Dought & clear, - {Islamic history and biography}, - * Why has the civilisation of the Muslims fallen behind others?

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In these times we notice that the West has advanced far ahead of us in many things but Allah, may He be exalted, says (interpretation of the meaning): “O Children of Israel! Remember My Favour which I bestowed upon you and that I preferred you to the Alameen (mankind and jinns)” [al-Baqarah 2:47]. Have these many blessings that Allah bestowed upon the descendants of Ya‘qoob ceased in our time, or will they continue until the Day of Resurrection? If they have ceased, then why are they advanced so far ahead of us in this world and at this time in so many things? What are we Arabs lacking or what is hindering us from being better than them in our thinking, inventions and manufacturing?
Praise be to Allah.
It is not fair for anyone who wants to examine the causes of any nation’s decline to focus only on some outward aspects of its decline that everyone can see, because achieving cultural advancement is a huge process in which innumerable interrelated factors play a role; these factors are accumulated throughout the years and penetrate deeply in all aspects of life, which leads to raising the level of communities little by little. Humans can hardly feel this progress because it is like the light of dawn; it keeps coming out until its light spreads over the horizon.
The Holy Qur’an tells us some of the aspects of material advancement that were – and still are – a means of trials and tests, of which no one understands the great wisdom behind it and the great impact it has on historical dynamics except Allah, may He be glorified and exalted.
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“On the Day when those who disbelieve (in the Oneness of Allah Islamic Monotheism) will be exposed to the Fire (it will be said): "You received your good things in the life of the world, and you took your pleasure therein. Now this Day you shall be recompensed with a torment of humiliation, because you were arrogant in the land without a right, and because you used to rebel and disobey (Allah)”
[al-Ahqaaf 46:20]
“Do they not travel in the land, and see what was the end of those before them? They were superior to them in strength, and they tilled the earth and populated it in greater numbers than these (pagans) have done, and there came to them their Messengers with clear proofs. Surely, Allah wronged them not, but they used to wrong themselves.
Then evil was the end of those who did evil, because they belied the Ayat (proofs, evidences, verses, lessons, signs, revelations, Messengers, etc.) of Allah and made mock of them.”
[ar-Room 30:9-10].
Al-‘Allaamah Muhammad Rasheed Rida (may Allah have mercy on him) said:
The first Muslims’ belief in the Oneness of Allah (Tawheed), their knowledge of Him, their love for Him and their reliance on Him are what purified their souls, honed their ambitions and gave them a sense of pride and power; that enabled them to establish truth and justice, and motivated them to conquer lands, rule nations, ransom them from spiritual and intellectual slavery to soothsayers, rabbis, monks and clergy, liberate them from the injustice and tyranny of kings, establish the foundations of civilisation, and revive and develop different branches of science and technology. They were able to achieve all of that in an unprecedented manner that no other nation on earth had ever achieved or even come close. Gustave le Bon, the famous sociologist, said: Mastery of different branches of science and technology was not possible for any rising nation in less than three generations: the first generation clings to the past; the second generation started the process of freeing themselves from blind following; and the third generation is the generation of independence and hard work. (He said that this applies to all nations) except the Arabs; they are the only ones who were able to lay the foundation of science and technology in the first generation.
I say: The cause of that was the teachings of the Qur’an, which taught them to be independent in thinking and to avoid blind imitation. It taught them to be prepared to lead mankind in spiritual and worldly matters alike. But all of that disappeared for subsequent generations, after the demise of the Islamic caliphate and after Arabic civilisation ceased to flourish, when power shifted to the non-Arabs who had nothing of Islam except superficial traditions and were not strongly connected to the guidance of the Qur’an.
Tafseer al-Manaar, 11/173
We cannot ignore the impact of conspiracies, both internal and external, against our ummah throughout the ages, which led to its enemies getting ahead of it in material matters. But our thought and the thought of our ummah is far above feelings of defeatism, relying on others in order to achieve revival, and feeling overwhelmed in the face of great responsibility, the responsibility of being in a leading position in relation to other nations. As for our enemies among the Israelites, they excelled at making the most of every opportunity and they strove hard in engineering events that had a global impact. They strove persistently for decades until they achieved what they wanted and reached a position of power in our times. But that has nothing to do with the verse (interpretation of the meaning):“O Children of Israel! Remember My Favour which I bestowed upon you and that I preferred you to the Alameen (mankind and jinns)” [al-Baqarah 2:47], because this verse speaks of previous blessings that Allah had granted to the Children of Israel throughout history, and is meant to remind them of that. Among these blessings are what is mentioned in the Holy Qur’an, where Allah, may He be glorified and exalted, says (interpretation of the meaning):“And (remember) when Moosa (Moses) said to his people: ‘O my people! Remember the Favour of Allah to you, when He made Prophets among you, made you kings, and gave you what He had not given to any other among the Alameen (mankind and jinns, in the past)’” [al-Maa’idah 5:20].
Al-Haafiz Ibn Katheer (may Allah have mercy on him) said:
Here Allah, may He be exalted, reminds them of previous blessings that He bestowed upon their fathers and forebears, and the favour He bestowed upon them by sending the Messengers from among them, revealing the Books to them and favouring them above all other nations at that time. End quote.
Tafseer al-Qur’an al-‘Azeem, 1/255
However, we regard our current situation with optimism that motivates us to advance further and succeed by striving harder to use all possible means, both spiritual and worldly. The foundation of that is the righteous individual who always remembers that Allah, may He be glorified and exalted, is watching him in all situations. Such individuals are a constructive factor in the reform of communities and families; they do not wait for the revival to be presented to them on a golden platter or hope that programs will be set up for them to achieve that. Rather they hasten to take the initiative and strive hard to do all that is good and beneficial, putting their trust in Allah in the hope that He will bless their deeds, no matter how small, and reward those who do good for their good deeds. Allah, may He be exalted, knows who is trying to spread mischief and who is striving to do good, and the followers of His Messengers will prevail and be victorious if they take the measures that lead to victory and advancement. Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Indeed, they planned their plot, and their plot was with Allah, though their plot was a great (one, still) it would never be able to remove the mountains (real mountains or the Islamic law) from their places (as it is of no importance).
So think not that Allah will fail to keep His Promise to His Messengers. Certainly, Allah is All-Mighty, - All-Able of Retribution”
[Ibraaheem 14:46-47].
And Allah knows best.

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Dought & clear, - {Islamic history and biography}, - * Why did Allah, may He be glorified and exalted, test Ayyoob (peace be upon him)?

