Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions. There are three situations in working as a cable T.V. or modem fixer: The first situation: If you know or are sure that the owner of such a device whether a television or computer is going to use it in what is forbidden, in such a case it is forbidden for you to work as such, even if he is going to use it sometimes in what is permissible as this is considered as helping in forbidden matters. Allaah says (which means): {(Help you one another in virtue, righteousness and piety but do not help one another in sin and transgression)}[5:2].The second situation: If you know or are sure that the owner will use it only in what is permissible, then there is no harm on you to work as such.The third situation: If it is an equal probability, or that you do not know for which purpose he is going to use it. In this case, you should act according to the use of the majority of the people there, if it is most likely that they use it in what is permissible only, then you can fix for them, otherwise [and this is the dominant case in the country that you have stated] (i.e. if they use it in forbidden matters) it is not permissible for you to fix for them.Allaah knows best.
(Source: islam_web)

Answer: Dear Br. S. As-salaamu alaykum.Cats, birds, rabbits, fish, are allowed while dogs are not allowed.Thank you for asking and God knows best.
(Source: IslamiCity)

Answer:

Praise be to Allah.

Praise be to Allaah.

This is not correct. A woman, like anyone else among the children of Adam, if anything befalls her and she bears it with patience and seeks reward (from Allaah), then she will be rewarded for these pains and calamities. The Prophet (peace and blessings of Allaah be upon him) gave the example of something that is less severe than that, and said that if a thorn pricks a person, he will have expiation because of that. It should be noted that if a person bears the disasters that befall him with patience and seeks reward from Allaah, he will be rewarded for his patience and seeking reward, and the disaster itself will be an expiation for his sins. Calamities expiate sins in all cases; if that is accompanied by patience, a person will be rewarded for his patience in the face of those calamities. When a woman gives birth, there is no doubt that she endures pain and suffering; this pain is an expiation for her, and if she bears it with patience and seeks reward from Allaah, that will increase her reward and hasanaat� and Allaah knows best.

(Source: IslamQA)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His Slave and Messenger.

There is no contradiction between the Book of Allah and the Sunnah of His Prophet (saw) . Whatever strikes us of disaster, it is due to the sins that we have earned. Also, it occurs according to the Preordainments that Allah, The Almighty, has decreed. Allah, The Almighty, has linked the causes such as sins with their effects which are the disasters related to religion and worldly life. Disasters related to religion are like the other sins caused by the previous sins. Disasters related to the worldly life are like losing one's child, wealth, crop and the like. Allah, The Almighty, says (what means): {And whatever strikes you of disaster - it is for what your hands have earned; but He pardons much.} [Quran 42:30]

Ibn Al-Qayyim said in Shifaa' Al-'Aleel: "If Allah, The Almighty, by saying (what means): {But what comes to you of evil, [O man], is from yourself.}[Quran 4:79], has made the evil (that befalls one) a punishment of the sin that the slave does; then the deed that entailed punishment is more appropriate to have been done by the slave himself. Thus, there is no contradiction that evil and punishment come from the person himself. Also, there is no contradiction that all of them occur according to the Decree and Preordainment of Allah, The Almighty. However, coming from Allah, they all imply justice, wisdom and goodness to the slave; and coming from the slave, they all imply sin and evil." [End quote]

As for not being accepted in the job you have applied for and that you have used all the possible means to get it, this may be due to a previous sin and may also be due to other causes than sins, such as testing your patience, or that this work may involve evils that you do not know about and thus, Allah, The Almighty, has kept you away from it.

