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18,601 | Is it permissible to give zakaah to a poor girl to cover the expenses of her wedding? | Question
Is it permissible to give zakaah to help a poor girl cover the expenses of her wedding? Please note that however bad people’s circumstances are, they spend a lot of the wedding. | Praise be to Allah.
Firstly:
It should be noted that the woman is not obliged to provide
or furnish a home, rather that is the duty of the husband and it comes under
the heading of maintenance that is his duty towards his wife. Similarly the
mahr that is given to the wife is her property, and she may use it or part
of it to prepare herself.
It says in al-Mawsoo’ah al-Fiqhiyyah (16/166): The
wife’s trousseau: The majority of fuqaha’ are of the view that it is not
obligatory for the wife to prepare her trousseau from her mahr or part of
it. The husband has to prepare the house and everything that is needed for
it to be a suitable home for them both. End quote.
Secondly:
If this girl has someone who spends on her maintenance, such
as a father or relative then he is the one who is obliged to prepare her and
give her to her husband. But if he is not able to do that, then the husband
should do it and make that part of her mahr. See question no.
12506.
Thirdly:
If the custom is for the wife to share in furnishing the
house – such that she cannot get married otherwise, as is the case in some
societies – and her wali (guardian) refuses to spend on her, or he cannot
afford that, and she does not have any wealth with which to prepare herself,
then it seems that it is permissible to give zakaah in that case, because
the need for marriage is a genuine need, and in some cases it may be like
the need for food, drink and shelter.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: If
there was a person who can earn enough for food, drink and shelter, but he
needs to get married and he cannot afford to get married, is it permissible
to give him zakaah funds so that he can get married? The answer is yes, it
is permissible to give him zakaah funds so that he can get married and give
a full mahr. If it is said: How come it is permissible to give zakaah funds
to a poor person so he can get married even if what is given to him is a
large amount? We say: Because a person’s need for marriage is a real need,
and in some cases it may be like his need for food and drink. Hence the
scholars said: If a person is obliged to spend on someone, he should arrange
that person’s marriage if he can afford that. So the father is obliged to
arrange his son’s marriage if the son needs to get married but he cannot
afford to do so. But I have heard of some fathers who have forgotten how
they were when they were young and when the sons ask them for help in
getting married, they say: “Get married from your own pocket.” This is not
permissible and it is haraam if he able to arrange his marriage. His son
will dispute with him on the Day of Resurrection if he did not help him to
get married when he was able to. End quote from Fataawa Arkaan al-Islam,
p. 440-441.
Based on this, there is nothing wrong with giving her some
zakaah funds to help her with the wedding expenses. If you are afraid that
she will spend this money on things that she does not need, then you can say
to her: “I have such and such money for you; what do you want me to buy for
you?” then you can buy her what she needs.
And Allaah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=6 | https://islamqa.info/en/answers/90124/is-it-permissible-to-give-zakaah-to-a-poor-girl-to-cover-the-expenses-of-her-wedding | 101 | 90,124 |
18,602 | Can he give his zakah to his mother through breastfeeding? | Question
Can the mother and sister through breastfeeding be given zakah?. | Praise be to Allah.Yes, the mother and sister through breastfeeding may be given zakah if they are entitled to zakah, because the mother and sister through breastfeeding are not people on whom one is obliged to spend, so they may be given zakah, so long as it is proven that they are entitled to it. End quote.
And Allah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=6 | https://islamqa.info/en/answers/105295/can-he-give-his-zakah-to-his-mother-through-breastfeeding | 101 | 105,295 |
18,603 | Giving zakaah to a female relative if her son is going to take it and spend it on haraam things | Question
Is it permissible to give zakaah to a poor female relative of ours, knowing that if we give it to her, she will give it to her son who will do bad and haraam deeds? Is it permissible to give it to her?. | Praise be to Allah.If the relative about whom
you are asking is entitled to zakaah because she is poor and in need, or
because she is in debt, then there is no reason why you should not give her
zakaah, rather it is better to give it to her, because it is both zakaah and
upholding ties of kinship. See the answer to question no.
20278.
But you should advise her
not to enable her son to spend it on haraam things, rather she should buy
him whatever he needs of permissible things. She can hide the money from him
and spend it on herself and her dependents.
You should also advise the
son and call him to Allaah; do not despair of his being guided, for people’s
hearts are between two of the fingers of the Most Merciful, and He turns
them as He wills. How often has He accepted the repentance of a sinner and
how often has He guided one who was astray.
If it is not possible to
hide the money from the son and prevent him from spending it on haraam
things, then the mother can take the money and give it to one of you, and
delegate him to buy what she needs.
According to some scholars,
it is permissible to give her the zakaah from the outset in the form of
food, clothing and other things that she needs. This view may be followed in
cases such as this, if the son is going to take charge of the money and
spend it on haraam things.
See also the answer to
question no. 42542 and
79337.
And Allaah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=6 | https://islamqa.info/en/answers/98191/giving-zakaah-to-a-female-relative-if-her-son-is-going-to-take-it-and-spend-it-on-haraam-things | 101 | 98,191 |
18,604 | Giving zakaah to a woman to buy a house for investment purposes | Question
A woman bought a small building for investment purposes, and she still owes some of the price. Can she be given zakaah funds to pay off this debt, knowing that her husband is poor? | Praise be to Allah.If
she is in need of this investment, there is nothing wrong with that.
Otherwise she should sell the house and pay off the loan. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=6 | https://islamqa.info/en/answers/11432/giving-zakaah-to-a-woman-to-buy-a-house-for-investment-purposes | 101 | 11,432 |
18,605 | Should he take zakaah to build himself a house? | Question
I work for a low salary, praise be to Allaah and I support my family which is composed of six people. Now I am threatened with being laid off because my contract is ending. I send most of my salary to my family and I keep very little for my own needs. Now my family is going to leave the house they live in because it does not belong to them; it has been inherited and its owners want to sell it.
I have a piece of land and I started to build on it but I did not complete it. I asked my colleagues at work to help me and they agreed to help me finish construction so my family can live in it, knowing that they would have to rent because they are going to be evicted soon which will increase my financial burdens, because I cannot afford to pay the rent and their living expenses at the same time, and they do not have any other breadwinner but me. Is it permissible to accept my colleagues’ help on the basis that it is zakaah?. | Praise be to Allah.Accommodation is one of the
basic needs which no one can do without. This need may be met by buying a
house or building it or renting it. There is nothing wrong with giving
zakaah to someone who owns land but cannot afford to build on it. He comes
under the general heading of poor and needy who are among those to whom
zakaah may be given, as 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 says in Badaa’i’
al-Sanaa’i’ (2/48): There is nothing wrong with giving zakaah to one who
has a house, furnishings, a servant, a horse, a weapon, clothing and books
of knowledge, if he is one of the people’s of knowledge, but if he has more
than that, to a value of two hundred dirhams, it is haraam for him to take
zakaah, because these things are necessities of life that a person cannot do
without. End quote.
If this applies to one who
has accommodation and furnishings but does not have enough to live on, then
one who does not have these basic necessities is even more entitled to
zakaah.
Abu ‘Ubayd al-Qaasim ibn
Salaam said in his book (p. 750) that if a man sees that the family of a
righteous Muslim are poor and needy, and he is wealthy, but they do not have
a house to give them shelter, and he buys a house with the zakaah of his
wealth to protect them from the cold of winter and the heat of the sun, and
gives that from the zakaah of his wealth, then he will be doing an
obligatory duty and he will be doing a good deed. End quote.
See: Ahbaath Fiqhiyyah
fi Qadaaya al-Zakaah al-Mu’aasirah (1/369).
If a poor person does not
have accommodation or furnishings, it is permissible to buy what he needs
from zakaah funds. End quote.
Based on this, there is
nothing wrong with your accepting help from your colleagues on the basis
that this is zakaah.
And Allaah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=6 | https://islamqa.info/en/answers/87985/should-he-take-zakaah-to-build-himself-a-house | 101 | 87,985 |
18,606 | Giving zakaah to someone without being certain that he is entitled to it | Question
Is it permissible to give zakaah to someone without being certain that he is entitled to it?. | Praise be to Allah.It is essential when giving zakaah to try hard to give it to one who is known or thought most likely to be entitled to it, and it is not permissible to be careless about that. We have explained the categories on which zakaah may be spent in the answer to question no. 46209.
But if you give it to a person and you do not think it is likely that he is entitled to zakaah, that is not valid and you have to give it again.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: The correct view is that zakaah is valid if it is given to one who you think is entitled to it after checking the matter in the case of uncertainty, and if you think that he is most likely entitled to it and you give it to him, that is valid. End quote from Sharh al-Kaafi
And Allaah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=6 | https://islamqa.info/en/answers/106440/giving-zakaah-to-someone-without-being-certain-that-he-is-entitled-to-it | 101 | 106,440 |
18,607 | Categories of Zakah Recipients | Question
What are the categories on which zakah must be spent? | Praise be to Allah.Reference to Zakah recipients in the Quran
There are eight categories on which zakah must be spent, which Allah has explained clearly. He states that this is a duty imposed by Allah and that it is based on knowledge and wisdom. Allah, may He be exalted, says (interpretation of the meaning):
“As-Sadaqat (here it means zakah) are only for the Fuqara (poor), and Al-Masakin (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 Allah’s Cause (i.e. for Mujahidun — those fighting in a just battle), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allah. And Allah is All-Knower, All-Wise.” [al-Tawbah 9:60]
Categories of Zakah recipients
These eight are the categories who are entitled to zakah and to whom it must be paid.
The first and second are the fuqara and masakin (the poor and needy) . They should be given zakah to meet their needs. The difference between the fuqara and masakin is that the fuqara are in greater need; one of them cannot find enough to suffice himself and his dependents for half a year. The masakin are better off than the fuqara, because they can find half of what will suffice them or more. These people should be given zakah because of their need.
How to calculate the need of the poor and the needy
The scholars said: They should be given what they need to suffice them and their families for one year, because when the year has passed, zakah will become due again. Just as the year is the unit of time by which zakah becomes due, so too the year should be the unit of time by which the poor and needy, who are entitled to zakah, should be given zakah. This is a good view, i.e., we should give the poor and needy person what will suffice him and his family for a full year, whether we give it in the form of food and clothing, or we give him money with which to buy what suits him, or we give him tools with which he can make things, if he is good at that, such as a tailor, carpenter or blacksmith and so on. What matters is that we give him what will suffice him and his family for one year.
The third is: those employed to collect or administer (the funds), i.e., those who are appointed by the authorities. This refers to those who are involved in the collection and distribution of zakah. They are the collectors who collect it from those who have to pay it, and the ones who divide it among those who are entitled to it, and those who record it, and so on. All of these are those employed to collect [or administer] (the funds) who may be given some of the zakah.
How much should zakah collectors be given?
Those who are employed to administer the zakah deserve to be paid from it in return for their work, and they should be given according to their efforts.
Based on this, they should be given zakah commensurate with their work, whether they are rich or poor, because they are receiving zakah for their work, not because of their need. Based on this, they should be given of the zakah what they deserve for their work.
If it so happens that those who are employed to administer the zakah are poor, they may be given zakah for their work, and be given whatever will suffice them for one year because of their being poor. They are entitled to zakah on two counts – because of their work in administering it and because of their poverty, so they should be given zakah for both reasons.
But if we give them zakah for their work and that will not meet their needs for one year, then we should give them more so that they have enough for one year.
An example of that is if we assume that ten thousand riyals will suffice them for one year and if we give them zakah because of their being poor they will receive ten thousand riyals. If their share because of their work is two thousand riyals, then we should give them two thousand riyals for their work, and give them eight thousand riyals because of their being poor.
The fourth is: “to attract the hearts of those who have been inclined (towards Islam)”. These are people who may be given zakah in order to open their hearts towards Islam, either a kafir who we hope will become Muslim, or a Muslim to whom we give in order to strengthen his faith, or an evil man to whom we give zakah so as to ward off his evil from the Muslims, and other cases in which it is in the Muslims’ interests to attract their hearts.
But is it necessary that he should be a leader who is obeyed among his people, so that attracting his heart will serve a greater interest, or is it permissible to give to attract individual’s hearts, such as a man who has recently entered Islam and needs something to attract his heart and strengthen his faith?
This is an issue concerning which the scholars differed. The most correct view in my opinion is that there is nothing wrong with giving zakah to attract a person to Islam and strengthen his faith, even if that is on an individual level and he is not a leader among his people, because of the general meaning of the words “to attract the hearts of those who have been inclined (towards Islam)”, and because if it is permissible to give to the poor because of his physical needs, then it is more appropriate that we should give to this one who is weak in faith in order to strengthen his faith, because strengthening a person’s faith is more important than nourishing his body.
These four may be given zakah on the basis of ownership; they may be given full ownership that is not altered if they cease to fall into these categories during the year. They will not be required to return the zakah and it will remain permissible for them, because Allah described them as being entitled to it and says “As-Sadaqat (here it means zakah) are only for the Fuqara (poor), and Al-Masakin (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam)”. He used the word li (innama al-sadaqat li’l-fuqar [As-Sadaqaat (here it means zakah) are only for the Fuqara (poor)]…).
What this means is that even if the poor person becomes independent of means during the year, he is not obliged to return the zakah, such as if we were to give him ten thousand because he is poor and that will suffice him for one year, then Allah made him independent of means during that year by causing him to earn money, or by causing him to inherit from a relative who dies, and so on, he does not have to return whatever is left of the zakah money that he took, because it now belongs to him.
The fifth category of those who are entitled to zakah is: slaves. The scholars explained this in three ways:
A mukatib or slave who has entered into a contract of manumission to buy himself from his master for a sum to be paid later. He may be given enough money to fulfil this contract with his master.
A slave who may be bought with zakah funds and set free
A Muslim prisoner who has been captured by the kuffar; the kuffar may be given zakah funds to ransom this prisoner. This also applies to kidnapping: if a kafir or Muslim has kidnapped a Muslim, there is nothing wrong with ransoming this person with zakah funds, because the purpose is the same, namely releasing a Muslim from captivity. This applies if we are not able to force the kidnapper to release him without using this money, if the victim is a Muslim.
The sixth is: those who are in debt . The scholars divided debt into two categories: debts incurred to bring about reconciliation, and debts incurred because of need. With regard to debts incurred to bring about reconciliation, they gave the example of a case where there is a dispute, conflict or war between two tribes, and a man of good will, standing and honour comes and reconciles between these two tribes, incurring expenses for which he takes responsibility. So we should give this man money from zakah, in appreciation of his great effort which has put an end to enmity and hostility and bloodshed among believers. He should be given zakah regardless of whether he is rich or poor, because we are not giving it because he is in need, rather we are giving it because he has brought about reconciliation, which serves the common interest.
The second category of debtors is the one who is in debt on his own account, who took a loan either to meet his own needs or purchase something that he needs, and he did not have money. His debt may be paid off from zakah funds so long as he does not have any wealth that could be used to pay off the debt.
The question here is: is it better for us to give the zakah wealth to the debtor to pay off his debt, or to go to his lender and pay it off on his behalf?
It depends. If the debtor is keen to pay off his debt, and he can be trusted to use what he is given to pay off the debt, then we give it to him so that he may pay off his debt himself, because this is more concealing and is less likely to embarrass him in front of the people who are asking him to pay off the debt.
But if he is a careless man who wastes money, and if we give him money to pay off his debt he will go and buy things that he does not need, then we should not give it to him, rather we should go to the lender and say to him: How much does So and So owe you?” then we should give him the money or some of it, depending on what we can afford.
The seventh is: “for Allah’s Cause”. What is meant here is jihad for the sake of Allah and nothing else. It is not correct to say that it means all kinds of goodness or charity, because if what is meant was all kinds of goodness or charity, there would be no point in Allah limiting it and saying (interpretation of the meaning):
“As-Sadaqat (here it means zakah) are only for the Fuqara (poor), and Al-Masakin (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 Allah’s Cause (i.e. for Mujahidun — those fighting in a just battle), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allah. And Allah is All-Knower, All-Wise.” [al-Tawbah 9:60]
In that case, this limitation (innama, translated here as “only”) would have no meaning. What is meant by “for Allah’s Cause” is jihad for the sake of Allah. Zakah should be given to those who are fighting for the sake of Allah, who are evidently fighting so that the word of Allah will be supreme. They should be given whatever they need of zakah in the form of money, weapons and so on. It is permissible to buy weapons for them from the zakah funds so that they may use them for fighting, but it is essential that the fighting be for the sake of Allah.
Fighting for the sake of Allah was explained by the Messenger (peace and blessings of Allah be upon him) when he was asked about a man who fought for his tribe, or because he is brave, or to show off: which of them was fighting for the sake of Allah? He said: “The one who fights so that the word of Allah may be supreme is the one who is fighting for the sake of Allah.” The man who fights for tribal or nationalistic reasons is not fighting for the sake of Allah and does not deserve what the one who fights for the sake of Allah deserves, whether that is material things in this world or reward in the Hereafter. The man who fights for the sake of courage, because he loves to fight because is brave – and the one who has a characteristic usually loves to do that no matter what the situation – is not fighting for the sake of Allah either. The one who fights to show off is fighting to earn a reputation, and he is not fighting for the sake of Allah. None of them are fighting for the sake of Allah, so they are not entitled to zakah, because Allah says “and for Allah’s Cause”. The one who is fighting for Allah’s Cause is the one who is fighting so that word of Allah will be supreme.
The scholars said: “for Allah’s cause” includes a man who devotes his time to seeking Islamic knowledge. He may be given zakah for whatever he needs of maintenance, clothing, food, drink, accommodation and books of knowledge that he needs, because Islamic knowledge is a kind of jihad for the sake of Allah. Imam Ahmad (may Allah have mercy on him) said: “There is nothing equivalent to knowledge for one who has the right intention.” Knowledge is the basis of all shari’ah, and there is no shari’ah except with knowledge. Allah revealed the Book so that people would establish justice and learn the rulings of their religion and what they are required to believe, say and do. With regard to jihad for the sake of Allah, it is one of the noblest of deeds, and it is the pinnacle of Islam, and there is no doubt concerning its virtue, but knowledge is extremely important in Islam, and there is no doubt that it may be included under the heading of jihad.
The eighth is: wayfarers, i.e., travellers who are cut off from everything and have no money. Such a traveller may be given enough zakah to enable him to reach his homeland, even if he is rich in his own country, because he is in need. In this case, we do not say that the traveller has to borrow money and pay it back, because in this case we would be imposing a debt on him. But if he chooses to borrow and pay it back, and not take the zakah, then it is up to him. If we find a person who is travelling from Makkah to Madinah, and he loses his money (and supplies) and does not have anything, but he is rich in Madinah, then we should give him just enough to help him reach Madinah, because this is what he needs, and we should not give him any more than that.
Now that we know the eight categories to whom zakah may be given, zakah should not be spent on other interests, whether public or private. Based on this, we should not use zakah to build mosques, repair roads, build libraries and so on, because when Allah mentioned the categories of those to whom zakah may be given, He said (interpretation of the meaning): “a duty imposed by Allah. And Allah is All-Knower, All-Wise” i.e., these categories have come as an obligation from Allah. “And Allah is All-Knower, All-Wise.”
Must zakah be given to each of zakah recipients?
Then we say: must zakah be given to each of these categories, because the word wa (and) implies all?
The answer is that this is not obligatory, because the Prophet (peace and blessings of Allah be upon him) said to Mu’adh ibn Jabal (may Allah be pleased with him), when he sent him to Yemen: “Teach them that Allah has enjoined on them charity (zakah) from their wealth, to be taken from their rich and given to their poor.” The Prophet (peace and blessings of Allah be upon him) mentioned only one category, which indicates that in this verse Allah explained those on whom zakah may be spent, but it does not mean that zakah must be given to all of them at the same time.
Which of zakah recipients should be given priority?
If it is said: which of these categories should be given priority with regard to zakah? We say: Priority should be given where the need is greatest, because all of them are entitled, so whoever is in greater need should be given priority. Usually the ones who are in greatest need are the poor and needy, hence Allah started with them and said (interpretation of the meaning):
“As-Sadaqat (here it means zakah) are only for the Fuqara (poor), and Al-Masakin (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 Allah’s Cause (i.e. for Mujahidun — those fighting in a just battle), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allah. And Allah is All-Knower, All-Wise” [Al-Tawbah 9:60]
For more, please see this category: Zakah
And Allah knows best.
Reference:
Majmu’ Fatawa Ibn ‘Uthaymin (18/331-339). | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=7 | https://islamqa.info/en/answers/46209/categories-of-zakah-recipients | 101 | 46,209 |
18,608 | Can zakaah be given to those who volunteer for jihad for the sake of Allaah? | Question
Can zakaah be given to those who volunteer for jihad for the sake of Allaah?. | Praise be to Allah.Allaah has
explained the categories to whom zakaah may be given, as 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]
This has
been discussed in the answer to question no.
6977, where we explained that
“for Allaah’s cause (fi sabeel-Allaah)” refers to jihad for the sake
of Allaah. Some scholars also added Hajj to that because of a hadeeth which
was narrated to that effect.
Ibn Katheer
(may Allaah have mercy on him) said:
With regard
to [the phrase] “for Allaah’s cause (fi sabeel-Allaah)”, this includes the
warriors who do not have a regular salary from the state. According to Imam
Ahmad, al-Hasan and Ishaq, it also includes Hajj for the sake of Allaah,
because of the hadeeth.
Tafseer
Ibn Katheer, 2/367
In the
answer to question no. 7853 we
have explained that it is permissible to give zakaah to the people of
Chechnya.
It should be
noted that the phrase “for Allaah’s cause (fi sabeel-Allaah)” is not general
in meaning and does not include all types of charity; rather it refers to
jihad for the sake of Allaah.
Shaykh Ibn
‘Uthaymeen (may Allaah have mercy on him) said:
As for this
applying only to jihad for the sake of Allaah, there is no doubt concerning
that, unlike those who say that which is meant by “for Allaah’s cause (fi
sabeel-Allaah)” is all kinds of good and charitable deeds, According to this
interpretation, it would refer to everything that is done seeking the
Countenance of Allaah, such as building mosques, repairing roads, building
schools, printing books, and other deeds that are done to draw closer to
Allaah, because there is no limit to the righteous deeds that may be done
for the sake of Allaah.
But this
view is weak, because if we were to interpret the verse in this manner,
there would be no point in the limitation (innama, translated as
“only”) mentioned in the verse, where Allaah says “As-Sadaqaat (here it
means Zakaah) are only for the Fuqaraa’ (poor),” [al-Tawbah 9:60]. This
has to do with the wording of the verse.
From another
angle, if we were to regard the verse as general in meaning, applying it to
all deeds by means of which one may draw closer to Allaah, then those who
are definitely entitled to zakaah would be deprived of it, because if people
thought that they could use their zakaah to build mosques, they would hasten
to do that, because the benefit of that will remain until the Day of
Resurrection.
The correct
view is that it applies only to jihad for the sake of Allaah.
With regard
to the author’s view that it applies only to the warriors, this is subject
to further discussion.
The correct
view is that it includes the warriors and their weapons, and everything that
helps in jihad for the sake of Allaah; even the guides who show the way to
the battlefield are entitled to a share of zakaah, because Allaah says “for
Allaah’s cause (fi sabeel-Allaah)” and He did not say “for the mujaahideen”,
which indicates that what is meant is everything that has to do with jihad,
because that is part of jihad for the sake of Allaah.
Is it
permissible to buy weapons with zakaah funds for jihad for the sake of
Allaah?
According to
this author’s view, it is not permissible, rather it should be given to the
mujaahideen.
But
according to the correct view, it is permissible to buy weapons with it to
be used for fighting for the sake of Allaah.
Based on
this, the correct view is that the phrase “for Allaah’s cause (fi
sabeel-Allaah)” includes both the warriors and whatever they need of weapons
and other things.
Al-Sharh
al-Mumti’, 6/241, 242
And Allaah
knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=7 | https://islamqa.info/en/answers/78593/can-zakaah-be-given-to-those-who-volunteer-for-jihad-for-the-sake-of-allaah | 101 | 78,593 |
18,609 | He has the nisaab (minimum threshold of wealth) but his salary is not sufficient – is zakaah permissible for him? | Question
My brothers and I have an inheritance from my father. We are six brothers, our mother and three sisters. The estate has not been divided. I am a university graduate and I have work, but the salary is low. I am married with a daughter and a son, and now I owe money on a car. Can I give my share of zakaah to someone else and take zakaah from my brothers?. | Praise be to Allah.Firstly:
If you own
the minimum threshold of wealth (nisaab) and one year has passed since you
acquired it, then you must pay zakaah on it. The nisaab is 85 grams of gold
or 595 grams of silver, or the equivalent value of either of them in cash.
Secondly:
If your
salary is not sufficient or you are in debt, and you do not have enough to
pay off your debt, then you are one of those who are entitled to 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]
The majority
of fuqaha’ are of the view that if a person does not have enough and he is
poor or needy, then he is entitled to zakaah, even if he has the minimum
threshold of wealth.
Ibn Qudaamah
(may Allaah have mercy on him) said, when discussing the kind of richness or
independence of means that prevents a person from being entitled to zakaah:
The second report (from Imam Ahmad) says that richness is that which means
that one has sufficient means. If a person is not in need, then zakaah is
forbidden for him, even if he does not own anything. If he is in need, then
zakaah is permissible for him, even if he owns the minimum threshold of
wealth. This is the view of Maalik and al-Shaafa’i. The Prophet (peace
and blessings of Allaah be upon him) said to Qabeesah ibn al-Mukhaariq:
“Asking (for help) is not permissible except in three cases: a man who has
been stricken by poverty, (so obvious) that three wise men of his people
would say that So and so is stricken by poverty. Then asking is permissible
for him, so that he can get enough for his basic needs.” Narrated by Muslim.
This hadeeth allows asking (for help) until one’s basic needs are met,
because need is poverty. Whoever is in need is poor and comes under the
general meaning of the text. End quote from al-Mughni (2/277).
Shaykh Ibn
‘Uthaymeen (may Allaah have mercy on him) was asked: Who is the poor person
who is entitled to zakaah?
He replied:
The poor person who is entitled to zakaah is the one who does not have
enough for himself and his family for one year. That may vary according to
time and place. Perhaps one thousand riyals may be regarded as richness at
one time or in one place, but at another time or in another place it may not
be regarded as richness, because of the high cost of living etc. End quote
from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (18/339).
Shaykh Ibn
‘Uthaymeen was also asked: A person is obliged to pay zakaah because he has
the minimum threshold, but he is poor – is zakaah permissible for him?
He
replied:
Not everyone
who has to pay zakaah is not entitled to zakaah. He may give zakaah and be
given zakaah. End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen
(18/340)
Thirdly:
What you say
in your question about there being an estate from your father which has not
yet been divided should be examined further. If taking it means that you
will no longer come under the heading of poor and needy, and you will be
able to pay off your debt, then you are not one of those who are entitled to
zakaah. There is nothing wrong with you asking for the estate to be
divided.
For example,
if the estate is property that is surplus to your needs, you can sell it and
benefit from the money by spending it on your family and on paying off your
debt. This is what you must do, and it is not permissible for you to take
zakaah because you are not poor or needy. But if it is property in which you
live, or you rent it out in order to use the rent you receive to spend on
your family, then you do not have to sell it, and you may still be regarded
as poor even though you own it.
Fourthly:
There is
nothing wrong with you taking zakaah from your siblings in order to pay off
the debt that you owe, because it is not obligatory for them to pay off the
debt that you owe.
But with
regard to taking zakaah from them to spend on your family, if you would
inherit from them in the event of their death, then it is not permissible
for you to take zakaah from them, because they are obliged to spend on you.
If you would not inherit from them, then there is nothing wrong with you
taking zakaah from them, because they are not obliged to spend on you in
this case. For more details please see the answer to question no.
50640.
May Allaah
help us and you to do that which He loves and which pleases Him.
And Allaah
knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=7 | https://islamqa.info/en/answers/79059/he-has-the-nisaab-minimum-threshold-of-wealth-but-his-salary-is-not-sufficient-is-zakaah-permissible-for-him | 101 | 79,059 |
18,610 | A family wants to go on vacation and then do ‘Umrah – can they be given zakaah? | Question
There is a family of average means who want to go on a summer vacation to al-Taa’if and then go to Makkah to perform ‘Umrah, but they do not have enough money for this trip. What is the ruling on giving them zakaah? Why? If it is permissible, then how much may they be given?. | Praise be to Allah.Allaah has
explained the categories to whom zakaah may be given, as 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]
We have
explained this further in the answer to question no.
6977.
The poor and
needy should be given only what will suffice a person and his family on whom
he is obliged to spend according to Islam, with no extravagance or wasting
of money.
What is
meant by this spending that is prescribed in Islam is the basic needs of the
poor person, such as accommodation, clothing, food, drink, medical treatment
and so on.
Travelling
for a vacation is not a basic need for which a poor person may be given
zakaah.
Based on
this, it is not permissible to give these people zakaah funds on the basis
that they are poor.
Similarly,
they cannot be given zakaah on the basis of being wayfarers, because the
wayfarer is one who is actually travelling but does not have enough money
with him to reach his destination. He may be given sufficient zakaah to
enable him to reach his destination. But these people are still in their
home and are not travelling, so they cannot be described as wayfarers.
This has
been explained in the answer to question no.
35889
And Allaah
knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=7 | https://islamqa.info/en/answers/78592/a-family-wants-to-go-on-vacation-and-then-do-umrah-can-they-be-given-zakaah | 101 | 78,592 |
18,611 | Which beggar should be given charity first? | Question
Is if we find more than one beggers (one or many as we find on the day of idd'ul fitr & idd'ul Adha) physically disable, to whom should we give preferance over others for giving charity. | Praise be to Allah.Helping the needy and giving charity to the poor is one of the best acts of worship and obedience. Allah says (interpretation of the meaning):
“Those who spend their wealth (in Allah’s Cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve” [al-Baqarah 2:274]
The greater the need of the poor person, the more mustahabb it is to give charity, because meeting needs and helping people are among the most important reasons why charity is prescribed.
It was narrated from ‘Umar ibn al-Khattaab (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “The best of deeds is making the believer happy, such as covering his ‘awrah, satisfying his hunger or meeting his need.” Narrated by al-Tabaraani in al-Mu’jam al-Awsat, 5/202; classed as hasan by al-Albani in Saheeh al-Targheeb, 2090.
Shaykh Ibn ‘Uthaymeen said:
If it is said: Which of these eight categories is most deserving of receiving Zakah funds? We say that the most deserving is the one where the need is greatest, because all of them meet the description, so whichever need is greatest should be given priority. Usually the need is greatest among the poor, hence Allah started with them and said: (interpretation of the meaning):
“As-Sadaqaat (here it means Zakah) 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 Allah’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 Allah. And Allah is All-Knower, All-Wise” [al-Tawbah 9:60]. End quote.
Majmoo’ Fatawa Ibn ‘Uthaymeen, 18/question no. 251.
It says in al-Mawsoo’ah al-Fiqhiyyah (23/303):
Giving to those who are entitled to Zakah is not all the same, rather there are distinctions. The Maalikis stated that it is recommended for the one who is giving Zakah to give priority to those who are in hardship over others, and to give them more than to the other categories. End quote.
If the poor person or beggar is incapable of working, and is prevented from working by sickness or calamity, then he must be given charity. Allah says (interpretation of the meaning):
“(Charity is) for Fuqaraa’ (the poor), who in Allah’s Cause are restricted (from travel), and cannot move about in the land (for trade or work). 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. And whatever you spend in good, surely, Allah knows it well” [al-Baqarah 2:273]
Sa’eed ibn Jubayr said:
These are people who have been injured when fighting for the sake of Allah, and have become chronically sick, so they are given a share of the wealth of the Muslims."(Al-Durr al-Manthoor, 2/89)
What is meant is that the criterion with regard to charity is need and want. If it seems to you that one beggar is in greater need than the other, then he should be given charity first.
If the amount that you want to give in charity is sufficient to meet the need of both beggars, then share it between them, but if there is only enough for one of them, then in that case there is no sin on you if you give it to either of them, but try to conceal that from the other, so that he will not feel any resentment or envy.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: if a man gives Zakah on his wealth, and it is a small amount such as two hundred riyals, is it better for him to give it to one needy family or to divide it among a number of needy families?
He replied:
If the amount of Zakah is small, then it is better to give it to one needy family, because sharing it out among a number of families when it is so small will reduce its benefit."(Fatawa Ibn Baz, 14/316)
And Allah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=7 | https://islamqa.info/en/answers/75406/which-beggar-should-be-given-charity-first | 101 | 75,406 |
18,612 | He wants to get married but he owes a debt to his father; can he take zakaah from him? | Question
Is it permissible for me to take zakaah from my father to help me get married, knowing that I owe him some money?. | Praise be to Allah.
It is permissible to give zakaah to one who wants to get
married, if he cannot afford to get married. We have explained that in the
answer to question no. 21975.
It is also permissible to give zakaah to one who is in debt,
if he cannot afford to pay off his debt.
Secondly:
It is not permissible for a father to give zakaah to his son,
because if the son is poor the father is obliged to spend on him. Similarly,
if he needs to get married, the father is obliged to arrange his marriage.
Giving zakaah to him is evading this obligation, so it is not permissible.
But the father may give his zakaah to a son who is in debt, because he is
not obliged to pay off his son’s debt, unless the son borrowed money because
of the maintenance that his father should have provided for him in the first
place.
Shaykh Ibn Baaz (may Allaah have mercy on him) said: It is
permissible to pay off your father’s debt with your zakaah, and it is
permissible to pay off your son’s debt with your zakaah, so long as the
reason for this debt was not to get maintenance that you are obliged to pay.
If the reason for it was to get maintenance that you are obliged to pay,
then it is not permissible for you to pay off this debt with your zakaah,
lest that be taken as a trick to avoid spending on those on whom you are
obliged to spend by letting them take a loan then paying it off from the
zakaah. End quote from Majmoo’ Fataawa Ibn Baaz (14/310).
But if the father’s wealth is not sufficient to arrange a
marriage for his son, in that case it is permissible for him to give his
zakaah to his son to help him with the expenses of marriage, because what
the father cannot afford, such as the expenses for his son’s marriage, is
not obligatory upon the father, because he is not able to afford it. In that
case, giving zakaah to the son is not evading something that is obligatory
for the father.
This has been explained in the answer to question no.
85088.
Thirdly:
If it is permissible for the father to give his zakaah to pay
off the son’s debt, then he should give him the money, after which the son
should pay off the debt. It is not permissible for him to waive the debt and
regard that as directly giving zakaah, because zakaah involves taking and
giving, as Allaah says (interpretation of the meaning):
“Take Sadaqah (alms) from their wealth in order to purify
them and sanctify them with it”
[al-Tawbah 9:103]
And the Prophet (peace and blessings of Allaah be upon
him) said: “Allaah has enjoined upon them charity (zakaah) to be taken from
their rich and given to their poor.” Waiving a debt for a poor person is
neither taking nor giving, and what is owed by the poor person is something
that is not present and is not tangible, therefore it cannot be regarded as
being like wealth that is present and tangible. Because what is owed is of
less importance in the mind of a person than what is present and tangible,
so paying the debt on behalf of the poor person is like giving him something
of lesser value.
End quote from Majaalis Shahr Ramadaan by Shaykh Ibn
‘Uthaymeen (may Allaah have mercy on him), al-Majlis 17.
Conclusion: Your father may give his zakaah to you, because
you are in debt, so you may take it from him then pay off the debt, so long
as you did not take the debt to make up for the maintenance that your father
is obliged to provide.
And it is permissible for him to give zakaah to you if he
cannot afford the expenses for you to get married.
And Allaah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=7 | https://islamqa.info/en/answers/88058/he-wants-to-get-married-but-he-owes-a-debt-to-his-father-can-he-take-zakaah-from-him | 101 | 88,058 |
18,613 | Who is the wayfarer who may be given zakaah? | Question
Can a traveller who does not have any money with which to travel be given zakaah because he is a wayfarer?. | Praise be to Allah.
The wayfarer (ibn al-sabeel) is the traveller who has
become stranded, i.e., he does not have enough money to continue his
journey. He may be given zakaah to help him reach his destination.
But if he is in his homeland and wants to travel, then he is
not a wayfarer, and he cannot be given zakaah on that basis. But if his trip
is for an urgent reason such as medical treatment, and he does not have
enough money to travel, then he may be given zakaah from the share of the
poor, not from the share of the wayfarers.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
The wayfarer is called ibn al-sabeel (lit. “son of
the road”) because he sticks to the road, and the one who sticks to
something is described as its son in Arabic. So what is meant by ibn
al-sabeel is the traveller who is still travelling, the traveller who has
become stranded or cut off, i.e., he has lost his money and he does not have
enough to enable him to reach his home.
The wayfarer should be given according to his need; it is not
essential that he have no money.
Hence we say that we should give zakaah to the wayfarer, even
if he is among the richest of people in his homeland, because he has become
stranded and because he is in need in this situation. We do not tell him:
you are rich so borrow money. He should be given whatever will help him
reach his homeland. This may vary, so we should take his situation into
account so that he will not feel humiliated.
If he is one of those who are used to travelling first class,
should he be given first class or economy?
This is a disputed matter, but it is most likely that he
should be given that which will not cause him discomfort and humiliation.
