Q&A Is it better to pray Taraweeh at the Masjid or at home in 2021
Channel: Yasir Qadhi
Series: Yasir Qadhi - Ask Shaykh YQ
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Salam aleikum wa rahmatullah wa barakato. Alhamdulillah wa salatu. salam ala Rasulillah. Who are the early he will be here woman while I have my bad. So we are doing our regular q&a on Tuesday and we begin with our first question. Sister Samira from New Zealand emails, mashallah beautiful land over there. Hamdulillah I have not had the opportunity to visit your beautiful country. She emails from New Zealand and she says that she is expecting and she wants to know the summary of what is to be done. When the child is born. What is the Addabbo the etiquettes of the newborn? what is and isn't from the Sunnah, and also some advice in this regard. Now, this is a very, very important question
and I thought that this actually deserves a mini lecture in reality, so this inshallah will I'll be doing for most of our time today, because indeed, it is one of the main aspects of our life that Allah azza wa jal blesses us we are all born and then we grow up and we have we get married and then we have our own children. It is one of the primary milestones of life and it is also one of the greatest blessings that ALLAH SubhanA wa Tada has given us, Allah azza wa jal mentions in the Quran that will I'm the dinar Combi and while in Weber Nina which are anathema, Corona FIRA that we aided you we blessed you with money and with children. And Allah says in the Quran, Allah Allah will
balloon Xena it will hire to dunya wealth and children are the beautification of this world. It's what makes life beautiful. And Allah mentions so to know how well Allahu Allah come in, and Phu Kham as Rajan and Allah created from you spouses from amongst you, would you add a little comment as well as you can Benina will have either and from your spouse's, he blessed you children and grandchildren. So Allah azza wa jal explicitly tells us that he's blessing us with children and grandchildren. And he asks us to be thankful of those blessings. So it is indeed a great blessing from Allah, and those of us that are blessed with children. We understand those blessings over Syria
tested to not have children, we accept Allah other and we continue to try for as long as we're able to try, and we accept Allah, because Allah has a divine plan for everything. So the question our sister asked Is that what is to be done when the child is born. And of course, first and foremost, I congratulate her for the birth of her first child, she tells us that it is her first child. And to mention to her that, in fact, our Allama have, in fact written many, many pages. And in fact, one of the famous scholars of our tradition, ignore him when his son, you know, got married, and it was expecting the couple was expecting at the time, he wasn't able to give them monetary gifts. So what
did he do? That's what scholars do, he wrote a book to gift on the birth of his grandson. And he basically in our vernacular, dedicated even though it's not the way they will do it, but he basically wrote an entire treaties, which is called 12th, and murdered by Campbell, maroon, it is a mini volume, which is considered to be one of the most authoritative and comprehensive references when it comes to the etiquettes of giving birth and the etiquettes of what to do when the child is born. And he wrote this because of his own personal situation, and the birth of a grandson. So we congratulate our sister. And we use this opportunity to summarize some of this book and also other
sources as well realize that children are, of course, not only a blessing from Allah subhanho wa taala. But of course, they're also going to be a test and a trial and tribulation. So with the blessing also comes responsibility. So you now have to change your mindset, you're going to become a parent, you're no longer you know, free and innocent and young, you now have a child that will be looking up to you and taking from you. And so it's not just the issue of the list that we're going to give, actually, I will begin my advice to change your frame of mind. Now, to be honest, this is one of the most significant changes of any human beings life, that when a child is born, that is
their child, when they become a father or a mother. Now you actually have a blessing from Allah, that is also going to be a test and your manners and your tickets are going to be reflected what you do, how you act, you will religiosity it will become a role model. We all know that children learn from observation more than they learned from lectures. So you will be the primary role model of another human being. And if you are not being a good role model, then on the day of judgment, that other human being can potentially say, Oh Allah, you know, this parent didn't teach me properly. This mother, this father himself herself, did X, Y and Z and that's
I did it. And you know whether Allah accepts that excuse or not, but they can make that excuse they can, you know, use you as an evidence against. So you really have to think long and hard about your own lifestyle and your own shortcomings and try your best to perfect them as much as possible will never be perfect. But my point here is that use the birth of your child to motivate you to increase your own relationship with Allah subhanho wa Taala to better that relationship and to become a positive role model look at your own personal mistakes and try to minimize them and see where what are the areas that you're missing, and try to maximise on those areas. So that insha Allah Allah,
you can cover up any gaps that you have. And most importantly, obviously, before we get to the actual you know, what is to be done when the child is born, you know, most importantly, dua to Allah subhana wa Taala you know, remember, Modi is the mother of ERISA, you know, and Maria was mother as well before her there are making dua to Allah subhanho wa taala, they're making dua for righteous progeny, yeah, he's making dua for righteous progeny. So make dua that this child becomes righteous that this child is a comfort for you and the peace of the eyes, as Allah says in the Quran, that of the of the characteristics of the righteous is that they say, Rob bene Hubbard and men as why Gina
was reacting Kurata Are you then we're channeling which Athena Imam. So make dua to Allah, that of your spouse and your children, they will be comforting for your eyes, there will be something that will make you happy and proud. And that of course, the reason being one of the reasons being that your child will not only maintain your legacy, but will also give you good deeds when you are gone. That's another reason you need to think about having a good child. And it's a selfish reason. But it's a good selfish you know, there's something called good selfish sometimes you can motivate yourself with the hell out selfish motivation. I want rewards from Allah, that's where I'm going to
