessings of Allaah be upon him) did not pray using these words, so there is nothing wrong with adding more to them. Shaykh al-Albaani (may Allaah have mercy on him) said: “There is nothing wrong with adding more to this, cursing the infidels and sending blessings upon the Prophet (peace and blessings of Allaah be upon him), and praying for the Muslims.”
(Qiyaam Ramadaanby al-Albaani, 31).
We still have an important question which is: should Du’aa’ al-Qunoot be said before rukoo’ (bowing) or after?
The answer is: Most of the ahaadeeth and the opinion of most of the scholars state that Qunoot comes after rukoo’, but if you say Qunoot before rukoo’ that is acceptable. So you have the choice of doing rukoo’ when you have finished reciting Qur’aan, then standing up and saying “Rabbana wa laka al-hamd” then saying Qunoot… or saying Qunoot when you have finished reciting Qur’aan, then saying “Allaahu akbar” and bowing. Both of these were narrated in the Sunnah.
(Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him),al-Sharh al-Mumti’, 4/64)
Note: The questioner says that the best of prayer is that which has longer Qunoot. Perhaps he is referring to the hadeeth narrated by Muslim (1257) from Jaabir (may Allaah be pleased with him), which says that the Prophet (peace and blessings of Allaah be upon him) said: “The best of prayer istool al-qunoot(the longest in standing).”
Al-Nawawi said: “What is meant byqunoothere is the standing, according to the consensus of the scholars, as far as I know.”
So the hadeeth is not referring to Qunoot in the sense of the du’aa’ said after standing up from rukoo’, rather it is referring to standing for a long time.
And Allaah knows best.





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Taraaweeh prayers, - Dought&clear, - * Saying lengthy du’aa’ during Taraaweeh prayer




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Some imams recite lengthy du’aa’s in the mosques during Ramadaan and others recite short du’aa’s. Which is correct?
Praise be to Allaah.
What is correct it to make it neither too long nor too short. Making it so long that it causes hardship to people is not allowed. When the Prophet (peace and blessings of Allaah be upon him) heard that Mu’aadh ibn Jabal was making the prayers too long for his people, he spoke to him angrily in a manner that he had never used when advising someone and said to Mu’aadh: “O Mu’aadh, are you putting people off?” (al-Bukhaari,al-Adab, 6106; Muslim,al-Salaah, 465). What the imam should do is to adhere to the Sunnah.
Undoubtedly making the du’aa’ too long causes hardship to the people and exhausts them, especially those who are weak. Some people may have work to do, or they may not want to finish before the imam but it is difficult for them to stay with the imam. So we advise our brother imams to follow a moderate course, and to omit the du’aa’ sometimes so that the people will not think that the du’aa’ is obligatory.
Kitaab al-Da’wah, 5, Shaykh Ibn ‘Uthaymeen, 2/198





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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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Conditions for Zakaah Being Obligatory, - Dought & clear, - * If wealth dips below the nisaab during the year




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I have had 10 000 riyals for ten months. Then I bought some things for my home and I had only 500 riyals remaining. Then I received my salary so it became 10 000 again. Do I have to pay Zakat on them?.
Praise be to Allaah.
One of the conditions of zakaah being obligatory on money is that one year has passed since you acquired the nisaab, because of the report narrated by Ibn Majaah (1792) from ‘Aa’ishah (may Allaah be pleased with her) who said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no zakaah on wealth until one year has passed.” Classed as saheeh by al-Albaani inIrwa’ al-Ghaleel(no. 787).
Based on this, if the money dips below the nisaab during the year, either because one sells livestock or some of them die, or there is a dip in the money, then zakaah is no longer obligatory, because if the wealth dips below the nisaab during the year, then one full year has not passed since it was acquired, so no zakaah is due on it.
Then if the wealth reaches the nisaab again, then you have to start counting a new year from when it reached the nisaab.
Al-Nawawi (may Allaah have mercy on him) said inal-Majmoo’(5/506): Our view and the view of Maalik, Ahmad and the majority, is that with regard to wealth that is subject to zakaah and where one year must pass before zakaah is paid, such as gold, silver and livestock, it is essential that the nisaab be present throughout the year. If it dips below the nisaab at any point during the year, the year is cancelled. If it reaches the nisaab again after that, then a new year must be counted from when it reached the nisaab again. End quote.
Al-Bahooti (may Allaah have mercy on him) said inKashshaaf al-Qinaa’(2/179): If the (wealth) dips below the nisaab partway through the year, then it is cancelled, because being above the nisaab throughout the entire year is one of the conditions of zakaah being obligatory. End quote.
Based on this, no zakaah is due on this money that dipped below the nisaab, and a new year should be counted from when you receive the salary that will bring your wealth back up to the nisaab.
And Allaah knows best.




