Zakaath, - Dought&clear, - He has invested money in the investment fund; how should he pay zakaah?

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I have investment funds in a bank. Do I have to pay Zakah on this amount? How much must I pay if yes? Should I calculate Zakah on the whole amount or only on the profit?.
Praise be to Allaah.
Firstly:
Zakaah on investments varies according to the intention of the owner.
If he invested in the company with the aim of benefiting from the annual profit on the shares, and not with the intention of dealing in them, then no zakaah is due on the shares themselves, rather he must pay zakaah on the yield, at a rate of one quarter of one tenth after one full hijri year has passed since he took possession of the yield.
But if the shareholder bought the shares with the intention of dealing in them, then the zakaah is the same as zakaah on trade goods. When the hijri year has passed since the shares came into his possession, he must pay zakaah on their market value, at a rate of 2.5% of that value and of the profit if the shares have made any profit.
End quote fromMajallat Majma’ al-Fiqh al-Islami(1/879).
Secondly:
If you bought shares with the aim of making profit only, and you paid 2.5% of the profits with the intention of paying zakaah, and you gave it to an organization to distribute it on your behalf, that is sufficient, but you should make sure that this organization has paid the zakaah. If you had taken the money and distributed your zakaah yourself, that would have been better.
But if you bought shares with the intention of trading in them, then you must work out their value at the end of the year and pay zakaah on it at a rate of 2.5% of their value.
And Allaah knows best.

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Zakaath, - Dought&clear, - He has a piece of land that is thesubject of a dispute with the municipality and he cannot sell it. Does he have to pay Zakaah on it?

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I have a number of pieces of land outside the city, with no lawful documents. All I have is just few papers of purchase I bought several years ago. Do I have to pay zakat on them? What shall I do now if I have to pay zakat? Bear in mind that these pieces of land were an issue of problems with the local municipality and we cannot valuate them now.
Praise be to Allaah.
If you bought this land with the intention of selling it, then you must pay the zakaah on trade goods, so you must work out its value every year and pay one quarter of one tenth (2.5%) of this value.
This is the basic principle concerning zakaah on trade goods. But if you cannot sell it and dispose of it because of the dispute with the municipality, then no zakaah is due on it for the period during which you are unable to dispose of it, because you are not in full possession of it. This is akin to a debt that is owed by a person who is delaying repayment or by one who is in difficulty.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about zakaah on land, i.e., a man bought a piece of land but did not pay zakaah on it for three or four years. After the purchase he submitted an application to the municipality to divide it into a number of lots. This process took three or four years and until now it is not complete. Is zakaah due on it for the previous period, or should zakaah be paid just once at the time of purchase?
Shaykh: Did he buy it to trade in it?
Questioner: He bought it to trade in it, but he thought, based on the fatwa of a scholar, that no zakaah is due on land, then it took too long to complete the application, and he cannot sell it in lots until it is completed.
Shaykh: And he cannot sell as one piece either?
Questioner: He cannot sell it as one piece, but the partners bought the land to divide it into a number of lots.
Shaykh: Meaning that it is no longer in his possession?
Questioner: No, it is still in his possession.
Shaykh: Are they partners?
Questioner: Partners means that they recorded the name of one person, one of the partners.
Shaykh: Firstly, may Allaah bless you, if he asked someone about whether there is no zakaah on it, and that person is reliable in his knowledge and religious commitment, then he does not have to pay zakaah, because Allaah says (interpretation of the meaning):“So ask of those who know the Scripture, if you know not” [al-Nahl 16:43]. But if he believed that zakaah is obligatory then he must pay zakaah, except for the years when he was unable to dispose of it, as there is no zakaah for those years, because this is like a debt owed by one who is in difficulty. But the correct view as far as I know is that trade goods are subject to zakaah.
End quote fromLiqa’ al-Baab al-Maftooh(11/148).
And Allaah knows best.

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Zakaath, - Dought&clear, - He put his building upfor sale and sold it a year later. Does he have to pay zakaah on it?

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He put his building upfor sale and sold it a year later. Does he have to pay zakaah on it?
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A man has a building which was put up for sale a year ago. Is there any zakaah due on whatever is left after paying off debts?.
Praise be to Allaah.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said:
If this building which was sold after one year was bought to be sold (for profit), then zakaah is due on it, on the price for which it was sold. Zakaah should be paid if one full hijri year has passed between the time when its owner decided to sell it and the sale took place. But if he did not buy it in order to sell it (for a profit), rather he no longer had any need of the house or property, and he wanted to sell it, but it took so long because he could not find anyone to buy it, then there is no zakaah due on its price, but whatever he keeps of its price after paying off his debts, once one full hijri year has passed he should pay zakaah on it, but if he spends it before the year has passed then there is no zakaah due.
In conclusion: If this property is bought for trade, then he has to pay zakaah on it when one full hijri year has passed from the time when he decided to sell it, even if it has not yet been one year since he sold it. If he did not intend to trade it, rather he no longer had any need of it but he could not find a purchaser until after a year had passed, then he does not have to pay zakaah on its price, rather he has to pay zakaah on the money he receives, when a full year has passed. And Allaah is the Source of strength.