be good, okay, be good, and expect the rose from Allah nothing wrong with that. So, another motivation, our Prophet sallallahu alayhi wa sallam said that a righteous child is one of the three things that continues to give you good deeds after you have moved on. So you want to have a righteous child, because one of the reasons being when you are gone, that child will be a source of baraka and a source of care and a source of happiness and good deeds. And it is authentically reported that our Prophet system said that sometimes your apparent ranks will be raised up in gender, and he will say, Oh, Allah, how is this happening? What's going on? Why am I getting the
free upgrade, and the Allah will tell him, because your child, your son, your daughter was making dua for you was making this the fall for you did a good deed for you. So that is being raised up. So the children have an impact on the status of the parents when the parents are gone. Therefore, for all of these reasons, and more, you need to change your mindset and try your best to be a positive role model for your child. Now your question was specific, what are the adapters of the newborn what is to be done when the child is born? So a number of points we will mention, first and foremost, obviously, the appreciation the sense of Shaka to Allah subhanho wa taala, to appreciate this
blessing, how many are the people that you know Allah has tested and they shall get the rewards in the next life, but in this world, they might not have children? How many are those that are struggling, they're striving and they're not able to. And so Allah has blessed you with a great blessing. And with that blessing comes a sense of responsibility and a sense of thankfulness. So this is the first thing this goes back to the frame of mind. The second thing that I will advise you is to think of a beautiful name. And this goes back in fact, to the sunnah of our Prophet sallallahu alayhi wa sallam that our prophets Allah, Allahu Allah, he was sending would love to choose
Beautiful Names. And in fact, it is reported that when his son was about to be born, or the Allahu, and the grandson of the Prophet sallallahu, alayhi wa sallam that Ali and Fatima had a different name in mind, they came and presented to the Prophet sallallahu alayhi wa sallam and he said to them note name him Hassan, which of course has said means the good the beautiful, the handsome hasn't means good. That's literally what it means the good the good boy, Hassan, so has it means that when you say excellent, what not, so he changed the name to something positive. And also because it will the Allah has suggested a name that wasn't as positive. And also a number of times people converted
and they had negative names, or they had names with negative meanings. And our Prophet sallallahu alayhi wa sallam changed those meanings to positive. So a positive name is one of two, either the name itself has a good meaning to it. Okay, so Abdullah Abdul Rahman is means the slave or the worship of Allah, or you know, Hassan, you know, the good boy, you know, so, or you know, Amar, for example, you know, is the means the one who is going to be living a good life so you can have lots of good meanings. And by the way, you don't have to restrict yourself to Arabic You might speak multiple languages. So you may find the name in your language that has a good meaning to it, and you
may choose that meaning
A second good meaning or a second name that has a positive connotation is the name of somebody righteous in our historical past. And so it will become a legacy, it will become something that the child can look up to. So any of the Ambia of ALLAH, any of the prophets of Allah, or any of the Sahaba, or any of the great scholars of Islam, so there's a role model, a legacy that the child can look up to, and you can tell the child Hey, you know, you're named after so and so. And so there's going to be a role model linkage over there. Now, the question arises is this wajib or not, and the response is, no, it's not YG. It's not watching at all, if you wish to, you might choose a name that
simply has a pleasant sound to the ear, but it doesn't have any meaning to it, many of the names are like that. So even, for example, the name of Abu Bakr, of course, when we say it, we think of the Sahaba, or the Hola, Juan, but Abu Bakr himself when his when the name was chosen, generally speaking, a worker doesn't really have a meaning that is used or intended, it's just a common, you know, name for the time being. So it doesn't, it's not wajib, that the name have a positive meaning, however, it is better and encouraged to do so. Also, again, to be reasonable and realistic, that you don't have to check the meanings of the name against all the languages of the world know, the
language that you are speaking and accustomed to in your culture, and perhaps the culture that you're living in. And perhaps the Arabic I will say, these are the three cultures for most of us living in, you know, as expatriates or as second third generation, however, we are living in these lands, that I think it is reasonable to say that the culture of our language of our forefathers, along with the language of the community we live in, along with the language of our scripture, which is the Arabic language that within these two or three languages, if you look, no, no negative meaning should be there. Anything beyond this, I mean, there's some obscure language of the world
who's gonna it's not your responsibility. But definitely, if there's a negative meaning, if there's a a vile meaning in any of these languages, it's not wise. In fact, it might even be macro or even haram, depending on what the meaning is, and if it's unintentionally or not. So make sure the meaning is a positive. Meaning by the way, before I move on, again, this is all one point of the meaning, a lot of times discussion arises, who has the right to name the child. And this is not a discussion that should go to legal terms, rather, it should be done by mutual consultation, you should be done with the parents and the extended family. And then at the end of the day, obviously,
it is the husband and wife who will make the final decision. And between the two, we should not invoke law, no marriage is going to flourish, if that law is invoked, whether there should be by mutual agreement and consultation, and try their best to come to a happy means or even if it means this child you will name that extra hour name, whatever that might be, it should be done within the confines of the marriage. And by the way, obviously, you know, it's always permissible to name the child more than one name. So you have two names, and then the family name, no problem, whether that also has resulted in the compromise of many arguments between the couples about the naming of the