The most important thing is to know that Allah, The Almighty, has linked causes to effects for great wisdoms: we may know some of them but we may not know most of them. So, we are to strive to do what will benefit us and seek the help of Allah, and not feel helpless. If anything befalls anyone of us, let him not say 'If only I had done (such and such), then such and such would have happened,� rather he should say: 'Allah has decreed and what He wills He does,� for 'if only� opens the door to the work of the Shaytaan (devil)"; meaning it causes sadness and fear that harm and do not benefit at all; rather, you have to believe that "Whatever befalls you could not have missed you and whatever missed you could not have befallen you," as the Prophet (saw) stated. [Muslim]  

Allah Knows best.
(Source: islam_web)

Answer:

Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.  What a woman sees as a yellow liquid, or a brown liquid during the days of menstruation is considered a period.Imam Malik reported that Murjana, Aisha�s (Radiya Allahu Anhuma) friend said: "Women used to send a piece of cotton (that women put on their private parts) on which there is a yellow liquid, to Aisha (Radiya Allahu Anhuma) who used to tell them "do not be in haste until you see the pure white cotton." The white liquid is a liquid (as white) as sperm.Therefore, what you see as a yellow liquid at the end of menstruation is still considered menstruation.  But what you see as a white liquid which comes after the yellow liquid is a sign that the woman is pure.  So if you see this, then the ruling pertaining to women who are pure applies to you as well. You have to pray, fast and it is permissible for your husband to have sexual intercourse with you. Allah knows best.
(Source: islam_web)

Answer:

Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.  It is not obligatory on you to pay the Zakah of your business before the end of a whole year.  You can pay the Zakah in advance but it is better not to pay it until the end of a complete year because of the consequences that result from that.There is a condition on the Zakah which is paid in advance that the person to whom it is given should be in need of it and stay in need of it until the end of the year.  If the latter apostates, dies, or becomes solvent and not in need of that Zakah given to him, in advance, then the money given to him is not considered as a Zakah.  It is obligatory on you at the end of the year to pay the Zakah on tradable items by evaluating them according to their sale price in the market and you add to it whatever money is in your possession when a whole year passes on them.With regard to your money that you have loaned/lent to people you have to add them to the cash that you possess and should give the Zakah on the total amount.  If you owe people money then you may take off this amount when you pay Zakah of your belongings.  Know that if you have extra personal belongings that are not subject to Zakah such as a extra car, extra house, etc., and you can settle your debts by selling them then you are not allowed to deduct your debt from your amount subject to Zakah.  So, you have to pay the Zakah on your debt too, since you have extra belonging that exceed your necessity.  Then you pay the Zakah on whatever remains if it reaches the minimum amount liable for Zakah, whether you made profit, or loss in business during the year.  The principle for paying Zakah is  that the amount should reach the Nisab at the end of a whole year according to the correct opinion.  Allah knows best.     
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions. Your mother and your step-father have no portion in what your father offered you as a gift and they have no right to take any portion of it except with the agreement of everyone of you and while all of you having reached the age of puberty, or if your father had stated that she is included in this gift. It is permissible if what they had taken is against spending on you in food and clothing or what is related to it. They have the right to take from your personal wealth unless they had originally intended what they spent on you to be a donation. Khaleel Al-Maaliki said: 'If a person spends not intending charity and intending to take back whatever he spent, he can do so.'Therefore, your mother and step-father have no right in your own money except if it is in exchange of providing for you. The money that the mother had given to your sister for marriage is effective as she is like a person in authority, and this was spent in order to achieve a benefit and according to the customs. If you agree to offer your mother and your step-father a portion of your wealth in return of their kindness and their nurturing for you, then this is something good. You will be rewarded and thanked for this act, and it is also considered as keeping good relations with kinfolk and consolidating relationships with relatives. All of this is something legally required. Allaah knows best. 
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions. The minimum amount liable for Zakat does not differ from one country to another. Islam has set a fixed amount for Zakat which excluded any need to make Ijtihaad (a juristic opinion on matters which are not specified in the Quran or the Sunnah) to calculate it. For instance Zakat for gold is 85 grams and whoever possesses less than this amount is not obliged to pay Zakat. The same thing applies to cattle and other wealth, there is a definite minimum amount liable for Zakat and it is not permissible for anyone, regardless of his position, to alter it, to increase it or decrease it for any reason. Zakat is exactly like the fixed prayers, they are five daily prayers and they are not subject to an increase or a decrease; its units (Raka'h) are known and specified, for instance Fajr is 2 Raka's, and it is not acceptable to pray one Raka'h due to tiredness; the same thing applies to other prayers [and other unchangeable religious obligations].   Allaah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.