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Fasting, - Doupht&clear, - Time forImsaak (Starting the Fast) when the Calendar Timesare Different

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There are apparent discrepancies in the times of Salaat-ul Fajr stated on the different timetables distributed by the various mosques of the same town or city. Would it be a ‘safer’ practice if one was to follow the earliest of those times for the purpose of Imsaak (abstaining from eating, drinking, etc.)?
It is permissible to eat, drink, etc. until one is certain of the time of Fajr (interpretation of the meaning): “…eat and drink until the time where the ‘white’ and ‘black’ thresholds of Al-Fajr is evident to you…” [Soorat-ul Baqarah]
So, this means it is permissible to continue eating and drinking unless it is evident for one that it is time for Fajr. Fajr can be defined as the ‘white’ light spreading across the horizon from the eastern side. If one was unable to sight Al-Fajr and there was no one else who could tell him about it through means such as raising the Azaan (The call to prayers), then one should follow the timetable that, according to the best of his knowledge, is the most accurate. This accuracy is usually established through experience or by asking experts or the earlier Muslim residents of the area.

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Fasting, - Doupht&clear, - He Completed Fasting 30 DaysThen Arrived ina Country Still on their 30th day

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If I were to travel on the 30th day of Ramadaan from London just after Magrib time, after having broken my fast and I were to arrive at my destination in the USA but to find that they are still in the day time of their 30th day of Ramadaan, what should I do?
The reply to your question in brief is: your state should be similar to that of the [Muslim] inhabitants of where you are. So, if they were still observing fasting then you should observe fasting with them even if that means you would be fasting for more than 30 days [the max. number of days, normally observed in the month of Ramadaan]. This is the opinion of Shaikh Abdul-Azeez Ibn Baaz.

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Fasting, - Doupht&clear, - When toStart Ordering the Young to Fast

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The young is told to start praying when they are seven year old and they are to be punished for not performing prayer when they ten, according to Sunnah. Does the same rule apply for fasting?
The young boy is ordered to fast when he reaches the age of 7 is if he is physically capable of bearing it. (Some Muslim scholars that he should be physically reprimanded if he does not fast by the age of 10, which is the same rule that is applied to prayer; refer to Al Mughni 3/90). The boy will get a reward for fasting and his parents will get a reward for teaching him well and guiding him to that which is good. Al Rubayyi’ bint Mu’awwadh (may Allaah be pleased with her) said about fasting ‘Aashouraa’ at the time when it was mandatory to fast it and not voluntary: we used to make our young boys fast, and we made them a toy made out of wool. If one of the boys cried [wanting] food, we would give him [the toy to distract him] until it was time to break the fast." (Al Bukhari Fath # 1960). (Ashouraa is the tenth day of the month of Muharram. Although fasting this day is now voluntary the majority of Muslims usually fast.) Some people are quite lenient and lax when it comes to making their children fast. A situation may even arise where the young child feels enthusiastic and chooses to fast and is physically capable of doing so, then his father or mother order him to break his fast claiming that it is out of sympathy. Little do they know that real sympathy is in stressing the importance of fasting and teaching the child about it. Allaah said in Surat ul-Tahreem (interpretation of the meaning): "O you who believe! Ward yourselves and your families off from a fire (Hell) whose fuel is of men and stones, over which are appointed angels stern and severe, who do not disobey the commands they receive from Allaah, and execute that which they are commanded." We must pay extra attention to the young girl when she first starts fasting after she reaches puberty. There is a possibility that she will fast while she has her period (the first time) out of shame or shyness, and end up not making up the days later on.
Also see the Book "70 Matters Related to Fasting".

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For children, - Spiritual Stories for Children: Do not Do Evil to anyoneWhat Goes Around Comes Around

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There was a man in Isfahan who used to beat his wife but unfortunately she succumbed to his beating though he had not intended to kill her. But when she was dead he became fearful of her relatives. In a state of anxiety he came out of his house and met an acquaintance to whom he posed his problem.
The friend told him to invite a young man to his house and behead him and put the severed head next to the wife's corpse. Then he would tell the wife's relatives that he had found them together in bed and was unable to control his ire, and slew them both. The man liked the idea and sat at the doorway in anticipation of a young man. After sometime a handsome youth passed by his house. He invited him inside and beheaded him.
Then he summoned the wife's relatives and told them the fictitious story. They were satisfied but the person who had devised this plan had a teenage son who did not reach home that day. The man was worried and when the son failed to turn up he came to the house of the one whom he had offered evil advice and asked him if he carried out the plan suggested by him. Yes, said he and took him near the dead bodies. He was shocked when he saw that the youth he had killed was his own son.
His evil advice caused the death of his own son.
The moral of this story is that one who digs a pit for others falls into it himself. History is replete with such incidents.
According to Tafserul Mizan the following saying was common among the Arabs: One who digs a hole for his brother; Allah throws him headlong into it. A similar proverb is present in Persian also: Do not do evil to anyone the same evil will turn towards you.
Reference: Greater Sins Vol. 3 (English) by Ayatullah Dastagaub Shirazi

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Ramadan Articles, - Recommendations for parents regarding training children to fast