It makes no difference whether the journey is long or short.
As for the one who is setting out on a journey from his home,
he should not be given zakaah, because the one who is setting out on a
journey from his home cannot truthfully be called a wayfarer. If he says “I
need to travel to Madeenah” but he does not have any money, then we cannot
give him zakaah on the grounds that he is a wayfarer, because he cannot
truthfully be described as such. But if his trip to Madeenah is because of a
need, such as medical treatment, and he does not have any money with which
to travel, then he may be given zakaah on another basis, namely poverty. End
quote from al-Sharh al-Mumti’, 6/154-156. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=7 | https://islamqa.info/en/answers/35889/who-is-the-wayfarer-who-may-be-given-zakaah | 101 | 35,889 |
18,614 | Paying off a father’s debt from zakaah | Question
Is it permissible to pay off a father’s debt from zakaah?. | Praise be to Allah.
If the father took on this debt in order to spend on himself,
it is not permissible for his son to give his zakaah to his father to pay
off his debt, because the son is obliged to spend on his father.
But if this debt was for
something else other than spending on himself, then there is nothing wrong
with the son paying it off with zakaah, because he is not obliged to pay off
his father’s debt, so he is not avoiding an obligatory duty by doing so.
Shaykh Ibn Baaz said:
Paying zakaah to relatives who are entitled to it is better
than giving it to those who are not your relatives, because charity given to
relatives is both charity and upholding the ties of kinship, unless these
relatives are those on whom you are obliged to spend, in which case giving
zakaah to them in order to free yourself from the obligation to spend on
them is not permissible. If it so happens that these brothers and sisters
whom you have mentioned are poor, and you cannot afford to spend on them,
then there is nothing wrong with you giving them your zakaah. Similarly, if
these brothers and sisters owe debts to people and you pay off their debts
with your zakaah, there is nothing wrong with you doing that. That is
because a person is not obliged to pay off the debts of his relative, so if
he pays them off with his zakaah, that is something for which he will be
rewarded. Even if it is your son or father who owes a debt to someone and
cannot pay it off, it is permissible for you to pay off your father’s debt
from your zakaah, i.e., it is permissible for you to pay off your father’s
debt from your zakaah and it is permissible to pay off the debt of your son
from your zakaah, so long as the reason for this debt is not to obtain money
for maintenance that it is your duty to pay. If the reason for it is to
obtain maintenance which it is your duty to pay, then it is not permissible
for you to pay off the debt from your zakaah, lest you use that as a trick
to get out of spending on those on whom you are obliged to spend so that
they can take on debts and you can pay them off with your zakaah. End
quote.
Majmoo’ Fataawa Ibn Baaz,
14/310
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
If you are obliged to
spend on someone, it is not permissible for you to give zakaah to him as
maintenance, but if it is to pay off his debt, there is nothing wrong with
that. If we assume that a father owes a debt, and his son wants to pay off
his debt from his zakaah, and (the father) is unable to pay it off, there is
nothing wrong with that. The same applies to a mother or a son. But if you
are giving zakaah for the purpose of maintenance, that is not permissible,
because by doing this you are saving your money, but it is obligatory to
spend on one's parents, mother and father, and on sons and daughters, and on
everyone from whom you would inherit if he died, i.e., everyone from whom
you would inherit if he died, you are obliged to spend on, because Allaah
says (interpretation of the meaning):
“And on the (father’s) heir is
incumbent the like of that (which was incumbent on the father)”
[al-Baqarah 2:233]
Allaah has enjoined upon
the heir the payment for breastfeeding, because breastfeeding is like
spending. End quote.
Fataawa Ibn ‘Uthaymeen,
18/416. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=7 | https://islamqa.info/en/answers/39175/paying-off-a-fathers-debt-from-zakaah | 101 | 39,175 |
18,615 | His brother was rich then he became poor. Can he give him zakaah even though he still has the foundations of his house? | Question
My brother was a successful businessman, and because he was so well off he started to build a luxury house. After a while his circumstances changed and he became poor. Is it permissible to give him zakaah even though he still owns the foundations of that house which are worth 50,000 dinars? He has nine children and they are in a bad situation. | Praise be to Allah.
Firstly: The poor and needy to whom it is permissible to give
zakaah are those who do not have sufficient to spend on themselves and their
families. If your brother has accommodation that is sufficient for him and
his children, then he has to sell the foundations of that house, and spend
the proceeds on himself and his children. If he cannot sell it, then it is
permissible to give him zakaah for his maintenance and accommodation, but he
should not be given zakaah to complete the building of this house, because
the poor person should only be given zakaah in order to meet his needs, and
your brother’s need for accommodation can be met without building this
house, such as by renting a house that is suitable for him.
Secondly:
Giving zakaah to relatives who are entitled to it is better
than giving it to people who are not your relatives, because charity given
to a relative is both charity and upholding of the ties of kinship. But if
these relatives are among those on whom you are obliged to spend, then it is
not permissible to give them the zakaah of your wealth, and you are obliged
to spend on them.
See the answer to question no.
20278.
Shaykh Muhammad al-Saalih al-‘Uthaymeen said:
The more closely a person who is entitled to zakaah is
related to you, the more he takes priority over others, because your charity
given to a relative is both charity and upholding of the ties of kinship. So
it is permissible to give your zakaah to someone who is related to you,
subject to the condition that you are not obliged to spend on him. If you
are obliged to spend on him, then you must spend on him, and it is not
permissible for you to give your zakaah to him.
If it so happens that you have a brother from whom no one
will inherit except you, and you are rich and are able to spend on him, and
he is poor, then it is not permissible for you to give him your zakaah,
because what is obligatory for you is to spend on him from your wealth. But
if this brother is poor and has children, then it is permissible for you to
give him your zakaah, because due to his having children it is not
obligatory for you to spend on him, because you are not his heir.
Jumu’ah khutbah (al-Majmoo’ah al-Saabi’ah).
Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have
mercy on him) was asked:
What is the ruling on giving zakaah to relatives?
He replied:
The basic principle with
regard to that is that it is not permissible for a person to give zakaah to
any relative on whom he is obliged to spend if that will be a means of not
spending on him. But if he is not obliged to spend on this relative – such
as a brother, if the brother has sons and he is not obliged to spend on his
brother because he is not his heir as the brother has sons – then in this
case it is permissible to give zakaah to the brother, if he is entitled to
zakaah. Similarly, if a person has relatives who did not need zakaah for
their maintenance, but they have debts, it is permissible to pay off their
debts, even if that relative is a father, son, daughter or mother, so long
as the debt that they owe is not due to his negligence in spending on their
maintenance.
Majmoo’ Fataawa Ibn ‘Uthaymeen,
18/414
And Allaah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=7 | https://islamqa.info/en/answers/50640/his-brother-was-rich-then-he-became-poor-can-he-give-him-zakaah-even-though-he-still-has-the-foundations-of-his-house | 101 | 50,640 |
18,616 | Can zakaah be given to workers and servants who work for him? | Question
Is it permissible to give zakaah to workers such as drivers and servants? What is the definition of the relatives to whom zakaah may be given?. | Praise be to Allah.There is nothing wrong
with giving zakaah to workers or servants if they are entitled to zakaah,
such as if they are poor or needy and the salary that they receive is not
sufficient for their and their family’s needs. Allaah has mentioned those
who are entitled to zakaah 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]
If they fall into one of these categories, then there is
nothing wrong with giving them zakaah.
But it must be noted that it is not permissible to do that in
the interests of the boss, such as if he makes them do more work than he
agreed with them, or denies them some of their rights, then he gives them
zakaah so that they will forfeit their rights and so on.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was
asked: If a merchant has workers in his store, or in an institution, and
they get a salary of six hundred riyals each, is it permissible for the
merchant to give them the zakaah of his wealth?
He replied:
Yes, it is permissible
for him to give them zakaah if they are among those who are entitled to it,
such as if they have dependents and their salaries are not enough, or they
are in debt and their salary does not pay off the debts, and so on. What
matters is that if they are people who are entitled to zakaah, there is
nothing wrong with giving it to them even if they are workers or servants
working for him. End quote.
Fataawa al-Zakaah, p. 350
Shaykh Dr. ‘Abd al-Kareem ibn ‘Abd-Allaah al-Khudayr was
asked: I have some Muslim servants; is it permissible to give the zakaah of
my wealth to them?
He replied:
If the worker uses all his salary and is still in need, in
the sense that his salary is not sufficient for him, then there is no shar’i
reason why he should not be given zakaah, so that he will have what he
needs, subject to the condition that giving zakaah to him does not serve the
interests of his boss. End quote.
Secondly:
With regard to the relatives who may be given zakaah, this
has been explained in the answer to question no.
21801 and
21810. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=7 | https://islamqa.info/en/answers/67926/can-zakaah-be-given-to-workers-and-servants-who-work-for-him | 101 | 67,926 |
18,617 | Ruling on delaying zakaah and investing the wealth | Question
The annual zakaah on my wealth is a considerable amount (such as 10,000 Egyptian pounds). Previously I have usually given it to the poor or to build a hospital for the poor, etc, but now I am thinking of keeping the value of this zakaah for three or four years in a separate account that brings a suitable annual return in one of the Islamic banks, with the aim of generating a sum that will be suitable for establishing a non-profit centre for da’wah and education using the most modern methods of research and studying in this field for Muslims who begin to have doubts about their religion when they compare it with other religions. Then my annual zakaah will be given to this centre. This is in addition to donations that we hope will be given by other Muslims.
Is this permissible according to sharee’ah?. | Praise be to Allah.
We would like to thank you for your protective jealousy
concerning your religion and for your concern about the Muslims’ situation,
but what you want to do and are asking about is not in accordance with
sharee’ah, because when zakaah becomes due, after one year has passed, it
must be paid immediately, and it is not permissible to delay it if one is
able to pay it.
Zakaah is an act of worship and the Muslim must adhere to the
rulings on the amount on which zakaah is to be paid, when it is to be paid
and the types of wealth on which it must be paid; he does not have the right
to delay paying it once the time comes, unless he has an excuse which allows
that.
The scholars of the Standing Committee were asked:
If zakaah is due in Jumaada al-Oola, can we delay it until
Ramadaan with no excuse?
They replied:
It is not permissible to delay paying zakaah after one year
has been completed unless there is a legitimate shar’i excuse, such as there
being no poor people around at the time when the year is complete, or not
being able to get it to them, or because the money is not accessible, etc.
As for delaying it
because of Ramadaan, that is not permissible unless it is only a short
period away, such as if the end of the year comes in the second half of
Sha’baan; in that case there is nothing wrong with delaying it until
Ramadaan. End quote.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah
wa’l-Ifta’, 9/398
It is not permissible to do business with zakaah wealth for
one who is obliged to pay zakaah, or for the institution that takes the
zakaah wealth and is entrusted with making sure it reaches the people who
are entitled to it. Rather it is obligatory to give it (in the manner
prescribed), and their investments should be made with wealth other than
zakaah.
The scholars of the Standing Committee were asked about a
charitable organization that wanted to invest its wealth. They replied:
If the money mentioned
in the question comes from zakaah, then it must be given to the people who
are entitled to it according to sharee’ah when it reaches the charitable
organization. But if it is not zakaah, then there is no reason why it should
not be used for trade in the interests of the organization, because that
will increase the benefits that the charity aims to achieve. End quote.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth il-‘Ilmiyyah
wa’l-Ifta’, 9/403, 404
They were also asked:
Can a global Islamic charity invest zakaah money that has
been placed in bank accounts until they are able to distribute it, when
investing it is not going to affect the way it is spent according to
sharee’ah, on condition that the investments be made in such a way that it
may be accessed easily in case of need, and in investments that have been
well studied and are reliable, but we do not say that they are guaranteed so
as to avoid anything haraam or doubtful, and on the basis that the charity
is not a person or persons representing themselves, rather it is a separate
entity, and the people in it are working and doing their best to find out
what is best for Islam and the Muslims?
They replied:
It is not permissible
for the charity to invest the zakaah money. What should be done is to spend
it in the ways prescribed in sharee’ah, after ensuring that the people
concerned are entitled to it, because the aim of zakaah is to meet the needs
of the poor and pay off the debts of those who are in debt, whereas
investment may cause these benefits to be lost or may delay them a great
deal for those who are entitled to them. End quote.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth il-‘Ilmiyyah
wa’l-Ifta’, 9/454, 455
Secondly:
With regard to giving zakaah to build a hospital for the poor
or some other charitable projects, we have stated in the answer to question
no. 39211 that zakaah is to be
spent on certain categories as prescribed in sharee’ah. 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]
So
it is not permissible to give zakaah to any categories other than these.
You
have to pay zakaah on time; it is not permissible to delay it when you are
able to pay it, or to invest that money, whether in profitable business
projects or in da’wah projects.
With
regard to the da’wah project of which you are thinking, you should try to
persuade whoever you can of the Muslims to finance it without using zakaah
funds.
May
Allaah help us to do that which He loves and which pleases Him.
And
Allaah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=7 | https://islamqa.info/en/answers/67578/ruling-on-delaying-zakaah-and-investing-the-wealth | 101 | 67,578 |
18,618 | The one who is delegated to distribute zakaah is not one of those who are employed to collect it | Question
If a rich man gives me the zakaah of his wealth to distribute it to the poor, am I one of those who are employed to collect it and can I take some of it?. | Praise be to Allah.Those who are employed
to collect the zakaah are those who are appointed by the Muslim authorities,
who collect it, store it and distribute it, and so on.
See al-Sharh al-Mumti’, 6/142
But if a person is delegated by the owner of the wealth to
distribute his zakaah, he is acting on behalf of the owner of the wealth,
and is not one of those who are employed to collect it.
Al-Nawawi (may Allaah have mercy on him) said in
al-Majmoo’, 6/165:
Al-Shaafa’i and his
companions (may Allaah have mercy on him) said: If the one who is
distributing the zakaah is its owner or his deputy, the share of the agent
employed to collect it is waived and he must give it to the seven other
categories (of people who are entitled to it). End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was
asked: A rich man sent his zakaah to someone and said: “Distribute it as you
see fit.” Is this deputy one of those who are employed to collect it and is
he entitled to any of it?”
He replied:
This deputy is not one of
those who are employed to collect it, and he is not entitled to any of it,
because he has been delegated only by a particular individual. This is the
reason – and Allaah knows best – why the Qur’aan says (interpretation of the
meaning):
“those employed to collect (the funds)”
[al-Tawbah 9:60]
This refers to those who
are appointed to do this task. Therefore the one who is delegated to
distribute the zakaah on behalf of a particular individual is not regarded
as one of those who are employed to collect zakaah. And Allaah knows best.
End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen,
18/369.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: I
have some wealth on which zakaah is due, and I want to send some of it to
the poor in another country. I know a rich man in that country and I want to
send the money through him so that he can give it to the needy, but he will
not do that unless I pay him. Is it permissible to give him some of the
zakaah money in return for his doing that?
He replied:
It is better for you to
distribute your zakaah among the poor in your own country, but if you send
it to another country where the poor are in greater need or because they are
your relatives and are poor, there is nothing wrong with that. If you
delegate someone to distribute the zakaah, there is nothing wrong with
giving him something in return that is not part of the zakaah, because what
you have to do is distribute it among the poor yourself or through your
trustworthy deputy who you have to pay from your own wealth, not from the
zakaah. End quote.
Majmoo’ Fataawa Ibn Baaz, 14/258. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=7 | https://islamqa.info/en/answers/36512/the-one-who-is-delegated-to-distribute-zakaah-is-not-one-of-those-who-are-employed-to-collect-it | 101 | 36,512 |
18,619 | It is not permissible to deduct the costs of transferring zakaah from the zakaah | Question
If transferring zakaah to the poor requires travelling, can the travel costs be deducted from the zakaah?. | Praise be to Allah.
In the answer to question no.
43146 we stated that zakaah may be
taken from the land where the wealth is, and it is permissible to transfer
it to another country in cases of need or where that serves a purpose, such
as if the poor in the land to which it is transferred are in greater need,
or are relatives of the one who is paying zakaah, and so on.
Secondly:
The owner of the wealth is obliged to make sure the zakaah
reaches those who are entitled to it. Based on this, if getting it to the
poor requires travelling and other costs, these must be paid for by the
owner of the wealth, and it is not permissible to deduct them from the
zakaah.
Al-Nawawi (may Allaah have mercy on him) said in
al-Majmoo’, 6/213:
As it is
permissible to transfer zakaah (to another country), or may be obligatory,
the costs of doing so must be borne by the owner of the wealth. End quote.
Al-Mardaawi (may Allaah have mercy on him) said in
al-Insaaf (7/174):
The cost of transferring the zakaah is to be borne by the
owner of the wealth. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was
asked: A person has been asked to take some zakaah abroad at the personal
level; is it permissible for him to be given the travel expenses from the
zakaah, knowing that he cannot afford to pay for that himself?
He replied:
It is not permissible for
him to take anything from the zakaah for this trip, because what the person
who owes zakaah must do is to send it to the poor with his own money. If he
wants to go to a place where he has to spend on travel expenses, then he
should take them from the owner of the money, and the rights of the poor
must be given to them in full. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen,
18/369. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=7 | https://islamqa.info/en/answers/70075/it-is-not-permissible-to-deduct-the-costs-of-transferring-zakaah-from-the-zakaah | 101 | 70,075 |
18,620 | Spending zakah | Question
A charity gives zakah to its employees and students in instalments.
The charity for Quran memorization has some zakah money which it has collected from its supporters, and the charity usually gives this zakah to those who are entitled to it among those who attend their halaqahs, paying it in instalments in two months of every year.
Some employees of the charity are also in financial difficulty and their salaries are not enough for their family’s basic needs, and some of them have commitments and debts, so the charity occasionally gives them money from the zakah and tells them that this is zakah. Because these people are going through a hard time, the charity decided to give a fixed amount of zakah each month to employees who are entitled to it, giving between 1500 and 2000 riyals. Is it permissible to give zakah money each month on a regular basis to members of the charity who are entitled to it?. | Praise be to Allah.Firstly:
There is nothing wrong with the charity distributing zakah to those who are entitled to it, acting on behalf of those who have given it and those who are in charge of it, and they will be rewarded in sha Allah.
Secondly:
It is permissible to give zakah to employees of the charity and students in the halaqahs if they are among those who are entitled to zakah, such as if they are poor or needy, and they do not have enough to live on, or if they are in debt and cannot afford to pay off their debts, because Allah says (interpretation of the meaning):
“As-Sadaqaat (here it means zakah) 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 Allah’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 Allah. And Allah is All-Knower, All-Wise” [Al-Tawbah 9:60]
Thirdly:
It is not permissible to delay giving zakah, unless there is a greater interest to be served, but the delay should be brief and should be for a reason such as there being no one who deserves it or the money is not available to be paid as zakah, or to wait for some relative and the like.
Ibn Qudaamah (may Allah have mercy on him) said: If he delays it – i.e., zakah, in order to give it to a relative who is more entitled to it or to one who is in great need, if it is delayed for a short time, there is nothing wrong with that, but if it is for a long time, that is not permissible."(Al-Mughni 2/290).
The Standing Committee was asked about a charity that collects zakah from the rich then delays giving it for almost a year, on the grounds that they are giving help in Rabee’ and in Ramadaan, and so on. What is the ruling on this delay, as the owners of the wealth have done what is required of them and have asked us to take on the responsibility?
They replied: The charity must distribute the zakah to those who are entitled to it, and not delay it if there are people who are entitled to it. "(Fatawa al-Lajnah al-Daa’imah 9/402).
Based on this, giving zakah in the form of monthly instalments is delaying it from the time when it must be paid, and that is not permissible.
If there is a need to give the zakah to the poor in instalments, there is nothing wrong with that, but that is subject to the condition that the zakah should have been paid in advance, i.e., the one who paid it must have paid it before the year was over, in which case it there is nothing wrong with paying it in instalments, so long as it is not given any later than the end of the year.
This means that the charity needs to convince the givers of zakah to give their zakah in advance, so that they can prepare to distribute it on a monthly basis in a manner that is in the best interests of the poor and needy.
The way in which it may be paid in advance is: if his zakah becomes due at the beginning of Safar, for example, when he pays his zakah on time, he can pay his zakah for the coming year as well, so he will have paid his zakah one year in advance. If we assume that his zakah for the coming year is one thousand, then he can pay one thousand in advance for the year, or he may pay it in instalments throughout the year, as he sees fit. Then when the next year ends, he will have paid his zakah and will not have delayed any of it.
Ibn Qudaamah said: Ahmad said: It is not right for him pay his zakah in instalments on a monthly basis, meaning he should not delay paying it in order to pay it in instalments, giving a little bit every month. But if he gives it in advance to them or to others, in instalments or all at once, that is permissible, because he is not delaying it from the time when it is due."(Al-Mughni 2/290).
The Standing Committee was asked: Is it permissible for me to pay my zakah a year in advance, in the form of regular monthly payments to poor families?
They replied: There is nothing wrong with paying zakah one or two years in advance, if interests dictate that, or giving it on a monthly basis to the poor who are entitled to it."(Fatawa al-Lajnah al-Daa’imah 9/422)
See also question no. 52852
To sum up: it is not permissible for this charity to give the zakah that it has been delegated to give in monthly instalments, unless they know that the one who gave the zakah gave it in advance. They may encourage people to give zakah in advance, so that they may give the poor help every month or every three months, and so on.
Fourthly:
If a person takes zakah because he is in need, such as the poor and needy and debtors, then at the time of giving his situation must be determined: is he entitled to zakah or not? He may be poor now, then Allah makes him independent of means by His bounty, so it is no longer permissible to give him zakah. We must be careful about this so that zakah will be given to those prescribed in sharee’ah.
We ask Allah to give to those who take care of charities the best of rewards, and to help them and guide them, and enable them to do all that is good.
And Allah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=7 | https://islamqa.info/en/answers/45185/spending-zakah | 101 | 45,185 |
18,621 | She owes accumulated zakaah. Can she give it to her brother in monthly instalments? | Question
For five years I missed paying zakaah on the wealth that I had saved during these years with the intention of buying a house or land, or paying it into a program that would benefit me and my family. Now I am thinking of paying what is due to Allaah and giving the zakaah that I am obliged to give. I worked out the amount that I have to pay, but I am a little confused as to the one to whom I may give it and who has priority? Please note that I have a brother who works and is not poor, but his wages are not enough to meet his daily expenses and to pay for his children’s needs, according to what he says. I thought about a way to give him the money so that he will not lose the money on secondary demands made by his wife and children, as usually happens, which would mean that I would not reach the goal of helping him by giving him zakaah. So I decided to give him a certain amount of money each month until I have paid off what I have to pay. On the other hand, this will also allow me to keep the money that I have saved so that I can achieve what I intended to do when I had saved it up after many years of working and hardship. My question is: is this method of paying zakaah correct, especially since I think that it should not take more than one year to pay off my zakaah, according to this method?. | Praise be to Allah.Firstly:
It is
permissible to give zakaah to one’s brother if he is poor or needy, or is in
debt and cannot pay it off. The definition of poor is one who has no income,
or he has an income but it is not sufficient for him. So if your brother’s
income is not sufficient to meet his needs and those of his children,
without being extravagant, then it is permissible to give zakaah to him. But
we must beware of being biased with regard to this important obligation. See
question no. 21810.
Secondly:
Zakaah must
be paid immediately when the hijri year has passed. It is not permissible to
delay it unless there is an excuse or a greater interest to be served by
doing so, such as if there is no one who is entitled to it or if the money
is not available, or one is waiting for a relative who is entitled to it. In
such cases it is permissible to delay it for a short while.
Ibn Qudaamah
(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, such as a relative or
one who is in great need, if that is for a short time then there is nothing
wrong with it, but if it is for a long time, it is not permissible. End
quote from al-Mughni (2/290)
Based on
this, your delaying zakaah for five years was a mistake. Praise be to Allaah
Who has guided you to set matters straight and to resolve to pay it. We ask
Him to accept your repentance.
If you have
no choice but to give the zakaah in instalments to your brother, because you
fear that if you give it to him in one go he will spend it and will be left
with no money for the rest of the year, then you can tell him that you have
such and such an amount of money, and this money will be a trust that you
keep for him with you, and he will have so much each month. If he accepts
that, then praise be to Allaah. If he does not accept it, then it is not
permissible to delay the zakaah, so give him as much as he needs and give
the rest to someone else.
But it
should be noted that the money that you keep as a trust for him must be kept
and protected by you, it is not permissible for you to benefit from it,
because in fact it does not belong to you, rather it has become your
brother’s property and you are enjoined to take care of it.
Secondly:
With regard
to the coming years for which zakaah is not due yet, you can pay it in
advance in the form of regular instalments to your brother or to anyone
else, but that is subject to the condition that when the year ends, you work
out the zakaah. If you have paid it in full, then praise be to Allaah, but
if there is something outstanding, then pay it straight away; it is not
permissible for you to delay it. If you have paid more than was due, then
this is a voluntary donation on your part, unless you intended that it
should be for the following year.
For more
information on that, please see question no.
45185.
And Allaah
knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=7 | https://islamqa.info/en/answers/83274/she-owes-accumulated-zakaah-can-she-give-it-to-her-brother-in-monthly-instalments | 101 | 83,274 |
18,622 | Can he give voluntary charity to people who follow bid’ah? | Question
It is well known that most of the inhabitants of Iraq are Shi’ah. Is it acceptable to donate to them via the charities that are appealing for donations, even though they may become stronger in opposition to Ahl al-Sunnah (Sunnis) by means of this money?. | Praise be to Allah.
Judging most of the inhabitants of Iraq to be Shi’ah is not
accurate, because most the statistics that we have now are old and not very
accurate. Even some modern statistics demonstrate the opposite, based on
studies of some provinces.
Whatever the case, if what is being given to the Raafidis is
the obligatory zakaah then we have already explained the ruling on that in
question no. 1148. But if what is being given is voluntary charity, then the
scholars have stated that it is permissible to give voluntary charity to
kaafirs.
It says in al-Umm: Al-Shaafa’i said: There is nothing
wrong with giving voluntary charity to a mushrik, but he has no right to any
of the obligatory charity (i.e., zakaah). Al-Umm, 2/65.
It says in al-Mughni: All those to whom it is
forbidden to give zakaah, such as the rich, close relatives of the giver,
kaafirs, etc, it is permissible to give them voluntary charity and it is
permissible for them to take it. Allaah says (interpretation of the
meaning):
“And they give food, in spite of their love for it (or for
the love of Him), to the Miskeen(the poor), the orphan,
and the captive”
[al-Insaan 76:8]
And at that time captives could only be kaafirs. Al-Mughni,
2/277.
But if the money that is donated could be used for sinful
purposes or to harm a Muslim, then it is not permissible to give it to a
Muslim, let alone to a follower of bid’ah or a kaafir.
Based on the above, if you are certain that this money will
reach people who will use it to harm Muslims, it is not permissible to give
it. You can look for other ways of giving it to those who are more entitled
to it.
It is better for a Muslim to give his zakaah to people who
obey Allaah.
Shaykh al-Islam Ibn Taymiyah said in al-Ikhtiyaaraat
(p. 103): Zakaah should not be given to someone who will not use it to help
him obey Allaah, for Allaah has enjoined it as a means to help people obey
Him, to be given to those believers who need it, such as the poor, debtors
or those who will help the believers. A needy person who does not pray
should not be given anything until he repents and prays regularly on time.
And Allaah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=8 | https://islamqa.info/en/answers/44738/can-he-give-voluntary-charity-to-people-who-follow-bidah | 101 | 44,738 |
18,623 | It is not permissible to give zakah to one’s parents instead of spending on them | Question
I have a question about zakat and who it can be given to. This is my case, I would like to give the zakat money to my parents as my father is not working and is to old to do so,he has 4 children in his care one of which is 30 years old and disable, can i give my zakat to them or my sister as they all are a very poor family? | Praise be to Allah.This question deals with two topics:
1 – The ruling on giving zakah to parents.
Shaykh Ibn Baz (may Allah have mercy on him) said: “The Muslim cannot give his zakah to his parents or to his children; rather he has to spend on them from his wealth if they need that and he is able to spend on them.”
From al-Fatawa al-Jaami’ah, vol. 1, p. 306
2 – Giving zakah to one’s siblings. Please se Question No. 21810. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=8 | https://islamqa.info/en/answers/20173/it-is-not-permissible-to-give-zakah-to-ones-parents-instead-of-spending-on-them | 101 | 20,173 |
18,624 | Building mosques from zakah funds | Question
Is it permissible to build mosques and schools from zakah funds? | Praise be to Allah.That is not permissible, because the action mentioned is not included in the eight categories on which zakah may be spent. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=8 | https://islamqa.info/en/answers/13734/building-mosques-from-zakah-funds | 101 | 13,734 |
18,625 | It is permissible for a wife to give the zakah of her wealth to her husband | Question
My wife has gold on which Zakat is due. She is a house wife and has no income of her own. so, I have to pay Zakat foe her. I am mtself under debt and have to return loans. can my wife give me money back which I give her to pay Zakat so that I can pay my loans off. | Praise be to Allah.Firstly:
It is not obligatory for a husband to pay zakah on behalf of his wife, because zakah is obligatory on the owner of the wealth. zakah is not part of the obligatory maintenance to which a wife is entitled from her husband.
Secondly:
With regard to a wife giving the zakah of her wealth to her husband, many scholars have said that this is permissible, and they quote as evidence the report narrated by al-Bukhaari (1462) and Muslim (1000) from Abu Sa’eed al-Khudri (may Allah be pleased with him), that when the Prophet SAWS (peace and blessings of Allah be upon him) commanded the women to give in charity, Zaynab the wife of ‘Abd-Allah ibn Mas’ood came to him and said: “O Prophet of Allah, today you told us to give in charity. I have some jewellery and I want to give it in charity, but Ibn Mas’ood claims that he and his child are more deserving of my charity.” The Prophet (peace and blessings of Allah be upon him) said: “Ibn Mas’ood has spoken the truth. Your husband and child are more deserving of your charity.”
Al-Haafiz said:
This hadeeth indicates that it is permissible for a woman to give her zakah to her husband. This is the view of al-Shaafa’i, al-Thawri and the two companions of Abu Haneefah. It was one of the two reports narrated from Maalik, and from Ahmad.
This is supported by the fact that the Prophet (peace and blessings of Allah be upon him) did not discuss it further with her, which may be interpretted as meaning that his statement is applicable in general terms, because when she mentioned charity, he did not ask whether this was voluntary charity or obligatory charity (i.e., zakah). It is as if he said: That is a valid action on your part whether it is obligatory or voluntary.
Some scholars said that it is not allowed for a wife to give the zakah of her wealth to her husband, because he is going to spend some of it on her, so it is as if she is giving the zakah to herself. They interpreted this hadeeth as referring to voluntary charity.
Ibn al-Munayyir responded to this view by saying: The possibility that her charity may come back to her also applies in the case of voluntary charity.
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (6/168-169):
The correct view is that it is permissible to give zakah to one’s husband if he is one of the people who are entitled to zakah.
Perhaps evidence for that may be seen in the words that the Prophet (peace and blessings of Allah be upon him) spoke to Zaynab the wife of ‘Abd-Allah ibn Mas’ood (may Allah be pleased with them both): “Ibn Mas’ood has spoken the truth. Your husband and child are more deserving of your charity.” We may say that this includes both obligatory and voluntary (naafil) charity. Whatever the case, if this hadeeth is evidence then all well and good, but if it applies only to voluntary charity then with regard to giving zakah to one’s husband we say: if the husband is poor then he is entitled to zakah, and where is the evidence that this is not allowed? Because if the ruling can only be proven by evidence, there is no evidence either from the Qur’aan or the Sunnah that a woman cannot give her zakah to her husband.
The Standing Committee (10/62) was asked:
Is it permissible for a woman to give the zakah of her wealth to her husband if he is poor?
They replied: it is permissible for a woman to give the zakah of her wealth to her husband if he is poor so as to ward off his poverty, because of the general meaning of the verse in which Allah says (interpretation of the meaning):
“As-Sadaqaat (here it means zakah) are only for the Fuqaraa’ (poor), and Al-Masaakeen (the poor)” [al-Tawbah 9:60]
Thirdly:
The above applies only to a wife giving her zakah to her husband. With regard to a husband giving his zakah to his wife, Ibn al-Mundhir said: They (the scholars) are unanimously agreed that a man should not give his zakah to his wife, because he is obliged to spend on her, which means that she does not need zakah. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=8 | https://islamqa.info/en/answers/43207/it-is-permissible-for-a-wife-to-give-the-zakah-of-her-wealth-to-her-husband | 101 | 43,207 |
18,626 | Who are the debtors to whom zakah may be given? | Question
Does giving zakah to debtors mean giving the money to them themselves or should the money be given to the person to whom it is owed?. | Praise be to Allah.It is permissible to give zakah to the debtors themselves, and it is also permissible to give it directly to the people to whom the debts are owed. The details of each method vary according to the situation of the debtor.
Shaykh Muhammad al-‘Uthaymeen said:
Is it permissible to go to the creditor and give him his money without the knowledge of the debtor?
The answer is: yes, that is permissible, because this comes under the heading of Allah’s words (interpretation of the meaning): “and for those in debt” [Al-Tawbah 9:60]
If someone were to say: Is it better for us to give it to the debtor so that he can give it to the creditor, or should we give it to the creditor? The answer is that it depends.
If the debtor is trustworthy and is keen to pay off his debt, then it is undoubtedly better to give it to him so that he can pay it himself, so that he will not be embarrassed or shamed in front of others.
But if there is the fear that this money may be misused, then we should not give it to him, rather we should go to the creditor who has asked for it and pay it off on his behalf.
Al-Sharh al-Mumti’, 6/234, 235.
It should be noted that the debtor is the one who is indebt because he is unable to spend [due to poverty], or to reconcile between two who are disputing, and the like.
The scholars of the Standing Committee said:
If a person borrows money because of necessity – such as to build a house to live in, or to buy suitable clothes, or for those on whom he is obliged to spend, such as his parents, children or wife, or to buy a vehicle to use for his work so that he can spend from its earnings on himself or on those on whom he is obliged to spend, and he does not have the money to pay off this loan, then he is entitled to be given zakah money to help him pay off his debt.
But if he has taken out a loan in order to buy land that will be a source of riches for him, or to buy a car so that he looks well off or as a luxury, then he does not deserve to be given zakah money.
Fatawa al-Lajnah al-Daa’imah, 10/8, 9
And Allah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=8 | https://islamqa.info/en/answers/32468/who-are-the-debtors-to-whom-zakah-may-be-given | 101 | 32,468 |
18,627 | Giving zakaah to a seeker of knowledge | Question
If a man devotes all his time to seeking Islamic knowledge, is it permissible to give him zakaah to cover his living expenses and to buy books?. | Praise be to Allah.There are eight areas in which zakaah may be spent. These are mentioned in 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); 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]
What is meant by fi sabeel-Illaah (for Allaah’s Cause) is jihad fought so that the Word of Allaah will be supreme. So the mujaahid should be given what he needs to cover his expenses and to buy weapons.
The scholars said: fi sabeel-Illaah (for Allaah’s Cause) also includes a man who devotes all his time to seeking Islamic knowledge, so he should be given from the zakaah funds enough to cover his expenses for clothing, food and drink, accommodation and the books of knowledge that he needs, because Islamic knowledge is a kind of jihad for the sake of Allaah. Indeed, Imam Ahmad (may Allaah have mercy on him) said: There is nothing like knowledge for the one whose intention is sound.
Knowledge is the foundation of the whole religion, and there is no religion without knowledge. Allaah revealed the Book so that mankind may keep up justice, and learn the rulings of their religion, and the beliefs, words and deeds that are enjoined upon them.
With regard to jihad for the sake of Allaah – yes, it is the noblest of deeds, and is indeed the pinnacle of Islam, and there is no doubt concerning its virtue. But knowledge has a high status in Islam, and the fact that it is included in jihad is obvious and there is no doubt concerning that.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 337-338.
The Standing Committee was asked:
Is it permissible to give zakaah funds to seekers of knowledge who are in desperate need?
They replied:
Yes, it is permissible to give them zakaah to meet their needs.
Fataawa al-Lajnah al-Daa’imah, 10/17.
It says in al-Mawsoo’ah al-Fiqhiyyah:
The fuqaha’ are agreed that it is permissible to give zakaah to seekers of knowledge. This was clearly stated by the Hanafis and Shaafa’is and Hanbalis, and this is what is understood from the Maaliki madhhab. Some of the Hanafis were of the view that it is permissible for a seeker of knowledge to accept zakaah even if he is rich, if he is devoting all his time to seeking knowledge and teach others, because he is unable to earn a living otherwise.
Al-Nawawi said: If he is able to earn a living that suits his situation, but he is too busy acquiring Islamic knowledge to such an extent that if he were to start earning a living he would have to stop seeking knowledge, then it is permissible for him to receive zakaah, because seeking knowledge is a communal obligation (fard kafaayah).
Ibn Taymiyah was asked about someone who did not have enough money to buy books to study. He said: It is permissible for him to take zakaah for what he needs to buy books of knowledge that he needs for his religious and worldly interests.
Al-Buhooti said: Perhaps that is included in the areas where zakaah may be given, because that comes under the heading of what the seeker of knowledge needs, so it is like his other expenses. The fuqaha’ said that it is permissible to give zakaah to seekers of Islamic knowledge only.