child. So this is the next thing that the name should be chosen. And many of the aroma, they recommended that the name be announced on the seventh date, but this is just a recommendation. These days, the culture is that as soon as the child is born, and also because you must put to the services certificate, so nothing wrong with doing that before again, these are the minutiae that very small, you know, out of the out of the early Arabs was codified and it was made something normative. And that's nothing wrong with that. But in the cultures that we live in, the baby's not going to go home. Sometimes until you name the baby. Obviously, we'll have to name the baby
immediately, no problem. But if any, in some cultures, it is possible,
it might be preferred to follow the Sunnah and announced the name on the seventh day. And as I said, it's not something that should be delayed if there's a need, you know, to name the child. The other issue that the vast majority of our folk Aha, and more had the theme have encouraged and this is the I would say the default position of pretty much the bulk of the OMA including ignore claim himself and others in this regard, that the Advan should be given in the right ear of the child. This is something that is pretty much the default of the majority of the OMA with some dissenting voices. And this is based upon a hadith reported in Timothy and Buddha would that Abrar Pharaoh said, I saw
the Prophet sallallahu alayhi wa sallam give the other man in the ear of Al Hasan. When Al Hassan was born to Ali and Fatima, so when it has some of the Allah Juan was born, I saw the Prophet sallallahu alayhi wa sallam give the Yvan in the in his ear and tell me the whole narrative the Hadith he said it is a Hassan so here it is a good and authentic hadith, and pretty much the bulk of the Ummah has
acted upon this hadith. Imam nawawi the famous scholar a no op. He says the Sunnah, is that the event be given in the ear of the child whether it is a boy or a girl and it is the event of the Salah it is done the way that you give the advance of the surah obviously will say it in a small
voice because it's a newborn child. You don't want to scream in the child's ear that's not the Sunnah. So you lower your voice and you just whisper into the newborns, child's ear. And then the mama know, we says, and a group of our scholars said that the advance should be given in the right ear, and the comma should be given in the less left ear and the mama no, we then said Walker, the Jura Amadou Naseby dyadic fella that's a bit MLB. And this is what the people have done. This is the default of the of the people. So there is no problem in doing this. This is the great one of the greatest of the Shafi scholars in a name that is a household name, which is Imam. And now we also
the famous scholar Emmanuel Bahati of the humbly madhhab. He says in the famous book, a shuffle can as well, that and it is sunnah to give the Advan of the to the newborn in the right ear, whether it is a boy or a girl and to give the karma in the left ear. And this is based on the hadith of Abu raffia. And in Aberdeen, the Hanafi also says pretty much a similar thing in his hasha, that one of the times that the advance should be given is for the newborn child. Now this is the default position of these three major hubs in the Maliki school, by the way, some of the scholars especially with the early Maliki madhhab, they did not consider this to be something that should be done.
And within the Maliki school, and there was a bit of a controversy, some of the later scholars allowed this now, this controversy was sort of taken to a different level, a generation ago, one particular great scholar of Hadith, he began to claim that it is better to give than in the in the year and of course, scholars have the right to give their positions and others have the right to correct or to clarify, I am not aware of any scholar before this, who said that it is a bit and if even somebody said it is definitely not something that was commonly known the default position of the of the schools of law of the three schools at least was that that should be given. Now he based
this on the claim that the hadith is weak. And firstly, that is contested. Other scholars have said it is not weak and tell me the was amongst them. And even if it is weak, and most likely, it is slightly weak, even if it is weak, I think the main point that needs to be stressed is that pretty much the default position, the vast majority of other scholars have always considered that it is permissible to act upon a weak Hadith when it comes to generic good issues. So to to, to to rephrase, one can say, why would it be a problem that the first thing that the child hears is the Dhikr of Allah? Why do we want to problematize something that is something that is so
inconsequential when the bulk of the OMA has adopted it, so I would recommend as Imam and normally recommended, and as the vast majority of scholars recommended that, yes, the Adhan should be given in the right to win a soft voice. And as for the farmer, if you don't do it, because the Hadith for the farmer is definitely, you know, far more of a week if not, if not, monka are very rejected if you like, but even if you did it on the concept, and not because of the Hadith, there's nothing wrong with it. And if you left it because there's no authentic hadith, not even alive Hadith about the karma, if you left it and that too, would be something that would be permissible don't make it a
big deal as the point but definitely the dawn should be given in the right ear and this should be one of the earliest things that is done. And of course, the point being that we want the vicar of Allah and the Kadima and the name of the Prophet system to be mentioned very early on in the child's life, the first day of the child being born. The next adverb that is mentioned by our early scholars, is the issue of technique. And technique was done by the professors and multiple times. In fact, there's multiple Hadith in Sahih, Muslim and others and Timothy and others, that that the children when they were born, you know, their mothers would send them, you know, with somebody else,
maybe it's not if they couldn't commit themselves to the prophets of Allah Almighty who was sending them, so the newborn would come to him be presented to him, and he would take a small bit of a date, and then chew it so that it is digestible, and then that date, he would put it into the mouth of the the child, this is called the technique. Now the issue comes, Why was this done? And depending on that, then the scholars differed, should it be done in our times or not? One group of scholars said it was done, because we want a date to be the first thing that the child tastes. So we want to like you know, make the date and of course we chew it a little bit and give it so that we want the that
to be the first thing that the child tastes. Now if that is the case, then it should still be done and why not if it's sooner for that reason, let let it be sooner. Another group of scholars said no, it was done for the baraka for the blessings of the saliva of the Prophet sallallahu alayhi wa sallam and then if that is the case, then that door is shut because obviously, you know we do not seek that type of Baraka