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Why did Allah, may He be glorified and exalted, test Ayyoob (peace be upon him)? I heard that one of the vulnerable people asked him for protection and he did not give it to him, so Allah, may He be glorified and exalted, punished him for that. Is this story true?
Praise be to Allah.
Firstly:
The apparent meaning of the Holy Qur’an indicates that Allah’s trial of His Prophet Ayyoob (peace be upon him) was not by way of punishment for a sin or act of disobedience; rather it was for reasons known to Him, may He be glorified and exalted. Perhaps one of those reasons is that it was in order to raise him to high status by virtue of his patience, so that he might attain thereby a lofty status on the Day of Judgement.
Allah, may He be glorified and exalted, praises him for his patience, as He says (interpretation of the meaning):“Truly! We found him patient. How excellent (a) slave! Verily, he was ever oft-returning in repentance (to Us)” [Saad 38:44]. This is the context of praise and commendation, and raising in status, which is different from the context of rebuke that is mentioned in the story of Yoonus (peace be upon him), where Allah, may He be exalted, says (interpretation of the meaning):
“Then a (big) fish swallowed him and he had done an act worthy of blame.
Had he not been of them who glorify Allah,
He would have indeed remained inside its belly (the fish) till the Day of Resurrection.
But We cast him forth on the naked shore while he was sick”
[as-Saaffaat 37:142-145].
Secondly:
In the Prophet’s Sunnah there is a report which indicates that Ayyoob (peace be upon him) was innocent of any sin that could have been a cause for the sickness that befell him.
It was narrated from Anas ibn Maalik (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said:
“Verily Ayyoob, the Prophet of Allah, suffered his trials for eighteen years, when he was shunned by relatives and strangers alike, except for two of his brothers who were among the closest of his brothers. They used to come to him in the morning and in the evening. One of them said to his companion: Do you know, by Allah, that Ayyoob must have committed a sin that no one else ever committed? His companion said: Why is that? He said: For eighteen years, Allah has not shown mercy to him or granted him relief.
When they went to him in the evening, the man could not keep from telling him about that. Ayyoob said: I do not know what he is talking about, but Allah knows that I passed by two men who were arguing, and they mentioned Allah, I would go back to my house and offer expiation on their behalf, because I did not want Allah to be mentioned except in a proper manner…
Narrated by Abu Ya‘la inal-Musnad, 6/299; Ibn Hibbaan in hisSaheeh, 7/159; al-Haakim inal-Mustadrak, 2/635
This hadeeth was classed as saheeh by Ibn Hibbaan. Al-Haakim said: (It is saheeh) according to the conditions of al-Bukhaari and Muslim, although they did not narrate it. This was also stated by adh-Dhahabi inat-Talkhees. InFath al-Baari, 6/421, Ibn Hajar described it as being the soundest report on this topic. It was classed as saheeh by al-Albaani inas-Silsilah as-Saheehah, no 17. Some of the scholars thought it was flawed. See:Ahaadeeth Mu‘allah Zaahiruha as-Sihhah, p. 54. See also:al-Bidaayah wa’n-Nihaayah, 1/254-259
Thirdly:
The scholars stated that the wisdom behind the trials of the Prophets is to raise them in status and enhance their image and reputation.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
Allah, may He be glorified and exalted, tests His slaves with good times and bad, hardship and ease. He may test them thereby to raise them in status and enhance their image and reputation, and multiply the reward for their good deeds, as He did with the Prophets and Messengers (blessings and peace of Allah be upon them) and the righteous among His slaves. The Prophet (blessings and peace of Allah be upon him) said: “The most sorely tested of people are the Prophets, then the next best and the next best.” Narrated by at-Tirmidhi, 2398. So if any of the righteous slaves of Allah is tested with sickness and the like, this is akin to the tests of the Prophets and Messengers, and serves to raise one in status and increase the reward, so let him be an example to others of patience and seeking reward with Allah.
End quote from Majmoo‘ Fataawa Ibn Baaz, 4/370-371
On our website we have previously discussed in detail the various reasons behind the trials of the Prophets, and we have quoted the explanation of this issue given by al-‘Allaamah Ibn al-Qayyim.
And Allah knows best.

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Dought & clear, - {Islamic history and biography}, - * Did everyone on earth drown atthe great Floodat the time of Nooh (peace be upon him)?