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Ramadanis the best month to train your child and teach him how to overcome the desires of his body and develop his ability to shoulder responsibility.
It has been proven that the month ofRamadanis the best time to train children to perform religious obligations at an early age. Al-Bukhaari and Muslimnarrated that the honorable Companionswould train their young children to fast during this month. Likewise, modern studies and field research proves that the psychological and physical growth of those children who fast during the month ofRamadan‎is much better than those who do not and that they are therefore more responsible.
The age of ten is the best time to start training the child to fast, because at this age fasting will not cause any health problems for the child. However, we warn against training the child to fast before the age of seven because the child’s body at that time is in urgent need of certain amounts of nutrients to cope with his physical rapid growth and to protect him from diseases.
There are two ways to train the child to fast:
The first waydepends upon delaying the child’s ordinary breakfast from 7 AM to 12 PM. After having the delayed breakfast, the child should refrain from eating until theMaghribPrayer, when he would eat with his family. In this way, the child will fast 5 hours every day for a number of days. After that, we should delay the breakfast to 11 AM, then to 9 AM, and so on.
The other wayis that the child has theSuhoor)pre-dawn( meal with his family and then breaks his fast at noon )i.e., he will fast for about 7 hours( for ten days. During the second ten days of the month ofRamadan, one should increase the period of the child’s fast until the ‘AsrPrayer )about 10 hours of fasting(. During the last ten days ofRamadan, the child should fast like the rest of his family members - fromSuhooruntil theMaghribPrayer.
By the followingRamadan, the child will be able to fast the whole month with the permission of Allaah The Almighty.
How to monitor your child?
First:The mother should monitor her childduring the fast. If she feels that he is visibly tired or sick due to the fast, she must make him break his fast immediately. We must also pay attention to the fact that there are some diseases that prevent a child from fasting particularly kidney diseases, because a person suffering from such diseases needs water all the time. This also applies to those who suffer from diabetes, tuberculosis, anemia, gastric ulcers and similar diseases as diagnosed by a specialist doctor.
Second:Training the child to fast should be gradual, because increasing the hours of fasting day after day and year after year helps to create balance in the body regarding the physiological changes that happen due to the fast. Consequently, the child will be able to fast without any negative health effects or exhaustion. This will also make him taste the sweetness of fasting.
Third:The mother should not fear for her child due to the fast under the pretext that he is still young, she would be surprised when she sees his enthusiasm to imitate his parents and older brothers and sisters who fast. This will also accustom the child to the beloved traditions of this great month such as the family gathering around the table at theSuhoorandIftaarmeals, not to mention the popular traditions that distinguish every Muslim country.
Forth:We have to break our fast as early as possible by having some ripe or dried dates, fruit juice or small amounts of sweetened water slowly as the Prophet,, would do. It was narrated on the authority of Anasthat he said,“The Messenger of Allaahwould break his fast before performing the Maghrib prayer with three fresh dates; if there were no fresh dates, he would eat three dry dates; and if there were no dry date-fruits; he would take three draughts of water.”]Abu Daawood[
The child should not drink iced water immediately at the time ofIftaar)breaking fast( because this disturbs the digestive system and hinders digestion. It is preferred to have warm liquids such as soup first because such foods stimulate the stomach.
Fifth:TheIftaarmeal should be balanced and provide the child with the necessary calories. It is recommended that theIftaarcontains proteins )pulses, meat or chicken( that help in building new tissue and making up for those that have been destroyed. It should also contain vegetables, fruits, and starches )bread, rice and pasta( in addition to very few fats.
Sixth:TheSuhoormeal should be delayed as much as possible in imitation of the Prophet,, who said:“My Ummah )nation( will remain upon good so long as they hasten the Iftaar and delay the Suhoor.”]Ahmad[
This meal should be rich and satiating and it should also contain proteins, sugars and fats that can be found in eggs, beans, yoghurt, vegetables and fruits. It is also recommended to have dairy products as they contain a high percentage of the proteins, fats and liquids that secure the needs of the child. These products are also considered integrated foods and they cover a long period of fasting.
Seventh:TheSuhoormeal should not contain any pickles or spicy foods because they cause thirst. It is also recommended at that time to have small amounts of liquids repeatedly, particularly fruit juice or water, to make up for the deprivation of water during the whole day. Ifit is necessary to have some sweets )kunaafah, kadayf, and so on(, this should be after theIftaar andnot in theSuhoormeal so as not to feel thirsty the next day.
Eighth:The physical activity of the child should be reduced during the fast, but mental activities are allowed because they are not exhausting. Hence, children can study beforeIftaar.
Ninth:Finally, the mother should be keen on waking up her child to have theSuhoormeal and getting him accustomed to seeing his family members practicing this great religious rite until he himself becomes acquainted with the religious practices of this blessed month.
We should also make use of the opportunity of the month ofRamadanto train the child in observing the prayers on time in addition to the fast. We should also teach him how to recite the Quran and recognize the sublime meanings of the fast to implant the values of mercy and kindness to the poor and the needy in his soul.

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Ramadan Articles, - The fast of the pregnant woman during the summer - rules and precautions