from anyone other than the Prophet sallallahu alayhi wa sallam, so depending on your frame of mind here, and if you ask me,
I, my assumption is that they did this, you know, for the bulk of the saliva of the Prophet sallallahu, alayhi wasallam. And so that would probably be the default. Nonetheless, if somebody does it thinking that it is Sunnah, to have a little bit of a date in the mouth of the child than this is a valid interpretation. And it is something that does there are plenty of Hadith in this regard. So we don't know the psychology of why it was done. So if somebody does this thinking that this is the sunnah to be done for the child, there's plenty of a hadith that it can be understood. And in fact, do you remember no, we once again, remember no, we mentioned that this is a practice
that was done, bit de facto ruler, basically by the vast majority or the consensus of the of the scholars. So again, no big deal if you do this as well. And if you leave it, then also no big deal. Because again, it goes back to why it was done by the Prophet sallallahu ala he was setting up. The next idea that is mentioned in many books, including Immanuel claims book as well, is that the hair of the newborn should be shaved off on the seventh day, or early or after, I mean, again, the issue of seventh day or 14 days, these are all very minor recommendations, you don't have to, you know, be radically difficult if it's not possible to bring the barber or to do something. It's not a big
deal, whatever day it's done, but it is definitely soon. All of these are sunnah, by the way, it is sunnah. It is sunnah to shave the hair of the of the of the newborn. And the majority of scholars have said this is done for boys. And some have also said for girls. And again, you know, it's an easy going whichever one you follow, it's not a big deal. And so the majority have said this is done for boys only. So you shave off the hair of the of the child. And this is something that again, the majority of random are considered to be recommended for the for the baby boy. And then to give some charity that is called quote unquote, the weight of the hair. Now the weight of the hair does not
mean that you actually go and weigh it, it means a very small amount, like five $10, or something a few dollars, even really just the weight of the hair of silver. And that means a very, very, very insignificant amount of silver. In other words, you give some charity when the child is born. And so this is another thing that should be done to give charity and to shave off the hair of the newborn baby boy. And as for the girl, the majority said it should not be done. It's really meant for the boys and and a minority group said, Even girls, it doesn't matter. Both of them can be done. So again, these are all trivial issues which position you follow in this regard. The next issue that is
also explicitly mentioned in the hadith is the issue of the RTL code, the issue of the RTL code, and the code is the name given to the sacrifice that is done of an animal when the child is born. And our Prophet Sall Allahu Allah who will sell themselves could Luhan Hola, min or Hina to be Africa T, that every single child is basically in limbo, meaning that there's a lot of commentary what does this mean, but it basically means that they should be freed if you like by the Arcata, and this is a metaphorical freedom, obviously, they should be freed by the article. So the article should be done on the seventh day. And the prophets Islam said in this hadith as well, while you some fee, the name
should be announced on this day. And while you're correct, so and the hair should be shaved off. So this is the Hadith where all of these add up or coming from. So the article is done for the newborn, and as you should try to do the update for the seventh today or the 14th or the 21st. And if that is not possible, than any day that is reasonable, you can do the article and portions of the meat of the article should be given to the poor. And if you want to invite people over as well, they may be invited. And the minimal that should be done is at least one goat or sheep for the baby girl and two for the baby boy. And so some celebration should be done in this regard and the meat distributed for
the people and if you want to do more than that is also not a problem. And the the issue also comes out of
the the haitang which is the circumcision. And for us as Muslims as we know, the circumcision, according to the correct opinion is actually obligatory for males, that males must be circumcised and there is no explicit date to circumcise the boy and different cultures have had different dates for the circumcision. But obviously the earlier that is done, the better that it is. And so circumcision is something that is obligatory for men. As for the issue of the very controversial issue of female genital mutilation or FGM. There is no question that this practice as it is done in some portions of Africa and other places.
This practice is completely under Slavic and baseless, the way that it is performed and the way that it is done, and the goals of this practice. This is nothing short of actual mutilation. And it is sinful for anybody to do that which is done in those lands. And if you are not aware, then I don't want to go into graphic detail, but it is something that is without a doubt, haram and impermissible and it is sinful, and it is an evil practice, that needs to be completely eradicated and spoken out against there is no such thing as this notion of female genital mutilation or FGM. That is done in some lands. And by the way, this is not an Islamic practice. Some people link this this practice to
Islam. But in fact, this is something that is done in those cultures. Some of those people are Muslim, some of them are Christian, some of them are animus and pagans. So it is that a particular group of sub cultures of one particular region that that practices this barbaric practice, which is painful, it is potentially lethal. The child many times the baby girl dies as a result of this, and it destroys marital life completely destroys marital life. And it is, without a doubt something that is forbidden in our Sharia. So we need to be very clear about that regard. male circumcision is obligatory upon the newborn. As for the convert, there's a whole different controversy, we're not
going to go there, but for the newborn child, and the default is that it is obligatory, and female genital mutilation as it is practiced in these areas and whatnot is completely against the teachings of Islam. So these are some of the main summaries of the adoption of the newborn. And then of course, after all of this comes the psychology of raising a child, and I have given a number of talks about this about what is to be done and the UN began my lecture as well mentioning the the role model status that parents have, and the responsibility that they should feel in the eyes of Allah subhanho wa taala. One other thing could be mentioned as well, and that is, it is customary.