Gold and silver complement each other and are added to the deposited money to make up the Zakaah Nisaab. Now, if all three (money, gold, silver) added together reach the Nisaab (value of 85 grams of gold or value of 500 grams of silver) and if this Nisaab has been owned for a lunar year, then its Zakaah becomes obligatory, and it is 2.5% of the value.

This should be done in the way you mentioned in your question, i.e. (total cash deposited for a year + total value of gold and silver) and giving out 2.5% of this amount. Now if the debts of the owner of these properties exceed the value of the properties themselves, then he does not have to pay any Zakaah unless he owns other properties that are more than his necessity on which Zakaah is not due and that could pay these debts; in this case, he does not deduce the value of debt from the Zakaah money.

The questioner should know that Zakaah is due only on the gold and silver if deposited or if used in trade. However, if this gold or silver is for private use as jewelry, then no Zakaah is due on it according to the majority of scholars. As for your sending your Zakaah to India, it is lawful to do so if there are people there who are poorer than the ones with whom you live and there is no harm to pay it in Rupees at its prevailing rate.

For more benefit on the Nisaab on gold and silver, or money, please refer to Fataawa 120900, 310765, 329086, 81355, 81332 and 86629.

Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alyhi wa sallam, is His slave and Messenger.The easiest way to calculate your Zakah (obligatory charity) is to select a given month in the year for this. That month should be the month in which you usually have the Nisaab (Minimum amount of property liable for the payment of Zakah).  For you, that is March. You should thus give your Zakah for March 2000. The Zakah should be on all the money you had at that specific date i.e. 47,250.  The calculation of the Zakah of this amount is as follows:  47,250 x 2.5% =  1181.25 In March 2001, you give the Zakah in the same way, be it less or more. So you do not consider the 2nd or 5th or 6th, 7th, 8th, 9th or 10th month, etc � your Zakah is only due in March every year and on the money you have at that time. Allaah Knows best.
(Source: islam_web)

Answer:

Praise be to Allah, the Lord of the Worlds; and blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.Paying Zakah of money becomes obligatory with two conditions:1. The money should complete the Nisaab.2. One Islamic year (Lunar) should pass after possessing the money.Dear brother, if all your money in the form of cash in your account, or in the form of shares in their current values complete the Nisaab and an Islamic year has passed after owning the Nisaab then you have to pay the Zakah of that money.As for your loans, after deducting those loans which you have to pay urgently, if the money completes the Nisaab then you have to pay its Zakah. If this is not the case, paying Zakah is not compulsory on you.For more details please refer to fatwa : 82055.Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallahu 'alayhi wa sallam, is His slave and Messenger. The zakah on the goats that you own in this farm is calculated according to the rates of zakah on trade goods, as we have previously mentioned in fatwa 133630. You should calculate the zakah as follows: When a lunar year has passed from the time of having the capital with which you started this project, then you should estimate the monetary value of the old and young goats on the farm, the income from selling the old and young goats and their milk, and add to that the loans that are due to the farm (accounts receivable) if the debtors are solvent and they do not deny these loans, then deduct the debts due on the farm (accounts payable), including the worker fees, feed, water, medication, and any other farm expenses, and then pay the zakah on the remainder.The monetary value of the farm does not include the equipment that is kept for use and is not for sale, such as equipment for watering the animals, a car for transporting them, or office furniture and appliances, if any exist.As for the debts that are due to your farm while the debtor is insolvent, you do not pay zakah on them except after you receive them. Once you receive these debts, then according to the scholarly view adopted by Islamweb, you should pay zakah on them for all the past years.With regard to the details on the zakah of goats which someone told you about, perhaps he was referring to the view held by some scholars, that if the Saa'imah (animals that freely graze in open fields for most part of the year) are kept for the purpose of trade, they are liable for zakah on livestock and not as trade goods after a lunar year has passed and they amounted to the due Nisaab (minimum amount on which zakah should be paid). The Hanbali scholar Ibn Qudaamah wrote:"If the person buys a number of Saa'imah animals exceeding the due Nisaab for the purpose of trade and a lunar year has passed and they are freely grazed and intended for trade, then they are liable for zakah as trade goods. This is the view of Abu Haneefah and Ath-Thawri. On the other hand, Maalik and Ash-Shaafi'i, in the later Shaafi'i school, held that they are liable for zakah of Saa'imah animals and not trade goods in this case because this view is stronger and because there is a scholarly consensus concerning the liability for zakah of Saa'imah animals and because this zakah is related to the wealth liable for zakah (Saa'imah animals); so it is given priority over the other view (being liable for zakah as trade goods). However, we believe that such Saa�imah animals reared for the purpose of trade should be subject to the same rates of zakah as trade goods because this is more beneficial to the poor as the payable amount would be greater..."  [Al-Mughni]For more information, please, refer to fatwas 18856 and 49543.Allah knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. The expenses of operating the mill, like the cost of fuel, the wages of the workers and what you spend on its maintenance are all not included when calculating the Zakah. The method of calculating the Zakah on the profit of this mill is to calculate the profit when the Zakah becomes due and then you deduct from it whatever expenses that were already due and you have not paid yet, then if what remains from it reaches a Nisaab (i.e. the minimum amount liable for Zakah) and a whole lunar year has already elapsed over it, then you pay out of it 2.5 %. Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alyhi wa sallam, is His slave and Messenger.First and foremost, we wish to draw the attention of the questioner to the fact that Allaah has forbidden Ribaa (interest and usury) and declared a war on whoever consumes it, as he repelled those who partake in this from His Mercy, unless they repent. Allaah Says (what means): {Allaah has permitted trading and forbidden Ribaa.} [Quran 2:275]Allaah also says (what means): {O you who believe, fear Allaah and give up what remains (due to you) from Ribaa (from now onward), if you are (really) believers. And if you do not do it, then take a notice of war from Allaah and His Messenger, but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums).} [Quran 2:278-279]In addition to this, the Prophet, sallallaahu 'alayhi wa sallam , said: "Allaah has cursed the one who consumes Ribaa, the one who gives it to others, the one who writes it down and the one who witnesses it." He, sallallaahu 'alayhi wa sallam, added: "All of them are equal in sin." [Muslim]Therefore, it is not permissible to deal with Ribaa in any of its forms - as mentioned above.Buying investment certificates from banks that deal with Riba (interest and/or usury) is purely dealing with Ribaa. All Fiqh (Islamic jurisprudence) congresses that have looked into investment certificates have determined that it (i.e., its principle) is forbidden Ribaa and it is simply a loan contract with interest. It is the same form as money saved in banks but this money is used in investment after possessing it with a guarantee of paying back the capital money and any interest on it. This is exactly the loan with interest which was widespread before Islam.The person who falls into such transactions should do the following:1. Repent to Allah, the Most High, as dealing with Ribaa is a major sin and is among the seven grave destructive sins and the Prophet, sallallaahu 'alayhi wa sallam, said: "Avoid the seven grave and destructive sins." His Companions asked, "O, prophet of Allah, what are they?" He replied: "Associating partners with Allaah (Shirk), magic, killing a person whom Allaah has forbidden to kill except for a just cause, consuming Ribaa, consuming the wealth of the poor, running away from the battlefield when fighting the Kuffar (non-Muslims), and accusing chaste women who would never think of anything touching their chastity and are good believers." [Al-Bukhari, Muslim and others]2. Withdraw his money from these banks who deal with usury and interest, as these banks are damaging the Muslim nation, except if he is obliged to do so. For instance, if he cannot find an Islamic bank in his country and fears his money will be stolen or lost, and so on, he has to open a current account without interest. But if he is not obliged to put his money in such a bank, then it is not permissible for him to do so, because so doing, he is helping the bank in interest-based finance. Allaah says (what means): {Help one another in virtue, righteousness and piety, but do not help one another in sin and transgression. And fear Allaah. Indeed, Allaah is Severe in Punishment.} [Quran 5:2]3. Get rid of the Ribaa money. He should not spend it for his own benefit or on whomever he has to spend on, but he should spend it in the public interest, or on the poor and needy people and simply for the purpose of getting rid of it, not for getting closer to Allaah. As Allaah is good and only accepts that which is good.With regard to paying Zakah [obligatory charity] on these investment certificates, you are obliged only to pay the Zakah on your capital money, which is 50,000 EP. You have to pay the Zakah on every previous year during which you did not pay the Zakah. You have to pay 2.5% on each year. However, there is no Zakah on the profits that you made through these certificates, as they are pure Haraam (i.e. impermissible) and should not be possessed but should be disposed of in charitable activities as already stated.Note: if you pay the yearly Zakah on the 50,000 EP, then for the next year you do not have to pay the Zakah on the full 50,000 but should pay the Zakah on 48.750(which is 50,000 � 2.5%)  which will be 1218.75 and you should do the same for the following years. That is to say, you do not have to take into consideration the Zakah money paid in the previous year when calculating for the next year.Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.