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Pregnancy is a difficult and arduous journey that begins with good news and ends with the arrival of the newborn child that would fill the life of his parents with delight and happiness.
However, this journey is very difficult during the summer season, and enduring this while fasting is even more difficult. Doctors agree that a pregnant woman who does not suffer from any diseases or illnesses can fast. On the other hand, if she suffers from health problems such as high blood pressure, diabetes, inflammation of the urinary tract, anemia, or heart problems, then she is allowed not to fast because of the disease )and not due to the pregnancy itself(.
However, the fasting pregnant woman must break her fast immediately if she suffers from one or more of the following:
-Extreme hunger or thirst
-Dizziness
-Weak or slow movements of the baby
-Unconsciousness or lack of concentration.
Dear pregnant sister, here are some tips that will help you pass the month ofRamadanwith your baby safely:
-Make sure you have theSuhoor)pre-dawn( meal, but eat it as late as possible to support you for most of the day. TheSuhoormeal should contain starches and foods rich in calories such as dried dates or fruits, as well as fresh vegetables and fruits to help you withstand thirst during the fast.
-The pregnant woman needs about 2,250 calories daily and this can be obtained from foods that are rich in vitamins and mineral salts that contain iron, calcium, sodium and potassium. Hence, we recommend the pregnant woman to break her fast with a large cup of fruit juice to quench her thirst and provide her with the necessary calories rapidly.
-Normal amounts of salt in food are necessary to make up for the lost salts during sweating. The pregnant woman should refrain from having a lot of tea, coffee, soda, or ice cream.
-It is recommended to eat moderately and avoid the foods that cannot be digested easily such as fried foods, fats or fatty foods. Such things cause indigestion and acidity, which are common among pregnant women. Hence, it is preferred to boil food or grill it without any fats or oils.
-The pregnant woman should have a suitable quantity of the starches that are found in bread )one slice or piece(, macaroni and rice )7 to 8 spoons(. These foods provide the body with easily digested calories.
-Iftaar)the fast-breaking meal( should be completed with a dish of fresh vegetables and salads to help in digestion and provide the pregnant woman with vitamins.
-She should also have large amount of liquids )especially water and fresh juice( between theIftaarandSuhoormeals.
-We should not forget that the pregnant woman needs about one liter of milk and its derivatives to provide herself and her baby with calcium, which is necessary for both of them. Hence, theSuhoorandIftaarmeals should contain diary products )preferably yoghurt salad, buttermilk or skimmed milk(.
-It is advisable to eat summer fruits such as watermelon, grapes and figs as a source of liquids, vitamins and minerals that would protect the pregnant woman from constipation.
-The pregnant woman should have a light meal betweenIftaarandSuhoor. This meal should be rich in vitamins and calories. The best foods for such a meal are dried or fresh fruits that are recommended during the month ofRamadan. For example, the pregnant woman could have Qamar Ad-Deen juice. However, the amount of sugar consumed should remain within an acceptable amount so as not to cause increase in weight.
We wish you an easy pregnancy and an accepted fast by the permission of Allaah The Almighty.

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Ramadan Articles, - How we should receive Ramadan - II