And this is found from the statements of the sahaba. And the early scholars, it is customary, that when you hear of the birth of your new boy or girl like you, your your friends, or your relatives or whatnot, that you make dua for the person, as soon as you hear as soon as you're told. And there are phrases from other phrases from the thought of the sahaba. That you know, may Allah bless you know, the newborn, and may you be thankful to the one who gave you but you can really just make any dua that you want. So the default and this is part of our tradition and culture. When something good like this happens, and we hear of it, we make dua from the heart for our family, for our loved ones,
for any friend for any acquaintance that we hear, we make dua and Allah knows whose dua is going to be accepted. So this was the answer to your question.
The next question that we have
brother, Asmir from Malaysia writes that he owns a business of importing and exporting certain types of equipment. And he is wondering about Ramadan is coming up, he gives the cut. Every year, he is wondering about the Zakat on those equipment items, he sells certain types of merchandise, that when he purchased it, that sometimes the merchandise he knows he's gonna buy it, but he hasn't paid for it. And it's not arrived. And sometimes, for reasons that he didn't explain why the merchandise is sitting in his warehouse, but he has not paid for it. Okay. And sometimes he has paid for it. And it has not yet arrived, it's on the way. And of course he has merchandise in his warehouse as well. So
people come or call it the showroom is probably better term, or wherever doesn't matter, really. But the point is that he has it and people can purchase they walk into the store and they purchase that particular equipment. So he's asking about the Zakat on all of these various types of scenarios. The answer to this question is that this issue of zakat it goes back to the concept of zakat on merchandise on business goods. This is in Arabic is called rule a teacher or rule a tea jar rule the tea jar that which you are advertising to sell and the vast majority of scholars so much so that even among their the famous scholar who who documented unanimous consensus is now the vast majority
of scholars say that that there is a Juma there is unanimous consensus even as I said has been mentioned that there is a cut on rule a tiara. Now technically there is not actually each mark because we had one school than one scholar but that's beyond the scope. In reality, the default position upon which the OMA has pretty much practiced throughout all of its history. You give zakat on business merchandise Now, your question is not about that your question is about who
When is the cat obligatory on business merchandise, you have a business, you have a warehouse, you have a, you have a showroom, and you're in Malaysia, Michelle has about a cola, and you are purchasing goods from Europe from America. And you know, sometimes you haven't paid sometimes the good is on the way. Sometimes it has arrived, but the payment hasn't come whatever it might be. So you're wondering about those gray areas. And this goes back to yet another issue. And that is the issue of God, which means you hold on to it. That's what the language linguistically translates as. And the meaning here is when do you own that merchandise? When do you take possession is maybe the
technical way of saying that? When do you actually own or take possession of the item. And this is when you do that, that is when Zakat is obligatory because obviously when you don't own it and what's not in your possession, then you will not be giving zakat on it. So the issue comes what constitutes taking possession? That's really the technical way of asking your question. And your question actually, can be answered in a very long and detailed differences of opinion back and forth. But I just want to mention that this is one of those gray areas where you will find specific definitions within all of the muda hip and the position that my teachers taught me and the one that
I feel the most comfortable giving. The position is that possession is something that is defined by one's culture, and by the norm of the industry that you're dealing with. Right. So possession is not something that there is one cookie cutter definition for every single area. Rather, it depends on your industry, and your profession, and even maybe even your time and your place, and the way that your own subculture operates. That's what is understood to be possession. And so I would give you a will give you a generic response. But I will ask you as well to ask the experts in your own line of business to ask others that are practicing Muslims and your own line of business. What do they
consider to be possession or actual complete ownership? But I'll give you a generic response based upon what I would think is a reasonable understanding of the situation of warehouses and of purchasing goods. And that is that if you do if you have not purchased the good, and you haven't paid any money for it, and it's just sitting somewhere, but you have the intention that I'm going to buy it, there is no question that that is not in your possession, there is no question you didn't pay, and the merchandise is not with you. How is that just because you have the intention? You're not going to make here's the catch on an intention. There's no question about that. However, if you
have the merchandise in your warehouse, but you haven't paid for it, and I don't understand how that would happen, but I'm assuming maybe they would have sent you some samples, maybe they'll send you 10 samples, and they'll tell you, if you like it, buy it, if you don't like it, then you have to return in the next year, or whatever it might be. So now you have that merchandise. Now, if you cannot sell it, and I'm assuming you cannot sell it because you haven't paid the money. If you cannot sell it, then you don't have possession of it. Even if it's in your warehouse, okay, just because it is in your warehouse, doesn't mean that you actually own it or have possession of it if
you cannot sell. And I would assume that if the payment hasn't been given, and there is no contract, then you're not able to sell then there will not be any cat because you do not own it, you must own it, there must be milky term, there must be complete ownership for there to be Zipcar to do so complete ownership. And a part of complete ownership is outdoor possession when you purchase the merchandise. Now, the other question that you said is that, what if the merchandise that you purchased, you have paid for it, but it has not yet arrived? So it's on Route, and you have that one day that you calculate your ticket because again, our brother is saying that, you know, the