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Did everyone on earth – apart from those who were with Nooh on board the ark – drown when Allah sent the flood? Can everyone who is on earth now be regarded as descendants of those who were on board the ark (ship)?
Praise be to Allah
The clear text of the Qur’an indicates that everyone who was on earth drowned in the flood, and no humans or animals were saved except those whom Nooh took with him on board the ark.
Allah, may He be exalted, said (interpretation of the meaning):
“And We saved him and those with him in the laden ship.
Then We drowned the rest (disbelievers) thereafter”
[ash-Shu‘ara’ 26:119-120].
“(So it was) till then there came Our Command and the oven gushed forth (water like fountains from the earth). We said: ‘Embark therein, of each kind two (male and female), and your family, except him against whom the Word has already gone forth, and those who believe. And none believed with him, except a few.’”
[Hood 11:40].
“They denied him, but We delivered him, and those with him in the ship, and We made them generations replacing one after another, while We drowned those who belied Our Ayat (proofs, evidences, lessons, signs, revelations, etc.). Then see what was the end of those who were warned”
[Yoonus 10:73].
The Qur’anic text also indicates that the earth was only populated after that by the descendants of Nooh (peace be upon him). As for the believers who were saved with him in the ark, none of their descendants were left. So all the people on earth now are descended from Nooh (peace be upon him).
Allah, may He be exalted, says (interpretation of the meaning):
“And indeed Nooh (Noah) invoked Us, and We are the Best of those who answer (the request).
And We rescued him and his family from the great distress (i.e. drowning),
And, his progeny, them We made the survivors (i.e. Shem, Ham and Japheth).
And left for him (a goodly remembrance) among generations to come in later times.
Salamun (peace) be upon Nooh (Noah) (from Us) among the Alameen (mankind, jinns and all that exists)!"
Verily, thus We reward the Muhsinoon (good-doers)
Verily, he (Nooh (Noah) ) was one of Our believing slaves.
Then We drowned the other (disbelievers and polytheists, etc.)”
[as-Saaffaat 37:75-82].
‘Ali ibn Abi Talhah narrated from Ibn ‘Abbaas: There was no one left except the progeny of Nooh (peace be upon him).
Qataadah said concerning the words “And, his progeny, them We made the survivors”: All people are among the progeny of Nooh (peace be upon him).
Tafseer al-Qur’an al-‘Azeemby Ibn Katheer, 7/22
Al-Haafiz Ibn Katheer (may Allah have mercy on him) said:
The scholars differed concerning the number of people who were with him on board the Ark.
It was narrated from Ibn ‘Abbaas (may Allah be pleased with him): There were eighty men, accompanied by their wives. It was narrated from Ka‘b al-Ahbaar that there were seventy-two people. It was also said that there were ten people.
A number of the commentators said: The water rose until it was fifteen cubits above the top of the highest mountain on earth. This is the view of the People of the Book. It was also suggested that it was eighty cubits, and that it covered the length and breadth of the earth, plains, rugged terrain, mountains, desolate regions and sandy deserts, and there was no one left of those who had been living on earth at all, neither young nor old.
Imam Maalik said, narrating from Zayd ibn Aslam: The population at that time filled the plains and mountains…
Allah did not give any of those believers who were with him children or descendants, apart from Nooh (peace be upon him). Allah, may He be exalted, says (interpretation of the meaning): “And, his progeny, them We made the survivors”[as-Saaffaat 37:77]. So everyone on the face of the earth today, of all races, are the sons of Adam who are descended from the three sons of Nooh, namely Saam, Haam and Yaafith (Shem, Ham and Japeth). End quote.
Al-Bidaayah wa’n-Nihaayah, 1/111-114
Al-‘Allaamah at-Taahir ibn ‘Ashoor (may Allah have mercy on him) said: The fact that the phrase “them We made the survivors” begins with the pronoun is to indicate exclusivity. In other words: There was no one left of mankind except those whom Allah saved with Nooh in the ark, of his offspring, then those who were descended from them. There was no one left of the sons of Adam apart from the progeny of Nooh. So all nations are among the progeny of the three sons of Nooh. The apparent meaning of this is that those who believed with Nooh apart from his sons did not have any offspring. Ibn ‘Abbaas said: When Nooh came out of the ark, the men and women who were with him died, except for his sons and his wives. Thus we may respond to the apparent contradiction between this verse and the verse in Soorat Hood (“We said: ‘Embark therein, of each kind two (male and female), and your family, except him against whom the Word has already gone forth, and those who believe. And none believed with him, except a few.’” [Hood 11:40]). This is based on the idea that the flood covered the entire earth and destroyed all humans except those whom Nooh carried on board the Ark. End quote.
At-Tahreer wa’t-Tanweer, 23/47
With regard to the words of Allah, may He be exalted, (interpretation of the meaning):
“ ‘O offspring of those whom We carried (in the ship) with Nooh (Noah)! Verily, he was a grateful slave’”
[al-Isra’ 17:3]
And
“Those were they unto whom Allah bestowed His Grace from among the Prophets, of the offspring of Adam, and of those whom We carried (in the ship) with Nooh (Noah), and of the offspring of Ibrahim (Abraham) and Israel and from among those whom We guided and chose. When the Verses of the Most Beneficent (Allah) were recited unto them, they fell down prostrating and weeping”
[Maryam 19:58],
These words do not indicate that the offspring of the believers whom Nooh (peace be upon him) carried with him survived; rather what is meant is the sons of Nooh (peace be upon him) whose progeny survived, not the other believers.
Al-‘Allaamah al-Ameen ash-Shanqeeti (may Allah have mercy on him) said: The verse “‘O offspring of those whom We carried (in the ship) with Nooh (Noah)! Verily, he was a grateful slave’”[al-Isra’ 17:3]states that none of the offspring of those who were carried on the ark with Nooh survived, apart from the offspring of Nooh, as it says in the verse: “And, his progeny, them We made the survivors”[as-Saaffaat 37:77]. End quote.
Adwa’ al-Bayaan, 3/13
And Allah knows best.

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Dought & clear, - {Islamic history and biography}, - * Is Ibraaheem’s building of theKa‘bah mentioned in the Bible?