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Receiving Ramadanby making the best use of time
Time is very precious because every minute that passes can never return.Ramadanis also a means of success or failure, salvation or destruction…
Amongst the obligatory and recommended acts of worship inRamadanare:
First:Fasting during the daytime:
Allaah The Almighty Says )what means(:}So whoever sights ]the new moon of[ the month, let him fast it; and whoever is ill or on a journey - then an equal number of other days.{]Quran 2: 185[
Moreover, the Prophet,, said:“Whoever fasts Ramadan out of faith and seeking the reward of Allaah, his previous sins will be forgiven.”]Al-Bukhaari and Muslim[
Second:Performing voluntary night prayers )theTaraaweehprayer(:
It was narrated that the Prophet,, said:“Whoever stands )in voluntary prayer at night in( Ramadan out of faith and seeking the reward of Allaah, his previous sins will be forgiven.”]Al-Bukhaari and Muslim[
Third:Reciting the Quran:
Ramadanis the month of the Noble Quran. Allaah The Almighty Says )what means(:}The month of Ramadan ]is that[ in which was revealed the Quran, a guidance for the people and clear proofs of guidance and criterion.{]Quran 2: 185[
The angel Jibreel )Gabriel(would study the Quran with the Prophet,, in the month ofRamadan. Hence, our righteous predecessors would devote themselves and their time to reciting the Quran inRamadan. So would used to recite the Quran in the prayers and at other times. Az-Zuhrisaid at the advent of the blessed month ofRamadan,“It is only for reciting the Quran and giving food.”
Fourth: GivingIftaar)the fast-breaking meal( to fasting people:
It was narrated that the Prophet,, said:“Whoever gives food to someone who is fasting to break his fast with will have a reward like his, without that detracting from the fasting person’s reward in the slightest.”]Al-Bukhaari and Muslim[
Fifth:Generosity:
It was narrated that the Messenger of Allaah,, was the most generous of people, and he was the most generous duringRamadan. ]Al-Bukhaari and Muslim[.
Sixth:Performing ‘Umrah)lesser pilgrimage( inRamadan:
It was narrated that the Prophet,, said:“‘Umrah in Ramadan is equivalent )in reward( to Hajj.”In another narration:“To Hajj with me .”]Al-Bukhaari and Muslim[
Seventh:PerformingI‘tikaaf)seclusion in the mosque(:
I‘tikaafis in the last ten days ofRamadan. It was narrated that ‘Aa’ishahsaid,“The Prophetwould practice I‘tikaaf during the last ten days of Ramadan until he passed away and then his wives would practice I‘tikaaf after him.”]Al-Bukhaari and Muslim[
Eighth:Seeking the Night ofAl-Qadr)Divine decree( and spending its time in prayer:
It was narrated that the Prophet,, said:“Whoever stands )in prayer( during the Night of Al-Qadr out of faith and seeking the reward of Allaah, he will be forgiven his previous sins.”]Al-Bukhaari and Muslim[
This is is during the last ten days ofRamadan.
6. ReceivingRamadanby perfecting and excelling in deeds
Allaah The Almighty Says )what means(:
•}Indeed, We will not allow to be lost the reward of any who did well in deeds.{]Quran 18: 30[
•}For indeed, Allaah does not allow to be lost the reward of those who do good.{]Quran 11: 115[
We mentioned this because some people, may Allaah guide them, made the fast a pretext for neglecting public duties and the tasks that they are assigned. If one were to ask one of them why, he would reply, is it not sufficient that I am fasting? It is as if fasting entails laziness, neglecting public duties, and making things difficult for others. On the contrary, it calls for being active, striving, treating people kindly and making things easy for them.
7. ReceivingRamadanwith forgiveness, tolerance and good morals
It was narrated that the Messenger of Allaah,said:“If one of you is fasting, he should avoid sexual relations with his wife and quarreling, and if somebody fights or quarrels with him, he should respond: 'I am fasting.’”]Al-Bukhaari and Muslim[
Thus, we have to adhere firmly to the noble morals of Islam in this month as well as in all other months. That is to say, everyone should fulfill his obligations towards his Lord, the Prophet,and his fellow Muslims and ask for his needs kindly so that he may attain piety, which is the main aim behind fasting as Allaah The Almighty Says )what means(:}Decreed upon you is fasting as it was decreed upon those before you that you may become righteous.{]Quran 2: 183[
Consequently, fasting entails:
1-Refraining from satisfying the desires of the stomach and the sexual organs.
2-Restraining the eyes, tongue, feet, ears and all other organs of the body from committing sins.
3-Making the heart refrain from ill thoughts and thoughts that would direct it away from Allaah The Almighty and from thinking about anything except Allaah The Almighty.
8. ReceivingRamadanby calling oneself to account
Allaah The Almighty Says )what means(:}O you who have believed, fear Allaah. And let every soul look to what it has put forth for tomorrow - and fear Allaah. Indeed, Allaah is Acquainted with what you do. And be not like those who forgot Allaah, so He made them forget themselves.{]Quran 59:18-19[
Furthermore, ‘Umar ibn Al-Khattaab,said,“Hold yourself to account before you are held to account, and weigh yourselves before you are weighed, as reckoning yourselves today will make it easier for you to be reckoned tomorrow.”
Self-reckoning should be before and after doing any action:
Doing it before doing any action is to reckon oneself on his intention and in following the way of the Prophet,.
Reckoning after the action is of three types:
First,one should reckon his soul for its gross negligence wit respect to the acts of worshiping Allaah The Almighty which it has not performed properly, and the right of Allaah, in acts of
Worship, has six requirements:
1- Sincerity of intention in doing any action.
2- Attempting to do it perfectly and in a way that would Allaah The Almighty.
3- Doing itin accordance with the guidance of the Prophet,.
4-Worshipping Allaah as though one sees Him
5-Acknowledging the Blessings of AllaahThe Almighty upon him with regard to enabling him to do the act.
6-Acknowledging one’s shortcomings with respects to it.
Secondone should reckon his soul for any action that he has done when it would have been better for him not to have done.
Thirdone should cast a critical look back at whatever permissible acts he has done and ask himself why he did them: Were they for the sake of Allaah The Almighty and the Hereafter? If so, he will be rewarded greatly, however, if he did it for this world and its trivial gains, he will miss great rewards.
Therefore, we could receive, live, feel delighted and benefit from the blessed month ofRamadan,and if we cannot do that, we would be like the Prophet,, said:“It may be that all a fasting person gets from his fast is hunger and thirst, and it may be that all a person who prays at night gets from his prayer is sleeplessness.”]Ahmad[ ]Al-Albaani:Saheeh)Authentic([
We ask Allaah The Almighty sincerely to accept our good deeds and not to return them as empty.

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Taraaweeh prayers, - Dought &clear, - Ruling on praying tahajjud on Laylat al-Qadr only