 

If a landed property itself is intended for trade, then it is subject to Zakat as articles of merchandise. If it is rented, then you have to pay the Zakat only on its revenues when they (alone or when combined with other money or articles of trade) constitute a Nisaab (the minimum amount liable for Zakat) which equals 85 grams of gold, and it should be possessed for one complete lunar year.

As for shares, they are of two kinds concerning being subject to Zakat:

1) If such shares constitute a portion in some company (i.e. fixed assets like building,�) and are intended for their revenues, not for trading in themselves, then they follow the ruling explained above. But, if such shares are a form of trade like goods, building materials, etc. �, then you have to pay the Zakat on the capital and its revenues as long as they reach the Nisab and a whole lunar year elapses on them.

2) If the owner of shares buys them as a form and means of trade, then they follow the ruling of articles of merchandise, i.e. one has to pay the Zakat on the capital and revenues, whether they are fixed assets or articles. Here, such business must be evaluated according to the present price on the market and one has to pay the Zakat (profits included) as long as the value reaches the Nisab and a whole lunar year elapses on it.

Here, we find it essential to remind you of the fact that the above rulings concern companies that run lawful activities and manage lawful shares; otherwise, it is forbidden to deal with companies that deal in Riba (usury and interest) and other prohibited things such as wine� etc.

Furthermore, only the capital of companies that deal in Riba is subject to Zakat, i.e. not profits since they are illegal, and one has to get rid of such forbidden revenue by spending it on general public welfare.

As for cash deposited in a bank, both the capital and its profits are subject to Zakat when the whole sum of money reaches the Nisab and a whole lunar year elapses on it, provided that the bank is an Islamic bank.

But, if the bank is usurious, then only the capital will be subject to Zakat, while the interest is to be spent on general public welfare of the Muslims.

As for the monthly allowance given by your parents, it is not subject to Zakat unless it (or some) remains in your possession and such a remainder (whether or not combined with other money) constitutes a Nisab and is owned for a complete lunar year, then, in this case, you have to pay 2.5 percent as Zakat.