obviously by all of the emails that come I summarized them. So he mentioned that there's one particular day and Ramadan that he gives a cut. And that day is coming up in one month that Ramadan is coming up in one month. So he wants to know if the merchandise does not arrive, but it is on the way. It might come in a week or two. I know I paid for it. It's on its way from Europe, but it's not in my warehouse yet. Do I pay the card or not? And I would say and Allah azza wa jal knows best and do ask other scholars and other experts in your own industry. But I would feel generically comfortable saying that if it's not in your warehouse, and it's not in your actual possession,
meaning you're not there, you cannot sell hidden and therefore in this case, there will not be as a cat. Do you own it? Because the way that the cat is calculated on merchandise for sale? Is that the Day of yours the cat? Do you have a day of the Hijiri calendar where you decide you want to pay the cat that every year must be the same date so the day of your zakat, you look at your merchandise that you have in your possession. You look at your store, your warehouse, you look at the goods that you are able to sell on that day. If your merchandise has not arrived you
You don't have to sell. So it will not be under the Zakat amount. So you make the estimate of the merchandise on that day, and then you pay 2.5% of the value that is going to be advertised that is going to be sold the value of the merchandise you pay 2.5%. If obviously the amount is more than the nisab, which is basically you know, the amount of gold and silver and generally speaking, every business owner that has multiple equipments and whatnot, you will have more than the nisab. So this is in a nutshell and again, to be very, very precise so that you understand your question dealt really with another issue, even though you didn't phrase it that way. And that is that when is
possession finalized, when is possession finalized and I said to you, firstly, ask the experts in your particular subculture and whatnot, but secondly, a reasonable response, possession is finalized, when you have made the payment and the goods are physically in your possession, and you are now able to sell them to somebody else. Even if you don't actually sell them, they're in your possession. And so they're in the warehouse and somebody can if they want to they can buy it as being advertised for being sold, then there is no question that you will give zakat on that anything that is on route or anything you have not paid for. Allahu Allah Allah knows best, but I will tell
you the default is that you do not have to give zakat on that and Allah azza wa jal knows best.
Our next question today coming from Munich, Germany from Munich, Germany, brother Musab says that a minor incident occurred and there must do the very minor incident which caused a bit of a controversy so they're emailing me to shed some light on this issue. And they're saying that recently in the Orisha salah, their Imam made a mistake when he was in the second rocker. And somebody thought it was a mistake, but they only verified that they made a mistake after the Salah was over. And so they then deferred that, okay, he made this mistake in the Tilawat in some Surah, who was reciting, and they verified too late. Maybe somebody knew the suitor, but he was too shy, or
he wasn't certain for whatever reason, they didn't correct the Imam. And now the Salah is over. And so they then found out he did make a mistake, then they deferred. Some said he should do search the circle immediately, and some said he should repeat the entire salah, and they ended up repeating the entire salah, but then they're now emailing me is that the right thing that they should have done or not?
The response to this question is that the majority of our scholars have said that if the Imam makes an unintentional mistake in other than the Fatiha, then in this case, accidental mistakes in the recitations after the Fatiha do not need anything to be done. If no correction was given, obviously, if the correction is given, he's going to correct you right there, then everybody would be happy, no problem. The problem comes where the controversy comes, what if the correction is not done? And he recites a mistaken recitation, so he either mixes up and he says something that he shouldn't have said, or he goes to another Surah, which is again, very common. And by the way, this is something
that shocks many people to hear, but it is in cyber hidesign Muslim, that our Prophet sallallahu alayhi wa sallam himself day that he forgot the next iron, he was struggling with it, and then nobody corrected him because they were so embarrassed, or I should not say very good, I should say. They were out of respect that really they don't know what's going on. Because he is Rasool Allah says that I'm so and so he said in the AMA and Bashar, I am a human being like you I forget, as you forget. And so if you know, you get stuck in the Salah, then somebody should correct. So he laid the foundation. And if we think about it, it is a blessing from Allah, that Allah subhanho wa Taala
allowed the humanity of our profit system to be shown this way. Can you imagine, you know, if we didn't have this what we do, so he's hold us Allah, as though God intended for this to happen, so that we can learn because if Allah had wanted to, the prophecies would not have been a single, you know, stuttering or stammering or not, it wouldn't have happened. But the fact that this happened, it opened the doors for us to learn, and he sallallahu alayhi wa sallam literally said to us, I am a human being like the rest of you. I forget, as you forget, he literally said, UNSECO mouth and so on, I forget, as you forget. And so if one of you is not able to finish the verse, or whatever makes
a mistake, let somebody correct him, let somebody say the verse to him. And so we learn from this, that of course, this is what should be done, but it is very common for the Imam to be in a surah that nobody else knows, or that he makes a mistake and the the guy behind him is not sure himself, and therefore he doesn't do anything or maybe even out of shyness. And so the whole Salah goes on, and it is only discovered later now we're assuming that is unintentional, or we do Billa
It's not possible for a righteous Muslim in an imam to intentionally oh the Allah this is this is very dangerous could even be a type of cover to play around with the book of Allah. So, we assume automatically that it is an unintentional mistake. So, as we said the majority of the fuqaha and this is the humbly and Shafi and Maliki madhhab. Their position is that such unintentional mistakes do not constitute anything that invalidates the Salah, even Kodama says that even if the manner or the meaning was changed, and other than the Fatiha, it does not negate the validity of the Salah, nor even the fact that this person was your Imam. So your Imam is still there, and you're the mom.
