The imam rushes through the prayer; can he pray at home with his sister in jamaa‘ah?

In the prayer place where I live there is a permanent imam, sometime when he is not there somone else is imam insteed of him. When he prays i dont have enough time to do al fatiha and many have complained on him, old people to, so there is no fatiha and everything else is also fast, and almost no khusho at all. only Fajr prayer is the only prayer when he is not the imam and someone else is, so that prayer can be done there.
Maghrib and isha can be done in another praying place where i live that usually has these two prayers that they pray there only and there they pray in normal speed, so i do maghrib and isha there. but duhr and asr in the prayer place with the fast imam, feels like it is no prayer and feel invalid and not right i always do my prayer again after finished praying behind the imam, sometime i fall behind in rukoo or prostration cause its to fast, so I do the prayer again and all feels very wrong.
So what im asking is can I pray duhr and asr at home with my sister instead?
I have asked my aunts husband who has studied in university of al madinah and he asked some or someone and he/they said it can be done.

Praise be to Allaah.

Firstly:

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 evidence that has been discussed previously in the answers to questions no. 8918 and 120 

Should he lend money to his sister when he knows that she is going to pay back the loan with haraam money?

May Allah bless you for this good website. My question is:
My husband’s sister gets unemployment benefit from France, but she goes against the conditions for getting this assistance. For example, she lives in Algeria with her husband, who has a job, but she lied and told them that she was living in France and that her husband was not working. And she avoids having interviews with them on the grounds that she is pregnant at the time. The problem is that my husband has lent her some money to buy a house, on condition that she pay him back in instalments from the money that she gets as assistance. Please note that she is able to rent a house, because her husband has a good salary. 
I want to know whether there is any sin on my husband, because he knows the source of this money? What is the ruling on the money that he takes from her as repayment of the loan? 
If my husband’s sister wants to repent, does she have to return this money? 
I would like you to advise our Muslim brothers who take this assistance, which I call it a test or trial, because it weakens their character and religious commitment, and they become followers of the kuffaar and are treated in a manner about which the least that may be said is that it is despicable.

Praise be to Allaah.

It is not permissible for your husband’s sister to get the unemployment benefit mentioned, because she has gone against the conditions of entitlement. The money that she has taken is haraam, and she has to return it to its rightful owners. But there is nothing wrong with your husband lending money to her, even if he knows that she is going to pay back the loan with this money, because he is taking the money in a manner that is acceptable according to sharee‘ah, and the sin is on the one who acquires it; the loan is the responsibility of the borrower and there is no deal concerning the haraam wealth itself.

Dr. ‘Abdullah ibn Muhammad al-‘Imraani was asked about a man who lent someone some money, and he wants to ask for it back now, but the person who borrowed it is going to pay it back with haraam wealth. He replied: The borrower has to pay back what he owes of debts with whatever he earns in a permissible manner. The lender has the right to ask the borrower to repay the debt without asking about how he acquired the money.

If the borrower gives the lender money that is haraam in the way in which he acquired it, it is permissible for the lender because the way he is acquiring it is different, and the sin is on the borrower. 

If he dies and does not leave behind anyone but a brother or sister through his mother

If 1/6th property of kalala is given to either of his/her ikyafi brother or sister then what happens to the remaining property of the kalala ?.

Praise be to Allaah.

Kalaalah refers to a person who dies and has no father or son. If he has a brother or a sister through his mother, each of them gets one-sixth (of the estate), and if they are more than that then they share one third, because Allah, may He be exalted, says (interpretation of the meaning):

“If the man or woman whose inheritance is in question has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third”

[al-Nisa’ 4:12]. 

He died and left behind a wife, a full sister and half-brothers and half-sisters through his father

A man died and left behind a wife with no children, a full sister and four half-siblings through his father, three males and one female, and his parents are deceased. How should the inheritance be divided among them?.

Praise be to Allaah.

If the heirs of the deceased are as mentioned in the question, the estate is to be divided as follows:

The wife gets one-quarter, because Allaah says (interpretation of the meaning):

“In that which you leave, their (your wives) share is a fourth if you leave no child”

[al-Nisa’ 4:12] 

She died and left behind four daughters, a full sister and a granddaughter (son’s daughter)

A woman died and left behind 4 daughters, a granddaughter (son’s daughter), a full sister, 3 nephews (brother’s sons) and 5 nieces (brother’s daughters). What is the share of each person?.

Praise be to Allaah.

The estate of the woman mentioned is limited to her daughters and sister. The daughters get two-thirds, and the rest goes to her full sister on the basis of ta’seeb (i.e., by virtue of being related to the deceased through the father of the latter, but they do not have a specific allotted share, rather they get what is left after the allotted shares have been distributed). The granddaughter, nephews and nieces do not get anything.

Allaah says concerning the inheritance of daughters (interpretation of the meaning):

“if (there are) only daughters, two or more, their share is two-thirds of the inheritance”
[al-Nisa’ 4:11]

The majority of scholars are of the view that sisters may inherit what is left on the basis of ta’seeb in cases where the deceased leaves only daughters. Some of them narrated that there is consensus on this point. 

Division of the estate of a man who died and left behind a wife, mother, brother and sister

A man died leaving behind a wife, a brother, a sister and a mother. How will the estate be shared among this heirs?

Praise be to Allaah.

The man’s estate should be divided among the heirs mentioned in the following manner:

The wife is given a quarter, the mother is given one-sixth, and the rest is shared between the brother and sister giving the male twice the share of the female.

So if, for example, he left behind 18,000:

His wife gets one quarter of the estate, which is 4500.

