Night Prayer, - Dought & clear, - * He led his wife and children in praying qiyaam al-layl and did not recite out loud

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I had the intention to spend lailat-ul-qadr praying, but I could not. So I prayed taraweeh at home with my wife and children. Was my salaah correct or not?
My second question: we prayed together and I was the imam. I did not recite Quraan out loud while praying, I recited it silently, please enlighten me, may Allah enlighten you!.
Praise be to Allaah.
Firstly:
Praying Taraweeh at home is permissible and there is nothing wrong with it, but offering the prayer in congregation in the mosque is better.
The scholars of the Standing Committee were asked:
The month of Ramadaan has come and it is time to pray Taraweeh. Should I go to the mosque or pray in my house? I am not an imam, rather I am one of the congregation, but I like to recite Qur’aan, and I prefer to recite rather than to listen. If I pray at home, is there any sin on me? I am referring to Taraweeh prayer only.
They replied:
There is no sin on you if you pray in your house because it is naafil. But praying with the imam in the mosque is better, following the example of the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them), because when the Prophet (peace and blessings of Allaah be upon him) led his companions in prayer at night until the end of the first third of the night, one of them said to him: We wish that you would lead us in naafil prayer for the rest of the night. He said: “Whoever prays qiyaam with the imam until he finishes, it is as if he spent the whole night in prayer.” Narrated by Ahmad (5/159) and the authors ofal-Sunanwith a hasan isnaad from the hadeeth of Abu Dharr (may Allaah be pleased with him). End quote.
Fataawa al-Lajnah al-Daa’imah(7/201-202).
Secondly:
The basic principle concerning Taraweeh prayer is that it is one of the prayers in which Qur’aan is to be recited out loud, because this is proven from the Sahaabah (may Allaah be pleased with him) at the time of ‘Umar ibn al-Khattaab (may Allaah be pleased with him), when Ubayy ibn Ka’b and others would lead the people in prayer and recite at length.
But reciting out loud in prayers in which Qur’aan is recited out loud, and reciting silently in prayers in which Qur’aan is recited silently, is something that is recommended in prayer for the imam, but it is not obligatory, as is the view of the majority of scholars among the Maalikis, Shaafa’is and Hanbalis.
It says inal-Mawsoo’ah al-Fiqhiyyah(16/188):
The majority of fuqaha’ are of the view that reciting out loud in prayers in which Qur’aan is recited out loud, and reciting silently in prayers in which Qur’aan is recited silently, is one of the Sunnahs of prayer. The Hanafis are of the view that it is obligatory to recite out loud in prayers in which Qur’aan is recited out loud, and to recite silently in prayers in which Qur’aan is recited silently. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said inNoor ‘alaal-Darb(al-Salaah/218):
Reciting out loud in prayers in which Qur’aan is recited out loud is not obligatory, rather it is preferable. If a person recites silently in a prayer in which it is prescribed to recite out loud, the prayer is not invalid, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer for the one who does not recite the Essence of the Qur’aan (i.e., al-Faatihah).” And there is no stipulation that this recitation should be done out loud or silently. So if a person recites what he is required to recite, whether it is silent or out loud, he has done what is required. But it is better to follow the Sunnah in prayers in which Qur’aan is recited out loud, such as the first two rak’ahs of Maghrib and ‘Isha, and Fajr prayer, and Jumu’ah and the Eid prayers, and prayers for rain (istisqa’) and Taraaweeh prayer and so on, where it is customary. If a person deliberately does not recite out loud when he is leading the prayer, his prayer is still valid, but it is lacking. As for the person who is praying alone, if he offers a prayer in which Qur’aan is recited out loud then he has the choice between reciting out loud or silently, so he should decide which will make him focus better, and do that. End quote.
It says inFataawa al-Lajnah al-Daa’imah li’l-Ifta’(6/392):
It is proven that the Prophet (peace and blessings of Allaah be upon him) used to recite Qur’aan out loud in the two rak’ahs of Fajr, and in the first two rak’ahs of Maghrib and ‘Isha’ prayer, so reciting out loud in these prayers is Sunnah, and it is prescribed for his ummah to follow his example because Allaah says (interpretation of the meaning):“Indeed in the Messenger of Allaah (Muhammad صلى الله عليه وسلم) you have a good example to follow for him who hopes for (the Meeting with) Allaah and the Last Day, and remembers Allaah much” [al-Ahzaab 33:21]. And it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “Pray as you have seen me praying.”
So if he recites silently in prayers where Qur’aan should be recited out loud, he is forsaking the Sunnah, but his prayer is not invalidated by that. End quote.
To sum up: your prayer is valid and you do not have to do anything else.
And Allaah knows best.