The Hanafis clearly stated that it is permissible to transfer zakaah from one land to another to give it to a seeker of knowledge.
Al-Mawsoo’ah al-Fiqhiyyah, 28/337.
And Allaah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=8 | https://islamqa.info/en/answers/34631/giving-zakaah-to-a-seeker-of-knowledge | 101 | 34,631 |
18,628 | Giving zakaah to someone who wants to get married | Question
One of my friends wants to get married, but he does not have enough money to cover the expenses of getting married. Is it permissible for me to help him and to count that money as part of my zakaah?. | Praise be to Allah.
Yes, it is permissible to give zakaah to someone who wants to
get married, if he does not have enough money to get married. This is
included in the eight categories mentioned in 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); 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]
The one who does not have enough money is poor, so it is
permissible to give him zakaah.
Shaykh Ibn ‘Uthaymeen said: If we find a person who can earn
enough for food and drink and accommodation, but he needs to get married and
does not have enough to do so, is it permissible for us to get him married
using zakaah funds? The answer is: yes, it is permissible to get him married
using zakaah funds, and to give him the mahr in full.
If it is said: how come it is permissible to get a poor man
married using zakaah funds even if what is given to him is a large amount?
We say: because a man’s need to get married is urgent, and in some cases it
may be like his need for food and drink. Hence the scholars said that the
one who is obliged to spend on a person must marry him off if he can afford
that. So the father must marry his son off if the son needs to get married
but does not have the means of doing so. But I heard that some fathers
forget how they were when they were young, and when their sons ask them to
help them get married, they say: “Pay for marriage from your own pocket.”
This is not permissible, and it is haraam if he is able to get him married.
His son will confront him on the Day of Resurrection if he does not get him
married when he is able to.
Fataawa Arkaan al-Islam, p.
440-441.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked
about giving zakaah to a young man who cannot afford to get married. He
said:
It is permissible to give zakaah to this young man, to help
him get married, if he cannot afford it.
Fataawa al-Shaykh Ibn Baaz,
14/275.
The Standing Committee was asked:
Is it permissible to
give zakaah to a young man who wants to get married in order to guard his
chastity?
They replied:
That is permissible if he cannot afford the customary
expenses of marriage where there is no extravagance.
Fataawa al-Lajnah al-Daa’imah,
10/17.
And Allaah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=8 | https://islamqa.info/en/answers/21975/giving-zakaah-to-someone-who-wants-to-get-married | 101 | 21,975 |
18,629 | Is it permissible to ransom Muslim prisoners using zakaah money? | Question
Is ransoming Muslim prisoners using zakaah money included in the phrase (interpretation of the meaning): “and to free the captives” [al-Tawbah 9:60]? | Praise be to Allah.
Ransoming Muslim prisoners who have been captured by kaafirs is better than
freeing slaves, so it is included and indeed takes priority, because they
suffer great harm by being separated from their families and because of the
humiliation and torture. So saving them is even more important than saving
slaves. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=8 | https://islamqa.info/en/answers/20936/is-it-permissible-to-ransom-muslim-prisoners-using-zakaah-money | 101 | 20,936 |
18,630 | Can You Pay Zakah Monthly? | Question
We are in the Indian city of New Bombay, in our village Muslims are in majority. We collect the Zakah in Ramadan and then distribute it the whole year among the poor in the form of money and food stuff. Does Shari`ah allow this? | Praise be to Allah.Can you give Zakah to non-Muslims?
It is not permissible to give Zakah on wealth or Zakat Al-fitr to non-Muslims , except the one who is inclined towards Islam , in the sense that you hope that he will become Muslim if you give him Zakah.
Can you delay Zakah?
Once Zakah becomes due on wealth, it must be paid immediately, and it is not permissible to delay it .
Ibn Qudamah Al-Maqdisi (may Allah have mercy on him) said:
“If he delays it – i.e., Zakah – 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 Zakah from the rich then delays distributing it for a year, on the grounds that there is help in the springtime, help in Ramadan and so on. What is the ruling on this delay, since the owners of the wealth have discharged their duty of paying Zakah and have given it to us (to distribute)?
They replied:
“This organization should distribute the Zakah to those who are entitled to it and not delay it if they have found people who are entitled to it.” (Fatawa Al-Lajnah Ad-Da’imah li’l-Buhuth Al-’Ilmiyyah wa’l-Ifta’, 9/402)
But on occasion it may be more useful not to give the Zakah 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 Zakah 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.
Can you pay Zakah monthly?
Ibn Qudamah Al-Maqdisi (may Allah have mercy on him) said:
“Ahmad said: It is not permissible to give Zakah 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.” (Al-Mughni, 2/290)
The scholars of the Standing Committee were asked:
Is it permissible for me to pay my Zakah 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 Zakah 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.” (Fatawa Al-Lajnah Ad-Da’imah, 9/422)
With regard to giving Zakah every month in the form of food, please see question no. 42542 .
And Allah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=8 | https://islamqa.info/en/answers/52852/can-you-pay-zakah-monthly | 101 | 52,852 |
18,631 | Is it permissible to buy goods for the poor with zakah funds instead if giving it to them in cash? | Question
I owe zakah on my wealth. Is it permissible for me to buy food or clothing with the zakah 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 Allah.The basic principle is that zakah should be taken from the wealth on which zakah is due, and given to the poor as it is.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked about a man who owed zakah: 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:
It is permissible to give zakah 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 zakah wealth and distributing them. They replied: It is not permissible to buy books with zakah wealth and give them away, rather the wealth itself should be given to those who are entitled to it, as mentioned by Allah in His Book where He said (interpretation of the meaning):
“As-Sadaqaat (here it means zakah) 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 Allah is the Source of strength. May Allah send blessings and peace upon our Prophet Muhammad and upon his family and companions.
Fatawa al-Lajnah al-Daa’imah, 10/47
If a person who is entitled to zakah is a sinner and there is the fear that he may use some of this money for sinful purposes, then we should give the zakah 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 Allah have mercy on him) said:
If a person who is addicted to smoking is poor, then we can give the zakah to his wife and she can buy things herself that are needed for the house, and we can tell him: We have zakah, 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 Allah 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 zakah 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 zakah 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 zakah, 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 zakah will be given as it should be.
Majmoo’ Fatawa Ibn ‘Uthaymeen, (18/question no. 643)
And Allah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=8 | https://islamqa.info/en/answers/42542/is-it-permissible-to-buy-goods-for-the-poor-with-zakah-funds-instead-if-giving-it-to-them-in-cash | 101 | 42,542 |
18,632 | It is not permissible to give zakah to kaafirs except if it is to attract the hearts of those who have been inclined towards Islam | Question
Is it permissible to give zakah to a kaafir?. | Praise be to Allah.It is not permissible to give zakah to a kafir except if it is to attract the hearts of those who have been inclined towards Islam.
Ibn Qudaamah said in al-Mughni (4/106):
We do not know of any difference of opinion among the scholars regarding the fact that zakah cannot be given to a kafir. 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 zakah, because the Prophet (peace and blessings of Allah be upon him) said to Mu’aadh: “Teach them that they are obliged to give zakah, 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 kafir is one of those who is inclined towards Islam, then he may be given something from the zakah,
Allah says (interpretation of the meaning):
“As-Sadaqaat (here it means Zakah) 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 Allah’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 Allah. And Allah is All-Knower, All-Wise” [al-Tawbah 9:60]
It is permissible to give zakah to a kafir, if we hope that by giving him something he will become Muslim.
See al-Sharh al-Mumti’, 6/143-145
Ibn Qudaamah said in al-Mughni, 4/108:
The kafir should not be given anything of the zakah unless he is one of those who are inclined towards Islam.
It says in al-Mawsoo’ah (14/233):
Zakah may be given to a kafir 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 zakah to a dhimmi?
He replied:
According to the majority of scholars, zakah cannot be given to a dhimmi or any other kafir. This is the correct view, and there are many verses and ahaadeeth which speak of this. Zakah 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 kafirs who it is hoped will become Muslim, namely the leaders who are obeyed among their tribes, who may be given zakah in order to encourage them to become Muslim, or so that they will withhold their evil from the Muslims. Zakah 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 Allah says (interpretation of the meaning):
“As-Sadaqaat (here it means Zakah) 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 Allah 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 Allah and that I am the Messenger of Allah. If they obey you in that, then teach them that Allah has enjoined upon them five prayers each day and night. If they obey you in that, then teach them that Allah has enjoined upon them charity (i.e., zakah) to be taken from their rich and given to their poor.” Agreed upon.
See also question no. 21384. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=8 | https://islamqa.info/en/answers/39655/it-is-not-permissible-to-give-zakah-to-kaafirs-except-if-it-is-to-attract-the-hearts-of-those-who-have-been-inclined-towards-islam | 101 | 39,655 |
18,633 | Is giving zakah to those whose hearts are to be opened to Islam a kind of bribe? | Question
Some people accuse Islam by saying that giving to “those whose hearts are to be softened” (al-mu’allafatu quloobihim) is a kind of bribe and enticing them with money to enter Islam. Is this correct?. | Praise be to Allah.Giving money to those whose hearts are to be opened is not a bribe, because a bribe is money which a person gives to someone to help him to avoid a duty or to get something to which he is not entitled. But giving money in order to soften a person’s heart and open it towards Islam is helping them to discover the truth and encouraging them to follow it by entering Islam. It is a kind of jihad using money.
Allah has allocated a share of zakah for those whose hearts are to be softened, as He says (interpretation of the meaning):
“As-Sadaqaat (here it means Zakah) 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]
This share should be taken to the ruler and given to those who he sees are close to accepting Islam. The Prophet (peace and blessings of Allah be upon him) gave those whose hearts were to be softened wealth from the spoils of the battle of Hunayn, which led to entire tribes becoming Muslim. This is an ongoing issue, and one of the means of da’wah that should be revived, because people are naturally inclined to like those who are kind to them:
“Be kind to people and you will capture their hearts
How often has kindness made people treat you like a master.”
al-Qurtubi, al-Jaami’ li Ahkaam al-Qur’aan, 8/181; Ibn al-Atheer, al-Nihaayah fi Ghareeb al-Hadeeth, p. 359; al-Booti, Fiqh al-Seerah, p. 430
The correct attitude for the Muslim, if he sees a clear and unambiguous text concerning some matter – whether it coincides with current custom, or with western culture, or not – is that he should follow it without any kind of embarrassment or fear, and whether he knows the wisdom behind it or not.
May Allah send blessings upon His noble Prophet. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=8 | https://islamqa.info/en/answers/48981/is-giving-zakah-to-those-whose-hearts-are-to-be-opened-to-islam-a-kind-of-bribe | 101 | 48,981 |
18,634 | Ruling on zakah on a debt – should it be paid from other wealth? | Question
My brother borrowed five thousand riyals from me, and my sister borrowed five hundred riyals. I always pay my zakah in Ramadan. Should I pay zakah on these two debts? Is it permissible for me to use it to feed fasting people or to establish a charitable waqf for a library for da’wah?. | Praise be to Allah.Firstly:
The scholars of the Standing Committee said:
If the debtor is in difficulty or he has sufficient funds but he is taking a long time to pay back the loan, and the lender cannot get his money back from him – either because he does not have proof that will help him get it back through the authorities or he has proof but he cannot find any authority figure to help him get his rights – as happens in some countries where there is no support for people’s rights – then the lender does not have to pay zakah until he gets his money back and one full hijri year has passed since he got it.
But if the debtor has sufficient funds and it is possible to get the money back from him, then the lender has to pay zakah every time a full hijri year has passed, if the loan reaches the nisaab by itself or when added to other money, etc.
Fatawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta, 9/191
Secondly:
If zakah is due on a person’s wealth, it is not permissible for him to dispose of it except in the ways prescribed in sharee’ah, which are explained in the answer to question no. 6977. It is not permissible to use zakah to feed the fasting or to establish a charitable waqf, because these are not among the eight areas in which zakah is to be spent, as defined by Allaah, may He be exalted.
We have already explained that it is not permissible to use zakah funds to build mosques and schools, or to print Mus-hafs. See questions no. 13734 and 21797.
And Allaah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=8 | https://islamqa.info/en/answers/50014/ruling-on-zakah-on-a-debt-should-it-be-paid-from-other-wealth | 101 | 50,014 |
18,635 | Can he give his zakaah to his brother on whom his father spends? | Question
Is it permissible to give my zakaah to my brother who has not yet completed his university studies because of psychological problems and has not found a job? He is currently staying with my father who spends on him. Please note that my father is not very well off. | Praise be to Allah.
Giving zakaah to one's deserving relatives is better than
giving it to those who are not your relatives, because charity given to a
relative is both charity and upholding the ties of kinship. But if these
relatives are among those on whom you are obliged to spend, then it is not
permissible for you to give your zakaah to them.
See the answer to question no.
20278
Spending on your brother is obligatory for your father, but
if your father is not able to spend on him, it is permissible for you to
give your zakaah to him.
The scholars of the Standing Committee were asked:
My father died (may Allaah have mercy on him), and left
behind a family of seven people, including another wife besides my mother.
They do not have any source of support apart from Allaah. Is it permissible
to regard what I spend on them of my own money as zakaah, knowing that I am
married and support another family of my own?
Secondly: I have an older brother who is married and has two
wives, and he has a lot of children and can hardly afford to look after
them. He often asks me for help. Is it permissible to regard what I send to
him as zakaah?
They replied:
There is no reason why you should not send zakaah to your
siblings through your father, both males and females, in the future, if they
are poor and do not have sufficient wealth to render them in no need of
zakaah. Similarly it is permissible for you to send zakaah in the future to
your older brother if he is poor and has no wealth or earnings to render him
in no need of zakaah, because of the general meaning of the verse on zakaah,
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); 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]
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq
‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan.
Fataawa al-Lajnah al-Daa’imah,
10/57, 58.
Elsewhere they said:
It is permissible for
you to give to your half siblings and wife’s father zakaah that will suffice
them, if their income is not sufficient for them.
Fataawa al-Lajnah al-Daa’imah,
10/59
Shaykh Muhamamd al-Saalih al-‘Uthaymeen (may Allaah have
mercy on him) said:
With regard to your
question as to whether it is permissible to give zakaah to a half-brother or
full sister, the answer is that if giving zakaah to them involves waiving
something that is a duty for you, such as if it is obligatory for you to
spend on them, and you give them zakaah so that you will not have to spend
on them and can save money, that is not permissible, because zakaah cannot
be a means to avoid spending. But if it does not, such as if you are not
obliged to spend on a person, because you are not one of his heirs, or
because you cannot afford to spend on him as well as your own family, or you
give it to him to pay off a debt that he owes and cannot repay, then it is
permissible for you to give your zakaah to him, and indeed that is better
than giving it to someone else, because giving it is both charity and
upholding the ties of kinship.
Majmoo’ Fataawa Ibn ‘Uthaymeen,
18/422, 423.
See also the answers to questions no.
21810 and
11492
And Allaah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=8 | https://islamqa.info/en/answers/50739/can-he-give-his-zakaah-to-his-brother-on-whom-his-father-spends | 101 | 50,739 |
18,636 | Is it permissible to give zakaah to a family fund to help the poor? | Question
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 Allah.
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.
See al-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. See al-Sharh al-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 in Saheeh 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. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=8 | https://islamqa.info/en/answers/46857/is-it-permissible-to-give-zakaah-to-a-family-fund-to-help-the-poor | 101 | 46,857 |
18,637 | Ruling on giving zakah to Ahl al-Bayt | Question
Is it permissible to give zakah to Ahl al-Bayt? | Praise be to Allah.Ahl al-Bayt (the members of the Prophet’s household) are the tribe of ‘Abd al-Muttalib (the descendents of ‘Ali, the descendents of ‘Abbaas, the descendents of Ja’far, the descendents of ‘Aqeel, the descendents of al-Haarith and the sons of ‘Abd al-Muttalib), and their freed slaves. See al-Mawsoo’ah al-Fiqhiyyah, 1/100; al-Sharh al-Mumti’, 6/258).
It is not permissible to give zakah to Ahl al-Bayt, because of the evidence narrated forbidding that to them, including the report narrated by Imam Muslim (may Allah have mercy on him) from ‘Abd al-Muttalib ibn Rabee’ah ibn al-Haarith (may Allah be pleased with him) who said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘zakah should not be given to the family of Muhammad because it is from the dirt of the people.’” (Narrated by Muslim, al-zakah, 1784). Al-Nawawi said concerning the phrase “zakah should not be given to the family of Muhammad”, this indicates that it is forbidden whether that is because of their involvement in the collection and distribution of zakah or because of their poverty and need, or for any of the other eight reasons. This is the correct view according to our companions.
“because it is from the dirt of the people” points towards the reason for the prohibition… that is in order to honour them and demonstrate that they are above receiving any dirt. The meaning of the phrase “the dirt of the people” is because it is to purify their wealth and their souls, as Allah says (interpretation of the meaning):
“ Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it”[al-Tawbah 9:103]
So it is like washing away something dirty.
This ruling – that zakah is forbidden for the Ahl al-Bayt – is because they have other sources from which money may be given to them if they are in need of it, such as the khums or one-fifth of war booty, people’s gifts, and others.
If these sources are no longer available to them, and some of them are in need of money and we cannot find anything other than the zakah money, then it is permissible, indeed obligatory, to give zakah to them, and they are more entitled to it than others, because of the Prophet’s advice to take care of them. This was the view of some of the salaf and was regarded as the more correct view by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him), and Shaykh Muhammad al-Saalih ibn ‘Uthaymeen agreed with him.
Shaykh al-Islam Ibn Taymiyah said:
If Bani Haashim are deprived of one-fifth of the khums, it is permissible for them to receive zakah. This is the view of al-Qaadi Ya’qoob and others among our companions. It is also the view of Abu Yoosuf and al-Istakhri among the Shaafa’is, because this is a case of need and necessity.
Al-Fatawa al-Kubra, 5/374
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
If they are deprived or there is no khums as is the case nowadays, then they may be given zakah funds to meet their needs if they are poor and they have no work. This is the view of Shaykh al-Islam Ibn Taymiyah and it is the correct view.
Al-Sharh al-Mumti’, 6/257
See al-Fatawa al-Islamiyyah, vol 2. p. 90
Fatawa al-Lajnah al-Daa’imah, vol. 10, p. 68
And Allah knows best. May Allah bless our Prophet Muhammad. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=9 | https://islamqa.info/en/answers/21981/ruling-on-giving-zakah-to-ahl-al-bayt | 101 | 21,981 |
18,638 | Can he give zakaah to his uncle who is in debt and should he tell him that it is zakaah? | Question
I have some savings in bank which is subject to zakat . My mother's brother is having debt and he is unable to clear them . Can I give my zakat money to my uncle to clear his debt . Can I give the zaket to him . Secondly can I give zakat to him without informing that the money is for zakat . | Praise be to Allah.If your uncle is poor and is thereby entitled to zakaah, then it is OK to give him the zakaah of your wealth, or some of it. This is not subject to any condition of your telling him of that. But if you do not know much about his situation, then you should tell him that it is zakaah so that he can refuse it if he is not entitled to it. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=9 | https://islamqa.info/en/answers/13937/can-he-give-zakaah-to-his-uncle-who-is-in-debt-and-should-he-tell-him-that-it-is-zakaah | 101 | 13,937 |
18,639 | Giving zakaah to those who are called Syed (Sayyid) | Question
is there any truth about, you can't give money,zakat or anything to Syed? | Praise be to Allah.Firstly:
The idea that there
are “sayyids” or “walis” (“saints”) whom Allaah has singled out from
among mankind for some favour, or that they have a status which other
people do not share, is an idea which is based on the Magian belief
that Allaah is “incarnated” in people He chooses from among mankind.
The Persians used to believe this of their kings (Chosroes) , and that
this spirit moved from one king to another, through his descendents.
This Magian (Zoroastrian) idea spread to the Muslims via the Raafidi
Shi’ah, whose origins are Magian – so this idea was introduced to the
Muslims. This idea says that Allaah selects some of mankind, to the
exclusion of others, for this status, which is the status of imaamah
and wilaayah. So they believe in this idea with regard to
‘Ali ibn Abi Taalib and his descendents, and they add other positions
to that, such as sayyid and aayah. This idea also spread
to some misguided Sufi groups, such as the notion of abdaal and
qutb. They said that as this sayyid or wali has
this position and status, then they know better what is in our best
interests, so we should entrust our affairs to them, because they are
better than us, and so they are more entitled to take the zakaah.
There can be no doubt that this is obviously a misguided notion.
The truth which Allaah and His Messenger have explained
is that the zakaah must be given to those whom Allaah mentioned in His
Book, when He said (interpretation of the meaning):
“As-Sadaqaat (here it means Zakaah) are only for the
Fuqaraa’ 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 Mujaahideen — 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]
According to the Hanbali madhhab, it is
better for the Muslim to handle the distribution of his zakaah himself,
giving it to the poor whom he knows in his own country. If he cannot
do that, then he should give it to a righteous and trustworthy man whose
religious commitment he trusts, so that he may deliver it to the poor
and needy – not as these people do who take it for their own personal
use.
By giving zakaah to these so-called sayyids, one
is helping them to support their sect. So it is not permissible, according
to sharee’ah, to give them zakaah even if they ask for it, because they
are following in the footsteps of the Jews and Christians who came before
them, of whom Allaah says (interpretation of the meaning):
“O you who believe! Verily, there are many
of the (Jewish) rabbis and the (Christian) monks who devour the wealth
of mankind in falsehood, and hinder (them) from the way of Allaah (i.e.
Allaah’s religion of Islamic Monotheism)…”
[al-Tawbah 9:34]
And Allaah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=9 | https://islamqa.info/en/answers/10527/giving-zakaah-to-those-who-are-called-syed-sayyid | 101 | 10,527 |
18,640 | His brother is in debt – can he help him with his zakaah? | Question
My brother works and has his salary but there is a big money he has to pay and this will take years from him to pay. Can I give him from the Zaka Almal(charity of the money)? | Praise be to Allah.If
your brother is in debt, and he has a salary which is not sufficient
for him to live on and pay this debt, and he is someone who prays and
will not waste the money in things that are not pleasing to Allaah,
then there is nothing wrong with giving him some of the zakaah from
your money.
Shaykh
Sa’d al-Humayd.
Because he comes under those whom Allaah
describes as (interpretation of the meaning):
“…
those in debt (al-ghaarimeen)…”[al-Tawbah 9:60]
But
if his debt is the result of something haraam such as ribaa or gambling,
then do not give him anything until he repents to Allaah. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=9 | https://islamqa.info/en/answers/11492/his-brother-is-in-debt-can-he-help-him-with-his-zakaah | 101 | 11,492 |
18,641 | Ruling on using zakaah to build a house | Question
We have a cousin who is elderly and unable to work. He has many children and lives in a village in a small house provided by the government which belongs to him. He has been given a piece of land in the same village by the state, on which he wants to build a house to live in. Is it permissible for money to be collected from the zakaah funds for him to build on this land? What should be done with the money that has been collected if the answer is no? | Praise be to Allah.It
is not permissible to collect money from the zakaah funds for him to
build on this land, because he has sufficient accommodation. Even if
we assume that he does not have accommodation and does not have money
to pay rent, his rent could be paid from the zakaah funds, because building
requires a lot of money and there are Muslims who need food and drink,
they do not need to own a house. This money that was collected should
be returned to the people who gave it. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=9 | https://islamqa.info/en/answers/9246/ruling-on-using-zakaah-to-build-a-house | 101 | 9,246 |
18,642 | Can a woman who owns
jewellery be given anything from zakaah? | Question
A woman has asked for
zakaah. She has no source of income, but she has some gold with which she
adorns herself. Is it permissible to give her anything from the zakaah? Or
should she be told to sell her gold? | Praise be to Allah.If
a woman owns jewellery, that does not make her rich if she does not own
anything else, even if the jewellery is made of gold or silver and its
value is equivalent to the nisaab of zakaah. She is still poor and is thus
entitled to take zakaah. This was the view stated by the Shaafa’is and
Hanbalis.
The
Shaafa’i faqeeh al-Ramli said: “If a woman’s jewellery befits her
and she needs it to adorn herself regularly, this does not mean that she
is not poor.” (Nihaayat
al-Muhtaaj li’l-Ramli, 6/150).
In other words, she is still poor and is entitled to take zakaah because
she is regarded as poor.
In
Kashf al-Qinaa’, which discusses Hanbali fiqh, it says: “… or
if she has jewellery which she needs to wear, this does not prevent her
from taking zakaah.” (Kashf al-Qinaa’, 1/587). In other words, she is still
poor and is entitled to take zakaah, despite the fact that she owns
jewellery, because she needs it to adorn herself. Therefore the
description of being poor still applies to her.
And
Allaah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=9 | https://islamqa.info/en/answers/8870/can-a-woman-who-owns-jewellery-be-given-anything-from-zakaah | 101 | 8,870 |
18,643 | Is it permissible to build a mosque using zakah money? | Question
I want to know can i use zakaat money to build Mosque ? | Praise be to Allah.The Standing Committee was asked whether it is permissible to spend zakah money in refurbishing the mosque etc. They replied as follows:
With regard to zakah, it is only to spent in eight ways which are specified by Allah in the aayah (interpretation of the meaning):
“As-Sadaqaat (here it means Zakah) 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 Allah’s Cause (i.e. for Mujaahidoon — those fighting in a holy battle), and for the wayfarer (a traveller who is cut off from everything)”[al-Tawbah 9:60]
Mosques are not one of the eight categories mentioned in the aayah, which limits the spending of zakah to these eight. And Allah is the Source of strength. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=9 | https://islamqa.info/en/answers/12330/is-it-permissible-to-build-a-mosque-using-zakah-money | 101 | 12,330 |
18,644 | Study courses are not to be paid for from zakaah funds | Question
Some trustworthy Islamic institutions hold Islamic courses in Europe, in areas where there is the greatest need for Islamic education and for teaching of Islamic knowledge and sound belief (‘aqeedah). These foundations are requesting support for these da’wah programs. Is this support included in the aayah, “…and for Allaah’s Cause…” [al-Tawbah 9:60 – interpretation of the meaning]? | Praise be to Allah.
The courses mentioned and similar courses are not included in
the phrase “… and for Allaah’s cause…”, among the types of people who
are entitled to receive zakaah, because what is meant by this phrase is the
mujaahideen who strive for the sake of Allaah. But if there is anyone among
the teachers or students who is poor, he may be given zakaah money because
of his poverty, because Allaah says (interpretation of the meaning):
“As-Sadaqaat (here it means Zakaah) are only for the
Fuqaraa’ (poor), and Al-Masaakeen (the poor)…”[al-Tawbah 9:60] | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=9 | https://islamqa.info/en/answers/21794/study-courses-are-not-to-be-paid-for-from-zakaah-funds | 101 | 21,794 |
18,645 | It is not permissible to waive a debt and count that as zakah | Question
About three years ago one of my friends came to Dubai in search of job. He requested me to pay for his visa, medical and other expenses which amounted nearly Dhs. 4500/= (four thousand five hundred Dirhams) i.e. about 1200/= u.s.dollars. Due to some reasons he could adjust himself to the new country and returned back to India promising me to return to me the amount Dhs. 4500/= which I had spent for him. After one year he could only return Dhs. 1000/= (one thousand Dirhams only). Thereafter, I persistently demanded to return to me the balance amount Dhs. 3500/= (about USD 900) which he never returned. During my last visit to my hometown two months back, he sent message to me that his financial condition was not good and he was not in a position to return the balance amount under any circumstances. He also requested me to waive the due amount Dhs. 3500/= as ZAKAAT.
My question is ; CAN I WAIVE THE AMOUNT DHS. 3500/= AS ZAKAAT ( CONSIDERING AS ZAKAAT GIVEN TO THIS MY FRIEND )FROM THE ZAKAAT AMOUNT WHICH I HAVE TO TAKE OUT DURING THIS HOLY MONTH OF RAMADAN ? CAN I DEDUCT THIS AMOUNT FROM THE TOTAL ZAKAAT AMOUNT WHICH I HAVE TO GIVE TO THE POORS THIS RAMADAN ? | Praise be to Allah.It was narrated in al-Saheehayn from ‘Abd-Allah ibn ‘Abbas (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings of Allah be upon him) said to Mu’aadh ibn Jabal, when he sent him to Yemen: “Teach them that Allah has enjoined upon them zakah on their wealth, to be taken from their rich and given to their poor.” The Prophet (peace and blessings of Allah be upon him) explained that zakah is something which is to be taken and given, so on this basis it is not permissible to let off someone who owes you money and count that as zakah, because letting someone off a debt does not involve taking and giving.
Shaykh al-Islam mentioned this issue and said: letting someone off a debt does not relieve one of the obligation of zakah, and there is no scholarly dispute on this matter. But you can give this needy person some of your zakah and he can meet his needs using what you give him as zakah; and Allah will help him to pay off his debt in the future, in sha Allah. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=9 | https://islamqa.info/en/answers/13901/it-is-not-permissible-to-waive-a-debt-and-count-that-as-zakah | 101 | 13,901 |
18,646 | Ruling on giving zakah to grandmothers | Question
I have wealth on which I pay zakah to my needy relatives, namely my grandmother who is my mother’s mother, and my grandmother who is my grandfather’s wife but she is not the mother of my father. They have children other than me, but I heard a hadith from the Messenger of Allah (peace and blessings of Allah be upon him), the meaning of which is, “Give it (zakah) to your relatives.” How sound is this hadith? What is the ruling on previous years when I have paid this zakah, noting that I have not kept track of the number of years when I did this? | Praise be to Allah.The hadith mentioned is saheeh; the Prophet (peace and blessings of Allah be upon him) said to Abu Talhah al-Ansaari, when he wanted to give in charity a date-palm grove of his called Bayraha’, “I think that you should give it to your relatives.” (Saheeh, agreed upon). That was concerning voluntary charity. But in the case of zakah, there are more rulings to be borne in mind: if the relatives are not in the direct line of ascent or descent, it is permissible to give zakah to them if they are poor, and this will be an act of charity as well as upholding ties of kinship. This also applies to your grandfather’s wife, if she is not your real grandmother and she is poor and has no children to spend on her. You have to make up for what you have spent on your maternal grandmother (your mother’s mother) and on your (paternal) grandfather’s wife, if she was of independent means because of someone other than yourself spending on her.
And Allah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=9 | https://islamqa.info/en/answers/21801/ruling-on-giving-zakah-to-grandmothers | 101 | 21,801 |
18,647 | Ruling on spending zakaah to build a mosque | Question
What is the ruling on spending zakaah on a mosque which is nearing completion but construction has stopped? | Praise be to Allah.
What is well known among all the scholars, and is the opinion
of the majority and almost reaches the point of consensus among the scholars
of the righteous salaf, is that zakaah is not to be spent on building
mosques or buying books etc., rather it is to be spent on the eight
categories which are mentioned in the aayah of Soorat al-Tawbah [9:60],
namely: the poor; the needy; those employed to collect the funds; those
whose hearts are to be softened towards Islam; to release captives; for
those who are in debt; for Allaah’s Cause (i.e., for the mujaahideen); and
for wayfarers. The phrase fi sabeel Allaah (for Allaah’s Cause)
refers exclusively to jihad. This is well known among the scholars, and this
does not include spending zakaah on building mosques, schools, roads, etc.
And Allaah is the Source of strength. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=9 | https://islamqa.info/en/answers/21805/ruling-on-spending-zakaah-to-build-a-mosque | 101 | 21,805 |
18,648 | Ruling on giving zakah to brothers, sisters, paternal uncles and aunts, and other relatives | Question
Is it permissible for a man to give zakah to his needy brother (who has a family and works but his income is not sufficient)? Is it permissible to give it to a poor paternal uncle? Can a woman give the zakah on her wealth to her brother, paternal aunt or sister? | Praise be to Allah.There is nothing wrong with a man or woman giving their zakah to a poor brother, sister, paternal uncle, paternal aunt or to any poor relative, because of the general meaning of the evidence. Indeed, giving zakah to them is both an act of charity and upholding family ties, because the Prophet (peace and blessings of Allaah be upon him) said: “Charity given to the poor is charity and charity given to a relative is charity and upholding of family ties.” (Narrated by Imam Ahmad, no. 15794; al-Nasaa’i, no. 2582). Excluded from this are parents and those in the direct line of ascent, and children – male or female – and those in the direct line of descent; zakah should not be given to them even if they are poor; rather you are obliged to spend on them from your own wealth, if you are able and if there is no one else who can spend on them. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=9 | https://islamqa.info/en/answers/21810/ruling-on-giving-zakah-to-brothers-sisters-paternal-uncles-and-aunts-and-other-relatives | 101 | 21,810 |
18,649 | Can Zakah Be Given to Non-Muslims? | Question
Can Muslims give their Zakah to non-Muslims? | Praise be to Allah.Can you give Zakah to non-Muslims?
“It is not permissible to give Zakah on one’s wealth or crops, or Zakat Al-Fitr , to non-Muslim, even if they are poor, or wayfarers, or debtors. If one who gives Zakah to them, that is not counted as Zakah.
Can you give charity to non-Muslims?
It is permissible to give regular charity – not obligatory charity (i.e., Zakah) to poor non-Muslims , and to exchange gifts and with them and treat them well to soften their hearts towards Islam, so long as they have not carried out any hostile actions against the Muslims, which would disallow that. Allah says (interpretation of the meaning):
“Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily, Allah loves those who deal with equity.” [Al-Mumtahanah 60:8]
And Allah is the Source of strength. May Allah bless our Prophet Muhammad and his family and companions, and grant them peace.” (Fatawa Al-Lajnah Ad-Da’imah, vol. 10, p. 30)
Who can receive Zakah from the non-Muslims?
There is one category of Zakah that may be given to the non-Muslims, which is “to attract the hearts of those who have been inclined (towards Islam)” (cf. Al-Tawbah 9:60). It is permissible to give Zakah funds to those non-Muslims who hold positions of authority and influence among their people, if there is the hope that by giving them something they may become Muslims , then those who are under them may become Muslim too.
And Allah is the Source of strength. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=9 | https://islamqa.info/en/answers/21384/can-zakah-be-given-to-non-muslims | 101 | 21,384 |
18,650 | Ruling on giving
zakaah to a Raafidi | Question
What is the ruling on giving the zakaah
of the Sunnis to the Raafidi (Shi’ah) poor? If a Muslim who is obliged to pay zakaah
gives it to a poor Raafidi, has he discharged his responsibility or not? | Praise be to Allah.In the chapters of their books which discuss who is
entitled to receive zakaah funds, the scholars have stated that these funds are not to be
given to a kaafir or an innovator (follower of bid’ah). The Raafidis are undoubtedly
kuffaar for four reasons:
They cast aspersions on the Qur’aan, claiming that two-thirds of it
has been omitted, as is stated in their book by al-Noori which is called Fasl
al-Khitaab fi Ithbaat Tahreef Kitaab Rabb al-Arbaab, and in Al-Kaafi, and other
books. Whoever casts aspersions on the Qur’aan is a kaafir who disbelieves in the
words of Allaah (interpretation of the meaning): “and surely, We will guard it
(from corruption)” [al-Hijr 15:9]
They cast aspersions upon the Sunnah and the saheeh ahaadeeth. They do
not follow them, because they were narrated from the Sahaabah who, according to them, are
kuffaar. They believe that the Sahaabah became kaafirs after the Prophet
(peace and
blessings of Allaah be upon him) died, apart from ‘Ali and his descendents, Salmaan,
‘Ammaar and a few others. But with regard to the first three khaleefahs and the
majority of the Sahaabah who gave their bay’ah (oath of allegiance) to them,
they think that they all apostatized and became kaafirs, so their ahaadeeth cannot be
accepted. This is stated in al-Kaafi and other books of theirs.
They regard the Sunnis (Ahl al-Sunnah) as kaafirs, so they do not
pray with you. Whoever prays behind a Sunni will repeat his prayer. Indeed, they think
that we are naajis (impure), and when they shake hands with us they go and wash
their hands. Whoever regards the Muslims as kaafirs is himself a kaafir, so we regard them
as kaafirs just as they regard us as kaafirs, and more so.
They commit clear shirk in their exaggerations about ‘Ali
and his descendents and in their calling upon them alongside Allaah. This is stated
clearly in their books, where they exaggerate about them and describe them in terms that
are befitting only for the Lord of the Worlds. We have heard this in their tapes. They do
not participate in the charity work of the Ahl al-Sunnah, or give charity to the Sunni
poor; if they do these things, it is with deeply rooted and hidden hatred, and they do
that as a form of taqiyyah (dissimulation, calculated deception). On these grounds,
anyone who has given zakaah to them must pay his zakaah again, because he has given it to
someone who will be helped in his kufr and to wage war against the Sunnah thereby. Whoever
is obliged to pay zakaah is forbidden to give it to a Raafidi; if he does this, he has not
discharged his obligation and he has to pay it again because he did not give the money
with which he had been entrusted to the people who were entitled to receive it. Whoever
doubts this, let him read the books that have been written in refutation of them, such as
the book by al-Qifaari which refutes their way, and al-Khutoot al-‘Areedah by
al-Khateeb, and the books of Ehsan Ilahi Zaheer, and others. And Allaah is the Source of
Strength. [Note: al-Khutoot al’Areedah and the books of Ehsan Ilahi
Zaheer are availabe in English Translation. – Translator] | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=9 | https://islamqa.info/en/answers/1148/ruling-on-giving-zakaah-to-a-raafidi | 101 | 1,148 |
18,651 | Giving
zakaat to a primary school which is in need of funds | Question
A school for imparting primary education to
children is in need of funds.Can Zakat be given to the school? | Praise be to Allah.The correct view is that it is not permissible to give
zakaat to this school. Allaah has explained how the zakaat funds are to be spent, in the
aayah (interpretation of the meaning):
“As-Sadaqaat (here it means Zakaat) 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)…” [al-Tawbah 9:60]
The poor (faqeer) means the person who does not have anything.