His mother gets one-sixth of the estate, which is 3000.

The rest (18,000 – 7500= 10,500) is divided into three shares.

One third is given to the female, 3500.

Two-thirds are given to the male, 7000.

And Allaah knows best.  

His sister gave up her share of the inheritance then she regretted it

My sister gave up her share of a store to me after our parents died, but now she regrets it and she wants to change her mind. Does she have the right to do that?.

Praise be to Allaah.

The way in which we address this problem will be based on an attitude of kindness, generosity and chivalry, and on the basis of what we would like to think of you, that you are generous, decent and of noble character, because our great religion teaches us to be kind, uphold ties of kinship and respond to good treatment in kind, because she is your sister who grew up with you and you share ties of kinship with her, and she has great rights over you with regard to looking after her, managing her affairs and striving to make her happy. So it is better for you to be kind to her and give back what she gave up for you, and to respond to her first act of kindness with one that is even greater, and to let her off so that Allaah will let you off on the Day of Resurrection.

It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever agrees with a Muslim to cancel a transaction, Allaah will forgive his sins on the Day of Resurrection.” Narrated by Abu Dawood (3460) and classed as saheeh by al-Albaani in Saheeh Abi Dawood.

According to a version narrated in al-Sunan al-Kubra by al-Bayhaqi: “Whoever agrees with one who regrets it to cancel the transaction, Allaah will forgive his sins on the Day of Resurrection.”

Ibn ‘Abd al-Salaam said: Agreeing to cancel a transaction for someone who regrets it is an act of kindness that is enjoined in the Qur’aan. End quote, quoting from al-Mannaawi in Fayd al-Qadeer (6/79).

Rather, we say to you: It would have been better for you to return to your sister what she had given to you as soon as you realized that she regretted it, and you should not have forced her to say that to you in words, so that she would not feel embarrassed or awkward.

If she tries to reconcile with her sister but she does not accept it, will Allaah accept her deed?

My sister is not speaking to me after we had an argument in which she was in the wrong. But I still spoke to her and greeted her with salaam, but she told me, I do not want to speak to you. Does it mean that my deeds are not accepted?.

Praise be to Allaah.

If the argument was not caused by you and you have tried to uphold ties with her, and she is the one who refused, then there is no sin on you, but you should carry on trying to uphold ties with her and treating her kindly as much as you can, and ask Allaah to reconcile between you and protect you from the tricks of the shaytaan.

Muslim (2565) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The gates of Paradise are opened on Mondays and Thursdays, and every slave who does not associate anything with Allaah is forgiven, except a man between whom and his brother is some grudge. It is said: Wait for these two until they reconcile, wait for these two until they reconcile, wait for these two until they reconcile.” This is an important hadeeth that points to the seriousness of severing ties and bearing grudges, and shows that they are impediments to forgiveness.

Cutting off ties with a non-Muslim sister

I entered Islaam five years ago, and my family find it hard to accept. My sister cut off ties with me for a year, then she got in touch and asked me to forgive her, which I did. But she has not stopped insulting my Islaam and attacking me at every chance she gets. I told her several times that she is hurting me, but she didn’t stop. After years of suffering, I sent her a letter telling me to contact me only if her attitude changed, otherwise, not to get in touch. Did I do the right thing?

Praise be to Allaah.

Because of the insults that you suffered, there is nothing wrong with what you did, in sha Allaah. This would not be considered as “breaking family ties”, and it may give her the opportunity to think about what she has done.

Al-‘Allaamah al’Safaareeni, may Allaah have mercy on him, said in his book Ghidhaa’ al-Albaab: “Ibn Abi Hamzah said: ‘The ties of kinship may be by money, by helping at times of need, by warding off harm, by meeting them with a smiling face, and by praying for them. The general meaning is that one helps them in good ways as much as possible and helps them to resist or fight evil as much as possible. This is the case if one’s relatives are righteous, but if they are kaafirs or are wrongdoers, then cutting off ties with them for the sake of Allaah is how one maintains the tie, on the condition that one tries to warn them, and tells them that the reason for cutting the ties is because of their deviation from the truth. At the same time, the connection of making du’aa’ for them should remain, and you should pray for them in their absence that Allaah will guide them to the Right Path. (al-Tuhfah: Ghidha’ al-Albaab, 1/356).

And Allaah knows best.

Does she have to sit with her sister’s husband and talk to him?

Is the sister’s husband included in upholding the ties of kinship? Because I do not want to go to his house. I wear niqaab and he has seen me twice, accidentally on my part, but he did that deliberately. After that I cut off all ties with him. He is bothered by my wearing niqaab. Can I restrict my contact with my sister to phone calls only? She visits us all the time. Do I have to go and sit with him when he comes to our house, especially since he is the type of person with whom we have to sit and talk? Or can I say salaam only, even though I know that this will upset him? Or should I sit in the room by myself and not come out? I hope you can tell me what to do. Am I sinning if he sees me?.

Praise be to Allaah.

Your wearing the niqaab that covers the face is something that is prescribed in Islam, rather it is obligatory, because of a great deal of evidence that we have explained in the answer to question no. 11774. Your sister’s husband has no right to object to that, rather every believer should rejoice at the spread of modesty and virtue.

There is no sin on you because of his seeing you, because that was not intentional on your part. But he is sinning if he looked at you deliberately, because of the report narrated by Muslim (2159) from Jareer ibn ‘Abd-Allaah (may Allaah be pleased with him) who said: I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about an accidental glance and he told me to avert my gaze.