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Zakaah , Dought & clear, - * He gave his zakaah to a poor man who turned out to be well off

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I gave zakaah on my wealth to a poor man, then after that I found out that he was well off. Does this zakaah count as such?.
Praise be to Allaah.
The scholars differed concerning one who gives his zakaah to one who is well off, thinking that he is poor. The Shaafa’is are of the view that it does not count as such. Seeal-Majmoo’(6/225).
The Hanbalis are of the view that it does count, and this is the correct view.
This is indicated by the report narrated by al-Bukhaari (1421) and Muslim (1022) from Abu Hurayrah (may Allaah be pleased with him), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “A man said, ‘I am going to give charity’ … He went out with his charity and placed it in the hand of a rich man. The next morning, they said, ‘Last night he gave charity to a rich man.’ He said: ‘O Allaah, to You be praise for a rich man. … It was said to him: ‘As for your charity, it has been accepted. … As for the rich man, perhaps he will learn a lesson and spend from that which Allaah has given him.”
A person’s poverty may not be apparent, so it is sufficient for the one who is giving zakaah to think that he most likely poor. Allaah says (interpretation of the meaning):
“The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all”
[al-Baqarah 2:273].
Al-Bahooti said in Kashshaaf al-Qinaa’ (2/296): If he gives him zakaah thinking that he is poor then he turns out to be well off, that is still valid. End quote.
Does the same ruling apply in all cases where he gives zakaah to people thinking that they are entitled to it, then he finds out that they were not entitled to it, such as one who gives his zakaah to a kaafir, thinking that he is a Muslim, or he gives it to a poor man, the finds out that he is one of the descendents of the Prophet (peace and blessings of Allaah be upon him)?
The Hanbalis are of the view that it dos not count as zakaah in these cases, because in most cases such things are not hidden from people, unlike poverty, which may be hidden. Seeal-Mughni(2/281).
Shaykh Ibn ‘Uthaymeen favoured the view that it does count as zakaah in these cases. He said inal-Sharh al-Mumti’(6/265): If he gives it to someone who he thinks is entitled to it after checking on him, then he finds out that he was not entitled to it, that still counts as zakaah, because he feared Allaah as much as he could, and Allaah says (interpretation of the meaning):
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286].
What counts in acts of worship is what the person thinks, unlike interactions with others, where what counts is the reality of the transaction, not what the person thinks.

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Zakaah , Dought & clear, - * Can zakaah be given to one who will build a house with it?