So if he were to make a mistake, it's not as if like if he were to break His will or something that's obviously changes in situation, but if he makes a mistake accidentally in the Tilawat outside of the fat, because again, the Tilawat over the fatter has a bigger deal because that means that the fat that has broken of the Salah, and if the Imam if all of the people are equally qualified or more qualified than this Imam, then this to make a mistake in the Fatiha that is egregious that changes any type of meaning will make the salah bottle. However, if the entire community is of a similar nature of knowledge, and there is nobody amongst them that can recite properly and this person
recites like the rest of them, then they are forgiven because of this and they're going to have such an imam. But in any community where somebody knows the proper recitation, then that person must be chosen for the fight to ask for other than the Fatiha a mistake that is made a pronunciation or a substitution that is accidental moving from one verse to another sort of accidentally because again, it's very common that there's not a Shabbat verses in the Quran. anything of this nature happens then inshallah this is going to be overlooked and there is no need for either says that the Soho or much less a repeating of the Salah, your Salah is still valid completely, and that's when the error
is accidental and not done in the Fatiha. Now, the exception here is the Hanafi scholars, which is probably why your Imam felt the need to repeat that the early Hanafi scholars they said that, If a mistake is done, that changes the meaning drastically and is not corrected, is not corrected, then that entire Salah is null and void and the salah should be repeated all over again. But then the Hanafi scholars different what defines a drastic mistake. What is the mistake that is so bad that the salah will be considered to be completely null and void. And to be honest again, you can ask your local 100 Euro Lemma and the experts of the Hanafi school. But it is pretty clear even to an
outsider like me that the position of the Hanafi has evolved over time and later Hunter fees were much more lacks even Aberdeen in his famous book radical mortality in Aberdeen. He says that who doesn't make a mistake of this nature, you know, to make the salah bottle and to ask them to repeat over a trivial mistake. It is too much to do. And so Allah knows best but I would say that the default position, a minor unintentional mistake that is done outside of the Fatiha, it does not invalidate the Salah, nor does it require says that the Sir Who rather it is forgiven by Allah subhanaw taala because who amongst us is that perfect and memory that every single time you know,
prayer can be given without any mistake, therefore, these things should be overlooked and no problem and there is no no penalty or repartee repeating of the Sahara. And Allah subhana wa Tada knows best.
Our final question for today, brother, Salman, from America somewhere in America. He says that tarawih is about to be coming upon us again because of Ramadan and Hamdulillah. For that, and he is saying that last year there was no public are aware because all the massage are they're closed this year, the massage some of them will be open, but there is still some risk. And so he is saying, religiously speaking. What is the default position that is it better to pray with some risk? Or is it better to stay at home? And also he mentioned that he heard me say in a previous lecture many years ago, that the Prophet salallahu Alaihe Salam always prayed at home. So he says that shouldn't
this be taken therefore that the default is to pray thoroughly at home? So this is a good question. I'll answer the second bit first, the prophecies and prayed thoroughly head home because there was no public thoroughly that was announced during his timeframe.
The reality is that salata which is a national prayer, and that outside of normal bond, it is called tahajjud. It is tahajjud tarawih is the head dude when it is pretty normal, but that's the only difference. And tahajjud is generally prayed by your own and you prayed in the last third of the night. However, the prophet system once in his life, he prayed
At his tahajjud Salah in the masjid, he went outside and prayed in in the masjid in Ramadan. And so people stood behind him to pray. And then the next night more people came. And then the third night the masjid was packed. But there was no announcements given. He didn't say, hey, people, let's go and do a throwaway prayer. It just so happened and this became the basis of the throwaway prayer that are Marathi, Allahu anhu, reinstituted now, if somebody were to say that the default to sunnah we will say yes, the default is sunnah of to pray at home, the tahajjud and NFL prayers, if that will bring you more for sure. And if you will come closer to Allah subhanho wa Taala then yes, that
is better to do you pray the nothing prayers. The default is you pray alone, and you pray in private and you pray without the eyes of other people looking at you. However, reality is that being in the congregation and listening to the Quran by a professional party, and you know, going every single day, we will pray better and have better who Sure so the goal is the whole sure the goal is to have that crucial and that for sure the bulk of us and I am one of them. We will find it more when we pray in a congregation behind a professional Imam behind the body of the Quran. That's where we're going to really feel the love and the sweetness of Tarawa and the spirit of Ramadan. And so we go
and look at individual situations if mashallah Tabata Allah somebody himself is a Hatfield and knows the Quran and is able to recite on their own and finds great pleasure in that private and quiet time with between him and Allah azza wa jal then yes, I will say follow the Sunnah. Follow the Sunnah, and go and pray that are we on your own, but as you prepare more laying in private in the last third of the night, but who amongst us will enjoy that more than and be able to pray? Because again, it's not just about it's about quality, right? If we were to print on our own, we might pray 510 minutes and that's it, most of us right? Where whereas when we go to the masjid, we're going to pray a