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Recently one of my Uncle who is not a Muslim and he is doing research on islam at the moment and he is currently living in California USA . He studied both Bible, Torah and Quran. He asked me a question to which I dont know any satisfactory answer, since I am not Qualified.
Can you please HELP me answer his question.
Here is the Question:
It says in the Quran that Abraham was a Muslim and along with his son,they built the Kaaba. According to Torah and Bible, Abraham never went to Mecca.
So why the differences?
Praise be to Allah
We Muslims do not believe that there is any contradiction between the Holy Qur’an and the original Torah and Gospel, because we believe that they are all divinely revealed books that were sent down from Allah, may He be glorified. Thus they came from the same source, and as that is the case there cannot be any contradiction or conflict between them, as Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Do they not then consider the Quran carefully? Had it been from other than Allah, they would surely have found therein much contradictions”
[an-Nisa’ 4:82].
Allah, may He be glorified and exalted, describes the Holy Qur’an as “confirming” the Books that came before it, and that which confirms something cannot contradict or conflict with it. Allah, may He be exalted, says (interpretation of the meaning):
“It is He Who has sent down the Book (the Quran) to you (Muhammad SAW) with truth, confirming what came before it. And he sent down the Taurat (Torah) and the Injeel (Gospel).
Aforetime, as a guidance to mankind, And He sent down the criterion (of judgement between right and wrong (this Quran)).”
[Aal ‘Imraan 3:3-4]
“And We have sent down to you (O Muhammad SAW) the Book (this Quran) in truth, confirming the Scripture that came before it and Mohayminan (trustworthy in highness and a witness) over it (old Scriptures)”
[al-Maa’idah 5:48].
As for what we see nowadays of contradictions in the copies of the Torah and Gospel that are extant today, the reason for that is clear and obvious. It is because these two Books have fallen prey to distortion and alteration, with things being taken away, added and changed. That is in addition to the fact that the sources and manuscripts that have come down to us today cannot be trusted. This is what explains any differences that researchers or students find between these two Books and the Holy Qur’an which has been transmitted to us in a mutawaatir fashion (i.e., narrated by so many from so many that it is inconceivable that they could all have agreed upon a lie), as is attested by both believers and nonbelievers.
For more discussion on this matter, please see fatwa no. 186196
Nevertheless we say that Ibraaheem’s arrival in the land of Makkah al-Mukarramah – and indeed his building of the Sacred House – are historical events that are attested to in the Torah and other ancient historical books. We cannot deny the fact that there are different interpretations of these texts of the Torah and so on, and that the context is open to different interpretations. Our aim here here is to confirm that such indications exist. However, the matter should be left to scholars to examine the story in the Old Testament, in order to reach a definitive conclusion.
These references include the following:
1.
In the book of Genesis 16:7 it says, after mentioning the story of Ibraaheem (Abraham) going in unto Haajar (Hagar) and her becoming pregnant, then Sarai’s [Sarah’s] complaint to Ibraaheem about her:
[Biblical quotations in English are taken from the King James Version (KJV); some place names have been changed, followed by the place name, in brackets, that is mentioned in the KJV. This is done in line with the point the author is making – see below]
And when Sarai [Sarah] dealt hardly [harshly] with her, she fled from her face.
7 And the angel of the Lord found her by a fountain [spring] of water in the wilderness, by the fountain [spring] in the way to the Hijaz (Shur).
8 And he said, Hagar, Sarai's maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai.
…
13 And she called the name of the Lord that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me?
14 Wherefore the well was called Be’er lahai roi (Well of the Living One Who sees me); behold, it is between Kadesh and Bered.
See how the name of the Hijaz is mentioned, and Hajar’s departure to that place, after which the blessing of the “Well of the Living One Who sees me” is bestowed by Allah, may He be glorified and exalted; this is the Well of Zamzam.
2.
In Genesis 13:1-18 it says:
And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, towards the qiblah (into the south).
2 And Abram was very rich in cattle, in silver, and in gold.
3 And he went on his journeys from the south even to Bethel, unto the place where his tent had been at the beginning, between Bethel and Hai;
4 Unto the place of the altar, which he had made there at the first: and there Abram called on the name of the Lord.
…
18 Then Abram removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar unto the Lord.
In Genesis 20:1 it also says:
And Abraham journeyed from thence towards the land of the qiblah (the south country), and dwelled between Kadesh and Shur, and sojourned in Gerar.
We have quoted these texts [in the original Arabic of this article] from the Torah as translated into Arabic by Sa‘eed al-Fayyoomi, (d. 943 AH); the King James Version of the Bible has been used here]. He was the first one to translate the Old Testament into Arabic. He also wrote a commentary for most of its books. We have not found this Torah anywhere else except in the book of Idrees ‘Abayzah entitled Madhkal ila Diraasat at-Tawraat wa Naqdiha ma‘a Tarjumatihi al-‘Arabiyyah li Sa‘diyyaa Ka’oon al-Fayyoomi (Introduction to the Study and Critique of the Torah, accompanied by its Translation into Arabic by Sa‘diyyaa Ka’oon al-Fayyoomi).
In other well-known translations of the Torah [into Arabic], instead of the Hijaz it mentions “by a fountain [spring] of water in the wilderness, by the fountain [spring] in the way to Shur” (Genesis 16:7), and instead of the qiblah it mentions “the south” (Genesis 13:1).
[Translator’s note: some English translations say “Negev” instead of “the south’; in the Bible, this word is used for the direction “south”]
For more information please see (in Arabic):Nabi Ard al-Janoob(Prophet of the Southern Land) by Jamaal ad-Deen ash-Sharqaawi (p. 18-109)
3.
In Genesis 21:21 it says of Ismaa‘eel (peace be upon him):
21 And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt.
This is how it appears in the Samaritan Torah (also known as the Samaritan Pentateuch), and in al-Fayyoomi’s translation of the Torah.
Although many passages in the Torah suggest that Paran is in Palestine, Imam al-Qarraafi said in his bookal-Ajwibah al-Faakhirah(p. 165): Paran is Makkah, according to the consensus of the People of the Book. Shaykh al-Islam Ibn Taymiyyah said inal-Jawaab as-Saheeh liman baddala Deen al-Maseeh(5/200):
There is no difference of opinion between the Muslims and the People of the Book concerning the fact that Paran is Makkah. But if they say that it is not Makkah, there is nothing strange in that, because they are known for their distortions and fabrications.
He (may Allah have mercy on him) also said concerning the region around Mount Hira’ in Makkah:
That place is called Faaraan (Paran) to this day. End quote.
‘Abd al-Haqq Vidyarthi (d. 1978 CE) stated in his famous bookMuhammad in World Scriptures:
In the Arabic translation of the Samaritan Pentateuch (Torah), which was published in 1851 CE, it says that Paran is located in the Hijaz, as follows:
“And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt” (Genesis 21:21).
This translation remained in circulation for a long time, but when the Muslims alerted the Christian world to this prophecy, and that it constituted testimony to the truth of this Noble Prophet, the translation was changed. End quote
4.
In the Old Testament, in Psalms 84:5-6, 10, there is mention of the valley of Baca. This passage, in the King James Version (KJV), reads as follows:
5 Blessed is the man whose strength is in thee; in whose heart are the ways of them.
6 Who passing through the valley of Baca make it a well; the rain also filleth the pools.
…
10 For a day in thy courts is better than a thousand (elsewhere).
There is no valley on earth called Baca (or Bakkah) that contains a house of worship and a spring of water (Zamzam), in which one prayer is better than a thousand prayers offered anywhere else, other than Makkah al-Mukarramah.
Baca (Bakkah) is one of the names of Makkah. This name is mentioned in the Holy Qur’an, where Allah, may He be exalted, says (interpretation of the meaning)”
“Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-Alameen (the mankind and jinns)”
[Aal ‘Imraan 3:96].
But the translators and commentators of the Old Testament distorted the word Baca to buka’ [weeping or crying; the Hebrew cognate denotes the same meaning], even though the meanings of place names should not be translated; rather the name should be transliterated, and even though the meaning of the (original) name has nothing to do with crying or weeping, as a result of their desire to eliminate all references to anything that is proven in the Holy Qur’an, such distortions occurred.
In conclusion, we say:
Even if nothing was mentioned in the Old Testament concerning Ibraaheem’s journey to the Hijaz, that does not indicate that this journey did not happen at all. The well known academic principle says that the fact that a thing is not mentioned does not mean that it did not happen. In other words, denying that something happened should take the form of a negative statement. The fact that no mention is made of its happening does not necessarily mean that it did not happen; rather the reason why it was not mentioned may be that it was omitted, forgotten, summarized in brief, and the like. If you find news of something in one newspaper, then you find that it is not mentioned at all in another newspaper, the fact that it is not mentioned in the latter does not mean that it did not happen. Whoever thinks in such terms is lacking in reason and is making no sense. This is also applicable in the case under discussion here.
Furthermore, if we were to quote the words of non-Muslims who have investigated the story of the Ka‘bah and who really built it, and have determined that Ibraaheem (peace be upon him) is the one who built it, this article would become far too long. But we will limit ourselves to quoting one of the most famous of contemporary history books,The Story of Civilization, by Will Durant. This book is composed of forty-two volumes in which the author discusses the history of most civilizations, including the history of the Arabian Peninsula, concerning which he says: “It (the Ka‘bah) was built the fourth time by Abraham and Ishmael, his son from Hagar.
SeeQissat al-Hadaarah, 13/18 (The Story of Civilization).
And Allah knows best.