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What is the ruling on praying tahajjud on Laylat al-Qadr and not on other nights?.
Praise be to Allaah.
Firstly:
There are reports which speak of the great virtue of doing acts of worship on Laylat al-Qadr. Our Lord, may He be blessed and exalted, has told us that it is better than a thousand nights, and the Prophet (peace and blessings of Allaah be upon him) said that whoever spends this night in prayer out of faith and in the hope of reward will be forgiven his previous sins.
Allaah says (interpretation of the meaning):
“Verily, We have sent it (this Qur’aan) down in the Night of Al‑Qadr (Decree).
2. And what will make you know what the Night of Al‑Qadr (Decree) is?
3. The Night of Al‑Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).
4. Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allaah’s Permission with all Decrees,
5. (All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn”
[al-Qadr 97:1-5]
And it was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends this night in prayer out of faith and in the hope of reward will be forgiven his previous sins.” Narrated by al-Bukhaari, 1901; Muslim, 760.
Out of faith means believing in its virtue and in the reward for that.
In the hope of reward means by seeking the pleasure of Allaah.
Secondly:
The scholars differed as to the definition of Laylat al-Qadr, and there are many opinions, more than forty as it says inFath al-Baari. The most likely to be correct is the view that it is one of the odd-numbered nights among the last ten nights of Ramadaan.
It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Seek Laylat al-Qadr among the odd numbered nights of the last ten nights of Ramadaan.” Narrated by al-Bukhaari, 2017; Muslim, 1169.
Al-Bukhaari included this hadeeth in a chapter entitled: “Seeking Laylat al-Qadr among the odd numbered nights of the last ten nights (of Ramadaan).”
The reason why it is hidden is to encourage the Muslim to strive hard in worship and du’aa’ and dhikr during all the last ten nights of Ramadaan. This is the same reason why the time when du’aa’ is answered on Friday has not been defined, and why the ninety-names of Allaah have not been defined, concerning which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever learns them by heart will enter Paradise.” Narrated by al-Bukhaari, 2736; Muslim, 2677.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
The words of Imam al-Bukhaari (may Allaah have mercy on him) – “Seeking Laylat al-Qadr among the odd numbered nights of the last ten nights (of Ramadaan)” – indicate that it is most likely that Laylat al-Qadar cannot be in any month other than Ramadaan, and is in the last ten nights thereof, and is one of the odd-numbered nights, but not on any particular night. This is what is indicated by a number of the reports that have been narrated concerning it.
Fath al-Baari, 4/260.
And he said:
The scholars said: The reason why Laylat al-Qadar has been concealed is so that people will strive to seek it, because if its timing was known, they would limit their efforts to that night only, as we have explained previously about the time on Friday (when du’aa’s are answered).
Fath al-Baari, 4/266.
Thirdly:
Based on this, it is not possible for anyone to be certain that a particular night is Laylat al-Qadr, especially since we know that the Prophet (peace and blessings of Allaah be upon him) wanted to tell his ummah when it was, then he told them that Allaah had taken away that knowledge.
It was narrated from ‘Ubaadah ibn al-Saamit (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) came out with the news of Laylat al-Qadr, but two men among the Muslims started arguing. He said: “I came out to tell you about Laylat al-Qadr, but So and so and So and so started arguing, so (that knowledge) was taken away. Perhaps that will be better for you. So seek it on the (twenty-) seventh and the (twenty-) ninth and the (twenty-) fifth.” Narrated by al-Bukhaari, 49.
The scholars of the Standing Committee said:
With regard to singling out one night of Ramadaan as Laylat al-Qadr, this requires evidence to show that it is this night and not any other. But the odd numbered nights of the last ten nights of Ramadaan are more likely than others (to be Laylat al-Qadr) and the twenty-seventh night is the most likely night to be Laylat al-Qadr, because of the ahaadeeth to that effect.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 10/413
Hence the Muslim should not assume that any particular night is Laylat al-Qadr, because that would mean that he is being certain about something concerning which we cannot be certain, and because it means that he is missing out on something that is good for him. It may be the night of the twenty-first, or the twenty-third, or the twenty-ninth. If he spends the night of the twenty-seventh only in prayer, then he will have missed out on a lot of goodness, and he may have missed that blessed night.
The Muslim should strive his hardest to do acts of obedience and worship throughout Ramadaan, and more so in the last ten days. This is the teaching of the Prophet (peace and blessings of Allaah be upon him).
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: When the last ten days of Ramadaan began, the Prophet (peace and blessings of Allaah be upon him) would tighten his waist-wrapper, spend his nights in prayer, and wake his family.
Narrated by Muslim, 2024; Muslim, 1174.
And Allaah knows best.

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Taraaweeh prayers, - Dought &clear, - Ruling on Salaat ul Taraaweeh for Women

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Is taraaweeh prayer required for women?
Which is better for women, to perform Taraaweeh at home or in a mosque?
Praise be to Allaah.
Taraaweeh prayer is not obligatory for women, and it is still better for them to perform the Night Prayer at home, because the Prophet SAWS (Peace & Blessings of Allah be upon Him) said:
"Do not prevent your women from going to the mosque, even though their houses are better for them." (Reported by Abu Dawud in al-Sunan, Baab maa jaa'a fee khurooj al-nisaa' ilaa'l-masjid: Baab al-tashdeed fee dhaalik. See also Saheeh al-Jaami', no. 7458) .
Whenever a woman prays in a place that is more private and more hidden, that is better for her, as the Prophet SAWS (Peace & Blessings of Allah be upon Him) said: "A woman's prayer in her house is better than her prayer in her courtyard, and her prayer in her bedroom is better than her prayer in her house." (Reported by Abu Dawud in al-Sunan, Baab maa jaa'a fee khurooj al-nisaa' ilaa'l-masjid. See also Saheeh al-Jaami', no. 3833).
Umm Humayd, the wife of Abu Humayd al-Saa'idi reported that she came to the Prophet SAWS (Peace & Blessings of Allah be upon Him) and said: "O Messenger of Allaah, I love to pray with you." He said: "I know that you love to pray with me, but praying in your house is better for you than praying in your courtyard, and praying in your courtyard is better for you than praying in the mosque of your people, and praying in the mosque of your people is better for you than praying in my mosque." So she ordered that a prayer-place be built for her in the furthest and darkest part of her house, and she always prayed there until she met Allaah (i.e., until she died). (Reported by Imaam Ahmad; the men of its isnaad are thiqaat (trustworthy) ).
But the fact that praying at home is preferable does not mean that that women are not permitted to go to the mosque, as is clear from the following hadeeth:
From 'Abdullah ibn 'Umar, who said: "I heard the Messenger of Allaah SAWS (Peace & Blessings of Allah be upon Him) say: 'Do not prevent your women from going to the mosque if they ask your permission.'" Bilaal ibn 'Abdullah said, "By Allaah, we will prevent them." (Ibn 'Umar) turned to him and told him off in an unprecedented fashion, saying: "I tell you what the Messenger of Allaah SAWS (Peace & Blessings of Allah be upon Him) said, and you say 'By Allaah, we will prevent them'!!" (reported by Muslim, 667).
But there are conditions attached to the permission for women to go to the mosque, as follows:
(1) She should wear complete hijaab.
(2) She should not go out wearing perfume.
(3) She should have the permission of her husband.
Her going out should not involve any other kind of prohibited acts, such as being alone in a car with a non-mahram driver. If a woman does something wrong like that, her husband or guardian has the right to stop her; in fact it is his duty to do so.
I asked our shaykh, Shaykh 'Abd al-'Azeez, about Taraaweeh prayer in particular, and whether it is better for a woman to perform this prayer in the mosque. He replied in the negative and said that the ahaadeeth that state that it is preferable for a woman to pray in her house apply to all prayers, and this includes Taraaweeh as well as others. And Allaah knows best.