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Conditions for Zakaah Being Obligatory, - Dought & clear, - * Paying zakaah ahead of time and how to pay zakaah if his money is in theIslamic bank




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I have an amount in an Islamic bank. Is it permissible for me to pay Zakat in advance during the year? Like when I receive interest; as I fear when the time of paying it comes, I will not have money to pay it.
Do we give Zakat out of the capital only or of capital and interest together?.
Praise be to Allaah.
Firstly:
It is not permissible for a Muslim to invest his wealth in a riba-based bank, or that which is called Islamic but is not, rather it should be Islamic in nature as well as in name. If the bank is Islamic and does not deal in riba by taking or giving interest, and it invests its wealth and distributes the profits to the investors in accordance with the rulings of Islamic sharee’ah, then there is nothing wrong with investing money in it.
See also the answer to question no. 47651
Secondly:
With regard to paying zakaah in advance, the correct view is that it is permissible, and this is the view of the majority of scholars, but it is better not to pay zakaah in advance, unless there is a reason for doing so.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: As for paying zakaah before it is due, that is permissible according to the majority of scholars, such as Abu Haneefah, al-Shaafa’i and Ahmad, and it is permissible to pay zakaah in advance on livestock and gold and silver, and trade goods, if he owns the nisaab (minimum threshold). End quote.
Majmoo’ al-Fataawa(25/85, 86)
The scholars of the Standing Committee for Issuing Fatwas said:
There is nothing wrong with paying zakaah one or two years in advance, if that will serve an interest, and giving it to the poor and needy on an annual basis. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan.
Fataawa al-Lajnah al-Daa’imah(9/422).
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked:
What is the ruling on paying zakaah for several years in advance to disaster victims?
He replied:
Paying zakaah more than a year in advance is valid, but it is only permissible for a few years, and it is not permissible for more than that. But one should not pay zakaah in advance unless it is in response to a need such as a severe famine or jihad and the like. In that case we say that it should be paid in advance, because there may be reason to make what is ordinarily less appropriate more appropriate, otherwise it is better not to pay zakaah until it becomes due, because something could happen to his wealth of destruction and the like. Whatever the case, it should be noted that if he subsequently has more than he had when he paid in advance, zakaah must be paid on the additional amount.
Fataawa al-Shaykh al-‘Uthaymeen(18/328).
Thirdly:
Zakaah must be paid on all the money – both the capital and the profits – when one year has passed from the time when the capital was acquired and reached the nisaab. The year in question is a hijri year.
The scholars of the Standing Committee for Issuing Fatwas were asked:
I have some wealth worth fifteen thousand riyals (15,000) which I gave to a man to do business with, on the basis that he would have half of the profits. Is any zakaah due on this money? Which should I pay zakaah on, the capital, the profit or both? If zakaah is due on the capital and we bought goods with the capital such as carpets, furniture and the like, what is the ruling in that case?
They replied:
Zakaah is due on the wealth mentioned which has been prepared for trade, when one year has passed. Zakaah should be paid on the capital as well as the profits when one year has passed, even if the money was used to buy trade goods. Their value should be worked out based on the market price at that time, when one year has passed, and zakaah should be paid at a rate of two and half percent (2.5%) on the total wealth, including the profits. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan.
Fataawa al-Lajnah al-Daa’imah(9/356, 357)
They also said:
Zakaah must be paid on the capital and profits when one year has passed since the wealth was first acquired (the capital). The year for the profits is the same as the year for the original capital. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan.
Fataawa al-Lajnah al-Daa’imah(9/356, 357)
We should also point out that if the Islamic bank pays zakaah on behalf of its customers, that is sufficient and he does not have to pay zakaah, if the bank can be trusted to do that in the proper Islamic manner, but he still has to pay zakaah on that which is in his possession and that which he owns, which is not in the bank.