The poor (miskeen) means a person who has something, but it is
not enough.
Those employed to collect the funds means those who are appointed by the
imaam (leader) to collect the zakaat. They are to be given an amount commensurate with
their efforts, even if they are rich.
Attracting the hearts of those who have been inclined (towards Islam).
This refers to those whose hearts the Prophet
(peace and blessings of Allaah be upon him)
wanted to soften so that they would become Muslim, or so that he could ward off their
evil, or those whose resolve he wanted to strengthen and help them to be steadfast in
Islam. These are the three types of those whose hearts were to be softened.
The captives refers to slaves who had drawn up a written contract with
their masters to purchase their freedom, or the amount needed to purchase their freedom
without a prior contract.
Those in debt refers to debtors who are unable to pay off their loans.
For Allaah’s Cause refers to the soldiers who are devoted to waging
jihaad for the sake of Allaah and making the word of Islam prevail.
The wayfarer means a travelling stranger who is cut off from his wealth;
he may be given whatever he needs even if he is rich in his own land.
The person who is paying zakaah may give his zakaat to all of the kinds
of people mentioned above, or to some or one of these kinds, whichever it may be.
Some people give a broader meaning to the phrase “for
Allaah’s Cause”, but the most correct view is that it refers to Jihaad, but it
may also include Hajj.
Ibn Katheer said:
“The phrase ‘for Allaah’s Cause’ includes the
fighters who have no right to a regular income from the state. According to Imaam Ahmad,
al-Hasan and Ishaaq, the Cause of Allaah also includes Hajj, because of the hadeeth.”
(Tafseer Ibn Katheer, 2/367).
The hadeeth referred to was narrated by Imaam Ahmad; it
states that the Prophet
(peace and blessings of Allaah be upon him) said: “Hajj and
‘Umrah are included in the Cause of Allaah.”
In conclusion:
It is not permissible to use zakaat for this school, unless its
students are poor or come under any of the eight categories referred to above. But in
Islam the doors are open for people to help this school in other ways, by giving charity
(sadaqah), donations and setting up awqaaf (endowments).
And Allaah knows best. | Where zakah is to be spent | https://islamqa.info/en/categories/topics/101/where-zakah-is-to-be-spent?page=9 | https://islamqa.info/en/answers/6977/giving-zakaat-to-a-primary-school-which-is-in-need-of-funds | 101 | 6,977 |
18,652 | Can You Pray Dhuhr and Asr Together? | Question
I have moved to live in a new city, because of my studies. I went to the mosque to pray Maghrib and the Imam put together the Maghrib and `Isha’ prayers. Although I know that there are reasons for putting prayers together, I do not have complete knowledge about that. So I went and asked him why he had put the prayers together, and he said: The Prophet (blessings and peace of Allah be upon him) join prayers together because of rain, and because there is snow outside, we put the two prayers together. Is putting prayers together in the case of snow permissible? What are all the reasons for which prayers may be put together? | Praise be to Allah.Joining prayers together because of snow
The Sunnah indicates that it is permissible to join Maghrib and `Isha’ together because of rain . Muslim (705) narrated from Sa‘id ibn Jubayr (may Allah have mercy on him) that Ibn ‘Abbas (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) joined together Dhuhr and `Asr, and Maghrib and `Isha’ , in Madinah when there was no fear and no rain. I said to Ibn ‘Abbas: Why did he do that? He said: So that his Ummah would not be subjected to hardship.
It is permissible to join prayers together because of snowfall, by analogy with rain.
It says in Kashf Al-Qina`: And it is permissible to join Maghrib and `Isha’ together, but not Dhuhr and `Asr, because of snow and hail, because they come under the same ruling as rain.
And it is permissible to join Maghrib and `Isha’ together because of ice, because the weather will be very cold.
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said with regard to joining prayers together because of hail: It is not permissible except on condition that the hail be accompanied by cold winds that could harm people, or if it is accompanied by snow, because when snow falls it undoubtedly causes trouble. In that case, it is permissible to join prayers together.
It should be noted that the Hanbali Madhhab is the most easy-going Madhhab concerning excuses that make it permissible to join prayers together. We will list these excuses here, so as to for the readers benefit.
When can you join prayers together?
Al-Bahuti (may Allah have mercy on him) said in Kashshaf Al-Qina` (2/5):
“Chapter on joining prayers together… It is permissible to join Dhuhr and `Asr together at the time of either of them, and to join Maghrib and `Isha’ together at the time of either of them. These four are the prayers that can be joined together: Dhuhr and `Asr, and Maghrib and `Isha’, at the time of either of them, either the first or the second.
That may be done in eight cases:
For the traveller for whom it is permissible to shorten the four-Rak`ah prayers , so long as his journey is not disliked or prohibited.
For one who is sick, for whom not joining prayers together will cause hardship and toil. It is proven that it is permissible to join prayers together for the woman who is suffering from Istihadah (irregular bleeding), which is a kind of sickness. Ahmad (may Allah have mercy on him) argued that sickness is more difficult than travel, and he was treated with cupping after the sun set, then he ate supper, then he joined the prayers together.
For one who is breastfeeding, because of the difficulty caused by a great deal of impurity. That is, it is difficult to purify it for every prayer. Abu Al-Ma`ali (may Allah have mercy on him) said: She is like one who is sick.
One who is unable to purify himself with water or to do Tayammum for every prayer, because joining prayers together was permitted for one who is travelling and one who is sick because of difficulty, and the one who is unable to purify himself for every prayer comes under the same ruling as them.
One who is unable to work out the time, such as one who is blind and one who is underground, as referred to by Ahmad (may Allah have mercy on him); he mentioned it in Ar-Ri`ayah.
One who is suffering from Istihadah and others who come under the same ruling, such as one who is incontinent and constantly passes urine or emits Madhiy, or suffers constant nosebleeds, and the like. That is because of what is mentioned in the Hadith of Hamnah (may Allah be pleased with her), when she consulted the Prophet (blessings and peace of Allah be upon him) about Istihadah, and he said: “If you are able to delay Dhuhr and bring `Asr forward, then do Ghusl and pray Dhuhr and `Asr together, and then delay Maghrib and bring `Isha’ forward, then do Ghusl and offer the two prayers together, then do that.” (Narrated by Ahmad, Abu Dawud, and At-Tirmidhi who classed it as authentic). The one who is suffering from urinary incontinence and the like comes under the same ruling.
One who has work or an excuse that makes it permissible not to pray Jumu`ah and prayers in congregation, such as one who fears for his life or his wealth.
When can you join Maghrib and Isha only together?
The abovementioned excuses make it permissible to join Dhuhr and `Asr together , and Maghrib and `Isha’ together .
However, there are other excuses that make it permissible to join Maghrib and `Isha’ together in particular. There are six of these, which he explained as follows:
It is permissible to join Maghrib and `Isha’ together in the event of rain that soaks one’s clothes, or soaks one’s shoes or body, and which causes hardship. Al-Bukhari narrated with his Isnad (chain of narration) that the Prophet (blessings and peace of Allah be upon him) joined Maghrib and `Isha’ together on a rainy night. Abu Bakr, ‘Umar and ‘Uthman (may Allah be pleased with them) did likewise. But it is not permissible to join prayers together because of drizzle, or because of light rain that does not soak one’s clothes, according to our Madhhab, because that does not cause hardship.
It is permissible to join Maghrib and `Isha’ together, but not Dhuhr and `Asr, in the event of snow and hail, because they come under the same ruling as rain.
It is permissible to join Maghrib and `Isha’ together in the event of ice because the weather will be very cold, and in the case of mud and intense cold wind. Ahmad (may Allah have mercy on him) said in the report of Al-Maymuni (may Allah be pleased with her): Ibn ‘Umar would join prayers together on a cold night. And he added in Al-Madhhab and Al-Mustaw‘ab and Al-Kafi: If it was dark. Al-Qadi said: And if there is any mention of him not attending prayer in congregation because of the cold, there should be added: or when it is muddy, because the hardship caused by cold is not greater than the hardship caused by mud. This is indicated by the report of Ibn ‘Abbas (may Allah be pleased with him) which says that the Prophet (blessings and peace of Allah be upon him) join prayers together in Madinah when there was no fear and no rain, and there is no way to understand this report except meaning that there was mud. That is, assuming there was no sickness [that would prevent him from attending the prayer]. Al-Qadi said: This is more likely to be the case, and is better than understanding it to mean that there was no excuse at all and it is better than suggesting that this ruling is abrogated. So it is permissible to join prayers together in the case of these excuses, even for one who prays in his house or who prays in his local mosque under the arcade, or for one who is staying in the mosque, and the like, such as the one between whose house and the mosque there are only a few steps, even if he will not be harmed except a little. That is because in the case of a general concession, it makes no difference whether hardship is present or not, as in the case of travel. Rather this is limited to joining Maghrib and `Isha’ together because the reports only speak of this case, and the hardship involved is greater as these prayers are offered when it is dark, and the hardship of travel is because of travelling and the fear of having no travelling companions.”
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) thought it more likely to be the case that one may join Dhuhr and `Asr together too in such situations, if hardship is involved.
“He (may Allah have mercy on him) said: The correct view regarding this issue is that it is permissible to join Dhuhr and `Asr together too in such situations, just as it is permissible to join Maghrib and `Isha’ together. The reason for that is hardship. If there is hardship, whether by night or by day, it is permissible to join prayers together.” (Ash-Sharh Al-Mumti‘, 4/393)
And he (may Allah have mercy on him) said:
“If it is intensely cold, with wind that is harmful to people, then it is permissible to join together Dhuhr and `Asr, and Maghrib and `Isha’, because of the proven report in Sahih Muslim from ‘Abdullah ibn ‘Abbas (may Allah be pleased with him), according to which the Prophet (blessings and peace of Allah be upon him) joined prayers together in Madinah when there was no fear and no rain. They said to Ibn ‘Abbas: What was the aim behind that? He said: He did not want his Ummah to be subjected to hardship. This indicates that the wisdom behind permitting joining the prayers together is to relieve the Muslims of hardship, otherwise it would not be permissible to join prayers together. The hardship in the case of cold is only when it is accompanied by cold winds. If there is no wind, then a person can protect himself against the cold by wearing layers of clothing, and he will not be harmed by the cold. Hence if someone were to ask us: Is it permissible to join prayers together just because it is very cold? We would say: It is not permissible, unless the cold is accompanied by a cold wind that harms people, or if it is accompanied by snow, because when snow falls it undoubtedly causes trouble. In that case, it is permissible to join prayers together. But if someone joins prayers together just because it is cold, this is not a legitimate excuse to allow him to join the prayers together. Whoever joins two prayers together for no legitimate reason is sinning and the prayer that he joins together with the earlier prayer is not valid and does not count; rather he must repeat it. If he joins them together at the time of the later prayer, then the first prayer is not offered at its time, so he is sinning by doing that. I wanted to point out this issue, because some people told me that they joined prayers together two nights ago because of the cold, without there being any wind that harms people, and this is not permissible for them.” (Liqa’ Al-Bab Al-Maftuh, 18/1)
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses | https://islamqa.info/en/answers/147381/can-you-pray-dhuhr-and-asr-together | 83 | 147,381 |
18,653 | Is Missing Jumu`ah because of Snow Permissible? | Question
Did the Prophet (blessings and peace of Allah be upon him) ever miss the Jumu`ah prayer because of bad weather? The weather is about 20 cm of snow. | Praise be to Allah.There is no report in the Sunnah that the Prophet (blessings and peace of Allah be upon him) did not pray Jumu`ah because of rain or snow ; rather he did not pray it when travelling .
It is permissible to not pray Jumu`ah and prayers in congregation in the event of heavy rain, cold wind or snow which is bothersome to people and makes it difficult for them to go to Jumu`ah , because of the report narrated by Al-Bukhari (901) and Muslim, according to which Ibn `Abbas (may Allah be pleased with him) said to his Mu’adhdhin on a rainy day: When you say Ashhadu anna Muhammadan Rasul-Allah, do not say, Hayya ‘ala as-salah (come to prayer); rather say, Sallu fi buyutikum (pray in your houses). It was as if the people found that objectionable. He said: One who is better than me did that. Jumu`ah is obligatory , but I did not want to force you to walk in the mud and on slippery ground.
[An-Nawawi (may Allah have mercy on him)] said: “This Hadith indicates that Jumu`ah may be waived because of rain and the like. This is our view and the view of others. Something different was narrated from Malik (may Allah have mercy on him). And Allaah knows best which is correct.”
The Hanbalis regarded snow as one of the reasons that make it permissible not to go to Jumu`ah or prayers in congregation.
It says in Kashshaf Al-Qina` (1/495):
“Attendance at Jumu`ah or prayers in congregation may be waived in the event of rain, mud, snow, ice or a cold wind on a dark night, because of the words of Ibn `Umar: The Prophet (blessings and peace of Allah be upon him) would ask his caller to call out on a cold or rainy night when travelling: Pray where you are. (Narrated by Al-Bukhari and Muslim)
It was also narrated from Ibn Majah with an authentic Isnad (chain of narration), but he did not say “when travelling.” In Al-Bukhari and Muslim, it was narrated from Ibn `Abbas (may Allah be pleased with him) that he said to his Mu’adhdhin on a rainy day -- Muslim added that it was a Friday -- … and he narrated the Hadith quoted above. And the same applies to snow, ice and cold.
This confirms that cold wind on a dark night is an excuse, because it is likely that it will rain.” End quote.
It is well known that many people are not bothered by snow and it does not prevent them from going to work and meeting other needs. For these people, snow is no excuse for them not to attend Jumu`ah. But if it bothers them and makes it very hard for them to get to the mosque, then it is an excuse.
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses | https://islamqa.info/en/answers/148398/is-missing-jumuah-because-of-snow-permissible | 83 | 148,398 |
18,654 | It is not essential to form the intention (niyyah) of offering the prayer that is currently due or of making up a prayer that has been missed | Question
If I am praying Zuhr and the adhaan is given for ‘Asr when I have not completed the first rak‘ah, do I have to repeat the prayer, because the intention has changed from offering the prayer that is currently due to making up a prayer that has been missed? What if I prayed Zuhr on the basis that it was the prayer that was currently due, and I did not realize that the time for it had ended? Should I also repeat it, because my intention should have been to make up the prayer (qadaa’)? | Praise be to Allah.Firstly:
It is not permissible for a Muslim to delay the prayer until the time for it ends, without an excuse. If someone fails to pray before the time for the prayer ends, without an excuse, then he has committed a grave sin. What he must do is repent to Allah, may He be exalted, and resolve to always offer the prayers on time.
In the case of one who delays the prayer until the time for it ends because of an excuse, such as falling asleep or forgetting, he must offer the prayer once that excuse no longer applies. For more information, please see the answer to question no. 20882.
Secondly:
In the case of the prayer that is currently due, it is not stipulated that one form the intention (niyyah) to offer that prayer. By the same token, it is not stipulated when making up a missed prayer that one form the intention of making it up (qadaa’), especially if the reason why you missed it was falling asleep or forgetting, because in that case you are offering the prayers at the right time.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
If someone falls asleep and misses a prayer, or forgets it, then in his case the time for that prayer is when he wakes up or when he remembers it. At that time, he is enjoined to offer that prayer, and there is no other time for it except that time, so he is offering it at its proper time.
End quote from Majmoo‘ al-Fataawa (24/57).
It says in Mirqaat al-Mafaateeh (2/312):
With regard to offering a prayer that a person was distracted from or forgot, or slept and missed it, when he remembers it is the right time for offering that prayer, even if it is after the time prescribed for that prayer has ended, because when he remembers it or wakes up is the time to offer it. End quote.
It says in al-Mawsoo‘ah al-Fiqhiyyah al-Kuwaitiyyah (42/84-86):
The fuqaha’ are of the view in general that it is not essential to bring to mind whether the prayer is one that is currently due or a missed prayer that is being made up when intending to pray. However, there was some further discussion and some differences of opinion concerning this matter.
The Hanafis – as was narrated by Ibn Nujaym – said that if he brings to mind the name of the prayer that he is going to offer, that is valid, whether he formed the intention of offering the prayer that is currently due or of making up a missed prayer. Fakhr al-Islam and others said in al-Usool fi Bahth al-Adaa’ wa’l-Qadaa’: Either of them may be used in the place of the other, so that it is valid to offer a current prayer with the intention of making up a missed prayer, and vice versa.
The Shaafa‘is said: With regard to offering a current prayer or making up a missed prayer, there are many views… The soundest of which is the fourth view: It is not essential to specify either of them in his mind, because ash-Shaafa‘i stated that the prayer of one who is praying on a cloudy day is valid, after he thinks and works out whether the time is due or not; and the fast of a captive is valid, if he intends to fast and then they realize [in each of these two cases] that it was not as they thought.
The Hanbalis said: It is not essential to bring to mind whether the prayer is the prayer that is currently due or a prayer that is being made up, and it is not stipulated that the intention be brought to mind that one is offering the prayer that is currently due. End quote.
Based on that, your prayer as described in the question was valid, and you do not have to do anything else.
But you must repent and seek forgiveness for delaying the prayer until its time ended, and you should keep offering all the prayers on time, and indeed in the mosque with the people where the call to prayer is given.
You should also do a lot of naafil (extra) prayers, to make up for any shortfall in the obligatory prayers, as we have explained in the answers to questions no. 90143 and 147624.
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses | https://islamqa.info/en/answers/222880/it-is-not-essential-to-form-the-intention-niyyah-of-offering-the-prayer-that-is-currently-due-or-of-making-up-a-prayer-that-has-been-missed | 83 | 222,880 |
18,655 | Can You Pray Qasr after Returning Home? | Question
If I travel to another place during Ramadan and my Salat I missed is Qasr; when I come back should I pray full Salat or half. | Praise be to Allah.Making up missed prayers when not travelling
If a person misses prayers when he is travelling and makes them up when he is at home, he should make them up in shortened form as if he prayed them whilst travelling, according to the more correct opinion, because making up should match the original that was missed . This is the view of the Hanafis and Malikis, and of the Shafa`is in the older madhhab. (End quote from Al-Mawsu`ah Al-Fiqhiyyah, 27/281)
Shaykh Ibn `Uthaymin (may Allah have mercy on him) said in Ash-Sharh Al-Mumti` (4/367): “A man reached his city then he remembered that he had not prayed Dhuhr whilst travelling. So he has to pray it with four Rak`ahs, because it is a prayer that became obligatory for him whilst he was not travelling, so he has to offer it in full. And because shortening the prayer is a concession of travel; once he is no longer travelling then he has to offer it in full.
This is our Madhhab (i.e., the Hanbali school of jurisprudence); but the more correct view is different, i.e., if he remembers a prayer that should have been offered whilst travelling when he gets home, he should offer it in the shortened form because the Prophet (blessings and peace of Allah be upon him) said: “If a person sleeps and misses a prayer or forgets it, let him offer it when he remembers it,” i.e., let him offer it as it should have been offered. This man remembered that he had not prayed Dhuhr when it was two Rak`ahs in his case, so he does not have to offer it in full.”
Four scenarios of remembering missed prayers
And he said (4/383):
“Based on this, there are four possible scenarios with regard to this issue:
He remembered a prayer that should have been offered whilst travelling when he was still travelling; so he should offer it in shortened form .
He remembered a prayer that should have been offered whilst he was not travelling when he was not travelling; so he should offer it in complete form.
He remembered a prayer that should have been offered whilst he was travelling when he was not travelling; he should offer it in shortened form according to the correct opinion.
He remembered a prayer that should have been offered whilst he was not travelling when he was travelling; he should offer it in complete form.”
Consequences of delaying or missing prayers
It should be noted that prayer is of great importance and that it is not permissible to delay it until after the time it is due except when joining prayers. If a person sleeps or forgets a prayer, then he should pray it when he wakes up or remembers it, and he is not allowed to delay it. Allah, may He be Exalted, says (interpretation of the meaning):
{And when you have completed the prayer, remember Allah standing, sitting, or [lying] on your sides. But when you become secure, re-establish [regular] prayer. Indeed, prayer has been decreed upon the believers a decree of specified times.} [An-Nisa’ 4:103]
{Maintain with care the [obligatory] prayers and [in particular] the middle [i.e., `Asr] prayer and stand before Allah, devoutly obedient.} [Al-Baqarah 2:238]
{But there came after them successors [i.e., later generations] who neglected prayer and pursued desires; so they are going to meet evil.} [Maryam 19:59]
Ibn Mas`ud (may Allah be pleased with him) said concerning the word Ghayy (translated above as “evil”): It is a valley in Hell that is very deep and foul.
And Allah, may He be Exalted, says (interpretation of the meaning):
{So woe to those who pray, [But] who are heedless of their prayer [i.e., the hypocrites who are unconcerned if they miss prayers when no one sees them].} [Al-Ma`un 107:4-5]
And when the Prophet (blessings and peace of Allah be upon him) was asked: Which deed is dearest to Allah?, he replied: “Prayer offered on time.” (Narrated by Al-Bukhari, 527 and Muslim, 85)
And he (blessings and peace of Allah be upon him) said: “Whoever gives up `Asr prayer, his (good) deeds are rendered invalid.” (Narrated by Al-Bukhari, 553)
And he (blessings and peace of Allah be upon him) said: “Do not associate anything with Allah, even if you are cut and burned. Do not neglect any prescribed prayer deliberately, for whoever neglects it deliberately no longer has the protection of Allah. And do not drink wine, for it is the key to all evil.” (Narrated by Ibn Majah, 4034 and classed as sound by Al-Albani in Sahih Ibn Majah)
We ask Allah to guide us and you and to keep us all steadfast.
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses | https://islamqa.info/en/answers/109538/can-you-pray-qasr-after-returning-home | 83 | 109,538 |
18,656 | Questions about putting prayers together | Question
What is the ruling on putting the prayers together because of rain, cold and wind? What is the ruling on putting `Asr prayer together with Jumu`ah? What should be the attitude of the knowledgeable congregant who knows it is not valid to put these two prayers together because the conditions are not fulfilled, especially on Friday? Should he leave the first row or remain sitting, because if he prays with them with the intention of offering a supererogatory prayer, he is afraid that people will follow his example? How should he respond to someone who says to him: Your attitude may cause confusion (fitnah)? Is it valid to put `Asr together with Zuhr because of cold and wind, and the expectation of rain? Is it valid to put `Asr together with Zuhr on the basis of the conditions set out by the Shafa`is and to put `Isha’ together with Maghrib on the basis of the conditions set out by the Malikis or Hanbalis? | Praise be to Allah.Firstly: it is permissible to put Zuhr and `Asr together, and to put Maghrib and `Isha’ together because of rain and snow
It is permissible to put Zuhr and `Asr together, and to put Maghrib and `Isha’ together because of rain, snow, cold and cold winds.
Please see the answer to question no. 147381.
Secondly: it is not permissible to put `Asr together with Jumu`ah
It is not permissible to put `Asr together with Jumu`ah, because the reports only speak of putting Zuhr and `Asr together, and Jumu`ah is a separate obligation and is not Zuhr.
This is the view of the Hanbalis and it is the view followed on this website.
Please see the answer to question no. 26198.
Based on that, if the people in the mosque put these two prayers together, you should not join them in that; rather you should leave, and there is no confusion (fitnah) in doing that, but if you explain later on that you follow the view of the scholars who do not allow putting these two prayers together, that would be a good thing.
Thirdly: putting prayers together because of the expectation of rain
It is not permissible to put prayers together because of the expectation of rain, whether that is putting Zuhr and `Asr together, or putting Maghrib and `Isha’ together. But if there is a strong cold wind, then that is an excuse which allows putting prayers together.
Shaykh Ibn `Uthaymin (may Allah have mercy on him) said: The correct view is that if there is a strong cold wind that is difficult for the people to bear, then this is a valid excuse which allows them not to pray Jumu`ah or prayers in congregation, and it is a stronger excuse than the excuse of being bothered by rain, as is known to those who have suffered that. Moreover, the hardship caused by cold is often accompanied by another hardship, which is that it causes people to urinate more frequently, and thus become tired as a result. So if a person does wudu’, it is difficult to do wudu’ when it is cold, and that was the case especially in the past when there were no water heaters. Sometimes the water is very cold indeed, hence we say that so long as the reason is the hardship faced, then hardship is a factor when there is a strong cold wind. But if it is an ordinary light wind or warm wind, there is no hardship involved.
End quote from ash-Sharh al-Mumti`, 4/310.
And he (may Allah have mercy on him) said: If someone were to ask: at what point is cold regarded as a hardship?
The answer to that is: what we mean by strong wind is that which is out of the ordinary. As for the ordinary wind, that does not make it permissible to put prayers together, even if it is cold. And what is meant by cold is that which is hard for people to bear.
If someone were to ask: if the cold is intense but there is no wind, is it permissible to put prayers together?
We say: no, because intense cold without wind is something that a person can protect himself against by wearing more layers of clothing. But if there is wind with the intense cold, the wind can penetrate the clothing. If the wind is strong but it is not cold, then prayers cannot be put together, because strong wind without cold does not cause hardship. But if we assume that this intense wind is carrying dust (that is, a dust storm or sand storm), which causes hardship to people and is difficult for them to bear, then it comes under the general ruling of hardship, and in that case it is permissible to put prayers together.
If someone were to ask: what is the evidence to suggest that putting Maghrib and `Isha’ together is permitted specifically in the case of strong wind, rain and mud?
We say: the evidence is that the Messenger (blessings and peace of Allah be upon him) put Maghrib and `Isha’ together on a rainy night. But there are some reservations about this hadith. The one who narrated it was an-Najjad, not al-Bukhari as is suggested by some manuscripts of ar-Rawd. Moreover, the fact that he put the prayers together on a rainy night does not mean that he did not put the prayers together on a rainy day, because the reason for doing that is hardship.
Hence the correct view regarding this matter is that it is permissible to put Zuhr and `Asr together for the same reason, just as it is permissible to put Maghrib and `Isha’ together, and the reason for that is hardship. So if there is hardship by night or by day, it is permissible to put prayers together.
End quote from ash-Sharh al-Mumti`, 4/392.
Fourthly: it is permissible to put Zuhr and `Asr together when it is raining.
There is also nothing wrong with putting Zuhr and `Asr together when it is raining, according to the Shafa`is, and this view has stronger evidence. If someone decides to adopt the view of this madhhab, he should pay attention to the guidelines and conditions of putting the prayers together, unless it becomes clear to him that a different view is more likely to be correct.
If he puts Maghrib and `Isha’ together because of rain, then he will be following the view of the majority: the Malikis, Shafa`is and Hanbalis. But if they differ regarding some guidelines and conditions, then he should act on the basis of what he thinks is more likely to be correct, if he is knowledgeable enough to weigh up different scholarly views, otherwise he should follow the madhhab that he studied and has been following, if he has a madhhab, or he should follow the madhhab of the people of his city. Otherwise, it is permissible to follow one of the scholarly views.
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses | https://islamqa.info/en/answers/327866/questions-about-putting-prayers-together | 83 | 327,866 |
18,657 | What should a traveller do if he wants to pray `Isha’ behind someone who is praying Maghrib? | Question
I prayed Maghrib, then I stood up to pray `Isha’ with it, shortening the prayer, and I prayed behind a second jama`ah who were praying Maghrib; I prayed `Isha’ with them, shortening the prayer, although they were residents of that place. I joined them in the prayer in the second rak`ah, then sat for the first tashahhud, then we prayed another rak`ah, then the imam said the salaam and I said it with him. It is my prayer valid or do I have to repeat it? If I repeat the prayer, should I pray it with two rak`ahs or four? | Praise be to Allah.If a traveller prays behind an imam who is a resident, then he must offer the prayer in full with him, if he is offering the same prayer as the imam, and it is not permissible for him to shorten the prayer to two rak`ahs.
See the answer to question no. 21996 .
But if he is offering a different prayer, as mentioned in the question, then the one who is praying behind the imam has the choice between praying only two rak`ahs, or completing the prayer and making it four rak`ahs, after the imam says the salaam.
Shaykh Muhammad ibn `Uthaymin (may Allah have mercy on him) was asked about a traveller who entered the mosque, and found a group praying Maghrib, and he had already prayed Maghrib, so he joined them in prayer with the intention of praying `Isha’, and when the imam stood up for the third rak`ah, he remained seated, and he recited the tashahhud and the said the salaam. What is the ruling on that?
He replied:
If a traveller enters the mosque having already prayed Maghrib, and he finds them praying Maghrib, and he joins them with the intention of praying `Isha’, some of the scholars say that his joining them is not valid, because of the difference in intention and action. And some of them said that it is valid, so when the imam stands up for the third rak`ah, the one who joined the congregation should complete the tashahhud and say the salaam after two rak`ahs, and this is the correct view. Or he may stand up with the imam for the third rak`ah, then complete `Isha’ by adding a fourth.
End quote from Majmu` Fatawa ash-Shaykh al-`Uthaymin, 15/357.
Based on that, what the questioner did – which was shortening his prayer to two rak`ahs – is valid, and he does not have to repeat this prayer.
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses | https://islamqa.info/en/answers/136938/what-should-a-traveller-do-if-he-wants-to-pray-isha-behind-someone-who-is-praying-maghrib | 83 | 136,938 |
18,658 | When should a plaster cast be taken off? If he knew that the limb was healed before taking it off, does he have to repeat the prayer? | Question
I had a plaster cast on my left arm, and I was travelling. I did wudu’ and wiped over my left arm, because it had a cast on it, and I prayed Zuhr and ‘Asr, shortening them and putting them together. Straight after praying, I took off the plaster cast and I felt that my arm was not hurting me, then I realised that I could have washed it if there had been no cast on it. Do I have to repeat the two prayers, and should I shorten them or offer them in full? | Praise be to Allah.Firstly:
A plaster cast is something that is placed over a broken limb to keep it straight whilst it heals. In Islamic jurisprudence, the Malikis use the word translated here as plaster cast in a more general sense, referring to anything that is used to treat a wound, such as a splint, dressing and so on.
End quote from al-Mawsu`ah al-Fiqhiyyah, 15/106.
The jurists are unanimously agreed that it is prescribed to wipe over plaster casts when there is a reason to do so.
Ibn Qudamah (may Allah have mercy on him) said: There are five differences between wiping over a plaster cast and wiping over the khuffs, one of which is that it is not permissible to wipe over it unless removing it will result in harm, and this does not apply in the case of khuffs.
End quote from al-Mughni, 1/312.
In al-Mawsu`ah al-Fiqhiyyah, 15/108, it says: The conditions for wiping over a plaster cast:
a.. If washing the broken or injured limb will harm it. The same applies if wiping the injury site directly would harm it, or there is the fear of harm resulting from removing the plaster cast. End quote.
Shaykh Abu `Umar ad-Dibyan (may Allah preserve him) said: One of the conditions of it being permissible to wipe over a plaster cast is that washing would cause harm to the broken limb or infected wound, or there is the fear that some other kind of harm would result from removing the cast.
But if washing will not cause any harm, and there is no fear of harm resulting from removing the cast, then it must be washed, because washing the limb is obligatory, but it may be replaced by something else, namely wiping, when there is a reason for that. But if there is no reason or excuse, washing the limb is not waived. There is no difference of scholarly opinion regarding that.
End quote from Mawsu`at Ahkam at-Taharah, 5/619.
Secondly:
As for how long the plaster cast should remain, reference should be made to a doctor or experts. If experts state a specific time period and you did not go beyond that, then what appears to be the case is that there is no blame on you.
But you must take off the cast when that time period ends, and it is not valid for you to wipe over it after that.
Shaykh Muhammad ibn Muhammad al-Mukhtar ash-Shinqiti (may Allah preserve him) said: “Until he removes it” means: until he removes the bandage or plaster cast, but he should refer to experts regarding that. If the doctors say that he must keep the cast on for a month, then its time limit is no more than one month. If they say that he must keep it on for two months, then the same applies, and he should not keep it on for longer than the time that the doctors have said is necessary. If he keeps it on for longer than that, then it is not valid for him to wipe over it during that additional time.
End quote from Zad al-Mustaqni`, 14/21.
If the experts did not state a time period, and you think it most likely that you wiped over it after it had healed, then your wiping over it and your wudu’ were not valid, and you must repeat the prayers that you offered.
An-Nawawi (may Allah have mercy on him) said: If what is under the cast had healed and he was not aware of it, and he offered some prayers after that, he must make them up, and there is no difference of scholarly opinion regarding that. The author of at-Tatimmah and others narrated that there was consensus on that.
End quote from al-Majmu`, 2/332.
If you repeat those two prayers when you are not travelling, you must offer them in full, to be on the safe side.
It says in al-Mawsu`ah al-Fiqhiyyah, 27/281: The Hanafis, Malikis and Shafa`is, according to their earlier opinion, said: whoever misses a prayer when travelling should make it up with two rak`ahs when he is not travelling, and whoever misses a prayer when he is not travelling should make it up when he is travelling with four rak`ahs, because making up the prayer is connected to what you were supposed to do…
The Shafa`is, according to their later view – which is the more correct view – said that it is not permissible for him to shorten the prayer, because shortening the prayer is a concession that is connected to a reason, and that reason no longer applies.
If he missed the prayer when travelling and makes it up when travelling, there are two views, one of which is that he should not shorten the prayer, because it is a prayer that was reduced from four rak`ahs to two, and one of its conditions was that it should have been offered on time.
The second view is that he may shorten the prayer – and this is more correct – because it is a concession that is connected to a reason, and the reason is still in effect, so the concession remains.
If he missed a prayer when he was not travelling, and he makes it up when he is travelling, it is not permissible for him to shorten it, because what he owes is a complete prayer. Therefore it is not permissible for him to shorten it. However, al-Muzani said that he may shorten it.
The Hanbalis said: If he forgot a prayer when he was not travelling, then remembered it when he was travelling, or he forgot a prayer when he was travelling, then remembered it when he was not travelling, in both cases he should offer the prayer of one who is not travelling [i.e., offer it in full]. This was stated by Ahmad in a report narrated by Abu Dawud and al-Athram. That is because shortening the prayer is one of the concessions of travel, and that concession ceases when the reason for it no longer applies. End quote.
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses | https://islamqa.info/en/answers/257302/when-should-a-plaster-cast-be-taken-off-if-he-knew-that-the-limb-was-healed-before-taking-it-off-does-he-have-to-repeat-the-prayer | 83 | 257,302 |
18,659 | Should he offer the regular Sunnah prayers if he puts prayers together when not travelling? | Question
If someone who is not travelling puts two prayers together, does he have to offer the fard (obligatory) prayer only, or is it permissible for him to also offer the confirmed Sunnah (sunnah mu’akkadah) prayers? | Praise be to Allah.If one who is not travelling puts two prayers together, such as if it is raining or he is sick, or for some other reason, then he may offer the regular Sunnah (Sunnah raatibah) prayers, but he is not obliged to do that, because they are sunnah and are not obligatory. If he puts Zuhr and ‘Asr together, he may pray the regular Sunnah prayer that comes before Zuhr, then put the two prayers together, then pray the regular Sunnah prayer that comes after Zuhr after he has prayed ‘Asr.
If he puts Maghrib and ‘Isha’ together, after praying them, he may pray the regular Sunnah prayer of Maghrib, then that of ‘Isha’.
An-Nawawi (may Allah have mercy on him) said in Rawdat at-Taalibeen (1/402):
When putting ‘Isha’ and Maghrib together, he should pray the two obligatory prayers, then the Sunnah of Maghrib, then the Sunnah of ‘Isha’, then Witr.
In the case of Zuhr, the correct view, as stated by the scholars, is that he may pray the Sunnah prayer of Zuhr that comes before it, then pray Zuhr, then pray ‘Asr, then pray the Sunnah prayer of Zuhr that comes after it, then pray the Sunnah of ‘Asr. End quote.
Zakariyya al-Ansaari (may Allah have mercy on him) said in Asna al-Mataalib (1/245):
If he puts Zuhr and ‘Asr together at the time of the earlier prayer, or even at the time of the later prayer, he may pray the Sunnah prayer of Zuhr that comes before it, then pray the two obligatory prayers, Zuhr then ‘Asr, then the rest of the regular Sunnah prayers, i.e., the Sunnah prayer of Zuhr that comes after it, then the Sunnah of ‘Asr.
In the case of Maghrib and ‘Isha’, he should pray the two obligatory prayers, then the regular Sunnah of Maghrib, then the Sunnah of ‘Isha’, then Witr. End quote.
Ibn Qudaamah (may Allah have mercy on him) said: If he puts prayers together at the time of the earlier prayer, then he may pray the Sunnah of the second prayer, and pray Witr before the time of the second prayer begins, because its Sunnah is connected to it, so it is connected to it in terms of both its performance and its time. The time of Witr is between ‘Isha’ prayer and Fajr prayer, and he has prayed ‘Isha’, so the time for Witr has begun. End quote.
