So it is a right for the poor and needy, and this right does not disappear, and a person's responsibility is not discharged merely due to forgetfulness. In fact, many scholars have stated that even if a person abandons it out of negligence or laziness, he is still obligated to give it out, even if it is after its due time. This is because its attachment is to the right of the poor, so it is a duty that must be given to them.

So he will be sinful for his delaying. As for the right, it has to go to its rightful people. The point of benefit from this is that forgetfulness is an excuse among the excuses. This is established, as in the saying of Allah:

(رَبَّنَا لَا تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَاۚ)"Our Lord! Punish us not if we forget or fall into error." [Al-Baqarah:286]

And it has come in the Hadith, that the Prophet ﷺ said that Allah the the most high said: “I have done so”. Meaning Allah has accepted this supplication and does not hold people accountable for what happens due to their forgetfulness if it was without negligence.

So the point of benefit in this is that this person who forgot to give it out, must as soon as he remembers, hasten to fulfill the right to its recipients. This is the opinion of the majority and is the view favored by many people of knowledge, such as Ibn Baaz, Ibn Uthaymeen, may Allah have mercy on them, and others”. End of speech.

📁 س/شخص تأخر عن إخراج زكاة الفطر نسيانا بحيث أنه لم يتذكر بأنه لم يخرج زكاة الفطر إلا بعد أيام العيد فهل يجوز أن يخرج زكاة الفطر الآن ؟

____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani

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Original Fatwa:
https://t.me/youssefalgazairi/2821

بســـم اللــه الرحــمــن الـرحـــيــم

357◾️Forgetting to give out the Zakaat Al-Fitr and remembering after Eid◾️****

Answered by Fadeelatushaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him -

*📥Question:*

“A person who delayed from giving out Zakaat Al-Fitr due to forgetfulness, such that he did not remember that he had not given out Zakaat Al-Fitr until days after Eid, is it permissible for him to give out Zakaat now?”.

*📤Answer:*

“If his delay, as mentioned, in giving out Zakaat Al-Fitr was due to forgetfulness, but what's added to this is, and without negligence, because forgetfulness may arise from negligence, then if it was due to negligence, this matter is more severe, and he would be sinful. This is because the state of the negligent person is like that of the one who deliberately abandons, as negligence takes the place of deliberate abandonment according to the scholars.

However, if he was forgetful, or it happened that he slept, while it was his habit to give it out (i.e., Zakaat Al-Fitr) before the prayer, but he slept due to exhaustion without there being negligence, and he did not wake up until after the people had prayed Eid, or if this person was imprisoned and afflicted with confinement on the night of Eid before he could give it out, while he had prepared it for distribution, and then after that, this hindrance was removed after days of Eid. Or if he had a sudden illness that occupied and prevented him from doing so, or any other excuses, then the majority of the people of knowledge say that whoever is in this state should give it out whenever the hindrance is removed.
And the hindrance for this person was forgetfulness, so when the hindrance was removed by remembering, then in his case, he should give out Zakaat whenever he remembers. This is similar to the statement of the Prophet ﷺ: “Whoever sleeps through a prayer or forgets it, let him pray it when he remembers it, for there is no expiation for it except that”.

The people of knowledge said that this prayer, which is the greatest of worship which is specific to a certain time - because the discussion is about acts of worship that are specified to a certain time, and Zakaat Al-Fitr has a specific time, with its deadline being until the Eid prayer, as evidenced by the hadith of Ibn Abbas, may Allah be pleased with them both, that the Prophet ﷺ said: “Whoever gives it out before the prayer, it is accepted Zakaat, and whoever gives it after the prayer, it is merely a charity from among the charities”. Reported by Abu Daud with a firm chain of narration.

There is also other Hadiths which indicating this.

The key point is that the Prophet ﷺ commanded it to be given out before the Eid prayer, making it specific to a certain time, and he made its acceptance conditional upon being given before the prayer. As for the one who gives it out after the prayer, in his case, it is considered a general charity.