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For children, - Why so much emphasis on the rights of Parents?(Status of Parents in Islam, Rights of Parents)

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Here is a point to ponder over: We do not find in Noble Qur'an and Hadith so much emphasis on looking after the children as is the case with the rights of the parents. Why?
The Sharia (Islamic law) has put a new challenge to those who think. Find out how logical this attitude is. The fact is that the parent's heart is the fountain-head of the love for the child; this affection becomes the life-blood of the parents. Noble Qur'an has alluded to this instinctive parental love in several places.
On the other hand, children especially when they are no longer in need of parental care, do not feel so much love for the parents. We are not speaking about respect. Here the talk is about instinctive love; and experience is a reliable witness to confirm this observation.
It is a known fact that sign-posts are not needed on straight highways; but at a cross-road where several routes branch out, one cannot expect to get onto the right path without a guide or a sign-post.
It is for this reason that Islam does not emphasize in so many words those aspects of life which are taken care of by human nature itself. It is where the hold of natural instinct is loosened that Islam extends its helping hand and leads man on the right path by telling him what he is expected to do.
It was for this reason that Islam did not explain the rights of children so forcefully; but full emphasis was given to the rights of the parents.
Disrespect towards Father
Hazrat Yusuf / Prophet Joseph (as) after suffering much calamities and difficulties became the governor of Egypt. His father Hazrat Yaqub / Prophet Jacob (as) who lamented for him for many years of separation became frail and weak.
After he got the news that Hazrat Yusuf (as) is alive and has become the governor of Egypt, he became overjoyed and started his journey to meet him. Hazrat Yusuf (as) also with much fanfare went ahead on the outskirts of the city on his horse to welcome his father.
When Hazrat Yusuf (as) saw the sorrowful eyes of his father he wanted to get down from his horse in respect, but, his status as a governor of Egypt, did not allow him to alight. It was a disrespectful action towards his father. After the meeting between the father and the son, Gabriel/ Hazrat Jibril (as) ascended by the order of Allah (SWT), came towards Hazrat Yusuf (as) and asked him: "Why did you not get down from your horse while welcoming your father?"
"Open your palm," demanded Gabriel/ Hazrat Jibril (as).
When Hazrat Yusuf (as) did so, a light came out from his palm and went towards heaven. Hazrat Yusuf (as) asked Gabriel/ Hazrat Jibril (as): "What was this light which has come out of my hand?"
Gabriel/ Hazrat Jibril (as) replied: "This light was of prophethood which was taken away from your progeny for showing disrespect by you towards your father. Now there won't be any prophet from your offspring." (Biharul Anwaar, Vol.4)

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How is Eid al-Fitr Celebrated?

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During the month of Ramadan, Muslims observe a strict fast and participate in pious activities such as charitable giving and peace-making. It is a time of intense spiritual renewal for those who observe it. At the end of Ramadan, Muslims throughout the world observe a joyous three-day celebration calledEid al-Fitr(the Festival of Fast-Breaking).
Answer:Eid al-Fitr falls on the first day of Shawwal, the month which follows Ramadan in the Islamic calendar. It is a time to give in charity to those in need, and celebrate with family and friends the completion of a month of blessings and joy.
Before the day of Eid, during the last few days of Ramadan, each Muslim family gives a determined amount as a donation to the poor. This donation is of actual food -- rice, barley, dates, rice, etc. -- to ensure that the needy can have a holiday meal and participate in the celebration.
This donation is known as sadaqah al-fitr(charity of fast-breaking).
On the day of Eid, Muslims gather early in the morning in outdoor locations or mosques to perform the Eid prayer. This consists of a sermon followed by a short congregational prayer.
After the Eid prayer, Muslims usually scatter to visit various family and friends, give gifts (especially to children), and make phone calls to distant relatives to give well-wishes for the holiday. These activities traditionally continue for three days. In most Muslim countries, the entire 3-day period is an official government/school holiday.

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How to Perform Eid Prayer

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" Eid is Waajib! "
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{for Hanafi}
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The Eid Prayer has two rak'ah to perform in the normal way, with the only addition of six takbirs, three of them in the beginning of the first rak'ah, and three of them just before ruku' in the second rak'ah.
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*The detailed way of performing the 'Eid prayer is as follows:
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The Imam will begin the prayer without Adhan or Iqamah. He will begin the prayer by reciting takbir of Tahrimah (Allahu Akbar). You should raise your hands up to the ears, and reciting the takbir, you give a little pause during which you should recite Thana' (Subhanak Allahumma.......)· After the completion of Thana' the Imam will recite takbir (Allahu Akbar) three times, and after reciting each Takbir (Allahu Akbar) in a low voice, you should bring your hands down and leave them earthwards. But, after the third takbir, you should set them at the level of your navel as you do in the normal prayer.
After these three takbirs the Imam will recite the Holy Qur'an, which you should listen quietly. The rest of the rak'ah will be performed in the normal way.
After rising for the second rak'ah, the Imam will begin the recitations from the Qur'an during which you should remain calm and quiet. When the Imam finishes his recitation, he will recite three takbirs once again, but this time it will be before bowing down for ruku'. At each takbir you should raise your hands up to the ears, and after saying "Allahu Akbar' bring them down and leave them earthwards. After these three takbirs have been called and completed, the Imam will say another takbir for bowing down into the ruku' position. At this takbir you need not raise your hands. You just bow down for your ruku' saying, 'Allahu Akbar'. The rest of the Salah will be performed in its usual way.
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{for Shafi - * according to the Shafi'ee Madhab, there are twelve extra Takbiraats in Eid Salaah, i.e. 7 in the first and 5 in the second Rak'ah.}

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Women in nifaas fasting if the bleeding stops before forty days

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There is a woman who gave birth to a baby approximately one week before Ramadan. For the first third of Ramadan she did not fast, but after the first third of Ramadan the bleeding stopped and she began to see a lot of white discharge. Please note that she started to fast after the first third of Ramadan, i.e., after the bleeding stopped and the white discharge appeared, but there was a lot of it. Is her fasting valid, in sha Allah? Is she taahir (in a state of purity)?.
Praise be to Allaah.
If a woman who is in nifaas (i.e., bleeding following childbirth) sees al-tuhr (end of bleeding) before forty days had passed, she should do ghusl and pray and fast. The tuhr – following menstruation or nifaas – is recognised by one of two signs:
1. White discharge
2. Complete dryness, in the sense that there is no trace of blood, or yellowish or brownish discharge.
Al-Nawawi (may Allah have mercy on him) said: The sign that menses has ended and tuhr (purity) has begun is the cessation of bleeding and of yellowish and brownish discharge. If it stops, then the woman has become pure, regardless of whether any white discharge comes after that or not.
End quote fromal-Majmoo‘, 2/562
If in the case asked about the bleeding had stopped, and there was no longer any trace of it or any yellowish or brownish discharge, that this was the sign of tuhr (i.e., she had become pure), and her fast is valid in that case, and it does not matter if there was any white discharge, because that is normal secretion from the vagina.
And Allah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * “Spotting” after the period ends is not regarded as menses