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Taraaweeh prayers, - Dought &clear, - Ruling on Salaat ul Taraaweeh for Women

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Is taraaweeh prayer required for women?
Which is better for women, to perform Taraaweeh at home or in a mosque?
Praise be to Allaah.
Taraaweeh prayer is not obligatory for women, and it is still better for them to perform the Night Prayer at home, because the Prophet SAWS (Peace & Blessings of Allah be upon Him) said:
"Do not prevent your women from going to the mosque, even though their houses are better for them." (Reported by Abu Dawud in al-Sunan, Baab maa jaa'a fee khurooj al-nisaa' ilaa'l-masjid: Baab al-tashdeed fee dhaalik. See also Saheeh al-Jaami', no. 7458) .
Whenever a woman prays in a place that is more private and more hidden, that is better for her, as the Prophet SAWS (Peace & Blessings of Allah be upon Him) said: "A woman's prayer in her house is better than her prayer in her courtyard, and her prayer in her bedroom is better than her prayer in her house." (Reported by Abu Dawud in al-Sunan, Baab maa jaa'a fee khurooj al-nisaa' ilaa'l-masjid. See also Saheeh al-Jaami', no. 3833).
Umm Humayd, the wife of Abu Humayd al-Saa'idi reported that she came to the Prophet SAWS (Peace & Blessings of Allah be upon Him) and said: "O Messenger of Allaah, I love to pray with you." He said: "I know that you love to pray with me, but praying in your house is better for you than praying in your courtyard, and praying in your courtyard is better for you than praying in the mosque of your people, and praying in the mosque of your people is better for you than praying in my mosque." So she ordered that a prayer-place be built for her in the furthest and darkest part of her house, and she always prayed there until she met Allaah (i.e., until she died). (Reported by Imaam Ahmad; the men of its isnaad are thiqaat (trustworthy) ).
But the fact that praying at home is preferable does not mean that that women are not permitted to go to the mosque, as is clear from the following hadeeth:
From 'Abdullah ibn 'Umar, who said: "I heard the Messenger of Allaah SAWS (Peace & Blessings of Allah be upon Him) say: 'Do not prevent your women from going to the mosque if they ask your permission.'" Bilaal ibn 'Abdullah said, "By Allaah, we will prevent them." (Ibn 'Umar) turned to him and told him off in an unprecedented fashion, saying: "I tell you what the Messenger of Allaah SAWS (Peace & Blessings of Allah be upon Him) said, and you say 'By Allaah, we will prevent them'!!" (reported by Muslim, 667).
But there are conditions attached to the permission for women to go to the mosque, as follows:
(1) She should wear complete hijaab.
(2) She should not go out wearing perfume.
(3) She should have the permission of her husband.
Her going out should not involve any other kind of prohibited acts, such as being alone in a car with a non-mahram driver. If a woman does something wrong like that, her husband or guardian has the right to stop her; in fact it is his duty to do so.
I asked our shaykh, Shaykh 'Abd al-'Azeez, about Taraaweeh prayer in particular, and whether it is better for a woman to perform this prayer in the mosque. He replied in the negative and said that the ahaadeeth that state that it is preferable for a woman to pray in her house apply to all prayers, and this includes Taraaweeh as well as others. And Allaah knows best.

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Taraaweeh prayers, - Dought &clear, - Stayingup on Laylat al-Qadr and the ruling on celebrating it

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How should we spend the night of Laylat al-Qadr? Is it by praying, reading Qur’aan and the Seerah (Prophet’s biography), listening to sermons and lessons and celebrating that in the mosque?.
Praise be to Allaah.
Firstly:
The Messenger of Allaah (peace and blessings of Allaah be upon him) used to strive hard in worship during the last ten nights of Ramadaan as he did not do at other times, praying and reading Qur’aan. Al-Bukhaari and Muslim narrated from ‘Aa’ishah (may Allaah be pleased with her) that when the last ten days of Ramadaan began, the Prophet (peace and blessings of Allaah be upon him) would stay up at night, wake his family and tie his lower garment tight. According to Ahmad and Muslim: he would strive hard in worship during the last ten nights of Ramadaan as he did not do at other times.
Secondly:
The Prophet (peace and blessings of Allaah be upon him) urged us to spend the night of Laylat al-Qadr in prayer out of faith and in the hope of reward. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends the night of Laylat al-Qadr in prayer out of faith and in the hope of reward, will be forgiven his previous sins.”
This was narrated by the group apart from Ibn Maajah. This hadeeth indicates that it is prescribed to stay up and spend this night in prayer.
Thirdly:
One of the best du’aa’s that can be recited on Laylat al-Qadr is that which the Prophet (peace and blessings of Allaah be upon him) taught ‘Aa’ishah (may Allaah be pleased with her). It was narrated by al-Tirmidhi, who classed it as saheeh, that ‘Aa’ishah said: I said: “O Messenger of Allaah, If I know which night is Laylat al-Qadr, what should I say?” He said: “Say:Allaahumma innaka ‘afuwwun tuhibb al-‘afwa fa’fu ‘anni(O Allaah, You are All-Forgiving and You love forgiveness so forgive me).”
Fourthly:
With regard to singling out one night of Ramadaan and regarding that as Laylat al-Qadr, this requires evidence. But the odd-numbered nights during the last ten nights are more likely than others, and the night of the twenty-seventh is more likely to be Laylat al-Qadr, because of the ahaadeeth which indicate that.
Fifthly:
With regard to bid’ah (innovation), it is not permissible either in Ramadaan or at other times. It was proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever innovates anything in this matter of ours [Islam] that is not part of it will have it rejected.” And he said: “Whoever does any action that is not part of this matter of ours will have it rejected.”
With regard to the celebrations that are held on some nights of Ramadaan, we know of no basis for that. The best guidance is the guidance of Muhammad and the worst of matters are those which are innovated.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