Al-Mughni (2/61-62).
It says in al-Insaaf (2/344): He may pray the Sunnah of Zuhr after praying ‘Asr, and that is not disliked (makrooh). This was stated by most of our companions. It was also said that that is not permissible. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
Should the regular Sunnah prayers that are offered before and after [the obligatory prayers] be done when putting two prayers together, such as Zuhr and ‘Asr, or Maghrib and ‘Isha’? If they should be done, then how are these regular Sunnahs to be done? Should they be done after the prayers or before?
He replied:
A person who is sick [may put prayers together], or the people may put prayers together because of rain, such as delaying Zuhr until ‘Asr. In that case, the regular Sunnah prayer of four rak‘ahs may be offered first, then after finishing ‘Asr, one may offer the regular Sunnah prayer that comes after Zuhr.
Maghrib and ‘Isha’ may be put together, then after finishing them, one may offer the regular Sunnah of Maghrib first, then the regular Sunnah of ‘Isha’. End quote.
Liqaa’ al-Baab al-Maftooh (147/15).
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses | https://islamqa.info/en/answers/137720/should-he-offer-the-regular-sunnah-prayers-if-he-puts-prayers-together-when-not-travelling | 83 | 137,720 |
18,660 | Missing Jumu`ah and Congregational Prayers to Serve His Sick Father | Question
My father – may Allah, may He be Exalted, heal him – suffered a stroke two years ago, which resulted in complete paralysis on the left side of his body, and left him unable to speak. I have left my job so I can stay with him and help him with his food, drink and hygiene. I have some questions: 1. When cleaning him after he soils himself, I wear gloves to keep my hands clean, because after cleaning him, I take off the dirty gloves and put a new diaper on him, with the catheter in my hand. I am afraid that my wearing the gloves may be a kind of showing displeasure or disgust; will Allah punish me for that? 2. If I am in a state of purity (Taharah), and I check the catheter without touching it, but I see my father’s `Awrah, does that invalidate my Wudu? If it so happens that I touch the penis to adjust it, must I do Wudu in order to read from the Mus-haf or offer a Nafil prayer? 3. In the first year, my father understood little, and spent most of his time asleep, and he did not pray. Even if I prayed in congregation with him, I would find him sleeping or having exited the prayer. But this year he has become aware of the times of prayer, and he wakes up even if he was sleeping. Our house is on the second floor, and Allah knows how much I wish that we could pray in the mosque, but if I carry my father down the stairs I will get too tired, and I will worry about him. I have started to pray most of the obligatory prayers at home in congregation with my father, and I do not go to the mosque. Even for Jumu`ah, we listen to the khutbah from the Haram, then we pray Dhuhr with four rak`ahs. 4. Sometimes my father is tired, so I pray `Asr one hour before its time, or I put it together with Dhuhr. Is it permissible for me to pray `Asr again in the mosque or in his house, if he is tired? 5. Sometimes my father is constipated, which is a result of the stroke, so I use my finger to extract what is in his rectum. Is there any blame on me for doing that? In the past I used to go to the mosque, and when I came back from the prayer I would find my father weeping and distressed, and sometimes I do not got out of his house for several months for fear that he might wake up and not find me, and get distressed, because he will not accept for anyone to feed him, sit him up or clean him except me. I stay with my father and my Mus-haf and uphold my prayers, and I have forsaken my worldly concerns. I am owed money in Riyadh but I cannot go back and collect it. I also owe money, and some of the people to whom I owe it are patient and understand my circumstances, but others have made complaints to the police, and I have been wanted by the police for six months. Are my actions regarded as consuming people’s wealth unlawfully, because I have not paid off what I owe, and I am afraid that my prayers and my reading of Qur’an will not be accepted. 6. After completing the Qur’an, is it permissible for me to give the reward for that to my father and mother, because they taught us and it is thanks to them that I have completed the Qur’an? Or is it sufficient for me to say: O Allah, grant my parents the best of rewards? | Praise be to Allah.How to remove impurities from my sick father
We ask Allah, may He be Exalted, to heal your father and grant him well-being, and to grant you the best reward for what you are doing for him.
You are doing well by wearing gloves when cleaning him of impurity, because touching the `Awrah is prohibited, and it is essential to use a barrier such as gloves and the like.
It says in Fatawa Al-Lajnah Ad-Da’imah (25/283): “You will be rewarded – in sha Allah – for what you are doing of serving these disabled people, and cleaning them by washing them and otherwise, but that should be done whilst concealing their `Awrahs and using a barrier when cleaning them, placing a barrier on the hand such as a glove or wrapper.”
It does not matter if what is motivating you to wear the glove is disgust; rather disgust at touching impurities is something natural.
Is it permissible to look at my sick father’s `Awrah?
It is not permissible to look at your father’s `Awrah except in the case of necessity, such as if you cannot adjust the catheter except by looking.
Looking at the `Awrah does not invalidate Wudu.
With regard to cleaning it, you should try hard to clean it whilst covering his `Awrah and washing away the impurity beneath a barrier of cloth and the like.
We have noted above that it is not permissible to touch his `Awrah; rather you should wear gloves.
If we assume that touching occurs, then touching the penis and the anus without a barrier invalidates Wudu according to many of the scholars among the Companions and the generation who came after them and the leading scholars who came after them, including Malik, Ash-Shafi`i and Ahmad.
Is it permissible to miss congregational prayer to take care of my sick father?
If your father is aware of the prayer, then it is obligatory for him and it is not permissible for him to not pray.
You should pray in congregation in the mosque , so long as someone else can be with him while you go to the mosque.
With regard to his becoming distressed if you leave, it does not seem that this is an excuse for not praying in congregation in the mosque.
But if it happens time after time that you see a change in his mood that is more than usual, such as his feeling distressed and the like, then we hope that there will be no blame on you if you pray next to him at those times, whilst striving to put his mind at rest and make him accept your leaving him when need be, such as prayers in congregation and the like, which one has no choice but to do, so someone else should be with him for this short time when you leave him.
Is it permissible to miss Jumu`ah prayer to take care of my sick father?
Similarly, it is not permissible for you to not pray Jumu`ah , if there is someone who can take care of him whilst you go to the mosque. If there is no one, then you are excused for not going to the mosque and you can pray Dhuhr with him instead.
He himself is excused for not attending Jumu`ah if it is too difficult for him to go.
It says in Kashshaf Al-Qina` (1/495): “The sick person is excused for not attending Jumu`ah and prayers in congregation , because when the Prophet (blessings and peace of Allah be upon him) fell sick, he stayed away from the mosque and he said: “Tell Abu Bakr to lead the people in prayer.” (Narrated by Al-Bukhari and Muslim)
Or if someone is afraid that his friend or relative will die before he can get there to see him or tend to him, if the sick person does not have anyone to tend to him instead of him, then [we may note that] Ibn `Umar was called, whilst he was preparing to go to Jumu`ah, to go to Sa`id ibn Zayd [who was dying], and he came to see him in Al-`Aqiq and did not go to Jumu`ah.
It says in Ash-Sharh: “We do not know of any difference of scholarly opinion concerning that.”
Shaykh Ibn `Uthaymin (may Allah have mercy on him) was asked: My son is sick and stays in the hospital, and I stay with him; for three months I have not attended Jumu`ah prayer, because my son is sick and very young. What is the ruling on that?
He (may Allah have mercy on him) replied:
“There is no blame on you, so long as your son needs you to be there with him, because the sick person’s need for someone to tend to him is one of the things that waive the obligation to attend Jumu`ah and prayers in congregation for the one who is tending him. But if it is possible for someone else to tend to him while you go to the prayer, then the prayer is not waived from you in that case.” (Fatawa Nur `Ala Ad-Darb, 8/2)
Is it permissible for sick people to join prayers together?
It is permissible for the sick person to join Dhuhr and `Asr , and Maghrib and `Isha’, at the time of the earlier or later prayer, so as to ward off hardship.
It says in Kashshaf Al-Qina` (5/2):
“Section on joining prayers together: … It is permissible to join Dhuhr and `Asr at the time of either of them, and to join Maghrib and `Isha’ at the time of either of them. These four are the prayers that may be joined: Dhuhr and `Asr, and Maghrib and `Isha’, at the time of either the first or the second of each pair.
… For the sick person, not joining the prayers together may be too hard on him and make his condition worse. It is proven that it is permissible for the woman suffering from Istihadah [irregular, non-menstrual bleeding], which is a kind of sickness, to join prayers together. Ahmad argued that sickness is worse than travelling; he was treated with Hijamah [cupping] after sunset, then he ate dinner, then he joined the prayers [Maghrib and `Isha’] together.”
Is it permissible to use fingers to extract faeces from a sick person’s rectum?
There is nothing wrong with using your finger to extract [faeces] from your father’s rectum when there is a need for that, on condition that a barrier be used, such as gloves.
Is it permissible to neglect the debts you owe?
It is not permissible to neglect the debts you owe , because that is a kind of wrongdoing. The Prophet (blessings and peace of Allah be upon him) said: “For one who can afford it to delay repayment is wrongdoing.” (Narrated by Al-Bukhari, 2400 and Muslim, 1564)
You have to strive to pay them off, even if you have to appoint someone else to do it on your behalf.
Is giving the reward of reciting the Quran to your parents permissible?
There is a difference of opinion with regard to giving the reward of recitation to your parents . The best is not to do that, and to be content with offering supplication (Du`a’) for them .
So long as they taught you and encouraged you to memorise the Quran, there is the hope that they will attain the reward of all of your recitation, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever calls people to right guidance will have a reward like that of those who follow him, without that detracting from their reward in the slightest. And whoever calls people to misguidance will have a burden of sin like that of those who follow him, without that detracting from their sin in the slightest.” (Muslim, 4831)
We ask Allah to heal your father and to increase you in righteousness and goodness.
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses | https://islamqa.info/en/answers/289017/missing-jumuah-and-congregational-prayers-to-serve-his-sick-father | 83 | 289,017 |
18,661 | How to pray when lying down | Question
How should a person pray when he is lying down, on his side or on his back? How should he say the takbeer (“Allahu akbar”), bow and prostrate, and recite the tashahhud? How should he gesture? | Praise be to Allah.Firstly:
With regard to a worshipper praying when lying down, there are two scenarios:
The first scenario:
The prayer is obligatory, and the worshipper is able to stand or sit. In this case, his prayer is not valid if it is offered whilst lying down, according to scholarly consensus, because the Prophet (blessings and peace of Allah be upon him) said to ‘Imraan ibn Husayn, when he was sick: “Pray standing; if you cannot do that then pray sitting; if you cannot do that then pray on your side.” Narrated by al-Bukhaari (1117).
Ibn ‘Abd al-Barr (may Allah have mercy on him) said:
This confirms that standing (in the prayer) is obligatory and is not waived except when one is unable to do it. The same applies to sitting, if one is not able to do it, and so on and so forth. Things are waived when one is unable to do them until, when a person reaches the state of unconsciousness, all of that is waived.
End quote from at-Tamheed (1/135).
The second scenario:
The prayer is voluntary, in which case it is permissible for the worshipper to pray sitting, even though he is able to stand, but his reward will be half of the reward of one who prays standing.
Al-Qaadi ‘Iyaad (may Allah have mercy on him) said:
The entire hadith has to do with someone offering a voluntary prayer, because it says that it is “better” [to stand] when one is able to stand, but he chooses to sit.
End quote from Ikmaal al-Mu‘allim (3/77).
This has been discussed previously in the answer to question no. 9307.
Secondly:
Is it permissible to offer a voluntary prayer lying down, when one is able to sit?
Most of the scholars are of the view that that is not permissible.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Most of the scholars denounced that and regarded it as an innovation that has been introduced into Islam. They said: it is not known that anyone in Islam ever prayed lying on his side when he was in sound health. If that were allowed, the Muslims would have done that at the time of their Prophet (blessings and peace of Allah be upon him) or after that, and the Prophet (blessings and peace of Allah be upon him) would have done that, even if only once, to show that it is permissible. He used to offer voluntary prayers sitting, and would pray on his mount, facing whatever direction the mount was facing, and he would pray Witr on his mount, but he did not offer any obligatory prayer on his mount. If that were acceptable, he would have done it, even if only once, or his companions would have done it.
End quote from Majmoo‘ al-Fataawa (23/235).
Some scholars regard it as permissible to offer voluntary prayers lying down. That was narrated from al-Hasan al-Basri, and it is one view in the Maaliki, Shaafa‘i and Hanbali madhhabs. Their evidence for that is the general meaning of the hadith of ‘Imraan ibn Husayn, who said: I asked the Prophet (blessings and peace of Allah be upon him) about a man praying whilst sitting, and he said: “Whoever prays standing, that is better. Whoever prays sitting will have half the reward of the one (who prays) standing. And the one who prays ‘sleeping’ will have half the reward of the one (who prays) sitting.”
Narrated by al-Bukhaari (1116). He said: What is meant by ‘sleeping’ here is lying down. End quote.
According to the view that it is permissible in that case, then lying down takes the place of standing only, and the worshipper must sit up in order to bow and prostrate, and he should lean forward for bowing, and prostrate if he is able to do so.
An-Nawawi (may Allah have mercy on him) said:
Ar-Raafi‘i said: If we assume that it is permissible to offer voluntary prayers lying down, when a person is able to stand, then is it sufficient to gesture only for bowing and prostrating? Or is it stipulated that he should bow and prostrate like one who prays sitting?
There are two views, the more sound of which is the second. Imam al-Haramayn said: In our view, those who say that it is permissible to pray lying down do not say that it is permissible to limit oneself, when saying essential dhikrs of the prayer, such as the tashahhud, takbeer and so on, to saying them in the heart only without moving the lips.
It is essential to note what Imam al-Haramayn said: it is definitely not sufficient to say the words only in one’s heart, because in that case there will be nothing left of the outward form of the prayer. Rather the hadith points out that there is a concession with regard to standing and sitting only; all other parts of the prayer remain as they are usually done. And Allah knows best.
End quote from al-Majmoo‘ (3/276).
Al-Mirdaawi al-Hanbali (may Allah have mercy on him) said:
He said that it is not valid to pray lying down, whilst Ibn Haani’ narrated that it is valid to do so, and some of the scholars favoured that view.
Then (we may ask) can he gesture or must he prostrate? There are two views, the first of which is that he should prostrate. I say: This is the apparent meaning of the words of al-Majd in his commentary and elsewhere, and it is the correct view.
End quote from al-Furoo‘ wa Tasheeh al-Furoo‘ (2/400).
Thirdly:
If the worshipper is not able to pray standing or sitting, then it is permissible for him to pray lying down in the case of both obligatory and voluntary prayers, because of the hadith of ‘Imraan ibn Husayn quoted above.
With regard to the one who has no choice but to pray lying down, the validity of his prayer is based on two important principles:
The first principle is that the Muslim is only obliged to do what he is able to do.
Allah, may He be exalted, says (interpretation of the meaning):
“Allah does not burden any soul with more than it can bear”
[al-Baqarah 2:286]
“So fear Allah as much as you are able”
[at-Taghaabun 64:16].
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Whoever examines the texts of the Qur’an and Sunnah, it will become clear to him that the obligation to do religious duties depends on one’s ability to learn and act. If someone is incapable of doing either, then what is beyond him is waived in his case, for Allah does not burden any soul with more than it can bear.… Hence the Prophet (blessings and peace of Allah be upon him) said to ‘Imraan ibn Husayn: “Pray standing; if you cannot do that then pray sitting; if you cannot do that then pray on your side.”
End quote from Majmoo‘ al-Fataawa (21/634).
The second principle is that the one who is able to do and say what is required of him is obliged to do it, and it is not waived in his case. The principle according to the scholars is that what one is able to do cannot be waived because of what one is not able to do.
‘Izz ad-Deen ibn ‘Abd as-Salaam (may Allah have mercy on him) said:
The principle is that the one who has a religious duty to do and is able to do some of it and unable to do some of it must do what he is able to do, and what he is unable to do is waived in his case…
End quote from Qawaa‘id al-Ahkaam (2/7)
Conclusion:
The one who has no choice but to pray lying down may pray on his side, and if he is not able to do that, then he may pray lying on his back and gesture with his head for bowing and prostration. If he is not able to do that, then he should pray intending those movements in his heart, and he should recite the words of dhikr verbally.
The same applies to the tashahhud and takbeer. If he is able to raise his hands (when saying takbeer) and to move his finger (when reciting the tashahhud), then he must do that, otherwise it is sufficient to say the words.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The Prophet (blessings and peace of Allah be upon him) said to ‘Imraan ibn Husayn: “… if you cannot do that then pray on your side.” He did not state which side it should be, so we say that he has the choice between lying on his right side or his left side.
The best is for him to do whatever is easiest for him. If both sides are the same for him, then the right side is better. The Prophet (blessings and peace of Allah be upon him) liked to start with the right when putting on his shoes, combing his hair, purifying himself, and in all his affairs.
If he prays lying on his back, with his feet towards the qiblah, that is valid…
The second view is that it is not valid if he is able to lie on his side, because the Prophet (blessings and peace of Allah be upon him) said to ‘Imraan ibn Husayn: “…if you cannot do that then pray on your side.” This position is specifically referred to in the religious text, and is better than lying on one’s back, because the face of the sick person can face the qiblah, whereas if he is lying on his back, his face will be facing upwards. So if he is lying on his side, it is easier for him to face the qiblah. This view is the correct one.
So in order of preference, the options for the sick person when praying are as follows:
He should pray standing, but if he is not able to do that then he should pray sitting. If he is not able to pray sitting, then he should pray lying on his side, and if he is not able to do that then he should pray lying on his back with his feet towards the qiblah. The latter is the fourth option according to the correct view.
If he is lying on his side, then he may gesture for bowing and prostration.
But how should he gesture? Should he gesture with his head towards the ground, like one who is turning his head, or should he gesture with his head tilting it towards his chest?
The answer is that he should tilt his head towards his chest, because tilting it towards the ground is a kind of turning away from the qiblah, unlike tilting it towards his chest, because in that case he is still facing towards the qiblah. So his gesture when he is lying down should be done by tilting his head slightly towards his chest for bowing and a little more than that for prostration.
If he is not able to do that, then there are three scholarly views:
The first view is that if he is unable to gesture with his head, he should gesture with his eyes.
The second view is that the actions of the prayer are waived in his case, but the words are not waived.
The third view is that both the words and the actions are waived in his case; in other words he does not have to pray at all. This view was favoured by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him).
The correct view out of these three is the view that only the actions of the prayer are waived in this case, because they are what he is unable to do. The words of the prayer are not waived, because he is able to say them, and Allah, may He be exalted, says (interpretation of the meaning):
“So fear Allah as much as you are able”
[at-Taghaabun 64:16].
So we say that he should say takbeer, recite Qur’an, intend to bow, say takbeer, recite the tasbeeh of bowing, then intend to stand up and say, Sami‘a Allahu liman hamidah Rabbana wa laka al-hamd (Allah hears those who praise Him; our Lord to You be praise)”, then intend to prostrate, say takbeer, say the tasbeeh of prostration, because this is in accordance with the shar‘i guideline: “So fear Allah as much as you are able” [at-Taghaabun 64:16].
If a person is unable to speak or do the actions of prayer, such as if he is paralysed and unable to speak, what should he do?
The answer is that both the words and the actions are waived in his case, but there remains the intention. So he should intend that he is praying, and intend to recite, and intend to bow, prostrate, stand up and sit down.
This is the correct view, because the prayer is words and actions done with the intention. If the words and actions are waived because one is unable to do them, what remains is the intention. Moreover, if we say to the sick person that he does not have to pray, this may be a cause of his forgetting Allah, because if a day and night pass without him praying, he may end up forgetting Allah, may He be glorified and exalted. But if we keep reminding him to pray, and he has to do it even if it is by means of intention alone, that is better than telling him that he does not have to pray.
End quote from ash-Sharh al-Mumti‘ (4/328-332).
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses | https://islamqa.info/en/answers/294088/how-to-pray-when-lying-down | 83 | 294,088 |
18,662 | The school is preventing them from praying Jumu‘ah and offering other prayers in congregation; what should they do? | Question
In my country there is a law that implies secularism between religion and school. It hadnt been implied until recently when its implied our school forbade us from praying zuhur go to juma. Every Muslim student stopped praying because they were afraid of the school board they didn't even ask why the were forbidden, but I collected signatures of students asking to pray and presented it to the academic principal. He answered me politely that this is beyond his capability because it's the law and if he breaks it, he will face consequences from the government. What should I do? I have applied for this year national exam under this school and can't change to another school that is Islamic school (the rule allows only religious schools to practice their religion in school) until I take this exam. (there are about 3 months left for exam). | Praise be to Allah.We appreciate your eagerness to perform the rituals of your religion, and we ask Allah to make you steadfast and help you.
What is required of the Muslim is to regularly offer the prayers at the proper times, and to keep away from schools that do not allow him to do that, so as to protect his religious commitment, because prayer is the foundation of Islam and anything that distracts from doing it is not permissible.
End quote from Fataawa al-Lajnah ad-Daa’imah, 7/41
Based on that, whoever is able to move to another school where he can pray Zuhr and Jumu‘ah, must do that. Whoever is not able to move should strive to offer Zuhr prayer at the proper time even if he prays on his own; if he is not able to do that, then he may put it together with ‘Asr prayer.
Similarly, in the case of Jumu‘ah prayer, it is waived in his case if he has done all he can to offer it; if he is not able to do that, then there is nothing wrong with him praying it as Zuhr.
The scholars have stated that one of the excuses for not praying Jumu‘ah or offering prayers in congregation is fear of harm from an unjust ruler or of a negative impact on his livelihood.
Imaam ash-Shaafa‘i (may Allah have mercy on him) said:
If he is afraid that if he goes out for Jumu‘ah, the ruler may detain him unlawfully, then he may stay away from Jumu‘ah.
End quote from al-Umm, 1/218
Al-Mirdaawi (may Allah have mercy on him) said: One of the valid excuses for not praying Jumu‘ah or offering prayers in congregation is fear of a negative impact on his livelihood that he needs or if he is hired to guard some property (and cannot leave it).
End quote from al-Insaaf, 2/301
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses | https://islamqa.info/en/answers/215926/the-school-is-preventing-them-from-praying-jumuah-and-offering-other-prayers-in-congregation-what-should-they-do | 83 | 215,926 |
18,663 | Can she look around whilst praying to check on her children? | Question
I am struggling to gain khushoo in salah as I am a mother of two children. One daughter is 3 the other 8 months. I always have that worry in the back of my head the children will hurt themselves on furniture , or the kitchen as it is joint to the lounge with no doors! I want to connect with Allah but feel the shaytan is playing games with my head! My motherly instincts tell me to check they are ok!
Also is the salah Invalid if I turn to glimpse that my baby is ok؟ | Praise be to Allah.Firstly:
You should not pay any attention to the whispers of the Shaytaan with which he tries to distract people from their prayers and from focusing properly in the prayer (khushoo‘).
Secondly:
Before starting to pray, the Muslim should deal with anything that may distract him from his prayer. If you can pray at a time when the children are sleeping, that is better, and you should hasten to pray before they wake up.
If it is possible for you to leave your daughters with someone who will watch them so that you can focus on your prayer and not be distracted by anything else, then do so.
If you can distract the children with some toys or cartoons, then do that. If it is not possible for you to do that, then keep them with you in the room and close the door. By doing that, there will be no need to worry about them, and you will be able to deal with a lot of this waswaas yourself.
Thirdly:
There is nothing wrong with you looking around whilst praying in order to check on them if need be, if there is something that really necessitates looking around. There are some hadeeths which indicate that there is nothing wrong with looking around whilst praying if there is a need to do so, as has been discussed previously in the answer to question no. 160647 .
Please see also the answer to question no. 5485
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses | https://islamqa.info/en/answers/216733/can-she-look-around-whilst-praying-to-check-on-her-children | 83 | 216,733 |
18,664 | His work lasts until Fajr; can he put Zuhr and ‘Asr together? | Question
I am an employee of the Saudi Aramco company; I work shifts in the Haradh region. I work twelve hours a day, seven days a week, from 6 p.m. until 6 a.m., and I find it very difficult to pray Zuhr and ‘Asr on time in congregation. Is it permissible for us to put together Zuhr and ‘Asr prayers? Please note that I live in Jeddah and I come to Haradh for work only, then I go back to Jeddah at the end of the week. I try hard to wake up in order to pray on time, but most of the time I miss praying with the congregation. | Praise be to Allah.Firstly:
What is required of those who have jobs and others is to offer the prayers on time, because Allah, may He be exalted, says (interpretation of the meaning): {Prayer is prescribed for the believers at specific times} [an-Nisa’ 4:103]. Allah, may He be exalted, praises the believers for not being distracted by their work from obedience to Allah, may He be exalted, as He says (interpretation of the meaning):
{[Are] men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah. They fear a Day in which the hearts and eyes will [fearfully] turn about,
That Allah may reward them [according to] the best of what they did and increase them from His bounty. And Allah gives provision to whom He wills without account} [an-Nur 24:37-38].
So what you must do is strive to wake up at the time of prayer, and take measures that will help you to do that. Then if it so happens that sometimes you sleep and miss praying in congregation, even though you are keen to wake up and took means to help you to do that, there will be no blame on you.
Secondly:
If someone travels to a city and intends to stay there for more than four days, then he comes under the same ruling as a resident; he must offer the prayers in full and it is not permissible for him to put two prayers together because of travelling. But putting prayers together is not something that is only for travelling; rather it is permissible for other reasons, such as sickness, rain and hardship.
This has been discussed previously in the answer to question no. 38079 .
Based on that, if you think it is likely that you will not be able to wake up to pray Zuhr, and that is too difficult for you, there is nothing wrong – if Allah wills – with delaying Zuhr so that you can put it together with ‘Asr at the time of the later prayer, provided that you only do that when it is too difficult for you, and it does not become something that you do all the time, regardless of whether you experience hardship or not.
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses | https://islamqa.info/en/answers/98647/his-work-lasts-until-fajr-can-he-put-zuhr-and-asr-together | 83 | 98,647 |
18,665 | Is Combining Maghrib and Isha when Raining Allowed? | Question
Is it permissible to join Dhuhr and `Asr prayers, or Maghrib and `Isha’, when it is raining? | Praise be to Allah.Can you combine prayers because of rain?
There is a concession allowing Maghrib and `Isha’ prayers to be joined at the time of Maghrib, with one Adhan and an Iqamah for each of them, when there is rain that soaks people’s clothes, when going back to the mosque for `Isha’ will cause hardship. This is according to the more correct of the two scholarly opinions.
Similarly it is permissible to join them when it is very muddy, according to the correct scholarly view, so as to avoid hardship and difficulty. Allah says (interpretation of the meaning):
“and has not laid upon you in religion any hardship.” [Al-Hajj 22:78]
“Allah burdens not a person beyond his scope.” [Al-Baqarah 2:286]
Aban ibn ‘Uthman (may Allah be pleased with him) joined Maghrib and `Isha’ on rainy nights , when there was a group of senior scholars from among the Tabi`in, and it is not known that any of them objected, so that meant there was consensus.
That was mentioned by Ibn Qudamah (may Allah have mercy on him) in Al-Mughni. “It is also allowed for a person who is very sick to join Dhuhr and `Asr at the time of either of them, depending on what is easier for him, and he can join Maghrib and `Isha’ likewise, so as to avoid hardship.” (Fatawa Al-Lajnah Ad-Da’imah li’l-Buhuth Al-‘Ilmiyyah wa’l-Ifta’, 8/135)
Do we join prayers because of rain in the mosque or at home?
If it is asked: do we join prayers because of rain in the mosque or at home? The answer is:
What is prescribed is for the people who pray in the mosque to join their prayers if there is a reason that justifies joining them, such as rain, so as to attain the reward of praying in congregation whilst also being kind to the people. This is what it says in the authentic Hadiths.
With regard to joining the prayers at home for the reason mentioned, that is not permissible because it is not narrated in Shari`ah and there is no excuse that would permit joining the prayers .” (Fataawa Al-Lajnah Ad-Da’imah li’l-Buhuth Al-‘Ilmiyyah wa’l-Ifta’, 8/134) | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses | https://islamqa.info/en/answers/31172/is-combining-maghrib-and-isha-when-raining-allowed | 83 | 31,172 |
18,666 | Putting prayers together because of hardship and exhaustion, and fear about driving when needing to sleep | Question
My husband works as a driver. He gets up early every morning to pray Fajr before going out to work, and the time of `Isha’ has become very late. He is struggling at work; it is very difficult and he gets very tired. He tries to nap after Maghrib but then we all fall asleep, and usually he cannot wake up except with an alarm clock. He has also started to fall asleep whilst driving. That is because he sleeps for less than six hours. Therefore is it permissible for him to put Maghrib and `Isha’ together, because I fear for him and for those who travel with him on the road. | Praise be to Allah.The basic principle is that each prayer should be offered at the time specified for it according to Islamic teachings, because Allah, may He be Exalted, says (interpretation of the meaning):
{Prayer is prescribed for the believers at specific times }
[an-Nisa’ 4:103].
In other words, there are certain times for prayer, and it is not permissible to put two prayers together unless there is a valid excuse to do so.
One of the excuses that makes it permissible to put prayers together is hardship.
Shaykh Ibn `Uthaymin (may Allah have mercy on him) was asked about a country in which the disappearance of twilight, which signals the beginning of the time for `Isha’, is very late, and it is difficult for them to wait for it.
He replied: If the twilight disappears before dawn for a time that is long enough to pray `Isha’, then they must wait until it disappears, unless it is too difficult for them to wait. In that case, it is permissible for them to put `Isha’ together with Maghrib at the time of the earlier prayer, so as to avoid hardship and difficulty, because Allah, may He be Exalted, says (interpretation of the meaning):
{Allah intends for you ease and does not intend for you hardship}
[al-Baqarah 2:185]
{and has not imposed any hardship on you in religion}
[al-Hajj 22:78].
In Sahih Muslim it is narrated from `Abdullah ibn `Abbas (may Allah be pleased with them both) that the Prophet (blessings and peace of Allah be upon him) put Zuhr and `Asr together, and he put Maghrib and `Isha’ together, in Madinah when there was no fear and no rain. They said: What made him do that? He said: He did not want his ummah to be subjected to hardship. In other words, he did not want them to face hardship as a result of not putting prayers together. May Allah enable us all to do that which is good and in our best interests.
(End quote from Majmu` Fatawa ash-Shaykh Ibn `Uthaymin, 12/206).
Based on that, if your husband can wake up to pray with the alarm clock, and can do his work safely, without facing any hardship in that, then he is not allowed to put prayers together.
But if he cannot wake up, or if waking up will result in a lack of sleep for him, and will lead to him giving up his work, or falling asleep when driving the car, then what appears to be the case is that it is permissible for him to put the prayers together, because of the hardship he is facing, and because of what the jurists have stated about it being permissible to put prayers together for one who fears that his work and his livelihood that he needs will be affected.
It says in Kashshaf al-Qina`, 1/496: A person may be excused for missing Friday prayer and prayers in congregation if he fears that some harm may befall his wealth or property, or could affect his livelihood that he needs, or if he has let water run to irrigate his crops or his garden, and he fears that if he leaves it, it may result in damage, or he has been asked to take care of something and fears that it may be lost if he goes away and leaves it, such as a guard who is in charge of a garden and the like. That is because the hardship that may result from that is greater than merely getting one’s clothes soaked by the rain, which is a valid excuse according to scholarly consensus. End quote.
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses | https://islamqa.info/en/answers/151034/putting-prayers-together-because-of-hardship-and-exhaustion-and-fear-about-driving-when-needing-to-sleep | 83 | 151,034 |
18,667 | Can You Delay Prayer Due to Work? | Question
I'm living in Australia and I'm working at a fast food restaurant which mainly sells chicken. I work there 3 times a week. Each day I work for 3-4 hours non-stop (without break - anyone who works there for less than 5 hours doesn't get a break). Because of the Daylight savings and the changing prayer time, at one point in time I would have to miss one prayer - Asr when I work. When that time comes, is it alright if I combine the prayer e.g Asr and Maghrib together? Right now, I don't miss any prayers because my work doesn't interfere with my praying time. I have been thinking and feeling rather stressed out about this. Please help me clear this. Thank you so much. | Praise be to Allah.Delaying prayer due to work
We have already stated in the answer to question no. 21958 that it is not permissible to delay the prayer beyond its time because of work. Allah says (interpretation of the meaning):
“Men whom neither trade nor sale (business) diverts from the remembrance of Allah (with heart and tongue) nor from performing As-Salah (Iqamat-as-Salah) nor from giving the Zakah. They fear a Day when hearts and eyes will be overturned (out of the horror of the torment of the Day of Resurrection).
That Allah may reward them according to the best of their deeds, and add even more for them out of His Grace. And Allah provides without measure to whom He wills.” [Al-Nur 24:37-38]
So you must organize your time at work in a way that will not interfere with your performing the prayers on time and work out an agreement on a suitable solution with the administration, even if that causes you some difficulty, such as working extra hours, for example. Note that the benefits of increased faith in your heart that you will get as a result of praying on time will compensate for any difficulties you encounter, and that hardship will turn to joy – in sha Allah – because you will be putting up with it for the sake of Allah and seeking His pleasure.
Something that the questioner deserves to be appreciated for is his regret at having missed prayers and having prayed them at the wrong time. This is how the believer should be, he should feel regret if he misses out on some righteous deed. But this regret should be a motive for him to correct his actions and avoid falling short in them. If he feels regret in his heart yet he still persists in missing prayers and doing bad deeds, then this is not right.
Can you joining ‘Asr and Maghrib?
You say that you join ‘Asr and Maghrib prayers before the start of your shift or afterwards.
You should note that the prayers which are allowed to be joined according to Shari`ah are Zuhr and ‘Asr , or Maghrib and ‘Isha. These are the combinations mentioned in Shari`ah. As for joining ‘Asr and Maghrib, this is not narrated in Shari`ah and is not valid. This was not suggested by any of the scholars. Based on that, if you have joined ‘Asr and Maghrib after sunset, you have to repent to Allah for delaying ‘Asr prayer until its time was over, and you have to resolve not to do such a thing again.
If you joined ‘Asr and Maghrib before the time for Maghrib began, which is sunset, then you should note that prayers done before their time begins are not valid, so this Maghrib prayer of yours is not valid. Based on this you have to figure out the number of times that you prayed Maghrib before its time began – if you are uncertain then you should be on the safe side and assume it is the higher number – and repeat those prayers. Hasten to do that as much as you can.
Do your best not to delay the prayer
You must try hard to solve this problem. It will not take you more than ten minutes to do this thing, so you can agree with the boss that you will make up this time before or after your shift. You may not be able to imagine that you can ask permission for ten minutes from work, but if you wanted to go to the bathroom they would never stop you from doing that, even though that may take the same amount of time or more. In your country there may be laws that protect the rights of minorities to practice their religion and which oblige bosses to respect the religion of those who work for them. You may have such laws which will enable you to ask for your rights.
If it is too difficult for you, and you cannot solve this problem with the administration, then you have to look for another job which will not conflict with your establishing regular prayer. If you cannot find any other job and you will be adversely affected by your leaving this job, then there is the hope that this may be regarded as a necessity that will permit your joining your prayers and there will be no sin on you in that case, in sha Allah.
You can join Zuhr and ‘Asr, at the time of either of them, and you can join Maghrib and ‘Isha at the time of either of them, depending on what is easier for you.
We ask Allah to help us to understand Islam and to do and say good things, and to make things easy for you.
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=2 | https://islamqa.info/en/answers/20712/can-you-delay-prayer-due-to-work | 83 | 20,712 |
18,668 | Is it permissible to delay prayer and make it up later because of a migraine? | Question
Is it possible to delay prayer and make it up at another time because of migraine and headache?. | Praise be to Allah.
Firstly:
Allah has commanded his slaves to establish prayer at the
times that He has prescribed for it. He says (interpretation of the
meaning):
“Verily, the prayer is enjoined on the believers at fixed
hours”
[an-Nisa’ 4:103].
He has made the timings of the prayer flexible for His
slaves; He has appointed a beginning and end for them, and the time between
the beginning, which is the best of its time, and the end, is sufficient
time to pray. Whoever cannot pray at the beginning of the time has the
option to pray until the end of that time comes. In the hadeeth of Jibreel
(peace be upon him) it says that after the Prophet (blessings and peace of
Allah be upon him) had offered the five obligatory prayers at the beginning
of their times and the end, Jibreel said to him: “O Muhammad, these are the
times of the Prophets who came before you and the time (for each prayer) is
between these two times.”
Narrated by Abu Dawood, 332; classed as saheeh by al-Albaani
(may Allah have mercy on him) in Saheeh wa Da‘eef Sunan Abi Dawood,
1/393
With regard to delaying the prayer until the time for it has
ended, that is not permissible except in the case of one who has an excuse,
such as if he fell asleep or forgot, because the Prophet (blessings and
peace of Allah be upon him) said: “There is no negligence in (the case of)
sleep; rather negligence is in the one who does not offer a prayer until the
time for the next prayer comes.”