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I fasted four days in Ramadan, then my period came. After my period ended, I purified myself (did ghusl) and started fasting, but some drops of blood came out (“spotting”), then they stopped. Then when I purified myself and started fasting again, the spotting started again, and this lasted for the rest of the month of Ramadan. What is the answer concerning this?.
Praise be to Allaah.
If the situation is as you describe, the drops of blood that appear after becoming pure from menses are not regarded as menses, because it is not ongoing bleeding. So it does not come under the ruling of menstruation, and you have to fast and pray, and do wudoo’ for each prayer when the time for the prayer begins, like women who suffer istihaadah (non-menstrual vaginal bleeding) and those affected by ongoing urinary incontinence. And your fasting during those days is valid.
And Allah is the source of strength. May Allah sent blessings and peace upon our Prophet Muhammad and his family and Companions.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Her nifaas (postpartum bleeding) continued for nine months and she did not pray during that time

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My friend continued to bleed following childbirth (nifaas) for nine months, and she did not pray during that time except rarely. What should she do now?
If we say that the maximum length of nifaas is 60 days, then she still has six months of prayers to make up. How can she make them up?.
Praise be to Allaah.
Firstly:
We have previously discussed the difference of opinion among the scholars concerning the maximum length of nifaas; the most correct view is that it is forty days. See the answer to question no. 10488.
Secondly:
With regard to the bleeding that occurs after the period of nifaas has ended, if it comes at the usual time of the menstrual period, then it is menses and the woman should not pray or fast or have intercourse with her husband at that time, until her monthly period has ended, as is well known.
If it occurs at a time other than the usual time of the menstrual period, then it is istihaadah (non-menstrual bleeding) and in this case she should fast and pray, and her husband may have intercourse with her. But she has to do wudoo’ for each obligatory prayer after the time for it begins, then with that wudoo’ she may offer whatever naafil prayers she wishes.
For more information please see the answer to question no. 106464
Thirdly:
The scholars (may Allah have mercy on them) differed concerning the case of a woman suffering istihaadah if she refrains from praying out of ignorance: does she have to make up the prayers that she omitted? There are two opinions:
1. That she has to make up the prayers.
2. That she does not have to make up the prayers. This is the view favoured by Shaykh al-Islam (may Allah have mercy on him).
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: If the woman who is suffering istihaadah did not pray for some time because she thought that it was not obligatory for her to pray, there are two opinions as to whether it is obligatory for her to make up the prayers. One opinion is that she does not have to make them up – as was narrated from Maalik and others – because when the woman who was suffering from istihaadah said to the Prophet (blessings and peace of Allah be upon him), “I have been bleeding heavily for some time and it prevents me from praying and fasting,” he told her what she should do in the future, and he did not tell her to make up the prayers of the past. End quote fromMajmoo‘ al-Fataawa, 21/102
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: It is best if you pray what you omitted during the early days, but if you do not do that there is nothing wrong with it, because the Prophet (blessings and peace of Allah be upon him) told the woman who was suffering from istihaadah and who said that she was suffering heavy bleeding during which she did not pray to count her menses as six or seven days and to pray the rest of the month, but he did not tell her to make up the prayers that she had omitted. If she does make up the prayers that she missed, this is good, because it may be that she was heedless in not asking, but if she does not make them up there is no sin on her. End quote fromMajmoo‘ Fataawa Ibn ‘Uthaymeen, 11/276
To be on the safe side, your friend should make up the prayers that she missed as much as she is able to. So every day she should make up whatever she can of the prayers that she omitted during this time, because it seems that there was a kind of heedlessness on her part as she did not ask even though the time during which she did not pray was lengthy, and usually one does not stop praying for so long. Moreover, she used to pray sometimes, which indicates that perhaps she knew that she should be praying.
And Allah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Does bleeding caused by the IUD mean that one cannot pray?

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I have and IUD put in. And I asked the wife of the Sheikh at my local mosque about the procedure of praying while i have the IUD. She said that I can pray, fast, read quran, and have relations with my husband even if I am bleeding. She said because it is not real blood it is just coil blood. Then I wasnt really sure with her answer, so I called another mosque and the Sheikh there said everything opposite. Can you please let me know which method is correct. Can I actually while I am bleeding if I have the IUD.
Praise be to Allaah.
Firstly:
The basic principle concerning the blood that comes from the woman is that it is menstrual blood, so long as the bleeding has not lasted for longer than fifteen days, after which it is istihaadah (non-menstrual vaginal bleeding) according to the majority of fuqaha’. According to some, it is menstrual blood so long as it has not lasted for longer than one month, after which it becomes istihaadah.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
If the strength of the opinion that there is no minimum or maximum limit for menses is established and it becomes clear that this is more correct view, then it should be noted that every time the woman sees natural blood for which there is no cause such as an injury and the like, then it is menstrual blood, without specifying a particular time frame or age, unless it is ongoing and never stops, or it stops for a short time such as one or two days in the month, in which case it is istihaadah. … Shaykh al-Islam Ibn Taymiyah said: The basic principle concerning everything that comes out of the womb is that it is menses, unless there is evidence to show that it is istihaadah. He also said: Whatever happens of bleeding is menses, so long as it is not known whether it is bleeding from a vein or an injury. Just as this opinion is the stronger one in terms of evidence, it is also easier to understand and to act upon and apply, than what those who put a time limit on it suggested..
End quote fromRisaalah min ad-Dima’ at-Tabee‘iyyah li’n-Nisa’
Secondly:
The length of the period may increase and decrease, and it may come earlier or later. The blood that comes out in these cases is deemed to be menstrual blood. A woman’s period may usually be seven days, but it may last as long as ten days, for example. Thus the ruling in both cases is that it is menstrual blood.
Thirdly:
Insertion of an IUD usually causes disruption in the menstrual cycle, making it longer or causing it to come earlier or changing the nature of the menstrual blood.
Based on that:
The blood that you are seeing is menstrual blood and it is not acceptable to pray and fast at this time, even if it lasts longer than the usual period, so long as it does not last longer than fifteen days according to the majority view, and does not last longer than a month according to the other view, after which it becomes istihaadah. If it lasts less than fifteen days, it is menstrual bleeding.
The view that the bleeding that occurs with the IUD is not menstrual blood at all is an opinion for which there is no basis.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: There is a woman who had an IUD inserted. Before that procedure her period was seven days, but after that her period increased to ten days. Please note that on the seventh day the bleeding decreases, then on the eighth and ninth day the bleeding gets worse, then it stops after the tenth day.
He said: She should carry on until she becomes pure.
Questioner: Is it part of her period?
Shaykh: Because this IUD changes the period, because it restricts the flow of the blood out of the uterus, and the blood flows more slowly, so the period becomes longer.
End quote fromal-Liqa’ al-Maftooh, 227/27.
And Allah knows best.