This applies to the one who was negligent or deliberately left it. So, if he gives it after that, his case is like that of one who delayed giving out a general charity.

However, the one who was forgetful or had an excuse and then gave it, then even though it is considered a charity, this does not prevent it from being sufficient in his case, it is sufficient in his case because it was due to forgetfulness or an excuse.

The majority of the people of knowledge say that whoever is in this state should give it whenever he remembers or whenever the hindrance is removed.

And because the attachment of Zakaat Al-Fitr is to the right of the poor:

(إِنَّمَا ٱلصَّدَقَٰتُ لِلْفُقَرَآءِ وَٱلْمَسَٰكِينِ)
"As-Sadaqat (here it means Zakat) are only for the Fuqara' (poor), and Al-Masakeen (the poor)".
[At-Tawbah:60] until the end of the verse.

📚 **Warning the Muslims Against the Fitnah of Revolting Against the Muslim Ruler

And Clarifying the Harms of Demonstrations and Overthrowing.**

Written by:

➤Fadeelatush-Shaykh Abu Hatim Yusuf bin Al-Eid Al-Jazaa'iree, may Allah preserve him.

📁 تحذير المسلمين من فتنة الخروج على ولي الأمر المسلم وبيان مفاسد المظاهرات والانقلابات.

✨ Islamic knowledge ✨
A reason for achieving security

➤By Fadeelatush-Shaykh Abu Hatim Yusuf Al-Jazaa'iri, may Allah preserve him.

Delivered on the Fajr of Al-Ahad, 17 Rabee' Ath-Thaani 1446 AH.

At Ma'had Umar bin Al-Khattaab Bering, Kuningan, West Java.

PDF made by:
Abu Ibrahim Abu Bakar bin Edward Al-Ghaani, may Allah preserve him.
https://t.me/AbuHaatimEn/1515

Audio:
https://t.me/AbuHaatimEn/1491

I ask Allah The Lord of the Mighty Throne to make us from those that tread upon this path, the path of legislative knowledge, and acting upon it, and steadfastness upon it, and may Allah reward our brother the virtuous Ustaadh Abdul’aleem for his good hosting and his welcoming, him and others from his brothers, those that are running this blessed Markaz, which we hope that Allah brings about good through it, and through these excellent faces, for indeed the continuing of legislative knowledge and the steadfastness of the student of knowledge upon this will bring about – with the permission and success of Allah – great good, as the Ummah is in need of callers to Allah The Mighty and Majestic, who give insight to the people to the book of Allah and the Sunnah of the Prophet ﷺ, and clarify the path to Allah The Mighty and Majestic to them, and clarify what will be a blockage and a barrier to them from reaching what is with Allah The Mighty and Majestic and what He has prepared for the righteous.

And all praise is to Allah lord of all that exists.

So congratulations to those who use this fleeting time to earn what is with Allah and what He has prepared for His righteous slaves. The Prophet ﷺ clarifying the value of time, health, and the importance of not wasting these blessings. As it comes in the authentic hadith narrated by Ibn ‘Abbas, the Prophet ﷺ said: “Two blessings that many people squander: health and free time”.
Time is a great blessing, as is health. If you do not use it in the obedience to Allah, and at the head of this is seeking legislative knowledge, they may fade away. And if these blessings are removed from you, the path to Allah The Mighty and Majestic will be removed from you. And Allah has clarified in the Qur’an that He removes blessings from those who do not show gratitude:
(لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِى لَشَدِيدٌ)
“If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.’ “
[Ibrahim:7]