Narrated by Muslim, 1099
Secondly:
If a person is sick in that it is difficult for him to offer
a prayer at the specified time, whether at the beginning or at the end, and
he is also unable to offer the prayer standing or sitting or lying on his
side, according to the report which confirms the concession granted to one
who is sick, then he may put two prayers together, Zuhr and ‘Asr together,
and Maghrib and ‘Isha’ together, putting them together either at the time of
the earlier prayer or at the time of the later prayer, according to whatever
is easy for him. And he should offer Fajr prayer at the proper time, until
the reason that was preventing him from praying on time is no longer
present.
Ibn Qudaamah (may Allah have mercy on him) said:
The kind of sickness that makes it permissible to put two
prayers together is that which makes it too difficult to offer each prayer
at its proper time because of hardship and weakness. Al-Athram said: it was
said to Abu ‘Abdullah: Can the sick person put two prayers together? He
said: I hope that he may do that if he feels too weak and is not able to do
anything other than that.
End quote from al-Mughni, 2/59
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=2 | https://islamqa.info/en/answers/171813/is-it-permissible-to-delay-prayer-and-make-it-up-later-because-of-a-migraine | 83 | 171,813 |
18,669 | Putting prayers together because of being too busy with breastfeeding | Question
My son is 7 weeks old and I am breastfeeding. I wanted to ask can I recite the Holy quran while feeding him because at times he is feeding very frequently and I cant make separate time for reciting.
Also can I combine prayers as the baby at times demands alot of attention because of which I can't pray on times.only once in a while I can!
Your advice and guidance is highly appreciated. | Praise be to Allah.
Firstly:
It is permissible for the breastfeeding mother to recite
Qur’aan whilst breastfeeding her infant, and there is nothing wrong with it,
even if she reads from the Mushaf, so long as she has wudoo’. Otherwise she
should hold it with a barrier such as gloves and the like. See the answer to
question no. 10672 and
8950.
Secondly:
What is required is to offer the prayers at the proper times
as enjoined by Allah. Allah, may He be glorified, says (interpretation of
the meaning):
“Verily, As‑Salaah (the prayer) is enjoined on the
believers at fixed hours”
[al-Nisa’ 4:103]
i.e., they are obligatory and must be offered at specific
times.
It is not permissible to put two prayers together except for
a reason such as travelling, rain or sickness.
Ibn Abi Shaybah (2/346) narrated that Abu Moosa al-Ash‘ari
and ‘Umar ibn al-Khattaab (may Allah be pleased with them both) said:
“Putting two prayers together without an excuse is a major sin.”
Some of the scholars said that one of the excuses that make
it permissible to put two prayers together is: “… for the breastfeeding
woman because of the difficulty caused by there being a great deal of
najaasah (impurities)” -- i.e., because it is difficult for her to purify
herself for every prayer. Abu’l-Ma‘aali said: She is like one who is sick.
End quote from Kashshaaf al-Qinaa‘, 2/5.
i.e., if there is some impurity (najaasah) that gets onto her
from her infant, and it is too difficult for her to purify herself or change
or wash her clothes, then it is permissible for her to put prayers together.
But if she does not get any najaasah on her, especially
nowadays with the availability of diapers (nappies) that keep the najaasah
from spreading, it does not seem that there are any excuses. Doing wudoo’
and praying takes only ten minutes or a little more, so it does not make
sense that a woman could be distracted with her infant to such an extent
that she cannot leave him for this short period of time. She should take
advantage of his naptime or times when he is calm to offer her prayer in the
best and most complete manner.
Prayer is the greatest act of worship and the most important
pillar of Islam after the twin declaration of faith (Shahaadatayn). The
Muslim is enjoined to pray regularly and to pay attention to the matter of
prayer and give it its proper measure, because it is the connection between
him and his Lord; if he neglects it there is no greater loss than that.
So our advice to you is to pay attention to your prayer and
offer prayers regularly on time; remember that this is one of the means of
barakah (blessing), protection and divine support, as Allah, may He be
exalted, says (interpretation of the meaning):
“Whoever works righteousness — whether male or female —
while he (or she) is a true believer (of Islamic Monotheism) verily, to him
We will give a good life (in this world with respect, contentment and lawful
provision), and We shall pay them certainly a reward in proportion to the
best of what they used to do (i.e. Paradise in the Hereafter)”
[al-Nahl 16:97]
“And whosoever fears Allaah and keeps his duty to Him, He
will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could
imagine. And whosoever puts his trust in Allaah, then He will suffice him.
Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure
for all things”
[al-Talaaq 65:2-3].
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=2 | https://islamqa.info/en/answers/154863/putting-prayers-together-because-of-being-too-busy-with-breastfeeding | 83 | 154,863 |
18,670 | Description of the fear prayer | Question
What is the description of the fear prayer?. | Praise be to Allah.
Firstly:
The fear prayer is prescribed in the verse in which Allaah
says (interpretation of the meaning):
“When you (O Messenger
Muhammad) are among them, and lead them in As‑Salaah (the prayer), let one
party of them stand up [in Salaah (prayer)] with you taking their arms with
them; when they finish their prostrations, let them take their positions in
the rear and let the other party come up which have not yet prayed, and let
them pray with you taking all the precautions and bearing arms. Those who
disbelieve wish, if you were negligent of your arms and your baggage, to
attack you in a single rush, but there is no sin on you if you put away your
arms because of the inconvenience of rain or because you are ill, but take
every precaution for yourselves. Verily, Allaah has prepared a humiliating
torment for the disbelievers”
[al-Nisa’ 4:102]
The Prophet (peace
and blessings of Allaah be upon him) led his companions in offering this
prayer on a number of occasions, in different ways.
Imam Ahmad said: There are six or seven proven ahaadeeth
concerning the fear prayer; whichever of them a person does, it is
permissible.
Ibn al-Qayyim said:
There are six basic ways, but some scholars said there were
more, because every time they saw a different report by the narrators, they
counted that as another way in which the Prophet (peace and blessings
of Allaah be upon him) did it, whereas these are variations in the reports
of the narrators. End quote. Al-Haafiz said: This is the correct view.
The way in which the fear prayer is done differs according to
the severity of the fear and the location of the enemy – whether they are in
the direction of the qiblah or some other direction.
The leader or imam should choose the version that is most
suited to the situation and is most likely to serve the purpose, which is to
ensure that the prayer is performed whilst guarding against the enemy, so
that they will not attack the Muslims and catch them unawares whilst they
are praying.
Al-Khattaabi said: There are different types of the fear
prayer which the Prophet (peace and blessings of Allaah be upon him)
offered on different occasions and in different ways, and the way in which
it is to be done is to choose the best way that will ensure that the prayer
is performed with the utmost vigilance.
End quote from Sharh Muslim by al-Nawawi.
Secondly: when it was first prescribed
It was narrated that Jaabir (may Allaah be pleased with him)
said: We went out with the Messenger of Allaah (peace and blessings of
Allaah be upon him) to fight some people from Juhaynah, and they fought us
fiercely. When we prayed Zuhr, the mushrikeen said: If we had attacked them
then, we would have finished them off. Jibreel informed the Messenger of
Allaah (peace and blessings of Allaah be upon him) about that, and the
Messenger of Allaah (peace and blessings of Allaah be upon him) told us
about it. He said: They said: There will come to them a prayer that is
dearer to them than their children. When the time for ‘Asr came, we formed
two rows, and the mushrikeen were between us and the qiblah … Then he stated
that the Messenger of Allaah (peace and blessings of Allaah be upon
him) led them in offering the fear prayer. Narrated by Muslim, 840
Thirdly:
Here it will be
sufficient for us to describe some of the ways in which it is offered.
1 – If the enemy is in a direction other than the qiblah: the
leader should divide the army into two groups, one which will pray with him
and another which will face the enemy lest they attack the Muslims. He
should lead the first group in praying one rak’ah, then when he stands up
for the second rak'ah they should complete the prayer by themselves, i.e.,
they should intend to pray alone and complete the prayer by themselves,
whilst the imam remains standing. Then when they have completed the prayer
by themselves, they should go and stand where the second group was, facing
the enemy, and the second group should come and join the imam in the second
rak’ah. In this case the imam should make the second rak’ah longer than the
first, so that the second group may catch up with him. So the second group
should join the imam and he should lead them in the remaining rak’ah, then
he should sit to recite the tashahhud. When he sits to recite the tashahhud,
this group should get up immediately after prostrating and complete the
remaining rak’ah, then catch up with the imam for the tashahhud, after which
he should lead them in saying the salaam. This version is in accordance with
the apparent meaning of the Qur’aan, as Allaah says (interpretation of the
meaning):
“When you (O Messenger
Muhammad) are among them, and lead them in As‑Salaah (the prayer), let one
party of them stand up [in Salaah (prayer)] with you taking their arms with
them; when they finish their prostrations, let them take their positions in
the rear and let the other party come up which have not yet prayed, and let
them pray with you taking all the precautions and bearing arms.”
[al-Nisa’ 4:102]
al-Sharh al-Mumti’, 4/298
al-Bukhaari (413) and Muslim (842) narrated from Maalik, from
Yazeed ibn Rumaan, from Saalih ibn Khawwaat from one who saw the Messenger
of Allaah (peace and blessings of Allaah be upon him) on the day of
Dhaat al-Riqaa’ when he offered the fear prayer, that one group formed rows
with him, and another group faced the enemy. He led those who were with him
in praying one rak’ah, then he remained standing and they completed the
prayer by themselves. Then they moved away and faced the enemy, and the
other group came. He led them in praying the remaining rak’ah, then he
remained sitting and they completed the prayer by themselves, then he said
the tasleem with them.
Maalik said: This is
best that I have heard concerning the fear prayer.
2 – If the enemy is in the direction of the qiblah, then the
imam should form them into two rows and start leading all of them in prayer,
bowing with all of them and standing up with all of them, then when he
prostrates the first row only should prostrate with him and the second row
should remain standing, keeping guard. When he stands up, the first row
should stand with him and the back row should prostrate. Then when they
stand up, the back row should move forward and the front row should move
backward, then he should lead them all in the second rak’ah, standing and
bowing with all of them, then when he prostrates the row which moved
forward, which was in the back during the first rak'ah, should prostrate
with him, then when he sits to recite the tashahhud the back row should
prostrate. When they sit to recite the tashahhud the imam should say the
tasleem with all of them. This can only be done when the enemy is in the
direction of the qiblah.
Al-Sharh al-Mumti’, 4/300
Muslim (840) narrated that Jaabir ibn ‘Abd-Allaah (may Allaah
be pleased with him) said: I was present during the fear prayer with the
Messenger of Allaah (S). We formed two rows, one row behind the Messenger of
Allaah (S), and the enemy was between us and the qiblah. The Messenger of
Allaah (S) said takbeer and we all said takbeer. Then he bowed and we all
bowed. Then he raised his head from bowing and we all raised our heads. Then
he and the row that was directly behind him went down in prostration, and
the back row remained standing, facing the enemy. When the Prophet (S) had
finished prostrating, the row that was directly behind him stood up, and the
back row went down in prostration and then stood up. Then the back row went
forward and the front row moved back. Then the Prophet (S) bowed and we all
bowed, then he raised his head from bowing and we all raised our heads. Then
he and the row that was directly behind him, that had been in the back
during the first rak’ah, went down in prostration, and the back row remained
standing, facing the enemy. When the Prophet and the row that was directly
behind him had finished prostrating, the back row went down in prostration.
Then the Prophet (S) said the tasleem and we all did likewise
3 – If the fear is
intense, and the imam cannot form the Muslims into rows and lead them in
prayer in congregation. This is when the two sides are in the thick of
battle and the fighting is intense.
In this case, each Muslim should pray by himself, as he is
fighting, whether he is walking on foot, or riding, facing the qiblah or
not. He should gesture for bowing and prostrating, making the prostration
lower than the bowing.
Allaah says (interpretation of the meaning):
“And if you fear (an enemy), perform Salaah (pray) on foot
or riding”
[al-Baqarah 2:239]
al-Sa’di said (p. 109):
“on foot” means walking. “riding” means on horseback or
camelback or any other kind of mount. In this case it is not necessary to
face towards the qiblah. This prayer is exempt because of fear. End quote.
Al-Bukhaari (943) narrated from Ibn ‘Umar (may Allaah be
pleased with him) that the Prophet (peace and blessings of Allaah be
upon him) said: “If they are more than that, then let them pray standing and
riding.”
Al-Haafiz said:
“If they are more than that” refers to the enemy. What is
meant is that if fear is intense and the enemy is great in number and there
is the fear of dividing the Muslims, then in that case it is permissible to
pray however one can, and it is permissible to omit the pillars or essential
parts of the prayer that one cannot do. So he should move from standing to
bowing, and from bowing to prostrating, by means of gestures etc. This is
the view of the majority. End quote.
Al-Tabari narrated that Ibn ‘Umar said: When fighting breaks
out, then (the prayer) is just dhikr and gesturing with the head.
Al-Bukhaari (4535) narrated from Naafi’ that ‘Abd-Allaah ibn
‘Umar (may Allaah be pleased with him) described the fear prayer, then he
said:
If the fear was more intense than that, then they prayed on
foot, standing on their feet, or riding, facing the qiblah or not facing the
qiblah. Naafi’ said: I do not think that ‘Abd-Allaah ibn ‘Umar narrated that
except from the Messenger of Allaah (peace and blessings of Allaah be
upon him).
Al-Haafiz said:
The point is that there
is a difference of opinion concerning the words, “if the fear was more
intense than that” – is this attributable to the Prophet (peace and
blessings of Allaah be upon him) or is it the word of Ibn ‘Umar? The correct
view is that it is attributable to the Prophet (peace and blessings of
Allaah be upon him). End quote.
It says in al-Muntaqa Sharh al-Muwatta’:
“If the fear was more intense than that” means: a case of
fear in which it is not possible to stand in one spot or to form rows. So
they prayed on foot. That is because fear is of two types: one of which is
when it is possible to stand still and form rows, but there is the fear that
the enemy may attack whilst the Muslims are busy with the prayer.
The second type of fear is that in which it is not possible
to stand in one spot or form rows, such as when under attack by the enemy.
In this case each person should pray as best he can, on foot or riding.
Allaah says (interpretation of the meaning):
“And if you fear (an enemy), perform Salaah (pray) on foot
or riding”
[al-Baqarah 2:239]
End quote.
Fourthly:
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’
(4/300):
But if someone were to
say: What if we assume that the ways narrated from the Prophet (peace
and blessings of Allaah be upon him) cannot be applied nowadays, because the
methods of warfare have changed?
We say: If it is necessary to pray at a time of fear of the
enemy, they should pray in the manner that is closest to the ways narrated
from the Prophet (peace and blessings of Allaah be upon him), if the
ways that are narrated from the Prophet (peace and blessings of Allaah
be upon him) cannot be followed, because Allaah says (interpretation of the
meaning):
“So keep your duty to Allaah and fear Him as much as you
can”
[al-Taghaabun 64:16]
end quote. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=2 | https://islamqa.info/en/answers/36896/description-of-the-fear-prayer | 83 | 36,896 |
18,671 | She works as a nurse on the maternity ward and she has some questions about purification and prayer | Question
(this question is being submitted on behalf of my mother)
We all understand the importance of prayer and offering the prayers at there prescribed times. My question has to do with when someone is working as a nurse. A nurse who works in the maternity ward works with new babies and women on a continuous basis throughout the night. During some of these checks it is very likely that clothes can become spoiled with either urine, blood and other najas due to the reason that it is a maternity ward and children as well as because new mothers need a lot of help (without needing to go into great detail). Understandably when shoes have najas on them we can easily take them off. Following are my questions that pertain to my specific situation:
How would I go about making ablution? do I have to remove my Hijab to make ablution (wudhoo) or can i just lift the hijab and wipe over the front hairs?, do I need to take a change of clothes to make ablution and change my clothes every time I want to offer prayer? I only have a set time for breaks and lunches and sometimes I am unable to pray the prayers on time due to the set breaks and lunches, what should I do about offering prayer on there prescribed times? can they be delayed until break time as long as the break is during the permitted time of the prayer? passed the permitted time of prayer? can I combine prayers?. | Praise be to Allah.
Firstly:
One of the conditions of prayer being valid is the body and
clothes being free of impurity. If any impurity (najaasah) gets on to the
body or clothes, it is essential to remove it before starting to pray.
Your mother can set aside clothes for prayer and clothes for
work, then when she wants to pray she could take off the work clothes and
put on the other clothes.
Or it is enough for her to wash the place where the impurity
is on the clothes, then pray wearing them if she wants.
Please see the answer to question no.
12720 and
125879.
Secondly:
Wiping the head with water during wudoo’ is one of the
obligatory parts of wudoo’. But if a woman is wearing a head cover, she does
not have to take it off and she may wipe over it, especially if it is
difficult to take it off. Al-Bahooti (may Allah have mercy on him) said:
Wiping over a woman’s head cover is valid, especially one that is wrapped
around the chin, because Umm Salamah used to wipe over her head cover, as
was mentioned by Ibn al-Mundhir, and the Prophet (blessings and peace of
Allah be upon him) said: “Wipe over the khuffayn (leather slippers) and the
head cover.” Narrated by Ahmad. And because it is a covering that is
difficult to remove.
End quote from Daqaa’iq Ooli al-Nuha, 1/62. See also
al-Mughni, 1/187
The hadeeth “Wipe over the khuffaayn and the head cover” was
classed as da‘eef (weak) by Shaykh al-Albaani (may Allah have mercy on him).
See Da‘eef al-Jaami‘, no. 1270.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was
asked: Is it permissible for a woman to wipe over her head cover?
He replied: The well-known view of the madhhab of Imam Ahmad
is that she may wipe over the head cover if it is wrapped around the chin,
because that was narrated from some of the women of the Sahaabah (may Allah
be pleased with them).
Whatever the case, if there is any difficulty involved,
either because it is cold or because it is difficult to take it off and put
it on again, that there is nothing wrong with wiping over it in this case,
although it is better not to do so.
End quote from Majmoo‘ Fataawa Ibn ‘Uthaymeen,
11/171.
Thirdly:
The basic principle is that it is not permissible to delay
prayer until the time for it is over, except when one has an excuse, because
Allah says (interpretation of the meaning): “Verily, As‑Salaah (the
prayer) is enjoined on the believers at fixed hours” [al-Nisa’ 4:103].
This has been discussed in the answer to question no.
21958.
What is required of the sister who is asking this question is
to take all possible measures to offer the prayers on time. If that is too
difficult for her or she is not able to do it because of the way her work is
organised, then there is nothing wrong with her putting two prayers
together. So she may put Zuhr and ‘Asr together, and put Maghrib and ‘Isha’
together, at the time of the earlier or later prayer, according to what is
easiest for her.
The scholars of the Standing Committee for Issuing Fatwas
were asked: Is it permissible to delay prayer until the time for it has
ended, such as ‘Asr prayer, in the case of necessity, namely if a doctor is
doing surgery and if he leaves the patient, even for a short time, that will
pose a danger to his life?
They replied: The doctor who specialises in doing surgery
should take care to do surgery at times when he will not miss out on
offering the prayers at the proper time. In cases of necessity it is
permissible to put two prayers together at the time of the earlier or later
prayer, such as putting Zuhr and ‘Asr together, or Maghrib and ‘Isha’,
according to what is dictated by necessity. End quote.
Fataawa al-Lajnah al-Daa’imah,
25/44
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked
about the ruling on delaying prayer until the time for it is over because of
work, such as a doctor who is on call.
He replied: Delaying prayer until the time for it is over
because of work is haraam and is not permissible, because Allah says
(interpretation of the meaning): “Verily, As‑Salaah (the prayer) is
enjoined on the believers at fixed hours” [al-Nisa’ 4:103]. And the
Prophet (blessings and peace of Allah be upon him) defined the set times for
prayer. So whoever delays the prayer until after these times or does it
before these times has transgressed the limits set by Allah, and those who
transgress the limits set by Allah are the wrongdoers. So it is not
permissible for a person to delay the prayer until the time for it is over
for any kind of work. But if the prayer is one that may be put together with
the one that comes before it or after it, and it is difficult for him to
offer each prayer at its own time, then he may put the prayers together,
such as if his shift at work is during the time for Zuhr, and it is too
difficult for him to pray Zuhr on time, then he may put it together with
‘Asr prayer, and by the same token he could put ‘Isha’ prayer together with
Maghrib, because it is proven in Saheeh Muslim that Ibn ‘Abbaas (may
Allah be pleased with him) said: The Messenger of Allah (blessings and peace
of Allah be upon him) put Zuhr and ‘Asr, and Maghrib and ‘Isha’, together in
Madeenah when there was no state of fear or rain. They asked Ibn ‘Abbaas:
What was the purpose behind that? He said: He did not want to make things
difficult for his ummah -- i.e., he wanted to avoid making things difficult
for them by not putting prayers together. End quote from Majmoo‘ Fataawa
Ibn ‘Uthaymeen (12/33).
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=2 | https://islamqa.info/en/answers/148781/she-works-as-a-nurse-on-the-maternity-ward-and-she-has-some-questions-about-purification-and-prayer | 83 | 148,781 |
18,672 | Ruling on a doctor who misses the prayer because he is busy with surgery | Question
There is a doctor who does emergency surgery, which sometimes means that he is too busy to pray until the time of the prayer ends. What should he do? He has been told that in that situation he must offer the prayer in any way. What is this way? May Allah reward you. | Praise be to Allah.
What the Muslim is obliged to do is to offer the prayer on
time and not let himself be distracted from it by anything, unless it is
something urgent that he cannot do anything about, such as saving a person
from drowning or rescuing people from a burning house, or warding off the
attack of an enemy that is feared. In such cases there is nothing wrong
with delaying the prayer for that reason, even if the time for the prayer
ends. But with regard to ordinary matters in which no danger is involved,
it is not permissible to delay the prayer because of them.
It is proven that the Prophet (blessings and peace of Allah
be upon him), when the people of Makkah besieged Madeenah on the day of al-Ahzaab,
delayed Zuhr and ‘Asr prayer until after Maghrib. According to another
report, he delayed ‘Asr prayer until after Maghrib, because he was
preoccupied with fighting. It is also proven that when the Sahaabah besieged
Tastar, dawn came when the fighting was still going on and the people were
scaling the walls and were at the gates of the city, and they delayed Fajr
prayer until conquest was granted to them, then they prayed at the time of
duha (forenoon) so that they would not miss out on the opportunity to
conquer the city. In such situations it is permissible to delay the prayer.
If there is a fire in which Muslim people are trapped, it is permissible to
focus on rescuing them, even if that means that you will miss offering a
prayer on time, because saving Muslim lives which are protected by sharee’ah
is very important, and because it may not be possible to deal with this
danger except by delaying the prayer; the prayer is being missed for a valid
reason, so it is permissible to delay it. A person may also delay the prayer
and join prayers because of sickness and travelling, so it is permissible to
delay prayers until after their time or to delay ‘Asr or Fajr prayers from
their times in order to save one who is drowning or burning and so on. End
quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=2 | https://islamqa.info/en/answers/132911/ruling-on-a-doctor-who-misses-the-prayer-because-he-is-busy-with-surgery | 83 | 132,911 |
18,673 | Is he excused for not praying in congregation when it is raining? | Question
What is the ruling on not praying in congregation when it is raining? Does the severity of the rain make a difference?. | Praise be to Allah.Praying in congregation in the mosque is obligatory for men who are able to do so, according to the more correct scholarly opinion, because of a great deal of evidence which has been discussed in the answer to question number 1200 and 8918.
Although praying in congregation is obligatory, it is waived in certain cases which were mentioned by the scholars, one of which is rain which makes the clothes wet, because Allah says (interpretation of the meaning):
“and has not laid upon you in religion any hardship” [al-Hajj 22:78]
“Allah intends for you ease, and He does not want to make things difficult for you” [al-Baqarah 2:185]
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (1/366): (A man) may be excused for not praying Jumu’ah or offering prayers in congregation because of rain that makes the clothes wet, or mud that causes annoyance or stains the clothes. It was narrated that ‘Abd-Allah ibn ‘Abbaas said to his muezzin on a rainy day: When you say: I bear witness that there is no god but Allah and I bear witness that Muhammad is the Messenger of Allah, do not say, Come to prayer, rather say: Pray in your houses.
It was as if the people found that strange, so he said: Are you surprised by that? One who is better than me did that. Jumu’ah is obligatory, but I did not want to force you to walk in the mud and on slippery ground. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in al-Sharh al-Mumti’ (4/317): With regard to the phrase “or harm caused by rain or mud”, this is a tenth type of excuses for not praying Jumu’ah or prayers in congregation. If a person is afraid of harm caused by rain or mud – i.e., if it is raining and if he goes out to attend Jumu’ah or prayers in congregation he will be harmed by the rain, then he is excused.
Harm caused by rain means being harmed by his clothes getting wet or by the cold weather and so on. The same applies if he is afraid of being harmed by the mud. In the past, people used to suffer because of mud, because the marketplaces had dirt floors, and when rain fell it became muddy and slippery, so it was very difficult for people to attend the mosque. If this happens, then he is excused. But nowadays, that does not cause any problem, because the markets are paved and there are no dirt floors. The worst that can happen is that you will find that the water ponds in some low spots, but this does not affect people or their clothes or their feet. The excuse in this case only applies if rain is falling, and when it stops there is no excuse. But in some villages where there is no paving, the excuse may still apply. Hence the caller of the Messenger (blessings and peace of Allah be upon him) would call out on cold or rainy nights: “Pray where you are.”
It may be understood from the words “or harm because of rain” that if a person will not be harmed by it because the rain is light, then there is no excuse in that case; rather he has to attend the prayers, and whatever minor hardship he is faced with, he will be rewarded for it. End quote.
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=2 | https://islamqa.info/en/answers/106287/is-he-excused-for-not-praying-in-congregation-when-it-is-raining | 83 | 106,287 |
18,674 | Can they join Maghrib and ‘Isha’ prayers at the university so as to pray in congregation? | Question
We are a group of students studying in Britain, and we finish our classes just before the adhaan of Maghrib and wait in the college until the time for prayer, then we pray Maghrib in congregation, then each of us goes to where he is living, and when the time for ‘Isha’ prayer comes, each one of us prays alone. Can we pray Maghrib and ‘Isha’ in congregation in the college so that we can attain the virtue of praying in congregation, and we can all help one another to keep praying regularly, or not?. | Praise be to Allah.What is required is to
offer the prayers at the proper times, as Allaah has enjoined. Allaah, may
He be glorified, says (interpretation of the meaning):
“Verily, As‑Salaah (the
prayer) is enjoined on the believers at fixed hours”
[al-Nisa’ 4:103].
It is not permissible to
join two prayers except for an excuse that dictates that, such as travel,
rain or sickness. What you have mentioned of being able to pray in
congregation is not an excuse that makes it permissible to join prayers.
Ibn Abi Shaybah (2/346)
narrated that Abu Moosa al-Ash’ari and ‘Umar ibn al-Khattaab (may Allaah be
pleased with them) said: Joining two prayers without an excuse is a major
sin.
Based on that, you should
pray Maghrib at the proper time, then when the time for ‘Isha’ begins,
everyone who is near a mosque should pray it in the mosque, and those who
are far from the mosque may pray it with his brothers, if anyone is around,
otherwise he may pray alone, and he excused in that case.
And Allaah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=2 | https://islamqa.info/en/answers/126518/can-they-join-maghrib-and-isha-prayers-at-the-university-so-as-to-pray-in-congregation | 83 | 126,518 |
18,675 | Should he stop praying in the mosque because he fears for himself? | Question
Can a person be excused if he does not pray Jumu’ah or pray in congregation in the mosque, if there is turmoil in his country and he fears for himself if he goes to the mosque, and is afraid that he may be killed, imprisoned or beaten? As these reasons valid excuses for him not praying Jumu’ah or offering prayers in congregation?. | Praise be to Allah.We ask Allah to set the affairs of the Muslims straight, and keep us and you away from places of turmoil and trials, and to unite them on the truth, and grant them victory against their enemies, for He is able to do that.
Praying in congregation in the mosque is obligatory for men who are able to do that, and there is a great deal of evidence for that which has been explained in the answer to question no. 8918.
The obligation of performing prayers in congregation and Jumu’ah prayers is dependent upon there being no danger to a person’s life or wealth or family, because Allah says (interpretation of the meaning):
“and [Allah] has not laid upon you in religion any hardship”
[al-Hajj 22:78]
“Allah intends for you ease, and He does not want to make things difficult for you”
[al-Baqarah 2:185]
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (1/366): The one who is afraid is excused for not praying in congregation or praying Jumu’ah, because the Prophet (peace and blessings of Allah be upon him) said: “Valid excuses are fear and sickness.”
Fear is of three types: fear for oneself, fear for one’s wealth or property, and fear for one’s family. End quote.
If a person fears that he may be killed or arrested and imprisoned unlawfully, then this is regarded as a valid excuse for his not praying in congregation or praying Jumu’ah, and he may offer these prayers in his house in order to protect himself.
But if he prays Jumu’ah in his house, then he should pray it as Zuhr with four rak’ahs, not like Jumu’ah prayer.
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=2 | https://islamqa.info/en/answers/109209/should-he-stop-praying-in-the-mosque-because-he-fears-for-himself | 83 | 109,209 |
18,676 | What should a person do if it is too hard for him when the imam prostrates for a long time? | Question
If it is too hard for me when the imam prostrates for a long time, what should I do? Should I prostrate with the imam then rise before him, or delay prostrating behind him?. | Praise be to Allah.
If he cannot prostrate from the time when the imam says the
takbeer until he rises, then he should prostrate with the imam, then if it
becomes too hard for him to continue prostrating, he may rise a little but
stay as close as possible to the ground, and this will not mean that he is
differing from his imam. If he cannot prostrate on the ground, then he may
prostrate as close as he can to the ground. End quote.
Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him). | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=2 | https://islamqa.info/en/answers/118860/what-should-a-person-do-if-it-is-too-hard-for-him-when-the-imam-prostrates-for-a-long-time | 83 | 118,860 |
18,677 | Ruling on joining two prayers due to attending lectures abroad | Question
My relative is studying in Hungary and he is asking how to pray when he has lectures from 8 am to 6 pm, and the prayers times happen to be during the lectures. How should he pray? Is it permissible for him to shorten and join his prayers, or just to join them? Please clarify this matter, as he has a difficulty praying on time. | Praise be to Allah.Firstly:
Prayer is very important, and it is enjoined to pray regularly on time; we are encouraged to do that and warned against taking this matter lightly, as is well known. For example, Allah says (interpretation of the meaning):
“Verily, As‑Salah (the prayer) is enjoined on the believers at fixed hours”
[al-Nisa’ 4:103].
And the Prophet (peace and blessings of Allah be upon him) said, when asked which deed is most beloved to Allah: “Prayer offered on time.” Narrated by al-Bukhaari (527) and Muslim (85).
With regard to praying ‘Asr, in particular, on time, Allah says (interpretation of the meaning):
“Guard strictly (five obligatory) As‑Salawaat (the prayers) especially the middle Salah (i.e. the best prayer ‑ ‘Asr). And stand before Allah with obedience [and do not speak to others during the Salah (prayers)]”
[al-Baqarah 2:238].
The middle prayer is ‘Asr, as was stated in a saheeh report from the Prophet (peace and blessings of Allah be upon him).
He (peace and blessings of Allah be upon him) said: “The one who omits to pray ‘Asr, all his good deeds will be lost.” Narrated by al-Bukhaari (553).
Once this is established, the questioner should do all that he can to look for means that will enable him to perform this great duty at the right time, such as choosing the time of lectures that do not conflict with prayer, and asking permission from the lecturer to leave the room to perform the prayer in any clean place. It is well known that praying does not take up more than a few minutes.
You should beware of failing to go out and pray out of shyness or weakness, or because you do not want to show that you are a Muslim. The scholars have stated that if the one who is living in a kaafir country cannot practise his religion openly, then he is obliged to migrate and it is not permissible for him to stay, unless he is unable to migrate, because Allah says (interpretation of the meaning):
“Verily, as for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): ‘In what (condition) were you?’ They reply: ‘We were weak and oppressed on the earth.’ They (angels) say: ‘Was not the earth of Allah spacious enough for you to emigrate therein?’ Such men will find their abode in Hell — what an evil destination!
98. Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way.
99. These are they whom Allah is likely to forgive them, and Allah is Ever Oft-Pardoning, Oft-Forgiving”
[al-Nisa’ 4:97-99].
Secondly:
If he does all that he can but is not able to offer the prayer on time, there is nothing wrong with joining two prayers, so he may join Zuhr and ‘Asr, and Maghrib and ‘Isha’, because of the report narrated by Muslim (705) from Ibn ‘Abbaas (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings of Allah be upon him) joined Zuhr and ‘Asr, and Maghrib and ‘Isha’, in Madeenah when there was no fear and no rain. According to the hadeeth of Wakee’ he said: I said to Ibn ‘Abbaas: Why did he do that? He said: So that his ummah would not be subjected to hardship, i.e., so that they would not face any difficulty.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: If a female student enters the classroom at the time when Zuhr begins and the lesson goes on for two hours, what should she do?
He replied: The time for Zuhr does not end in two hours, because the time for Zuhr lasts from when the sun passes the meridian until the time for ‘Asr begins. This is longer than two hours, so it is possible to pray Zuhr after the lesson ends, because she will still have some time left. This applies if it is not possible for her to pray during the lesson time; if that is possible then it is more on the safe side. If it so happens that the lesson does not end before the time for ‘Asr begins and it will be too difficult for her to leave the lessons, then in that case it is permissible for her to join Zuhr and ‘Asr prayer and delay Zuhr until the time for ‘Asr, because of the hadeeth of Ibn ‘Abbaas (may Allah be pleased with him) which says that the Prophet (peace and blessings of Allah be upon him) joined Zuhr and ‘Asr, and Maghrib and ‘Isha’, in Madeenah when there was no fear and no rain. He was asked about that and he (may Allah be pleased with him) said: He (peace and blessings of Allah be upon him) did not want to cause hardship for his ummah.
These words of Ibn ‘Abbaas (may Allah be pleased with him) indicate that the hardship and difficulty that a person may face make it permissible for him to join the two prayers which may be joined together at the time of either of them. This comes under the heading of Allah making religion easy for this ummah, the basis of which is seen in the verses (interpretation of the meaning):
“Allah intends for you ease, and He does not want to make things difficult for you”
[al-Baqarah 2:185]
“Allah does not want to place you in difficulty”
[al-Maa’idah 5:6]
“and has not laid upon you in religion any hardship”
[al-Hajj 22:78]
And the Prophet (peace and blessings of Allah be upon him) said: ‘Religion is easy”. And there are many other texts which indicate that this religion is easy.
End quote from Majmoo’ah Fatawa al-Shaykh Ibn ‘Uthaymeen (12/216).
Thirdly:
He must offer the prayer in full, not in shortened form, because the one who intends to stay in a place for more than four days comes under the same ruling as a resident according to the majority of fuqaha’.
There is no connection between joining and shortening prayers. He may join them, as when travelling, or a person may join them when not travelling, because of sickness or istihaadah (non-menstrual vaginal bleeding) or because he fears for himself or his property, or because of heavy rain and other excuses that permit joining prayers, without shortening them, because prayers may only be shortened when travelling.
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=2 | https://islamqa.info/en/answers/110904/ruling-on-joining-two-prayers-due-to-attending-lectures-abroad | 83 | 110,904 |
18,678 | He wants to put the prayers together on a permanent basis because he works at night | Question
I have got a job that requires me to work the night shift, and this means that I have to sleep during the day. Is it permissible for me to put Zuhr prayer together with ‘Asr, and Maghrib with ‘Isha’, on a permanent basis, so long as I have the night shift at work? I want to put them together so that I do not interrupt my sleep a great deal. | Praise be to Allah.
What is required
is to regularly offer the prayers at the proper times, in obedience to the
command of Allah (interpretation of the meaning):
“Guard strictly
(five obligatory) AsSalawat (the prayers) especially the middle Salat (i.e.
the best prayer Asr). And stand before Allah with obedience (and do not
speak to others during the Salat (prayers)).”
[al-Baqarah
2:238]
“Verily, the
prayer is enjoined on the believers at fixed hours”
[an-Nisa’
4:103]
and so as to avoid
being included in the words of Allah (interpretation of the meaning):
“Then, there
has succeeded them a posterity who have given up As-Salat (the prayers)
(i.e. made their Salat (prayers) to be lost, either by not offering them or
by not offering them perfectly or by not offering them in their proper fixed
times, etc.) and have followed lusts. So they will be thrown in Hell”
[Maryam 19:59].
Ibn Mas‘ood (may
Allah be pleased with him) said concerning al-ghayy (translated above as
“Hell”): It is a valley in Hell, very deep and with a foul taste.
And Allah says
(interpretation of the meaning):
“So woe unto
those performers of Salat (prayers) (hypocrites),
Who delay their
Salat (prayer) from their stated fixed times,”
[al-Ma‘oon
107:4-5].
So try hard to
wake up for the prayer; it will not matter if your sleep is interrupted,
because you will get used to that in the future. We do not know why you are
asking about putting Maghrib and ‘Isha’ together, because we cannot imagine
that you spend the whole day until ‘Isha’ asleep. Can you spend your life
only between work and sleep? What about paying attention to the rights of
your family and brothers, and doing acts of worship to Allah such as going
to the mosque, reading Qur’aan, seeking knowledge and so on?