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Is it permissible to give my zakaah to a person who needs the money to build a house?.
Praise be to Allaah.
There are eight categories of people who are entitled to zakaah, whom Allaah mentions in the verse in which He says (interpretation of the meaning):
“As-Sadaqaat (here it means Zakaah) are only for the Fuqaraa’ (poor), and Al‑Masaakeen (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allaah’s Cause (i.e. for Mujaahidoon — those fighting in a holy battle), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise”
[al-Tawbah 9:60]
These categories have been explained in the answer to question no. 46209.
The majority of scholars are of the view that the poor or needy person is to be given that which will suffice him and those on whom he spends for a year. They set the time as one year because zakaah is paid every year.
It says inal-Mawsoo’ah al-Fiqhiyyah(23/317):
The amount of zakaah that should be given to the poor or needy person:
The majority (the Maalikis, and it is one view of the Shaafa’is and is the view of the Hanbalis) were of the view that the person who is in need and is entitled to zakaah due to poverty or want should be given zakaah that is sufficient for him and for those on whom he spends for an entire year. And he should not be given more than that. They specified one year because zakaah is usually given every year, and because the Prophet (peace and blessings of Allaah be upon him) stored food for his family for one year. End quote.
Based on this opinion, it is not permissible to give the poor or needy person zakaah funds with which to buy or build a house, because this is more than what will suffice him for one year. Rather he should be given money to pay the rent of a house for a year.
Imam al-Shaafa’i was of the opinion (which is also mentioned in one report from Ahmad and was the view favoured by Shaykh al-Islam Ibn Taymiyah) that the poor or needy person should be given enough zakaah funds to make him independent of means, and they did not limit that to what will suffice him for one year.
It says inal-Mawsoo’ah al-Fiqhiyyah(23/317):
The Shaafa’is, according to one report, and the Hanbalis according to one report that was narrated, are of the view that the poor and needy may be given that will save them from want and make them independent of means, which is what will suffice them on a permanent basis, because of the marfoo’ hadeeth of Qubaysah which says: “Asking of people is not permissible except for three: a man who is stricken by a calamity which destroys all his wealth, so it is permissible for him to ask of people until he gets enough to get by on.” They said: If he had a skill or trade, he should be given something with which to buy the tools of his trade, regardless of whether they are expensive or not so that he can earn enough money to almost suffice him. If he was a trader he should be given in a similar fashion. And if he was a farmer, a farm should be bought for him and its produce may be enough for him on a continual basis. End quote.
Shaykh al-Islam Ibn Taymiyah said, inal-Ikhtiyaaraat(p. 105):
The poor man may take of zakaah that which makes him independent of means, even if it is a lot. This is one of the two views in the madhhabs of Ahmad and al-Shaafa’i. End quote.
Al-Mardaawi (may Allaah have mercy on him) said inal-Insaaf(7/255):
The correct view is that both the poor and needy may take that which will suffice them for a year. It was narrated from him [Imam Ahmad] that he may take that which is sufficient for him to engage in trade or the tools of his trade and so on.
Others, including Shaykh Taqiy al-Deen (Ibn Taymiyah) favoured the view that it is permissible for the one who is entitled to zakaah to take one lump sum of zakaah which will make him independent of means, even if it is a large amount. End quote.
Imam al-Shaafa’i (may Allaah have mercy on him) said (8/256):
There is no defined amount of what may be given to the poor person, except that it should be that which will take him out of poverty and make him independent of means, whether that is a little or a lot. End quote.
Zakariya al-Ansaari quoted inAsna al-Mataalib(1/100) from al-Qaadi Ibn al-Tayyib a comment on the words of Imam al-Shaafa’i; he said:
What he means is that independence of means should be permanent. Each of them should be given that which will give him capital and extra for living expenses. If a person is a scholar who does not know how to do business well, land should be bought for him, the produce of which will suffice him on a permanent basis, and if he has a skill, then the tools of his trade should be bought for him. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said inal-Sharh al-Mumti’(6/221):
The poor man should be given that which will suffice him until the end of the year, because zakaah is repaid every year. If it is said that he should be given it until he becomes independent of means and is no longer described as poor, that is a valid point. The same may also be said of the needy. End quote.
Based on this view, we may give him enough to buy a house in which he and his family will live or we may give him the cost of the tools of his trade, if he has a skill, or we may give him enough to buy property that he can rent out, and the rent will suffice him, if he does not have a skill or does not know how to engage in trade. So there is nothing wrong with giving him money to buy a house to live in.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) favoured the first view, which is that it is not permissible to give a poor person zakaah with which to buy a house, rather a house may be rented for him with zakaah funds.
He (may Allaah have mercy on him) was asked about a poor man whose friends wanted to collect zakaah for him to buy a house, and in fact they collected zakaah for him and bought a house for him, knowing that the people who paid zakaah were not thinking of buying a house or anything else, rather their intention was to pay zakaah.
He replied:
I do not think that it is permissible to give zakaah to buy a house for a poor person, because buying a house takes a lot of money. If the aim is to meet the needs of the poor person, then a house may be rented for him with zakaah funds. I will give an example of that: a house may be rented for a poor man for ten years at a cost of ten thousand riyals, but if we buy a house for him we will not find anything for less than one hundred thousand or two hundred thousand. So it is not permissible to give him this money and deprive other poor people. We say: It should be rented for the poor person, and if he is still poor when the rental period ends, then we should rent it for him again. As for buying a house for him with zakaah funds, I do not think it is permissible.
Yes, if one of the scholars has issued a fatwa saying that this is permissible, then this issue is one that is subject to itrihaad.
And Allaah knows best.

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Zakaah , Dought & clear, - * He is entrusted with some charity funds and his brother owes him money – can he give him some of that charity money?

I have in my possession charity funds which are exclusively earmarked for a specific area. We have allocated part of it to give loans to those who are in need. My brother was laid off, and he is outwardly righteous. He failed to find a job and in the end he found someone who would find him a job in return for a payment of thirty thousand riyals. I gave him this amount from my own money, on the basis that he would pay me back from his salary in the future, in sha Allah. But that person turned out to be a con man, and my brother has not found a job and has not paid me back.
My question is: is it permissible for me to give my brother some of that charity money so that he can pay me back? Note that he does not have any income apart from six hundred riyals a month, and I am borrowing to pay off my own expenses. May Allaah reward you with good.
Praise be to Allaah.
If your brother is poor and is entitled to zakaah, then it is permissible for you to give him some of the charity funds that are with you (if he is from the same area that was specified by the donors), without stipulating any conditions. You should not take that to replace the money that you gave to him, but if he gives it to you of his own free will then it is o.k. for you to take it.