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Taraaweeh prayers, - Dought &clear, - Is it permissible to shift one’s weight during Taraweeh?

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We pray Taraweeh; is it permissible for me to put most of my weight on one leg, then shift my weight onto the other leg, then onto both legs, so as to reduce tiredness?
Praise be to Allah.
There is nothing wrong with the worshipper shifting his weight from one leg to the other sometimes, if he is standing for a long time in prayer, so as to give himself a rest. That is so long as he does not put one foot in front of the other, so that one foot is in line with the people and the other is in front of or behind it. This action is permissible for the one who has an excuse, but it is makrooh (disliked) if one does not have an excuse.
An-Nawawi (may Allah have mercy on him) said:
If a person puts his weight on one leg, his prayer is valid although it is makrooh; if he has an excuse, then it is not makrooh.
Al-Majmoo‘, 3/230
And he (may Allah have mercy on him) also said:
It should be noted that it is makrooh for one who is in good health to put his weight on one leg, but his prayer is still valid.
Rawdat at-Taalibeen, 1/234
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
With regard to shifting one’s weight from one leg to another, there is nothing wrong with it, especially when standing for a long time (in prayer), but it should be done without putting one foot in front of the other; rather the two feet should be in line with one another. And it should not be done too much. End quote.
Ash-Sharh al-Mumti‘, 3/224
And Allah knows best.

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Zakaath, - Dought& clear, - How to work out the zakaah for commercial companies

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How do we work out the zakaah for commercial companies?.
Praise be to Allaah.
How to work out the zakaah for commercial companies that have in their possession goods in which they deal: the value of the goods that the company has – i.e., the items that have been bought with the aim of selling them – is worked out at the end of the year on the basis of the value for which they are to be sold. Then we add to that the cash that the company has in hand or in bank accounts, and debts that are owed to it by people which it is hoped will be paid off. Then from all of that one quarter of one tenth (2.5%) is paid.
If the company does not have goods in which it deals, but it undertakes projects for which it earns money, such as developing land, building homes to rent them out and not to sell, or maintenance work, then at the end of the year it should look at the money that it has and debts that are owed to it by others and that it hopes will be paid off, and it should pay one quarter of one tenth of that amount.
As for the buildings, offices, cars, furniture and equipment that are not intended for sale, rather they are used by the company, no zakaah is due on them, no matter how high their value.
And Allaah knows best.

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Zakaath, - Dought& clear, - Zakaah on shares in a company that has not yet been launched for four years

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I am a shareholder in a company that has not yet been launched. After nearly 4 years, the company was dissolved and they returned the capital to the shareholders with a shortfall, meaning: my share was 240,000 and they gave me back 220,000. Is zakaah due on it?.
Praise be to Allaah.
The basic principle with regard to zakaah on shares is that if the company did not pay zakaah on its wealth for any reason, then the shareholders are obliged to pay zakaah on their wealth. If the shareholder can find out from the company's accounts about his shares and whether the company paid zakaah on its shares in the manner referred to, he should pay zakaah on his shares on that basis, because it is the basic principle with regard to the way in which zakaah on shares is to be paid.
If the shareholder cannot find that out:
If he bought shares in the company with the aim of benefitting from the annual dividend on the shares and not with the aim of trading in them, then the owner of these shares does not have to pay zakaah on the share itself; rather he has to pay zakaah on the dividend, at a rate of one quarter of one tenth after one year has passed from the day on which he took possession of the dividend.
If the shareholder bought the shares with the aim of trading in them, then he must pay the zakaah of trade goods on them. When one year has passed since they came into his possession, he must pay zakaah on their market value; if there is no market for them, he must pay zakaah on their value as estimated by experts, paying 2.5% of this value and of any profit, if the shares made any profit. End quote fromMajallat Majma’ al-Fiqh al-Islami, 1/879
If there is a problem with these shares and their owner cannot dispose of them, then he should pay zakaah once, at the time of selling them or recouping their value.
Dr. Muhammad al-‘Usaymi (may Allah preserve him) was asked: O Shaykh, may Allah bless you and reward you with good, you know that there was a problem between the al-Duraybi real estate company and the government, and the shares were frozen for five years, to the point that we almost despaired, but now Allah has made things easy, and the money of the shareholders has been paid back. Does zakaah have to be paid on it? For how many years should zakaah be paid on it?
He replied: Yes, you have to pay zakaah for one year. And Allah knows best.
And Allah knows best.

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