We ask Allah to
help you and give you strength.
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=2 | https://islamqa.info/en/answers/171242/he-wants-to-put-the-prayers-together-on-a-permanent-basis-because-he-works-at-night | 83 | 171,242 |
18,679 | He fell asleep and missed prayer in congregation | Question
I have been late to pray asr in congregation for some time. I tried hard not to sleep, but about one hour or a bit less before prayer time I fall asleep. I repented to Allah and vowed that I will not sleep again before asr time so that I do not miss praying in congregation. But after this vow I again slept before asr time.
What is the ruling on this? Do I have to fulfill this vow? What is the ruling on the days I fell asleep after I vowed?. | Praise be to Allah.Firstly:
We ask Allah to reward you for your eagerness to pray in congregation, and for your efforts to do so regularly. We ask Him to enable you to do all that is good.
It should be noted that you are dealing with a Lord Who is generous, kind and merciful; He is more merciful towards His slaves than they are to themselves. He is watching over your heart and He knows what is on your mind. If He sees that your intention is sincere, He will decree the reward for you in full, and He will overlook every mistake and shortcoming.
Sharee’ah excuses the one who falls asleep, if he misses prayer in congregation or he misses the time of prayer altogether, so long as he availed himself of the appropriate means and tried hard to catch up with the prayer in congregation. If sleep overtook him after that because of something that was beyond his control, without any shortcoming or negligence on his part, then Allah will forgive him, for He does not burden any soul beyond its scope.
Al-Bukhaari (570) and Muslim (681) narrated from Abu Qataadah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) was with some of his companions on a journey, and they halted at the end of the night. He lay down his head, then he said: “Guard our prayer for us.” The first one to wake up was the Messenger of Allah (peace and blessings of Allah be upon him). When the sun was on his back. We woke up, startled, then he said, “Ride on.” So we rode on and traveled until the sun had risen, then he stopped and called for the water vessel I had with me, in which there was a little water. He did wudu from it, using less water than usual. A little water was left in it, and he said to Abu Qataadah, “Guard your water vessel, for you will see something happen with it.” Then Bilaal gave the call to prayer and the Messenger of Allah (peace and blessings of Allah be upon him) prayed two rak’ahs, then he prayed Fajr, and did as he did every day. The Messenger of Allah (peace and blessings of Allah be upon him) rode on and we rode with him, and we began to whisper to one another, saying: What expiation is there for what we have done by neglecting our prayer? Then he said: “Do you not have an example in me?” Then he said: “There is no negligence in sleep, rather negligence is the fault of one who does not pray until the time for the next prayer comes. Whoever does that, let him pray when he remembers it, and if it is the following day, then let him pray at the time of the prayer (that he missed).”
Think about what the Prophet (peace and blessings of Allah be upon him) said to his companions: “Guard our prayer for us.” You will see that it indicates that it is essential to take the necessary means to offer prayer on time and to pray in congregation, but the effort and exhaustion caused by travel prevented them from waking up at the time of Fajr, and they only woke up when the sun has risen, so they had an excuse in that case.
Al-Nawawi said in Sharh Muslim (5/186):
This is evidence for that on which the scholars are unanimously agreed, that the sleeper is not accountable. End quote.
It says in al-Mawsoo’ah al-Fiqhiyyah (7/187):
It may be understood from this hadeeth that if a person thinks it most likely that if he sleeps he will miss the prayer, he should tell someone to wake him up. End quote.
To sum up: If you need to sleep before the prayer but are keen to wake up, and you tell someone in your family to wake you up, or you set an alarm clock, there is nothing wrong with that, and the Muslim is not sinning if he misses prayer in congregation or misses the time for prayer (in that case).
Secondly:
As for the vow you made, you should have fulfilled it. As you did not do that, you have to offer the expiation for breaking an oath (kafaarat yameen), because the Prophet (peace and blessings of Allah be upon him) said: “The expiation for breaking a vow is kafaarat yameen.” Narrated by Muslim (1645). You only have to offer one expiation, even if there were many days on which you slept before ‘Asr, because the vow is dissolved when it is broken and it does not remain in effect.
Kafaarat yameen is freeing a slave or feeding ten poor persons with the average kind of food that you eat, or clothing them. If you cannot do one of these three things, then you have to fast for three days.
See also the answer to question no. 45676
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=2 | https://islamqa.info/en/answers/99471/he-fell-asleep-and-missed-prayer-in-congregation | 83 | 99,471 |
18,680 | Joining Zuhr and ‘Asr because of military manoeuvres | Question
We are working in the military, and we often have to perform some military maneuvers, only for training. Since these maneuvers are just like a real battle, in terms of using real weapons and other military tactics, like having a zero hour which is the time set for the start of a military operation. The soldiers at zero hour should take their positions according to the plan, whether on the ground or inside the military vehicles. After this no one is allowed to leave his position under any condition, just like a real war. During the operation we fire by real weapons like if we were in front of a real enemy. These operations sometimes take the time of one obligatory prayer or two, sometimes even more than this. The problem we face is that we cannot pray on time in congregation. For example, an operation starts at 11.00 until before sunset. This takes time for both Dhuhr and ‘Asr, and no one is allowed to leave to pray every prayer on time. The question here is: is it permissible in this case to pray Dhuhr and ‘Asr together? Knowing that leaving the operation for every prayer will mean achieving a lower grade for the training. | Praise be to Allah.
It is permissible to join Zuhr and ‘Asr at the time of the
earlier or later prayer in cases such as this, because joining prayers is a
concession that is granted. So whenever one needs to join them, one may join
them. Hence it is proven in al-Saheeh from Ibn ‘Abbaas (may Allaah be
pleased with him) that the Prophet (peace and blessings of Allaah be
upon him) joined prayers in Madeenah at times
other than times of fear or rain. It was said to Ibn ‘Abbaas: Why did he do
that? He said: So that his ummah would not be faced with hardship.,
i.e., that they should not suffer hardship because of offering each prayer
on time. End quote from Fataawa Noor ‘ala al-Darb by Shaykh Ibn
‘Uthaymeen (may Allaah have mercy on him).
You have to advise those who are in charge of these
manoeuvres to choose times for them that do not conflict with the prayer, so
that the soldiers can join Zuhr and ‘Asr at the time of either the earlier
or later prayer.
May Allaah be pleased with ‘Umar ibn al-Khattaab, who wrote
to his governors in the regions: The most important of your affairs in my
view is the prayer. Whoever prays regularly has protected his religious
commitment, but whoever is careless about it will be more careless about
other things. Narrated by Maalik in al-Muwatta’ (6).
And Allaah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=2 | https://islamqa.info/en/answers/97837/joining-zuhr-and-asr-because-of-military-manoeuvres | 83 | 97,837 |
18,681 | She did not know the ruling on the discharges that women experience, and she offered several prayers with one Wudu – what should she do? | Question
I did not know the ruling on the discharges that women experience, and I used to offer more than one prayer with one Wudu before I got married. What should I do, knowing that this went on for several years?
I do not remember whether that happened to me or not, but now I have discharges most of the time, and it is very difficult for me when I am travelling. If I am in the Haram and I do Wudu and do not feel anything, am I still in a state of purity? If I see anything after I come out, do I have to do anything? | Praise be to Allah.These discharges and secretions that women experience are described by the scholars as moisture of the private part. They are light secretions that a woman may not feel, and women vary in the amount of discharge.
The most correct view is that they are taahir (pure), because there is no evidence to indicate that this moisture is najis (impure).
Based on that, it is not required to wash off whatever of that discharge gets onto the body or clothes.
See the answer to question no. 44980
With regard to the ruling on whether it invalidates Wudu:
Ibn Hazm (may Allah have mercy on him) was of the view that this moisture does not invalidate Wudu.
However the majority are of the view that they do invalidate Wudu, unless they are continual, in which case she should do Wudu for each prayer when the time for it begins, then it will not matter if there is any secretion of moisture after that. The ruling on the woman who experiences that is the same as the ruling on those who have excuses, such as one who is suffering urinary incontinence or istihaadah (irregular, non-menstrual vaginal bleeding) and the like.
Some of the scholars are of the view that the one who is affected by ongoing invalidation of Wudu is not required to do Wudu for each prayer, unless it is invalidated by something other than the issue that is ongoing in his case. Apart from that, it is mustahabb for him to do Wudu but it is not obligatory for him. Ibn ‘Abd al-Barr said: Wudu in this case, according to Maalik, is mustahabb (encouraged) but not obligatory.
He said: Among those who said that Wudu is not obligatory for the woman who is suffering istihaadah were: Rabee‘ah, ‘Ikrimah, Maalik, Ayyoob and a number of others.
See: at-Tamheed, 16/98; Fath al-Baari by Ibn Rajab, 2/73
This view is the one that Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) settled on.
See: ash-Sharh al-Mumti‘ ‘ala Zaad al-Mustaqni‘, 1/503
Even if we assume that it does invalidate Wudu, according to some scholars, if you were unaware that these discharges invalidate Wudu and you offered a number of prayers with one Wudu, you do not have to repeat what is past, according to the more correct opinion, because you are excused, as you did not know.
See also the answer to question no. 102504
But in the future, it is better for you to do Wudu for each prayer, so as to avoid an area where there is a difference of scholarly opinion. One should try to be on the safe side in such cases, because according to the view that Wudu is required, acts of worship are rendered invalid if that is not done. Even those scholars who did not say that it is obligatory stated that it is mustahabb (encouraged).
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=2 | https://islamqa.info/en/answers/202567/she-did-not-know-the-ruling-on-the-discharges-that-women-experience-and-she-offered-several-prayers-with-one-wudu-what-should-she-do | 83 | 202,567 |
18,682 | He has an exam that will cover the time of ‘Asr and Maghrib – how should he pray? | Question
I am preparing for an important exam that will last from 2.00 to 6.00pm. The problem is that asr time is 2.30 and maghrib time is 5.00. The exam is in parts, every part has to be answered within a specific time. There is a ten minutes break in between, but I do not think the place of exam has a room for praying as it is in one of the foreign embassies. Note that the day of exam is my first time there, I have not been there before. Please answer me may Allah reward you. | Praise be to Allah.If the matter is as you describe, then these ten minutes are enough for you to pray, and it is not essential that there be a place that is set aside for prayer, rather you may pray in any clean place, because the Prophet SAWS (peace and blessings of Allah be upon him) said: “…the earth has been made pure, a means of purification and a place of prostration, so wherever a man is when the time for prayer comes, let him pray.” Narrated by al-Bukhari (335) and Muslim (521).
If you encounter any difficulty in praying during these ten minutes because you are preoccupied with the exam, or because the time is too tight, then it is permissible for you to join two prayers, so join ‘Asr with Zuhr at the time of Zuhr, and join Maghrib with ‘Isha’ at the time of ‘Isha’.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Sometimes the time for classes atschool comes before the time for prayer, i.e. at twelve for Zuhr and at four-thirty for ‘Asr, and I cannot pray at school because there is no place that is suitable for prayer. Thus I am forced to offer a number of obligatory prayers together at the same time, and sometimes it is more than three obligatory prayers at once. What is the ruling on my prayer? Please advise me, may Allah reward you with good.
He replied: With regard to joining two prayers that may be joined, there is nothing wrong with that in this case, because it is necessary, such as joining Zuhr and ‘Asr, and Maghrib and ‘Isha’. As for joining ‘Asr and Maghrib, for example, that is not permissible because it is not permissible to delay a prayer beyond its time under any circumstances. Based on that, in this case, if she is afraid that the time for the present prayer that cannot be joined with the following prayer will end, then she should pray it in whatever way she can. So if, for example, she is going to school at the time of ‘Asr, and she cannot pray ‘Asr there, then she should join it with Zuhr at the time of Zuhr, then go to school having done what is required of her. To sum up, it is not permissible for a woman or anyone else to join two prayers that it is not permitted to join, rather one may only join two prayers that it is permitted to join, such as joining Zuhr and ‘Asr, at the time of the earlier or later prayer, and joining Maghrib and ‘Isha’ at the time of the earlier or later prayer, when there is a need for that. End quote from Fatawa Noor al-Darb.
We ask Allah to help you to do all that is good.
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=3 | https://islamqa.info/en/answers/97455/he-has-an-exam-that-will-cover-the-time-of-asr-and-maghrib-how-should-he-pray | 83 | 97,455 |
18,683 | Can You Combine `Isha with Maghrib If `Isha Is Very Late? | Question
I have a son who is twelve years old and he is asking: Is it permissible for him to join ‘Isha with Maghrib and pray it immediately after Maghrib? He gets up very early to pray Fajr before the sun rises, then he goes to school and in a few months from now the time for Fajr will be very early and the time of ‘Isha will be very late for him because of his studies, it will be at 11.45 p.m. | Praise be to Allah.Importance of offering prayer at their fixed times
The basic principle is that each prayer should be offered at the time appointed for it by Shari’ah. Allah says (interpretation of the meaning):
“Verily, As-Salah (the prayer) is enjoined on the believers at fixed hours” [al-Nisa 4:103]
Can you pray ‘Isha early?
Joining two prayers is not permissible unless there is a reason such as travelling, rain or hardship. If the time for ‘Isha is very late and the time for Fajr is early, such that it will cause hardship to offer ‘Isha on time, in that case there is nothing wrong with joining it to Maghrib at the time of the earlier prayer.
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) was asked about a country in which the disappearance of the red afterglow which signals the onset of the time for ‘Isha comes very late and it is too hard for them to wait for it.
He replied:
“If the red afterglow does not disappear until dawn comes, or it disappears at a time when there is not enough time to pray ‘Isha before dawn comes, then they come under the rulings of those who have no time for ‘Isha. They should estimate its time based on the nearest country to them where there is considerable time to pray ‘Isha , and it was also suggested that they should base it on the prayer times in Makkah, because it is the mother of cities (Umm al-Qura).
If the red afterglow disappears a long time before ‘Isha and there is enough time to pray ‘Isha, then they must wait until it disappears, unless waiting for it will cause them hardship. In that case it is permissible for them to join ‘Isha with Maghrib at the time of the earlier prayer, so as to ward off hardship and difficulty, because Allah says (interpretation of the meaning):
“Allah intends for you ease, and He does not want to make things difficult for you.” [al-Baqarah 2:185]
“and [Allah] has not laid upon you in religion any hardship.” [al-Hajj 22:78]
In Sahih Muslim, ‘Abd-Allah ibn ‘Abbas (may Allah be pleased with him) narrated that the Prophet (peace and blessings of Allah be upon him) joined Zuhr and ‘Asr, and Maghrib and ‘Isha in Madinah at a time when there was no fear and no rain. They said: What did he intend by that? He said: “He intended that his ummah should not be put in difficulty” i.e., that they should not be faced with hardship due to not joining prayers. May Allah help us all to do that which is good and right. (Majmu’ Fatawa al-Shaykh Ibn ‘Uthaymin, 12/206)
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=3 | https://islamqa.info/en/answers/89695/can-you-combine-isha-with-maghrib-if-isha-is-very-late | 83 | 89,695 |
18,684 | It is difficult for him to pray qiyaam because of his work situation and because he is a heavy sleeper | Question
My work situation means that I work all night and I sleep in the day. It is difficult for me to get up and offer the four other prayers, because I get so tired at work. I cannot get up whilst I am sleeping and do the prayers and then go back to sleep. And there is another reason, which is that I am a heavy sleeper, and when I sleep no one can wake me up, even if I intend to get up and pray during the day. | Praise be to Allah.Firstly:
Some of the
Sahaabah (may Allaah be pleased with them) used to do difficult work such as
farming, herding livestock, gathering firewood and so on, but they did not
neglect their prayers, rather they used to observe the prayers regularly,
not just on time but also in congregation. They were regular in praying and
seeking knowledge, and they were not granted any concession allowing them
not to pray because of work.
Hence it is
obligatory for those who work and others to offer the prayers on time.
Allaah praises the believers who do not let their work distract them from
obeying Allaah, as He says (interpretation of the meaning):
“Men whom
neither trade nor sale (business) diverts from the remembrance of Allaah
(with heart and tongue) nor from performing As‑Salaat (Iqaamat‑as‑Salaat)
nor from giving the Zakaah. They fear a Day when hearts and eyes will be
overturned (out of the horror of the torment of the Day of Resurrection).
38. That
Allaah may reward them according to the best of their deeds, and add even
more for them out of His Grace. And Allaah provides without measure to whom
He wills”
[al-Noor
24:37-38]
Secondly:
The one who
sleeps is excused at the time when he is sleeping, but when he wakes up it
becomes obligatory for him to perform the prayer after he has woken up.
It was
narrated that Anas ibn Maalik (may Allaah be pleased with him) said: The
Prophet of Allaah (peace and blessings of Allaah be upon him) said:
“Whoever forgets a prayer or sleeps and misses it, the expiation for that is
to pray it when he remembers it.” Narrated by al-Bukhaari (572) and Muslim
(684).
This hadeeth
indicates that the one who sleeps is not accountable during the time of his
sleep, and there is consensus on this point.
The apparent
meaning of the hadeeth is that there is no negligence in sleep if a person
sleeps before the time for prayer begins or after that but before the time
becomes too short. And it was said that if a person deliberately goes to
sleep before the time becomes too short and he takes that as a means of not
praying because he thinks it most likely that he will not wake up until the
time for the prayer is over, then he is sinning. But the apparent meaning is
that there is no sin on him because of sleeping, because he did that at a
time when it was permissible to do it, so he is included in this hadeeth.
But if he did it deliberately in order to miss the prayer, then there is no
doubt that he is sinning thereby. End quote.
Nayl
al-Awtaar 2/33, 34.
Thirdly:
What a
person should do before going to sleep is to be keen to wake up at the time
of prayer, and to take the means that will help him to perform the prayer on
time. If he does that but does not wake up, then he is excused because he
did what he had to, and “Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]. That happened to the Prophet (peace and
blessings of Allaah be upon him) on some of his journeys.
It was
narrated that Abu Qataadah (may Allaah be pleased with him) said: “We
travelled with the Messenger of Allaah (peace and blessings of Allaah
be upon him) by night and some of the people said: “Why don’t you let us
stop at the end of the night so that we may rest, O Messenger of Allaah?” He
said: “I am afraid that you will sleep and miss the prayer.” Bilaal said: I
will wake you up.” So they lay down and Bilaal leaned his back against his
mount, but his eyes grew heavy and he slept. Then the Prophet (peace
and blessings of Allaah be upon him) woke up when the sun had risen. And he
said: “O Bilaal, what about what you said?” He said: “I have never slept
like that before.” He said: “Allaah took your souls when He willed and
returned them to you when He willed. O Bilaal, get up and call the people to
prayer.” And he did wudoo’ when the sun had risen high and turned white,
then he stood and prayed. Narrated by al-Bukhaari (570) and Muslim (681).
The Prophet
(peace and blessings of Allaah be upon him) took the means of waking up
by appointing Bilaal to alert them when it was time to pray, but sleep
overtook him, and he and the people slept until the sun had risen. They were
not negligent, hence the Prophet (peace and blessings of Allaah be upon
him) said, “There is no neglect among the people.”
As for one
who stays up all night because of work etc and does not take the means and
prays after the time for the prayer is over, he is regarded as deliberately
not praying, and he is not excused because of his sleep.
Shaykh
Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked
about someone who stays up all night and is not able to pray Fajr until
after the time for it is over – will it be accepted from him? And what is
the ruling on the rest of the prayers which he offers on time?
He replied:
With regard
to Fajr prayer which he delays until the time for it is over when he is able
to offer it on time, because he could sleep early, this prayer of his will
not be accepted from him, because the Prophet (peace and blessings of
Allaah be upon him) said: “Whoever does an action that is not in accordance
with this matter of ours will have it rejected.” Narrated by Muslim. The one
who deliberately delays a prayer until the time for it is over, with no
excuse, will have it rejected, because he has done something that is not in
accordance with the command of Allaah and His Messenger, so it will be
rejected.
But he may
say: I was asleep, and the Prophet (peace and blessings of Allaah be
upon him) said: “Whoever sleeps and misses a prayer or forgets it, let him
pray it when he remembers it, for there is no expiation for it but that.”
We say: If
he could have slept early so that he would wake up early, or he could have
set an alarm clock to wake him up, or he could have asked someone to wake
him up, then his delaying the prayer and not getting up for it is regarded
as deliberately delaying the prayer, so it will not be accepted from him.
End quote.
Majmoo’
Fataawa al-Shaykh Ibn ‘Uthaymeen, 12/question no.
14
Fourthly:
A man may be
a heavy sleeper, and one of two scenarios must apply:
1 – He
sleeps deeply because he has stayed up at night to work, seek knowledge or
pray qiyaam. In this case it is not permissible for him to miss performing
prayers on time because of that, and he should look for another job that
will not cause him to miss the prayers. Similarly it is not permissible for
him to let naafil deeds – even seeking knowledge, which is basically
obligatory – distract him and cause him to miss the prayers. In this case
his not praying is regarded as deliberate, because he could change his job
and he could avoid staying up at night.
Shaykh
Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
What our
brothers who go on trips should do is thank Allaah for this blessing, as He
has made them prosperous and given them a life of comfort and ease, in an
atmosphere of safety and freedom from fear, and they should do what Allaah
has enjoined on them of praying on time, whether that is Fajr prayer or any
other. It is not permissible for them to delay Fajr prayer on the basis that
they are sleeping, because in most cases there is no excuse for this sleep,
because they can use alarm clocks to wake them up to pray on time, and they
can sleep early so that they can wake up refreshed. End quote.
Majmoo’
Fataawa al-Shaykh Ibn ‘Uthaymeen (12/question no.
14)
2 – A person
may be a naturally heavy sleeper, and it has nothing to do with work or
staying up at night. This is known in the case of some individuals. If that
is the case, then he is excused if he takes the means but does not wake up.
It was
narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: A
woman came to the Prophet (peace and blessings of Allaah be upon him)
when we were with him and said: “O Messenger of Allaah, my husband Safwaan
ibn al-Mu’attal does not pray Fajr until the sun has risen.” Safwaan was
with him, so he asked him about what she had said, and he said: “O Messenger
of Allaah, we are a family who are known not to wake up until the sun has
risen.” He said: “When you wake up, then pray.” Narrated by Abu Dawood,
2459; classed as saheeh by Shaykh al-Albaani in Irwa’ al-Ghaleel,
7/65
Conclusion:
in your case it seems that your sleeping heavily has to do with staying up
at night, and you are staying up at night because of work. On this basis, it
is not permissible for you to stay in that job, because it is causing you to
forsake the most important pillar of Islam after the Shahaadatayn. So look
for another job, and Allaah will compensate you with something better than
it. You will see a change for the better in your religious commitment, your
body and your mental attitude. As for your religious commitment, performing
the prayers on time is one of the most important duties, and not doing it is
one of the worst of haraam actions. As for your body, the doctors have
described many harmful effects suffered by those who work at night; sleeping
during the day does not give the body the same rest as sleeping at night
does. And all of that has a negative effect on one's mental attitude.
And Allaah
knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=3 | https://islamqa.info/en/answers/65605/it-is-difficult-for-him-to-pray-qiyaam-because-of-his-work-situation-and-because-he-is-a-heavy-sleeper | 83 | 65,605 |
18,685 | Joining Maghrib and ‘Isha’ because of the curfew | Question
We are in Iraq and in our city there is a curfew which starts at 10 p.m. The imam of our mosque does not have much knowledge of fiqh, and he has started to combine Maghrib and ‘Isha’. He prays Maghrib with three rak’ahs then he prays ‘Isha’ with four rak'ahs immediately after Maghrib, then after that he gives the adhaan for ‘Isha’ prayer at the time for ‘Isha’.
Is this action of his in accordance with the Qur’aan and Sunnah, or what? What is the proper manner of performing the fear prayer according to sharee’ah?
Please advise us, may Allaah reward you. | Praise be to Allah.
Firstly:
Yes, in your situation it is permissible to combine Maghrib
and ‘Isha’ prayers. It is narrated in the Sunnah that the Prophet
(peace and blessings of Allaah be upon him) used to join Maghrib and ‘Isha’
prayers because of rain. Muslim (705) narrated from Sa’eed ibn Jubayr that
Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) joined Zuhr and ‘Asr, and
Maghrib and ‘Isha’ in Madeenah at times other than times of fear or rain. I
said to Ibn ‘Abbaas: Why did he do that? He said: So that his ummah would
not be faced with hardship.
The fact that Ibn ‘Abbaas (may Allaah be pleased with him)
stated that it was not because of fear or rain indicates that these are
two of the reasons for joining prayers.
Shaykh al-Islam [Ibn Taymiyah] said:
It is permissible to combine the two evening prayers because
of rain, strong cold winds or muddy conditions and the like, and this is the
more correct scholarly view. This is the view of the madhhabs of Ahmad,
Maalik and others.
And he said: It is permissible to combine prayers in the case
of severely muddy conditions or severe cold wind on a dark night, etc, even
if rain is not actually falling, according to the more sound of the two
scholarly opinions. That is better than praying in one's home, because not
joining the prayers in the mosque and praying at home instead is an
innovation that is contrary to the Sunnah. The Sunnah is to offer the five
daily prayers in the mosque in congregation, and that is better than praying
at home, according to the consensus of the Muslims. Joining the prayers in
the mosque is better than praying them separately at home according to the
consensus of those imams who regard joining the prayers as permissible, such
as Maalik and al-Shaafa’i. End quote.
Majmoo’ al-Fataawa, 24/30
In your situation, the
reason for joining the prayers is undoubtedly more pressing than rain.
Secondly:
Joining the prayers in
this case applies to those who are required to pray in congregation. As for
sick people who pray at home, or women who pray at home, it is not
permissible for them to join their prayers.
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’,
4/288
But if a person prays at home because of sickness and does
not attend the mosque, then it is not permissible for him to join the
prayers, because that will not benefit him. Similarly a woman is not
permitted to join her prayers because of rain, because she will not benefit
from doing so, as she is not one of those who are required to pray in
congregation. End quote.
See also the answer to question no.
31172.
Thirdly:
With regard to his giving the adhaan for ‘Isha’ at the time
for ‘Isha’, there is nothing wrong with that, so that those who are praying
at home, such as women and the sick, will know that the time for ‘Isha’
prayer has begun.
Fourthly:
Your describing the imam of your mosque as not having much
knowledge of fiqh because he joins Maghrib and ‘Isha’ would seem to be a
mistake, as you now know that this action of his is correct, based on the
evidence noted above.
You should have been easygoing and not hastened to denounce
something until you knew whether it was wrong. You should not attribute
ignorance to your brother without proof.
Fifthly:
The fear prayer may be done in several ways, according to the
situation and whether the enemy is in the direction of the qiblah or not. We
have explained that in the answer to question no
36896 .
And Allaah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=3 | https://islamqa.info/en/answers/39176/joining-maghrib-and-isha-because-of-the-curfew | 83 | 39,176 |
18,686 | What is the ruling on giving two adhans and two iqaamahs when joining prayers? | Question
What is the ruling on giving two adhans and two iqaamahs when joining prayers?. | Praise be to Allah.The scholars differed concerning giving two adhans and two iqaamahs when joining prayers. The correct view is that one adhan should be given for both prayers, then two iqaamahs, one iqaamah for each prayer.
This is the view of the Hanafis and Hanbalis, and it the favoured view of the Shaafa’is, and it is the view of some of the Maalikis.
See al-Mawsoo’ah al-Fiqhiyyah, 2/370
The evidence for that is what it is proven that the Prophet (peace and blessings of Allah be upon him) did during the Farewell Pilgrimage, when he prayed Zuhr and ‘Asr in ‘Arafah, joining them at the time of the earlier prayer, with one adhan and two iqaamahs, and he prayed Maghrib and ‘Isha’ in Muzdalifah, joining them at the time of the later prayer, also with one adhan and two iqaamahs.
It was narrated that Jaabir ibn ‘Abd-Allah (may Allah be pleased with him) said, describing the hajj of the Prophet (peace and blessings of Allah be upon him):
Then he gave the adhan and the iqaamah, then prayed Zuhr, then he gave the iqaamah and prayed ‘Asr, and he did not offer any other prayer between them… Then he came to Muzdalifah where he prayed Maghrib and ‘Isha’ with one adhan and two iqaamahs. Narrated by Muslim, 1218.
The scholars of the Standing Committee were asked:
Some of the fuqaha’ say that Maghrib and ‘Isha may be joined together with two adhans in the case of rain. What is the ruling on that?
They replied:
The Sunnah is to join Maghrib and ‘Isha’ with one adhan and two iqaamahs, if there is a justification for doing so, such as travelling, sickness, and rain when one is not travelling. This is what is clearly indicated by the saheeh Sunnah, based on the actions of the Prophet (peace and blessings of Allah be upon him). End quote.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 8/142
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:
If a person joins prayers, he should say the adhan for the first one, and the iqaamah for each obligatory prayer. This applies if he is not in a city; if he is in a city then the adhan of the city is sufficient, and he should say the iqaamah for each obligatory prayer.
The evidence for that is the hadeeth narrated in Saheeh Muslim from Jaabir, according to which the Prophet (peace and blessings of Allah be upon him) gave the adhan in ‘Arafah, then he said the iqaamah and prayed Zuhr, then he said the iqaamah and prayed ‘Asr, and he did likewise in Muzdalifah when he gave the adhan and iqaamah and prayed Maghrib, then he said the iqaamah and prayed ‘Isha’. End quote.
Al-Sharh al-Mumti’, 2/78, 79
With regard to the ruling on the adhan and iqaamah, they are fard kifaayah (a communal obligation) and it is sufficient for a group if one of their number says the adhan and iqaamah. It is not required of each person in the group. We have quoted above the view of Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) who said that if they are in a city in which the muezzins in the mosque have already given the adhan, that is sufficient for them and they should say the iqaamah for each prayer.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:
The evidence that they – the adhan and iqaamah – are obligatory is the fact that the Prophet (peace and blessings of Allah be upon him) enjoined them in a number of ahaadeeth, and he always said them whether he was travelling or not. And in most cases it cannot be known whether the time for prayer has come without them and because they serve a purpose, as they are two of the outward symbols of Islam.
They are obligatory whether one is travelling or not. The evidence for that is the fact that the Prophet (peace and blessings of Allah be upon him) said to Maalik ibn Huwayrith and his companions: “When the time for prayer comes, let one of you give the adhan to you.” Agreed upon. They had come to the Messenger of Allah (peace and blessings of Allah be upon him) and were now travelling back to their families, and the Messenger (peace and blessings of Allah be upon him) instructed that one of them should give the adhan for them. And the Prophet (peace and blessings of Allah be upon him) did not neglect the adhan or iqaamah whether he was travelling or not. When he was travelling he would tell Bilaal to give the adhan.
The correct view is that it is obligatory for those who are travelling and those who are not. They should give the adhan for each of the five obligatory prayers, so long as prayers are not being joined. If prayers are being joined then one adhan is sufficient for two prayers, but it is essential to say the iqaamah for each prayer.
Al-Sharh al-Mumti’, 2/42-46
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=3 | https://islamqa.info/en/answers/70298/what-is-the-ruling-on-giving-two-adhans-and-two-iqaamahs-when-joining-prayers | 83 | 70,298 |
18,687 | How should missed prayers be made up? | Question
I would like to know how many rakats do u have to prey if the time of the prayer has gone past ( koza ). Some say u just prey the farz salat which i am doing at the moment when i don't have time to prey at the right time and the salat time has gone past. | Praise be to Allah.Firstly:
It is not permissible for a Muslim to delay the prayer until its time is over with no excuse. Allah says (interpretation of the meaning):
“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours” [al-Nisa’ 4:103]
i.e., at specific times.
Reasons why prayers may be delayed until their time is over include sleeping and forgetting. It was narrated that Anas ibn Maalik said: The Prophet of Allah (peace and blessings of Allah be upon him) said: “Whoever forgets a prayer or sleeps and misses it, its expiation is to make it up as soon as he remembers it.” Narrated by Muslim, 684.
With regard to work, study, etc, these are not excuses that allow delaying a prayer until its time is over. Allah praises some people by saying (interpretation of the meaning):
“Men whom neither trade nor sale (business) diverts from the remembrance of Allah (with heart and tongue) nor from performing As‑Salaah (Iqaamat‑as‑Salaah) nor from giving the Zakaah. They fear a Day when hearts and eyes will be overturned (out of the horror of the torment of the Day of Resurrection)” [al-Noor 24:37]
Secondly:
Whoever neglects to pray until the time for that prayer is over, with no excuse, has committed a sin which is one of the major sins. He has to repent to Allah and resolve to offer that prayer regularly on time. Making it up after its time is over will not avail him anything when he has missed it with no excuse. He should also do a lot of naafil (supererogatory) prayers, in the hope that they will make up the shortfall in his obligatory prayers.
With regard to the one who delays a prayer until its time is over because of a (legitimate) excuse, such as sleeping or forgetting, he has to perform the prayer as soon as that excuse is no longer in effect, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever forgets a prayer let him offer it as soon as he remembers it , and there is no other expiation but that.” Narrated by Muslim.
He should pray the number of rak’ahs he would have prayed if he had offered it on time, no more and no less, and without changing the way it is done.
In the hadeeth of Abu Qataadah in Saheeh Muslim (681) there is the story of how the Prophet (peace and blessings of Allah be upon him) and his companions slept and missed Fajr prayer when on a journey, and (they did not wake up) until the sun had risen. Abu Qataadah said: “Then Bilaal gave the call to prayer, and the Messenger of Allah (peace and blessings of Allah be upon him) prayed two rak’ahs, then he prayed Fajr, and he did the same as he did every day.”
Al-Nawawi said: “The same as he used to do every day” indicates that the way in which missed prayers are to be made up is the same way as they would normally be done.
The basic principle according to the scholars is that making up is identical to the original action.
And Allah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=3 | https://islamqa.info/en/answers/20882/how-should-missed-prayers-be-made-up | 83 | 20,882 |
18,688 | How should members of military units pray on the front line? | Question
How should Muslim soldiers pray when they are on the front line, guarding against the enemy, such as the Muslim troops in Pakistan who are guarding against the kaafir Hindu troops in Kashmir? | Praise be to Allah.
If the soldiers mentioned are in the place where they
live, and are not traveling, then they have to pray Jumu’ah and pray
the four-rak’ah prayers in full. But if they are traveling to the frontier
then they do not have to pray Jumu’ah and they can shorten and combine
prayers, because they do not know how long they will be there or when
their tour of duty will end. May Allaah help us all to do that which
He loves and which please Him. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=3 | https://islamqa.info/en/answers/13997/how-should-members-of-military-units-pray-on-the-front-line | 83 | 13,997 |
18,689 | Can we join ‘Isha and Taraaweeh together with Maghrib in Ramadaan if it is raining? | Question
If it is raining at the time of Maghrib in Ramadaan, should we not join Maghrib and ‘Ishaa’, or can we join Maghrib and ‘Ishaa’ and delay Taraaweeh? | Praise be to Allah.We put this question to Shaykh ‘Abd al-‘Azeez ibn Baaz
(may Allaah have mercy on him), who replied:
The matter is flexible, in sha Allaah. Putting
the prayers together (in this case) may make the people miss out on
a lot of benefits.
And Allaah knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=3 | https://islamqa.info/en/answers/11643/can-we-join-isha-and-taraaweeh-together-with-maghrib-in-ramadaan-if-it-is-raining | 83 | 11,643 |
18,690 | A surgeon who has left Christianity and is asking how he could pray whilst performing surgery if he becomes Muslim | Question
I am currently a non-muslim but have been looking into the faith of Islam. I have a question concerning the five daily prayers as they would affect one's life. I understand that they are ment to be observed at very specific times of the day, and that this is compulsory. As a career, I have recently been leaning toward that of a surgeon. If one has a career such as this, which requires total concentration on the task at hand (where another's life is at stake), and which may take longer than the period of time between prayers, what does one do? It seems that in this sense the requirements of islam and the requirements of a rather noble profession are at odds. I'm wondering what a devout and knowledgeable muslim's thoughts are on the matter, and how these two lifestyles could be reconciled while still "keeping the faith." Thank you | Praise be to Allah.Before we answer your question, we must express our appreciation for your interest in the religion of Islam and your efforts to find out the truth. You have left a false religion, Christianity, to look for the true religion, and this is a worthy attitude which indicates that you are not influenced by blind tradition and that you have freed yourself from the customs with which you were raised. Our Lord, may He be blessed and exalted, has criticized those who blindly follow falsehood, as He says (interpretation of the meaning): When it is said to them, Follow what Allah has sent down, they say, Nay! We shall follow what we found our fathers following. (Would they do that!) even though their fathers did not understand anything nor were they guided? [al-Baqarah 2:170].
Allaah described some Christian people who, when they found out about the religion of Islam and heard the Revelation that Allaah had sent to His Prophet (peace and blessings of Allaah be upon him), followed the truth and submitted themselves to Him, as Allaah says (interpretation of the meaning):
And when they (who call themselves Christians) listen to what has been sent down to the Messenger, you see their eyes overflowing with tears because of the truth they have recognized. They say, Our Lord! We believe; so write us down among the witnesses.