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Zakaah , Dought & clear, - * Is it permissible to give zakaah to a family fund to help the poor?

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I have 5000 pounds and one and a half years have passed since I acquired them. What is the zakaah that must be paid? If anything is left of this 5000 after another year has passed, will I have to pay zakaah on it? In our family we have a fund in the name of the family and I pay a certain amount of money to help the poor members of the family. I am late in paying; can I give them the zakaah of this money so long as it is an ongoing charity?.
Praise be to Allaah.
Whoever has money that reaches the nisaab (minimum amount at which zakaah becomes due) and a full hijri year has passed (since acquiring it) has to pay zakaah on it.
This nisaab for money is the equivalent of 85 grams of gold or 595 grams of silver, whichever is lower in value.
Seeal-Sharh al-Mumti’, 6/103-104);Majmoo’ Fataawa Ibn ‘Uthyameen, 18/248.
Based on this, the amount that you have – 5000 pounds – reaches the nisaab, so you have to pay zakaah.
Secondly: The amount that you have to give is one-quarter of one-tenth, or 2.5%. With regard to the amount in question – 5000 pounds – the zakaah that is due is 125 pounds.
Thirdly: If a hijri year has passed since you acquired the nisaab, then zakaah must be paid immediately and it is not permissible to delay it. Seeal-Sharhal-Mumti’, 6/186.
Based on this, your delaying zakaah for half a year after the full year had passed is a shortcoming and you have to repent from that and hasten to give the zakaah.
Fourthly: With regard to your question, “If anything is left of this 5000 after another year has passed, will I have to pay zakaah on it?”, the answer is: every time a year has passed and the nisaab (minimum amount) is still there, zakaah is due on it. If the amount of money falls below the niasaab then no zakaah is due. If the money reaches the nisaab again then zakaah is due again, and the reckoning of the year should start from the time when the money reaches the nisaab.
Fifthly: With regard to giving the zakaah to the family fund, there are eight areas in which zakaah may be spent, which Allaah has described in the verse where 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]
Giving zakaah to poor relatives is better than giving it to others, because the Prophet (peace and blessings of Allaah be upon him) said: “Charity given to a poor person is charity, and charity given to a relative is two things: charity and upholding the ties of kinship.” Narrated by al-Nasaa’i, 2582; classed as saheeh by al-Albaani inSaheeh al-Nasaa’i.
There is nothing wrong with giving zakaah to the family fund, so long as you tell the person in charge of the fund that this is zakaah, so that he will spend it in one of the areas defined in the verse quoted above, and he will hasten to spend it immediately.
And Allaah knows best.

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Zakaah , Dought & clear, - * It is notpermissible to give zakaah to kaafirs except if it is to attractthe hearts of those who have been inclined towards Islam

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Is it permissible to give zakaah to a kaafir?.
Praise be to Allaah.
It is not permissible to give zakaah to a kaafir except if it is to attract the hearts of those who have been inclined towards Islam.
Ibn Qudaamah said inal-Mughni(4/106):
We do not know of any difference of opinion among the scholars regarding the fact that zakaah cannot be given to a kaafir. Ibn al-Mundhir said: Everyone from whom we acquired knowledge among the scholars is agreed that a dhimmi (non-Muslim living under Muslim rule) cannot be given anything from the zakaah, because the Prophet (peace and blessings of Allaah be upon him) said to Mu’aadh: “Teach them that they are obliged to give zakaah, to be taken from their rich and given to their poor.” He specified that it was to be given to their poor, i.e., the poor Muslims, just as he specified that it was to be taken from their rich. End quote.
If a kaafir is one of those who is inclined towards Islam, then he may be given something from the zakaah,
Allaah 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]
It is permissible to give zakaah to a kaafir, if we hope that by giving him something he will become Muslim.
Seeal-Sharh al-Mumti’, 6/143-145
Ibn Qudaamah said inal-Mughni, 4/108:
The kaafir should not be given anything of the zakaah unless he is one of those who are inclined towards Islam.
It says inal-Mawsoo’ah(14/233):
Zakaah may be given to a kaafir who we hope will become Muslim, to encourage him to become Muslim because he is inclined towards Islam. End quote.
Shaykh Ibn Baaz was asked:
Is it correct to give zakaah to a dhimmi?
He replied:
According to the majority of scholars, zakaah cannot be given to a dhimmi or any other kaafir. This is the correct view, and there are many verses and ahaadeeth which speak of this. Zakaah is a means of help given by the Muslims to their poor, and to take care of their needs, so it must be distributed among their own poor and others among the eight categories mentioned in the verse, unless there are kaafirs who it is hoped will become Muslim, namely the leaders who are obeyed among their tribes, who may be given zakaah in order to encourage them to become Muslim, or so that they will withhold their evil from the Muslims. Zakaah may also be given to new Muslims, to strengthen their faith or to encourage their peers to become Muslim too, or for other reasons that have been stated by the scholars.
The basic principle concerning that is the verse in which Allaah 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)…”
[al-Tawbah 9:60]
And the Prophet (peace and blessings of Allaah be upon him) said to Mu’aadh ibn Jabal when he sent him to Yemen:
“Call them to testify that there is no god but Allaah and that I am the Messenger of Allaah. If they obey you in that, then teach them that Allaah has enjoined upon them five prayers each day and night. If they obey you in that, then teach them that Allaah has enjoined upon them charity (i.e., zakaah) to be taken from their rich and given to their poor.” Agreed upon.

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Zakaah , Dought & clear, - * Is it permissible to buy goods for the poor with zakaah funds instead if giving it to them in cash?