longer Thea however, we now have the complication of COVID. And so to answer this, I will say that the Shetty requires us to act wisely. And given that an entire year has gone. And given that public awareness is now mashallah much higher. And given that vaccines are basically being given in many lands, and you write to me from America, and more and more people, every single day, a million and a half people are being vaccinated by the way to handle I myself have gotten the vaccination charts as well. And I say this because I want to encourage people, I am not
a believer in these types of conspiracy theories. And I believe that it is sensible to obtain the COVID vaccine, it is sensible to do that. And I have done this for myself and for my loved ones for my parents as well. So the point being that, when it comes to this issue of bringing in the COVID situation, I would say, I cannot answer you directly, you know, your situation best if you or somebody in your house has a high vulnerability, and they have not yet been vaccinated, then I would actually encourage you to not intermingle with other people. Because in the end of the day, being in a closed environment for an hour or two, even if you're wearing masks, I mean, you're really
increasing the dangers exponentially. It's really that closed environment, if the robbery to take place in the open, and the wind is blowing and whatnot, things are much easier. But realistically, it will take place in a closed environment. Some massages are not even observing social distancing, some massages are not going to be enforcing the mask policies depending on which area you're in. So if you have taken the vaccine, and there is nobody who is vulnerable in your household, then this changes the situation I would say then go back to the default of praying with the GEMA. But if you haven't taken the vaccine, and you or your loved one is at high risk, then I would honestly say
follow the Sunnah, and pray Taraweeh at home, because we don't want to you know, too much too many people, especially in our country of America, you know, 600,000 people have died, that's not a joke. 600,000 people have died. And this is you know, hamdulillah we're seeing the light at the end of the tunnel. But that light is still at the end of the tunnel, we are still not there yet in the clear zone. And we cannot let our guard down at this point in time. So my sincere advice to you is to get much shorter of your family and friends and your doctor, the doctor that you trust, ask them about your particular situation. And if overall the health benefits inshallah to Allah, or I'm sorry, the
health risks are minimal, then definitely I would say the default is then to go back to the norm. You see last year, there was just a lot of we didn't know the realities of the virus even you know, some brothers you know, mentioned to me so do you think we overreacted last year? And I said not at all on the contrary, I am very happy at my Masjid in particular is Plano masjid, it was a of the first to you know, act in a very wise man.
or, despite the fact that there was some pushback, but we didn't understand what was going on. We didn't know how dangerous the virus was. And it turned out to be very dangerous. We didn't know even the method of transmission at the time, we literally thought, you know, your groceries might give you so again, there was a lot of unknowns, and we acted in the correct manner. At the time, now things have changed. And the two main things, number one, public awareness, can you imagine last year, if we had told people stand six feet apart and wear masks when Armageddon came, nobody would have done that we would have been laughingstock of everybody they didn't understand. Now, there is
not a single family amongst us, except that they have lost a loved one where they have lost a close family friend, at least in America, I tell you, not a single household has been spared. This is Allah's clutter, we accept the loss other but not a single household has been spared, either immediately, or in their extended family and friends, people have passed away, you know, I myself have plenty of family, friends, and even more acquaintances that have passed away as a result of this, how can we now not take it seriously. And then the second thing that changes the situation. So public awareness is one way now we can tell people communities can tell people stand this feet apart
and wear masks, and the majority of people will understand that's a huge difference from last year. And then as well, we can tell people who have been vaccinated that they are safer to come and unhandled our own masjid, these playdough Islamic Center, we will be offering tarawih prayers on site within our Masjid facility with both of those conditions, proper social distancing, and the wearing of masks throughout the entire month of Ramadan, as well, we are encouraging only those that have been vaccinated to come. That's what we are telling people we cannot obviously check ourselves. But that is what we are encouraging that only those that have been vaccinated to come and those that
are not vaccinated or have somebody vulnerable, because again, the vaccine does not protect the virus from coming into your body and then transmitting the vaccine only generally speaking, minimizes your own, you know symptoms and your own interaction with with the virus, however, you can still be a carrier. And so you might not be sick, you will go home to an elderly relative to somebody who's immunocompromised, and you might be carrying the, the virus so we have to be very careful about this. But in shallow to honor those communities that are able to I would encourage them to now think about bringing back taraweeh into the masjid and also one thing we should do as
well. So the main point is to be in the vicinity in a close proximity for a long period of time. So we should try to minimize the lengthy timeframes as well. If you want to pray more, go home and pray. So we will be offering in our own mystery around an hour, the entire beginning to end and I encourage other communities to follow suit that an hour max from beginning of Russia to the end of winter, try to do it within 45 minutes to an hour just you know half a page or so. So the spirit of the hour is done. And if you want to pray more to football, go back home and pray as long as you want. This is our generic advice to other communities. But each community in each land is better
situated to answer specifically its own situation. And indeed Allah subhanho wa Taala knows best. And with that we come to the conclusion of today's episode. I'll see you next Tuesday. Until then. Good luck. maloca Sarawak Morocco.
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