And why should we not believe in Allah in that which has come to us of the truth? And we wish that our Lord will admit us (in Paradise on the Day of Resurrection) along with the righteous people. [al-Maidah 5:83-84]
We must also express our appreciation of your understanding of the importance of the five daily prayers and the necessity of praying them at the right times. We would like at this point to reaffirm an important truth in the Islamic religion, which is that the One Who revealed it and prescribed its rules and chose this religion for His slaves is Allaah, may He be exalted and glorified, from Whom nothing on earth or in heaven is hidden. He is the Knower of the Unseen, He knows what was, what is and what is yet to come. He knew before He created heaven and earth that there would come a time when mankind would develop the science of medicine and that there would be doctors who carry out lengthy operations such as open heart surgery, organ transplants such as liver transplants, operations to treat cancer of the oesophagus, complicated operations to treat injuries sustained in traffic accidents, and so on. For this reason, and because Islam is suitable for all times and places, there is no conflict between Islam and scientific progress or work-related duties. Before we give a detailed answer to your question, we would like to mention the following points:
Operations of this nature are usually carried out by a team of surgeons, where assistant surgeons work alongside the main surgeons so that they can take turns when necessary.
Some operations are carried out by several doctors who play different roles assigned to them according to their specialties. It is not always the case that one doctor will do a whole lengthy procedure by himself from beginning to end. So you will see that one makes the incision, another is a heart doctor, a third is specialized in operating on blood vessels, then the first one comes back to sew up the incision at the end. In some operations, the role of the specialist does not even take up half of the entire time spent on the surgery.
The kinds of operations that take a very long time, such as ten hours or more, are very rare indeed, few and far between.
With regard to how a surgeon can do his prayers, the detailed answer is as follows:
The basic principle is that every prayer should be offered at the right time, as Allaah says (interpretation of the meaning): Verily, the prayer is enjoined on the believers at fixed hours. [al-Nisa 4:103]
If the operation is lengthy, the doctor can try to start after praying one of the prayers at the beginning of its appointed time, and try to finish before the end of the time for the following prayer, so that he offers each prayer within the allotted time.
He should try to arrange his schedule, as much as possible, in such a way that the time allotted for the surgery does not overlap the time for two prayers in a row. For example, he could start a lengthy procedure early in the morning, and continue until just before the time for Asr, so that he can pray Zuhr at the right time, and also give himself several hours to work uninterrupted. So, for example, if he begins an operation at 8.00 a.m. and finishes at 2.00 p.m., he will have six hours in which to work continuously, if he wishes.
If he can go to pray at the right time during an operation, and other members of the surgical team can do his work by taking turns, then they should do that. We wonder, if doctors need to go to the washroom during an operation, what do they do? If the surgical arrangements can take that possibility into account, and we know that some surgeons take a short rest or have a snack during the time of surgery, whilst another doctor takes over, then performing prayer is even more important than those things.
If the above is not possible, then there is nothing wrong with combining two prayers, such as joining Zuhr and Asr, and praying them at the later time, i.e., the time of Asr.
In very rare cases, when the surgery lasts for a very long time, and the time for two prayers has passed, such as when a surgeon starts before Zuhr and finishes after Maghrib, and he could not leave to do his prayers, then he should pray according to his circumstances. Indeed, he can even pray during the surgery, by starting his prayer with the words Allaahu akbar (Allaah is Most Great), reciting Quraan and tilting his head to indicate the rukoo (bowing) and sujood (prostration), as much as he can, tilting it lower for the sujood than the rukoo. This is how fighters on the front line pray when engaged in combat with the enemy during lengthy battles, or when pursuing the enemy or being pursued. He should pray according to his circumstances, and Allaah burdens not a person beyond his scope [al-Baqarah 2:286 interpretation of the meaning]. Praise be to Allaah Who does not make the religion too hard for us.
The evidence for these rulings is proven, and the sayings of the scholars regarding prayer in different circumstances is well-known and widely-disseminated in the books of Islamic fiqh (jurisprudence), which clearly indicates the flexibility of this blessed religion and its ability to deal with all the new developments in the human realm, ancient and modern. This is no wonder, for has it not been revealed by the All-Wise, Praiseworthy and All-Knowing?
Finally, we call on you to hasten to enter the religion of Islam, which guarantees happiness to the one who follows it in this world and the next, and offers answers to all problems. We are prepared to answer any questions you may have. Allaah is the Source of Strength and He is the Guide to the Straight Path. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=3 | https://islamqa.info/en/answers/4426/a-surgeon-who-has-left-christianity-and-is-asking-how-he-could-pray-whilst-performing-surgery-if-he-becomes-muslim | 83 | 4,426 |
18,691 | When a pregnant woman feels contractions, should she stop praying, and does she have to makeup the missed prayers? | Question
When does a woman in labour (for childbirth) stop performing the salah? Does she still perform the salah if she is having contractions but no fluid has come from her body yet? | Praise be to Allah.We put the following question to Shaykh
Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him:
If a woman whose pregnancy has reached full term passes blood
and has pains, but she does not know whether these are the contractions that will lead to
childbirth or contractions that will later ease off [“practice” contractions,
also known as Braxton-Hicks contractions], should she pray or not?
He answered, may Allaah preserve him:
Of course, there are two things we may assume here:
The first is that the pregnancy will continue without
contractions.
The second is that the apparent case is that these are
contractions, so she should stop praying.
If this is what usually happens to her, and she may carry on
having contractions for four or five days without giving birth, then in this case she
should still pray.
Question:
If she acts upon the second assumption, then the contractions
ease off, should we tell her to make up the prayers she has missed?
Answer:
It is preferable to make them up, because she took her
decision on the basis of an assumption.
In summary, then:
If this woman usually has contractions for a number of days
– more than two or three – then this is not nifaas and she should pray. If that
is not what usually happens, then we assume that it is nifaas in the sense that she should
stop praying. If she stops praying, then it turns out that it was not nifaas, then in this
case we say that if she makes up the prayers she has missed, this is good, and if she does
not make them up, there is nothing wrong with that because she acted on an assumption.
And Allâh knows best. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=3 | https://islamqa.info/en/answers/1151/when-a-pregnant-woman-feels-contractions-should-she-stop-praying-and-does-she-have-to-makeup-the-missed-prayers | 83 | 1,151 |
18,692 | It is difficult for him to pray because his work is hard | Question
Do you call one who prays Salaah 1 or 2 or 3 times a day a kaafir ? It is not easy for normal humans to pray 5 times a day as even Prophet Musa during Mi'raj said it would be difficult for our Prophet's ummah to fulfill this. But he still said we are from his ummah. And we have belief in the articles of faith. But we do not get paid to pray like Imaams or paid to be scholars and do Islamic research.
We have families and children who we look after and work 12 hours a day toiling in physical and mental activities to earn bread and so it is hard to fulfill all salaahs out of tiredness. Do you still consider us to be kaafirs even though we pray some of the salaah and pay zakaah and fast in Ramadan and believe in the articles of faith ? This is very important for me to know. | Praise be to Allah.Allaah
has enjoined upon His slaves five prayers every day, day and night. He has
commanded them to observe these prayers regularly and establish them, and
He praises those who do so. Allaah says (interpretation of the meaning):
“And
perform As-Salaat (Iqaamat-as-Salaat), and give Zakaat, and bow down (or
submit yourselves with obedience to Allaah) along with
Ar‑Raaki‘oon (those who bow or submit themselves to Allaah)”
[al-Baqarah 2:43]
“Guard
strictly (five obligatory) As‑Salawaat (the prayers) especially the
middle Salaat (i.e. the best prayer ‑ ‘Asr). And stand before
Allaah with obedience [and do not speak to others during the Salaat
(prayers)]” [al-Baqarah 2:238]
“Successful
indeed are the believers.
Those
who offer their Salaat (prayers) with all solemnity and full
submissiveness” [al-Mu’minoon 23:1-2]
“And
those who strictly guard their (five compulsory congregational) Salawaat
(prayers) (at their fixed stated hours).” [al-Mu’minoon 23:9]
So
you have to pay attention to establishing regular prayer and keeping it
up, and focusing on it, and taking the specific means of achieving that,
so that you may be one of the successful. Do not worry yourself by
thinking about the ruling on one who misses one or two prayers and whether
he is a kaafir or not.
Whoever
deliberately misses a prayer exposes himself to the wrath of Allaah, and
the wise believer does not do something which he knows could result in
punishment, even if it is not kufr as such. The five daily prayers, and
all other acts of worship, and avoiding what is forbidden – none of this
can be achieved except with patience. These are things which people find
difficult by nature, because they come between a person and some of his
desires.The Prophet
(peace and blessings of Allaah be upon him) said:
“Paradise is surrounded by things which are disliked.” The issue of
prayer in Islam is very important. Hence the responsible adult is not let
off prayer for as long as he is alive and he is in his right mind. But
Allaah has made things easier for His slaves with regard to the duty of
praying. He allows us to join prayers and shorten them whilst travelling,
and He allows us tojoin
prayers when we are not travelling if not doing so will cause greater
hardship. He allows the sick person to pray according to what he can do,
standing, sitting or lying on his side. Hence we know that being busy
earning a living is not an excuse for not praying. But if there is some
unusual hardship involved, it is permissible to pray Zuhr and ‘Asr
together at the time of either of them, and to pray Maghrib and ‘Isha’
together at the time of either of them.
Allaah
commanded us to stop trading in order to pray Jumu’ah (Friday prayers),
and He praised those who do not let trades or sales divert them from the
remembrance of Allaah. So strive to do the prayers on time and in
congregation. The Prophet
(peace and blessings of Allaah be upon him)
said: “Praying in congregation is twenty-seven times better than praying
alone.”
Note
that praying regularly is one of the greatest means of attaining the mercy
of Allaah and His pleasure and His Paradise, which is the main goal.It is
also a means of making earning one’s provision easier, as Allaah says
(interpretation of the meaning):
“And
enjoin al-salaah (the prayer) onyour
family, and bepatient in offering them[i.e., the prayers].We ask not of
you a provision (i.e., to give Us something: money, etc.); We provide for
you. And the good end (i.e., Paradise) is for the muttaqoon (pious).”
[Ta-Ha
20:132]
The
Muslim does not ask people for any reward for his worhip of his Lord. He
prays for Allaah, he fasts for Allaah, he does Hajj for Allaah, and he
hopes for the reward of Allaah. When you say we do not get get paid to
pray like the imaams, this is a mistake in your way ofthinking. It is not permissible for the imaam to take a salary for
doing the prayers; imaams and muezzins are being paid for doing a job
which requires them to to be present at the mosque every time (so that
they can devote their time to doing their duties of leading prayers,
giving khutbahs, issuing fatwas and judging between people). But it is
better for a Muslim to fulfil the duties of an imaam or muezzin
voluntarily, hoping for the reward of Allaah.
When
you say we have families, children, etc… this is not an excuse for
missing some of the prayers. You have to devote some of your time to doing
the prayers. It is only a small amount of time, for each prayer, doing it
and preparing for it, does not take more than a quarter of an hour.
If
you do give up some of the prayers because you are too busy seeking
provision, we will not confirm that you are a kaafir, but we will say that
you are a sinner who is committing a major sin. We have already stated
above that in cases of unusual difficulty you can put Zuhr and ‘Asr
together at the time of either ofthem,.
We also remind you that it is essential to pray fajr at the right time,
which is from the start of dawn until the sun rises.
May
Allaah help us and you to obey Him. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=3 | https://islamqa.info/en/answers/9561/it-is-difficult-for-him-to-pray-because-his-work-is-hard | 83 | 9,561 |
18,693 | Her
child disturbs her when she prays | Question
I always try to perform
my Solat on time. However I have an 18 month old baby and there are times
when there is no other adult to watch him when I do my solat. The problem
is whenever I do my solat with him close by, he will sit in front of me
and basically disturb my solat. My question is, Is my solat unacceptable
when he does this, and also, is it better to delay my solat even if it
means missing it and doing qada'? | Praise be to Allah., the Lord of the Worlds, and
blessings be upon our Prophet Muhammad and all his family and companions.
The Muslim has to perform the prayers at the appointed
times and it is not permissible to delay them for no reason, because Allaah
says (interpretation of the meaning):
“Verily, Al-Salaat (the prayer) is enjoined on the
believers at fixed hours” [al-Nisaa’ 4:103], i.e. it is obligatory
at specific times, and should not be brought forward or delayed. The timing
is the most important condition of prayer: if a person is not able to fulfil
some of the conditions of the prayer, he should still pray as best as he
can, within the prescribed time, and he should not delay it. One of the
things that indicate the importance of the times of prayer in sharee’ah is
the fact that if a Muslim cannot find water, he should do tayammum
(“dry ablution” using earth or sand) and pray, even if he is sure that
he will find water after the time for that prayer has passed.
The fact that a child walks in front of his mother whilst
she is praying does not have any effect on the prayer and does not make it
invalid. It was reported that the Prophet
(peace and blessings of
Allaah be upon him) carried a small girl whilst he was praying, picking her
up when he stood up and putting her down when he prostrated (sujood). This
was reported by al-Bukhaari and Muslim from Abu Qutaadah al-Ansaari: “The
Messenger of Allaah
(peace and blessings of Allaah be upon him) used to
pray whilst he was carrying Umaamah, the daughter of Zaynab bint
Rasool-Allaah
(peace and blessings of Allaah be upon him). According to
the report of Abu’l-‘Aas ibn Rabee’ah ibn ‘Abd Shams, when he
prostrated he put her down, and when he stood up he picked her up.” (Narrated
by al-Bukhaari, no. 486, and Muslim, no. 844).
It was also reported that he
(peace and blessings of
Allaah be upon him) allowed a small boy to ride on his shoulders and he
still completed the prayer. This was reported by ‘Abd-Allaah ibn Shaddaad
from his father: “The Messenger of Allaah
(peace and blessings of
Allaah be upon him) came out to lead us in either Maghrib or ‘Ishaa’ one
night, and he was carrying Hasan or Husayn. The Messenger of Allaah
(peace and blessings of Allaah be upon him) came forward and put (the child)
down, then he said Takbeer and started to pray. During the prayer, he
prostrated and made his prostration long. My father said: ‘I raised my
head and I saw the child on the back of the Messenger of Allaah
(peace
and blessings of Allaah be upon him) whilst he was prostrating, so I
returned to my prostration.’ When the Messenger of Allaah
(peace and
blessings of Allaah be upon him) finished praying, the people said, ‘O
Messenger of Allaah, during your prayer you prostrated for so long that we
thought something had happened or that you were receiving Revelation.’ He
said, ‘Nothing at all happened, but my son was riding on my back and I did
not want to disturb him until he had had enough.’” (Narrated by
al-Nisaa’i, no. 1192; classed as saheeh by al-Albaani – may Allaah have
mercy on him – in Saheeh Sunan al-Nisaa’i, 1/246).
If you pick you child up and put him down whilst you are
praying, it will not do any harm. Keep offering your prayers at the
appointed times. May Allaah help us and you to do all that is good. | Who have valid excuses | https://islamqa.info/en/categories/topics/83/who-have-valid-excuses?page=3 | https://islamqa.info/en/answers/5485/her-child-disturbs-her-when-she-prays | 83 | 5,485 |
18,694 | How to Make Wudu with a Cast | Question
How can a person fulfil his religious obligations of Wudu and prayer when his right arm is broken and is in a cast? | Praise be to Allah.How to make Wudu with a cast
If a person is unable to move his right arm and use it when doing acts of worship, then he must be careful to adhere to the following Shar`i rulings:
Wudu and Ghusl are obligatory and are not waived because of his right arm being broken , because he can use his left arm to take water and make it reach the parts of the body that must be washed when purifying himself. He must be careful and deliberate when doing that to ensure that the act of purification is done properly.
With regard to the right arm which is broken and in a cast , it is sufficient, when doing Wudu and Ghusl, to wipe over it lightly so that the plaster will not be affected, and it can be wiped once only and does not have to be done repeatedly, unlike washing the arm [as is usually done]. Thus the act of purification will be sound, in sha Allah. It is also essential to note that the fingers or elbow of the right hand, if they are uncovered, must be washed; wiping is only acceptable with regard to the part that is hidden beneath the cast.
Shaykh Ibn `Uthaymin (may Allah have mercy on him) said:
“Sometimes the cast covers the palm and the fingers are not covered. In that case, it is obligatory to wash the fingers and the cast may be wiped over. Similarly, in the case of [a cast on] the leg , the toes may be not covered, so they must be washed and the cast must be wiped over.” (Al-Liqa’ Ash-Shahri, 61/27)
How to pray with a cast
With regard to prayer, the actions of the right arm may be summed up as follows:
Raising the arm when saying the four Takbirs (when commencing the prayer (Takbirat Al-ihram), when bowing, when standing up from bowing, and when rising from the first Tashahhud).
Placing the right hand over the left hand when standing.
Resting on the arm when prostrating.
Placing the hands on the thighs when sitting.
Pointing with the forefinger when reciting the Tashahhud.
In all of these cases, if you can move the arm that is in plaster and do these actions if possible, then that is better and is preferable. If you are not able to complete the full movement with your arm, then you should do as much as you are able. If you are not able to move it, then there is no blame on you, and you only have to move the left arm when doing these actions, with the exception of pointing with the forefinger, which should be done only with the right hand.
The Shar`i evidence for all of the above is two general juristic principles, for which are proven by many religious texts of the Quran and authentic Sunnah.
The first principle: Hardship dictates leniency. The evidence for which is the verse in which Allah, may He be exalted, says (interpretation of the meaning): “Allah does not burden any soul with more than it can bear” [Al-Baqarah 2:286]
The second principle: What one is able to do cannot be waived on the grounds of what one is unable to do. The evidence for which is the verse in which Allah, may He be exalted, says (interpretation of the meaning): “So fear Allah as much as you are able.” [At-Taghabun 64:16] This is an important principle concerning which the scholars say: “It is one of the basic principles that cannot be overlooked so long as the principles of Shari`ah are adhered to.” (Al-Ashbah wan-Nadha’ir by As-Suyuti, p. 293)
Shaykh Al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
“There are many religious texts which indicate that the actions that are enjoined are subject to the condition that one be able to do them, as the Prophet (blessings and peace of Allah be upon him) said to `Imran ibn Husayn: “Pray standing; if you cannot, then sitting; and if you cannot then lying on your side.” (Narrated by Al-Bukhari, 1117)
The Muslims unanimously agreed that if a worshipper is unable to do some of the obligatory parts of the prayer – such as standing, sitting, bowing, prostrating, covering the `Awrah, facing the Qiblah, and so on – then what he is unable to do is waived in his case. Rather what he is obliged to do is that which, if he seriously wanted to do it, he could do it.
It is important to note that the Shar`i definition of one’s ability to comply with the commands and prohibitions is not the ability to do so even if it leads to harm. In fact if a person is able to do something but it would harm him , then he is regarded as being like one who is unable to do it in many instances, such as purifying himself with water, fasting when he is ill, standing in the prayer, and so on, in accordance with the words of Allah, may He be exalted (interpretation of the meaning):
“Allah intends for you ease and does not intend for you hardship.” [Al-Baqarah 2:185]
“[Allah] has not placed upon you in the religion any difficulty.” [Al-Hajj 22:78]
“Allah does not intend to make difficulty for you.” [Al-Ma’idah 5:6]
In an authentic narration from Anas (may Allah be pleased with him), the Prophet (blessings and peace be upon him) said: “You have been sent to make things easy, and you have not been sent to make things difficult.” (Majmu` Al-Fatawa, 8/438-439)
And Allah knows best. | Wiping over the socks | https://islamqa.info/en/categories/topics/59/wiping-over-the-socks | https://islamqa.info/en/answers/209517/how-to-make-wudu-with-a-cast | 59 | 209,517 |
18,695 | Wearing a Khuff over Socks: Which to Wipe Over in Wudu? | Question
I wore the socks under my shoes after performing Wudu. Then I made Wudu and wiped on the shoes. If I take my shoes off, am I permitted to continue the wiping for the allowed period of time, wiping on my socks? | Praise be to Allah.If a person wears Khuff (leather socks) over socks , or Khuff over Khuff, to which of them does the ruling apply? That is subject to further discussion.
Shaykh Muhammad ibn `Uthaymin (may Allah have mercy on him) said:
If he puts on socks or Khuff then invalidates his Wudu , then he puts something else on before he does Wudu, then the ruling applies to the first one. This means if he wants to wipe over them after that, he must wipe over the first one, and it is not permissible for him to wipe over the upper layer.
If he puts on socks or Khuff , then loses his Wudu and wipes over them, then he puts something else on over them, then he may wipe over the second layer, according to the correct opinion.
It says in Al-Furu`: ‘It is permissible according to Malik.’ An-Nawawi (may Allah have mercy on him) said: ‘This appears to be more correct because he put them on when he was in a state of purity, and the suggestion of those who say that purity is not complete is not acceptable.’
If we accept that, then it is the beginning of the period during which he may wipe (over the Khuff or socks ), and in this case he may wipe over the first (layer) without a doubt.
If he puts a Khuff over a Khuff or socks , and wipes over the top layer then takes it off, can he wipe over the lower layer for the remainder of the period? I have not seen anyone who explicitly stated this, but An-Nawawi narrated from Abu Al-`Abbas ibn Surayj, concerning a case where an overshoe is worn over the Khuff: they are like a single Khuff, of which the upper layer is visible and the lower layer is hidden. I say: based on that, it is permissible to wipe over the lower layer until the period for wiping over the upper layer ends, such as if the upper layer of the Khuff is scratched off, he may wipe over the lower layer.” (Fatawa At-Taharah by Shaykh Ibn `Uthaymin, p. 192)
“The overshoe or galosh is a Khuff that is worn over the ordinary Khuff, especially in cold countries. What is meant by the upper and lower (or outer and inner) layers is if there is a Khuff of two layers, then the upper layer is called the outer and the lower layer is called the inner.” (Al-Sharh Al-Mumti`, 1/211)
Thus it is clear that if a person wears Khuff over socks, then he takes off the upper or outer layer of the two, if he wipes over it, then his taking it off does not invalidate his wiping, and he may wipe over the lower or inner layer, in all the cases mentioned by Shaykh Ibn `Uthaymin (may Allah have mercy on him), until the end of the period for wiping over the Khuff or socks .
And Allah knows best. | Wiping over the socks | https://islamqa.info/en/categories/topics/59/wiping-over-the-socks | https://islamqa.info/en/answers/98580/wearing-a-khuff-over-socks-which-to-wipe-over-in-wudu | 59 | 98,580 |
18,696 | How to Make Wudu when Injured | Question
I have an injury on my toe; can I put a bandage on it? What should I do in Wudu? Is it permissible for me to wipe over the socks in this case? | Praise be to Allah.How to make Wudu when injured
What is required is to wash the parts of the body that Allah has enjoined washing in Wudu and to wash each part thoroughly so that there is no part of it that the water had not reached.
If there is an injury in the part that one is enjoined to wash, and there is the fear that it will be harmed or healing may be delayed by washing it, then he may wipe over it with water if it is uncovered and he is able to wipe over it. If it is uncovered but he is not able to wipe over it, then he should wash whatever he can of the parts of his body and do Tayammum instead for the parts that he cannot wash or wipe over.
If a bandage, plaster or medicine has been put on it that prevents water reaching it, he should wipe over the bandage or plaster.
Shaykh Ibn `Uthaymin (may Allah have mercy on him) said:
“If there is a wound on a part of the body that is washed when (ritually) purifying oneself, there are several scenarios:
It is not covered and will not be harmed by washing. In this case he has to wash it if it is in a spot that is to be washed.
It is not covered but will be harmed by washing but not by wiping. In this case he has to wipe it instead of washing it.
It is not covered but will be harmed by both washing and wiping. In this case he should do Tayammum for it.
It is covered with a band-aid or the like that is needed. In this case he should wipe over that covering and that will suffice in place of washing that part, and he does not have to do Tayammum.”(Majmu` Fatawa wa Rasa’il Ibn `Uthaymin, 11/121. See also Al-Mughni by Ibn Qudamah, 1/172-173; Al-Mawsu`ah Al-Fiqhiyyah, 14/273)
Based on the above, if your toe will not be harmed by water, then it must be washed. If it will be harmed by washing but will not be harmed by wiping, then it must be wiped. If it will be harmed by washing and wiping, and has been covered with a dressing, it is sufficient for you to wipe over the dressing .
Wiping over socks
With regard to wiping over the socks, if you had previously washed your entire feet or washed whatever you were able to and wiped over the injured part , as described above, then put on the socks when you were in a state of purity, it is permissible for you to wipe over them for a period of one day and one night, if you are not travelling, and for three days and three nights if you are travelling.
Ibn Qudamah (may Allah have mercy on him) said:
“If he put on the Khuff (leather socks) when in a state of purity in which he did Wudu and wiped over the dressing, then it is permissible to wipe over the Khuff." (Al-Mughni, 1/176-177 )
Ibn Muflih (may Allah have mercy on him) said:
“If he put on Khuff in a state of purity in which he wiped over the plaster, he may wipe over the Khuff."(Al-Furu`, 1/198 )
And Allah knows best. | Wiping over the socks | https://islamqa.info/en/categories/topics/59/wiping-over-the-socks | https://islamqa.info/en/answers/148062/how-to-make-wudu-when-injured | 59 | 148,062 |
18,697 | If he puts on the khuffs at Fajr, can he wipe over them until the following Fajr? | Question
For how long can I wipe over the khuffs? I put on the khuffs after doing wudoo’ for Fajr prayer. Is it permissible for me to continue wearing them until Fajr on the following day? | Praise be to Allah.Firstly:
The saheeh Sunnah indicates that for one who is not travelling, the period during which he may wipe over the khuffs is one day and one night, and for the one who is travelling it is three days and three nights. Muslim (276) narrated that ‘Ali ibn Abi Taalib (may Allah be pleased with him) was asked about that and he said: The Messenger of Allah (blessings and peace of Allah be upon him) set a limit of three days and nights for the traveller, and one day and night for one who is not travelling.
At-Tirmidhi (95), Abu Dawood (157) and Ibn Maajah (553) narrated from Khuzaymah ibn Thaabit (may Allah be pleased with him) from the Prophet (blessings and peace of Allah be upon him) that he was asked about wiping over the khuffs, and he said: “For one who is travelling, three [days], and for one who is not travelling, one day.” Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
Secondly:
The scholarly view that is most likely to be correct is that the time for wiping over the khuffs begins from the first time one wipes over them after invalidating wudoo’, not from the time when one puts them on. So if someone does wudoo’ for Fajr prayer and puts on his khuffs, then he invalidates his wudoo’ at nine o’clock in the morning and does not do wudoo’, then he does wudoo’ at twelve o’clock, then the time for wiping over the khuffs begins at twelve o’clock and lasts for one day and one night, i.e., twenty-four hours.
An-Nawawi (may Allah have mercy on him) said: al-Awzaa‘i and Abu Thawr said: The time for wiping over the khuffs begins from the first time one wipes over them after invalidating wudoo’. This was narrated from Ahmad and Dawood, and it is the favoured view and the strongest in terms of evidence. This view was favoured by Ibn al-Mundhir, and something similar was narrated from ‘Umar ibn al-Khattaab (may Allah be pleased with him)." (Al-Majmoo‘ 1/512).
This view was also favoured by Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him), who said: That is because the hadiths speak of the non-traveller and the traveller wiping over their khuffs, and it cannot be said that someone wipes over them unless he actually does that, and this is the correct view. " (Ash-Sharh al-Mumti‘ 1/186).
And Allah knows best. | Wiping over the socks | https://islamqa.info/en/categories/topics/59/wiping-over-the-socks | https://islamqa.info/en/answers/97494/if-he-puts-on-the-khuffs-at-fajr-can-he-wipe-over-them-until-the-following-fajr | 59 | 97,494 |
18,698 | He was wearing socks and water reached his foot; can he still wipe over his socks? | Question
I had put on my socks when in a state of purity, and water on the bathroom floor got onto my socks. I wanted to pour water over them from the tap, because sometimes I find impurities (najaasah) on the bathroom floor, such as the urine of non-Muslims, so I pour water from the tap on my socks, so that I can be certain that the drops of impurity have been removed. Can I still wipe over my socks, like the khuffayn (leather slippers), if I put them on when in a state of purity? As you know, after pouring water on the socks, the pure water reaches the skin. Is it permissible for me to wipe over the socks, or not? If the answer is no, then what should I do about my previous prayers? Please note that this happened several times. | Praise be to Allah.Firstly:
The basic principle regarding socks and regarding water is that they are pure (taahir), and they cannot be deemed impure on the basis of mere speculation. So long as you are not certain that impurity got onto your socks, you do not have to inspect them and think about removing the impurity.
Secondly:
If water reaches the skin of your feet when purifying the socks, that does not matter, and you can still wipe over your socks, so long as you put them on after purifying yourself completely.
The fuqaha’ differed as to whether it is stipulated that the khuff (leather slippers) should prevent water reaching the foot in the first place (i.e., waterproof). Some of them are of the view that this is not stipulated, and this is the view of the Hanbalis. It says in Mataalib Ooli an-Nuha (1/131): The seventh condition is that it should be possible to walk wearing the item that is wiped over, and it does not matter whether it is waterproof or not, because it is covering the part that is obligatory to wash and one can walk wearing it.
End quote.
Others are of the view that that is stipulated, as is the view of the Shaafa‘is. An-Nawawi (may Allah have mercy on him) said in al-Majmoo‘ (1/531): Is it stipulated that the khuff should be thick and prevent water reaching the foot (i.e., waterproof). There are two views concerning that, both of which were narrated by Imam al-Haramayn and others.
The first view is that that is stipulated, and if the [khuff or sock] is made of woven material such that if water is poured over it, it will reach the foot, it is not permissible to wipe over it.
The second view is that that is not stipulated; rather it is permissible to wipe over it even if the water does reach the foot. This view was favoured by Imam al-Haramayn and al-Ghazaali because it still covers the foot. Our view is the first view. And Allah knows best.
The correct view is that it is not stipulated that the socks should be waterproof, because there is no sound evidence to suggest that it is stipulated that the sock should be waterproof; so long as it is called a sock and people usually wear it, it is valid to wipe over it.
And Allah knows best. | Wiping over the socks | https://islamqa.info/en/categories/topics/59/wiping-over-the-socks | https://islamqa.info/en/answers/72872/he-was-wearing-socks-and-water-reached-his-foot-can-he-still-wipe-over-his-socks | 59 | 72,872 |
18,699 | If the traveller wipes over his khuffs, then arrives at his destination, he must work out how much is left of the time for the non-traveller to wipe over his khuffs | Question
The traveller may wipe over his socks for three days and three nights, but if the traveller reaches his city before that time has ended, should he stop wiping over his socks, on the grounds that he is now a non-traveller, or may he complete the time for wiping over the socks that is allowed for one who is travelling? | Praise be to Allah.If the traveller is wiping over his socks, then he returns to his home city, he has no right to wipe over them for more than one day and one night (twenty-four hours). If he had been wiping over his socks whilst travelling for less than one day and one night, then he may continue to wipe over them for whatever remains of that one night and one day. If he had been wiping over them for more than one night and one day whilst travelling, it is not permissible for him to wipe over them any longer than that (once he has reached his destination).
Ibn Qudamah (may Allah have mercy on him) said in al-Mughni (1/181):
If a traveller wipes over his khuffs for less than one day and one night, then comes home, he may continue to wipe over his khuffs as a non-traveller, then he has to take them off. If a traveller was wiping over his khuffs for one day and one night or more, then he came home, he must take them off. This is the view of ash-Shafa‘i and ashab ar-ra’y. I do not know of any difference of scholarly opinion concerning that, because he is now a non-traveller, and it is not permissible for him to wipe over his khuffs for the same length of time that is allowed to the traveller. End quote.
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said:
If someone wipes over his socks whilst travelling, then comes home, he may complete the time allowed for a non-traveller, if any of that time is left. If that time has ended, he must take off his socks.
For example, a traveller comes home and the time for prayer begins. He had been wiping over his socks, then he reached his city. In this case, he may continue to wipe over his socks for the period allowed for one who is not travelling, because wiping over the socks for three days is only for one who is travelling, but now he is no longer travelling. Just as it is not permissible for him to shorten his prayers once he reaches his home, by the same token it is not permissible for him to continue to wipe over his socks for the time that is allowed for a traveller.
If he has been wiping over his socks for one day and one night whilst travelling, then he reaches his home, he must take off his socks. If he has been wiping over his socks for two days whilst travelling, he must take off his socks. If he has been wiping over his socks for one day, he still has one night left."(Ash-Sharh al-Mumti‘ 1/251).
And he (may Allah have mercy on him) also said:
If he wiped over his socks when he was travelling, then he reached his home, he may continue wiping over his socks on the grounds that he is now counted as a non-traveller, according to the more correct view, if there is anything left of that period within which it is permissible for him to wipe over his socks [that is, one day and one night]. Otherwise he must take off his socks when doing wudu’ and wash his feet."(Majmu‘ Fatawa Ibn ‘Uthaymin 11/176).
But if the opposite happened, meaning that he was wiping over his socks when he was not travelling, then he travelled, he may continue to wipe over his socks for the three days and three nights that are allowed to the traveller, including the time during which he wiped over them at home.
This has been discussed previously in the answer to question no. 111874 .
And Allah knows best. | Wiping over the socks | https://islamqa.info/en/categories/topics/59/wiping-over-the-socks | https://islamqa.info/en/answers/229137/if-the-traveller-wipes-over-his-khuffs-then-arrives-at-his-destination-he-must-work-out-how-much-is-left-of-the-time-for-the-non-traveller-to-wipe-over-his-khuffs | 59 | 229,137 |
18,700 | What is the evidence for stipulating that one should be in a state of purity before putting on the khuffs? | Question
One of the texts which prove it is permissible to wipe over the khuffs is the hadith of the Messenger of Allah (blessings and peace of Allah be upon him), which is: It was narrated that al-Mugheerah ibn Shu‘bah (may Allah be pleased with him) said: I was with the Prophet (blessings and peace of Allah be upon him) on a journey. I bent down to take off his khuffs and he said: “Leave them, for I put them on when my feet were clean.” Then he wiped over them. The scholars say that one of the conditions of it being permissible to wipe over the khuffs is that they should have been put on when one was in a state of purity, referring to wudu’, based on this hadith. I do not understand this, because in the text of the hadith it says that the Prophet (blessings and peace of Allah be upon him) put on the khuffs when his feet were clean, as he said. Does this refer to wudu’? Because his feet may have been clean without him having done wudu’, and he could have said, “Leave them, for I put them on when I was in a state of purity,” not “when my feet were clean.” I hope that you can give me an answer about this confusion. May Allah reward you with good. | Praise be to Allah.The majority of jurists stipulated that in order for wiping over the khuffs to be permissible, they must have been put on when one was in a state of purity. They based that on the hadith of al-Mugheerah ibn Shu‘bah (may Allah be pleased with him) who said: I was with the Prophet (blessings and peace of Allah be upon him) on a journey. I bent down to take off his khuffs and he said: “Leave them, for I put them on when my feet were clean.” Narrated by al-Bukhari (206) and Muslim (274).
Dawud az-Zahiri (the literalist) was of the view that what is stipulated is that the feet should be clean only.
What supports the view of the majority is the report narrated by ‘Abd ar-Razzaaq in his Musannaf (793), Ibn Khuzaymah (193) and Ibn Hibban (1325) from Safwan ibn ‘Assal (may Allah be pleased with him), who said: We were with the army that the Messenger of Allah (blessings and peace of Allah be upon him) sent out. He ordered us to wipe over our khuffs, if we had put them on when in a state of purity, for three days when we were travelling, and for one night if we were not travelling, and not to take them off after defecating or urinating, and not to take them off except in the case of janabah. Classed as hasan by al-Albani and by Shu ‘ayb al-Arna’ut in Takhrij Ibn Hibban.
Al-Bayhaqi narrated it in as-Sunan al-Kubra (1/423) as follows: If we had put them on in a state of purity. Its isnad was classed as jayyid by an-Nawawi in al-Majmu‘ (1/512).
For more information, please see: at-Tibyan fi Tabwib wa Takhrij Bulugh al-Maram by Khalid al-Shalahi (2/47-51).
Ibn Khuzaymah commented on that by saying: I mentioned to al-Muzani the report narrated by ‘Abd al-Razzaq, and he said: Narrate that to our companions, for there is no stronger evidence for ash-Shafa‘i than that. End quote.
Al-Hafiz Ibn Hajar said: Even though the hadith of Safwan is sahih, it does not meet the conditions of al-Bukhari. But the hadith that is mentioned in al-Bukhari is in harmony with this hadith, which stipulates that one should be in a state of purity when putting them on.
Al-Muzani was referring to a difference of opinion regarding this matter. In brief, al-Shafa‘i and the majority of scholars understood the references to cleanliness as meaning taharah (purity) in the shar‘i, ritual sense, i.e., wudu’, whilst Dawud disagreed and said: If there was no impurity (najasah) on the person’s feet when he put on the khuffs, it is permissible to wipe over them."(Fath al-Bari 1/309).
Thus it becomes clear that the view of the majority is sound and their evidence is strong for stipulating that the khuffs should have been put on when in a state of purity.
And Allah knows best. | Wiping over the socks | https://islamqa.info/en/categories/topics/59/wiping-over-the-socks | https://islamqa.info/en/answers/300311/what-is-the-evidence-for-stipulating-that-one-should-be-in-a-state-of-purity-before-putting-on-the-khuffs | 59 | 300,311 |
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