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Fasting, - Doupht&clear, - * Exams are not an excuse for not fasting in Ramadaan




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I have exam in ramadan for 6 hours and half,continous with 45 minutes break during the exam.I took this exam last year,but I didn't concntrate because I was fasting.
can I break my fast in this day of my exam?
Praise be to Allaah.
It is not permissible to break the fast for the reason you mention, rather it is haraam, because it is not included in the reasons for which one is allowed not to fast in Ramadaan.
FromFataawa al-Lajnah al-Daa’imah, vol. 10, p. 240
It should be noted that fasting in Ramadaan is an obligation upon every accountable Muslim, and no one is excused from fasting at the time of fasting except for those who have valid excuses, who are granted the concession of being allowed not to fast, such as the sick, travelers, pregnant and breastfeeding women, the very old and those who are forced to break their fast.





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Fasting, - Doupht&clear, - * If a woman’s period ends before Fajr




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I was menstruating and I became pure (my period ended) before the adhaan for Fajr, but because I was tired I did not do ghusl until the adhaan was given for Fajr. Should I complete this day’s fast, knowing that I had the intention of fasting this day before the adhaan?.
Praise be to Allaah.
If a menstruating woman becomes pure before Fajr then she should have the intention of fasting and her fast is valid, even if she does not do ghusl until after dawn comes.
The same ruling applies to one who is junub (in a state of impurity following sexual activity) if he does not do ghusl until after dawn comes.
Al-Bukhaari (1962) and Muslim (1109) narrated from Sulaymaan ibn Yasaar that he asked Umm Salamah (may Allaah be pleased with her (about a man who wakes up junub – can he fast? She said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to wake up junub not from a wet-dream and he would fast.
Al-Nawawi (may Allaah have mercy on him) said:
The scholars of these cities are unanimously agreed that the fast of one who is junub is valid, whether that was as the result of a wet dream or of intercourse.
If the blood of menstruation or nifaas (post-partum bleeding) stops at night, then dawn comes before the woman does ghusl, her fast is valid and she has to complete it, whether she did not do ghusl deliberately or because she forgot, with or without an excuse. The same applies to one who is junub. This is our view and the view of all the scholars, apart from that which was narrated from some of the salaf but we do not know whether it is saheeh or not.
And Allaah knows best.





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Fasting, - Doupht&clear, - * Is it permissible forone who is observing i’tikaaf to go out of the mosque?