Strive O student of knowledge upon steadfastness upon this great blessing, and the making use of your time. The making use of your days and nights to acquiring legislative knowledge, because it is the path to security and safety in both this Dunyaa and the Aakhirah. It is also the way to protection from trials and tribulations. This is your path which through it will obtain what those that compete – compete for.
It is your path to Jannah. Whoever desires the shortest path to Jannah, then upon them is to commit to the path of seeking legislative knowledge, and being steadfast upon it, and Allah The Mighty and Majestic has facilitated for you the likes of these great centres, where you obtain legislative knowledge, knowledge of the book of Allah and the Sunnah of His Prophet ﷺ, so praise Allah for this great blessing, and thank Him Exalted is He through making use of this time and making use of this blessing to achieve legislative knowledge, which is your salvation in the dunyaa and the aakhirah, and Allah The Mighty and Majestic promised His slaves salvation and aid if they tread upon this path:
(وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا ٱلْمُرْسَلِينَ ۝ إِنَّهُمْ لَهُمُ ٱلْمَنصُورُونَ ۝ وَإِنَّ جُندَنَا لَهُمُ ٱلْغَٰلِبُونَ)
And Our word has already preceded for Our servants, the messengers.[That] indeed, they would be those given victory. And [that] indeed, Our soldiers will be those who overcome”.
[As-Saffat:171-173]

And He, may He be Exalted, said:
(ثُمَّ نُنَجِّى رُسُلَنَا وَٱلَّذِينَ ءَامَنُوا۟ۚ كَذَٰلِكَ حَقًّا عَلَيْنَا نُنجِ ٱلْمُؤْمِنِينَ)
“Then We will save our messengers and those who have believed. Thus, it is an obligation upon Us that We save the believers”.
[Yunus:103]

And He, may He be exalted, said:
(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَنصُرُوا۟ ٱللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ)
“O you who have believed, if you support Allah, He will support you and plant firmly your feet”.
[Muhammad:7]

And He, may He be exalted, said:
(إِنَّا لَنَنصُرُ رُسُلَنَا وَٱلَّذِينَ ءَامَنُوا۟ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَيَوْمَ يَقُومُ ٱلْأَشْهَٰدُ)
“Indeed, We will support Our messengers and those who believe during the life of this world and on the Day when the witnesses will stand”.
[Ghaafir:51]

If you want Allah’s support, if you want salvation in the dunyaa and the hereafter, then the greatest of the means you can tread in this is, striving and steadfastness upon legislative knowledge: “Whoever treads upon a path seeking therein knowledge, Allah will make a path to Jannah easy for them through it”.
Then what do you think is the case for those that are firmly settled on guard in the centres of Ahlus-Sunnah, in their days and nights, obtaining legislative knowledge, intending therewith the face of Allah and achieving His pleasure and what He has with Him, and this is more deserving to be from those that Allah The Mighty and Majestic promised salvation and aid in the dunyaa and the aakhirah.

بســـم اللــه الرحــمــن الـرحـــيــم

349◾️The reconciliation between the Ḥadīth: (Make the last Ṣalāh of yours during the night the Witr) and between the Ḥadīth: (Al-Nabī ﷺ prayed 2 Rakʿahs after Witr)◾️****

Answered by Fadeelatushaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him -

*?Question:*

"How is reconciliation made between the Ḥadīth: (Make the last Ṣalāh of yours during the night the Witr) and between the Ḥadīth: (Al-Nabī ﷺ prayed 2 Rakʿahs after Witr)?

*?Answer:*

"The Ḥadīth of Ibn ʿUmar, may Allāh be pleased with them both, in the Ṣaḥīḥayn, "Make the last Ṣalāh of yours during the night the Witr", points towards it being Mustaḥab for a person to end his night prayer with the Witr, with it being permissible to perform Ṣalāh after that as a reconciliation between the evidences.

Imām Ibn al-Mundhir said in his book, "Al-Awsaṭ" (5/201):
"Performing Ṣalāh is permissible at all times except the times the Messenger of Allāh ﷺ forbidden performing Ṣalāh in. And the times the Messenger of Allāh ﷺ forbade performing Ṣalāh in include: Time of Sunrise, Time of Zawāl, and the time of Sunset. And Ṣalāh at the rest of the times is unrestrictedly permissible, it's not for a person to forbid that except with evidence, and there is no evidence with those who say it is disliked to pray after Witr, and this action of his points towards that his statement : "Make the last Ṣalāh of yours during the night the Witr," is optional, and not obligatory.