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I owe zakaah on my wealth. Is it permissible for me to buy food or clothing with the zakaah money and give them to the poor, instead of giving them cash, because if I give them cash they may spend it on things that are not beneficial, or they may spend it on sinful things?.
Praise be to Allaah.
The basic principle is that zakaah should be taken from the wealth on which zakaah is due, and given to the poor as it is.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about a man who owed zakaah: is it permissible for him to give it to his needy relatives or can he buy clothes or foodstuff for them with it?
He replied:
Praise be to Allaah. It is permissible to give zakaah to those who are entitled to it, even if they are relatives who are not among his dependents, but he should give them of his wealth, and they may delegate someone to buy whatever they want with it.
The Standing Committee for Issuing Fatwas was asked about buying Islamic books with zakaah wealth and distributing them. They replied: It is not permissible to buy books with zakaah wealth and give them away, rather the wealth itself should be given to those who are entitled to it, as mentioned by Allaah in His Book where He said (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);…”
[al-Tawbah 9:60]
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.
Fataawa al-Lajnah al-Daa’imah, 10/47
If a person who is entitled to zakaah is a sinner and there is the fear that he may use some of this money for sinful purposes, then we should give the zakaah to one who spends on him, or to someone whom we trust will buy him what he needs.
Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
If a person who is addicted to smoking is poor, then we can give the zakaah to his wife and she can buy things herself that are needed for the house, and we can tell him: We have zakaah, do you want us to buy you such and such of essential needs? We can ask him to delegate us to buy these things, and in this way we will achieve the desired goal and avoid something haraam – which is helping him to commit sin, because the one who gives a dirham to a person to buy cigarettes with has helped him to commit sin and has done something that Allaah has forbidden, as He says (interpretation of the meaning):
“do not help one another in sin and transgression”
[al-Maa’idah 5:2]
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen(17/question no. 262)
He was also asked: Is it permissible to give zakaah in the form of consumable goods and clothing, if it is known that in the case of some poor families it is better to buy these things for them, because there is the fear that if they are given cash, they will spend it on things in which there is no benefit?
He replied:
This is an important matter which people need to know: if the people of this household are poor, and if we give them money they will waste it by buying luxuries and things that are of no benefit, so is it permissible for us to buy them essential needs and give them to them?
What is known to the scholars is that it is not permissible to do this, i.e., it is not permissible for a person to buy specific things with his zakaah and give them instead of money. They said: That is because money is more beneficial to the poor, because he can spend the money however he wants, unlike specific goods of which he may have no need, in which case he will sell them for less.
But there is a way around this if you fear that if you give money to this family, they will spend it on things they do not need. You can say to the head of the household – whether that is the father, the mother, the brother or the uncle: I have zakaah, what are the things you need, so that I can buy them for you and send them to you? If you do it in this way, that is permissible, and the zakaah will be given as it should be.
And Allaah knows best.

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Zakaah , Dought & clear, - * Is it permissible to distribute zakaah on a monthly basis? Can it be converted into food?

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We are in Indian city of new Bombay, in our village muslims are in majority we collect the Zakat in Ramadhan and then distribute whole year among poor in the form of money and food stuff. Is it sharia allow this?.
Praise be to Allaah.
Firstly:
It is not permissible to give zakaah on wealth or zakaat al-fitr to kaafirs, and it is not permissible to give zakaah to any kaafir except the one who is inclined towards Islam, in the sense that you hope that he will become Muslim if you give him zakaah.
See question no. 39655and 21384.
Secondly:
Once zakaah becomes due on wealth, it must be paid immediately, and it is not permissible to delay it.
Ibn Qudaamah al-Maqdisi (may Allaah have mercy on him) said:
If he delays it – i.e., zakaah – in order to give it to one who is more entitled to it among his relatives, or to one who is in great need, if it is a small amount there is nothing wrong with that, but if it is a large amount, it is not permissible.
Al-Mughni, 2/290
The scholars of the Standing Committee were asked about an organization which collects zakaah from the rich then delays distributing it for a year, on the grounds that there is help in the springtime, help in Ramadaan and so on. What is the ruling on this delay, since the owners of the wealth have discharged their duty of paying zakaah and have given it to us (to distribute)?
They replied:
This organization should distribute the zakaah to those who are entitled to it and not delay it if they have found people who are entitled to it.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al’Ilmiyyah wa’l-Ifta’, 9/402
See also question no. 13981.
But on occasion it may be more useful not to give the zakaah to a poor person in one go, so that he will not spend it all and be left with no money; in that case he may be given something each month.
In this case you should discuss the matter with the rich, and collect zakaah from them a year ahead, then give it to the poor in monthly installments, or take it from the rich ahead of time in installments and give it to the poor in monthly payments. Then it will not be delayed after it has become obligatory. This requires discussing it with the rich and convincing them of the good purposes that will be served by that.
Ibn Qudaamah al-Maqdisi (may Allaah have mercy on him) said:
Ahmad said: It is not permissible to give zakaah to his relatives in monthly installments, i.e., he should not delay paying it so that he can give it to them in separate amounts, giving them something each month. But if he pays it all to them ahead of time, or to others in separate payments or all at once, that is permissible because it is not being delayed from its time.
End quote fromal-Mughni, 2/290
The scholars of the Standing Committee were asked:
Is it permissible for me to pay my zakaah in advance for the whole year, in the form of regular payments to a poor family each month?
They replied:
There is nothing wrong with giving zakaah before one full year has passed, one or two years in advance, if a good purpose will be served by that, and it is given to a deserving poor family on a monthly basis.

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Fasting, - Doupht&clear, - * Is saying Ramadan Mubarak be bidah

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Is saying "Ramadan Mubarak" or "Ramadan Kareem" considered to be bid3ah?.
Praise be to Allaah.
There is nothing wrong with congratulating one another at the beginning of the month. The Prophet (peace and blessings of Allaah be upon him) used to tell his Companions the good news of the onset of Ramadaan, and urge them to make the most of it. Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘There has come to you Ramadaan, a blessed month. Allaah has made it obligatory on you to fast (this month). During it the gates of Paradise are opened and the gates of Hell are locked, and the devils are chained up. In it there is a night that is better than a thousand months, and whoever is deprived of its goodness is deprived indeed.’” (Reported by al-Nisaa'i, 4/129;Saheeh al-Targheeb, 1/490)
And Allaah knows best.

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Fasting, - Doupht&clear, - * Using something to remove bad breath during Ramadaan

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In the pharmacies there is a kind of perfume that is just for the mouth, which comes in the form of an aerosol. Is it permissible to use it during the day in Ramadaan to remove bad breath?
Praise be to Allaah.
Instead of using an aerosol when fasting, it is enough to use the siwaak which the Prophet (peace and blessings of Allaah be upon him) encouraged us to use. If he uses an aerosol and nothing from it reaches his throat, then that is o.k. But it should be noted that the smell that comes from the fasting person’s mouth as a result of the fast is not something to be disliked, because it is the effect of obedience to Allaah. In the hadeeth it says that “the smell from the fasting person’s mouth is better in the sight of Allaah than the fragrance of musk.”

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