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I would like to know how i’tikaaf is to be done in the mosque during the last ten days of Ramadaan, noting that I work and my work finishes at 2 p.m. Do I have to stay in the mosque all the time?.
Praise be to Allaah.
If the mu’takif (person observing i’tikaaf) goes out of the mosque, his i’tikaaf is invalidated, because i’tikaaf means staying in the mosque to worship Allaah.
That applies unless the mu’takif goes out for an unavoidable reason, such as to relieve himself, to do wudoo’ or ghusl, or to bring food if he does not have anyone to bring food to the mosque for him, and other similar matters which cannot be avoided and which cannot be done in the mosque.
Al-Bukhaari (2092) and Muslim (297) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used not to enter the house except for things that a person needs when he was observing i’tikaaf.
Ibn Qudaamah (may Allaah have mercy on him) said inal-Mughni(4/466):
What is meant by things that a person needs is to urinate and defecate, because every person need to do that. Similarly, he also needs to eat and drink. If he does not have anyone who can bring him food and drink, then he may go out to get them if he needs to. For everything that he cannot do without and cannot do in the mosque, he may go out for that purpose, and that does not invalidate his i’tikaaf, so long as he does not take a long time doing it.
If the mu’takif goes out to do his work, this is something that invalidates i’tikaaf.
The Standing Committee was asked:
Is it permissible for the mu’takif to visit someone who is sick or to accept an invitation or to attend to his family’s needs or to attend a funeral or to go to work?
They replied:
The Sunnah is that the mu’takif should not visit one who is sick during his i’tikaaf, or accept any invitation, or attend to his family’s needs, or attend any funeral, or go to work outside the mosque, because it was proven that ‘Aa’ishah (may Allaah be pleased with him) said: “The Sunnah is for the mu’takif not to visit any sick person, or attend any funeral, or touch his wife or be intimate with her, or to go out for any purpose except those which cannot be avoided.”
Narrated by Abu Dawood, 2473.





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Fasting, - Doupht&clear, - * They work in difficult jobs such as smelting metals




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What is the ruling of Islamic sharee’ah on the situation of workers who work in exhausting jobs, especially in the summer months. I can give you an example of those who work with furnaces for smelting metals. Is it permissible for them not to fast in Ramadaan?.
Praise be to Allaah.
One of the basic facts of Islam, which no Muslim has any excuse for not knowing, is that fasting the month of Ramadaan is obligatory upon each person who is accountable, and it is one of the pillars of Islam. So every person who is accountable must strive to fast it in order to fulfil the obligation that Allaah has enjoined upon him, hoping for His reward and fearing His punishment, without forgetting permissible earnings in this world and without preferring this world to the Hereafter. If there is a conflict between doing the acts of worship enjoined by Allaah and working to earn a living in this world, then he must strike a balance between them so that he will be able to do both. In the example mentioned in the question, he should make the night his time for working to earn his living in this world, and if that is not possible then he should take a leave of absence from his work during Ramadaan, even if that is without pay. If that is not possible then he should look for other work where he will be able to fulfil both duties.
His worldly interests should not affect his Hereafter interests. There are lots of jobs and the ways of earning a living are not limited to this kind of difficult work. By Allaah’s Leave, the Muslim will never want for permissible ways of earning a living which will allow him also to do the acts of worship enjoined upon him by Allaah. Allaah says (interpretation of the meaning):
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”
[al-Talaaq 65:2-3]
If we assume that he cannot find any work other than that mentioned, which causes him hardship, then he should flee for the sake of his religion from that land to another land where it will be easy for him to fulfil both his religious and worldly duties, and where he can cooperate with other Muslims in righteousness and piety, for the earth of Allaah is spacious. Allaah says (interpretation of the meaning):
“He who emigrates (from his home) in the Cause of Allaah, will find on earth many dwelling places and plenty to live by”
[al-Nisa’ 4:100]
“Say (O Muhammad): O My slaves who believe (in the Oneness of Allaah Islamic Monotheism), be afraid of your Lord (Allaah) and keep your duty to Him. Good is (the reward) for those who do good in this world, and Allaah’s earth is spacious (so if you cannot worship Allaah at a place, then go to another)! Only those who are patient shall receive their reward in full, without reckoning”
[al-Zumar 39:10]
But if he cannot manage to do any of these things and he is forced to do the kind of difficult work mentioned in the question, then he should fast until he feels that he cannot bear to continue fasting, and then eat and drink enough to keep him going, then he should refrain from eating and drinking. And he has to make up the missed fasts on days when it is easy to fast.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Standing Committee for Research and Issuing Fatwas, 10/233-234.




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