Verily, we say it's Mustaḥab for a person to make his last Ṣalāh the Witr, and we do not make the Ṣalāh after the Witr disliked, and the one who takes this is someone who has taken both the reports entirely." End of Speech.

Imām Ibn Khuzaymah, may Allāh have mercy upon him, entitled a chapter heading in his "Ṣaḥīḥ", saying: "The chapter of mentioning the proof that Ṣalāh after Witr is permissible for all who wish to perform Ṣalāh after it, and the two Rakʿahs al-Nabī ﷺ used to pray after Witr were not exclusive to al-Nabī ﷺ, to the exclusion of the Ummah. As al-Nabī ﷺ ordered us with two Rakʿahs after Witr as a preferred and virtuous command, and not a command of obligation and Farḍ." End of speech.

And from that which points to its permissibility is the Ḥadīth of ʿĀʾishah may Allāh be pleased with her, that he (ﷺ) would perform Witr and then perform two Rakʿahs whilst sitting, and if he wished to make Rukūʿ, he would stand and make Rukūʿ.

So al-Nabī ﷺ would perform these 2 Rakʿahs in a specific manner, and he would read in them Sūrah al-Zalzalah and al-Kāfirūn, as reported by Aḥmad, from the Ḥadīth of Abī Umāmah may Allāh be pleased with him, which is in Ṣaḥīḥ al-Musnad.

And from that which proves the permissibility of performing Ṣalāh after Witr:
That it has been established from multiple companions that they would pray Shafʿan (in twos) after the Witr.

Their reports were reported by Ibn Abī Shaybah in "al-Muṣannaf", and from those companions are:
ʿAmmār Ibn Yāsir, Ibn ʿAbbās, and ʿAmr Bin ʿĀʾidh, may Allāh be pleased with them.

He (Ibn Abī Shaybah) said: Wakīʿ narrated to us, who said: Shuʿbah narrated to us on the authority of Qatādah, on the authority of Khilās Bin ʿAmr al-Hajarī, on the authority of ʿAmmār who said: "As for me, then I perform Witr, and if I wake up, then I pray in twos, and I leave my first Witr as it is."

Wakīʿ narrated to us on the authority of Shuʿbah, on the authority of Abī Jamrah, on the authority of Ibn ʿAbbās and ʿĀʾidh Ibn ʿAmr who said: "If you performed Witr in the first part of the night, then do not perform it during its last part, and if you perform it during the last part, then do not perform it during the first part."

Wakīʿ narrated to us, who said: Ḥammād Ibn Salamah narrated to us, Ḥafṣ narrated to us, on the authority of Ibn Jurayj, on the authority of ʿAṭāʾ, on the authority of Ibn ʿAbbās, who said: "Whosoever performs Witr in the first part of the night, and then he wakes up, then let him pray 2 Rakʿahs, 2 Rakʿahs."

Check, also "al-Awsaṭ" of Ibn al-Mundhir.

So whoever rules Islam upon the grave worshippers who live in the midst of the Muslims, and to label them Mushriks: stipulate the establishment of the evidences upon them whilst they are turning away from Tawheed.

Then they are falling into opposition of the evidences of the Book and the Sunnah and the Consensus of the Muslims, and have exited the way of the believers.

Because they with this have established the Madhab of the people of Irjaa, by restricting disbelief to those stubborn, and have laid waste to making Takfeer due to turning away and other than this of what the people of knowledge have unanimously agreed upon of labelling the title Mushrik upon those that commit it due to their negligence and turning away from the guidance of Tawheed, due to them seeing the people of Tawheed opposing them, and they don't give any care to this nor ask about their religion, rather you find them hating the people of Tawheed and labelling them Wahabis and calling them bad names, as is the affair of their predecessors, the Mushriks at the time of the Prophet ﷺ, with the Prophet ﷺ and his companions, may Allah be pleased with them all.

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