Allah knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions. Zakah is not due on the value of a rented property rather it is due only on the rent if the accumulated rent itself or with the other amounts, gold, and silver, reaches the Nisaab (the least legal amount on which Zakah is due which is 85 grams of gold or its value) and a complete lunar year passes after owning it.Now, you have to pay the Zakah of the amounts you have with you including the amount you got after selling the building if a lunar year passes after possessing the money. Know that the year for paying Zakah begins when the amount reaches the Nisaab. For details, read Fataawa: 85335 and 85458.Allaah knows best.
(Source: islam_web)

Answer: Praise be to Allah, the Lord of the World; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions. First, know that every Muslim should limit himself to dealing in what conforms to the Shari'a. So, he should not contribute in an institution whose transactions are forbidden by Shari'a. As he would be considered a participant as per the value of the shares he holds in that company. The Muslim should not participate in any work that includes a forbidden thing regardless of whether it is in a Muslim or a non-Muslim country. As what is forbidden for Muslims in their homes is also forbidden elsewhere. Zakah of shares in companies, is as follows:1 - If the person has invested in the company with the intention of getting a benefit from the yearly revenue of the shares and not with the intention of trading, then Zakah is similar to that of immovable properties such as real estate and non-agricultural lands. This ruling means that there is no Zakah on the share itself. But the Zakah is obligatory on the yearly earnings of the stock and it is 2.5 percentage from the revenue after the passing of a year from the time this revenue was owned, provided all the conditions of Zakah are met and there is nothing contradicting it. This is only if the company's shares are permanent assets like real estates, factories, boats, � etc. But, if the shares are goods the Zakah is due on both the capital and the benefit.2 - If the contributor has bought the shares intending to trade them, then he has to give their Zakah like any goods whether these shares are assets or real goods.If the time of his Zakah comes while he still owns these shares then he has to give Zakah on the actual market value of them whether that value is more or less than what he paid initially. In case there is no market for these shares then he gives the Zakah according to the value decided by the experts in these matters. So, he gives 2.5 percent of their value and of the benefit if there is a benefit from these shares. If the company assumes the giving of the Zakah then it can do that on behalf of the shareholders.3 - If the shareholder sells his shares during the Hawl (Zakah year) then he adds their value to his money and when the time of the Zakah comes, he gives their Zakah along with that of his money. As for the buyer of the shares, he gives their Zakah as mentioned above.This is what the Fiqh Assembly in the Islamic Conference and the High Council of Muslim Scholars in Saudi Arabia issued in this respect.Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the worlds. I testify that there is none worthy of worship except Allaah and that Muhammad (saw) is His slave and Messenger.With regards to the debt that you owe (the government), the scholars differed in opinion whether or not it is to be deducted from the money on which you are obliged to pay the zakah. The view that we consider to be the preponderant one is the view of the Maaliki School, which is that if you have tradable items such as real estate property and so forth that reach the amount of the debt and you do not need them, then you should consider that they offset the debt and then pay the zakah on whatever remains. Please, refer to fatwa 116828.If you do not have any tradable items that you may consider to offset the debt, then in such case you deduct it from the money on which you are obliged to pay zakah. However, if you pay zakah on all that you possess as a way of avoiding the difference of opinion and being on the safe side, then this is good.   As regards the loan that your brother owes you, then if you wish you may pay the zakah on it along with your money, or you may pay the zakah on it when you receive it in full for the past years. As regards the gold, if it was intended for permissible beautification, then according to the view of the majority of the scholars, there is no zakah on it, but in order to be on the safe side, it is better to pay zakah on it. For more benefit, please refer to fatwa 89106.In brief, you add the value of the debt that your brother owes you to the value of the gold if you wish to pay zakah on it, and you add all this to your possessions, then you pay the zakah at the beginning of every hawl (i.e. expiry of full lunar year over possessing the money), and if you wish to delay the zakah of the debt until you receive it, then this is also permissible. In case the loan that you owe encompasses all that you possess, then you are not obliged to pay zakah according to the view of the majority of the scholars, but in order to be on the safe side, you may pay zakah in all cases in order to avoid the difference of opinion.Allaah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. First of all, we draw your attention to the fact that it is not permissible to benefit from the interest on money saved in banks dealing with Riba (i.e. usury and interest), as the Prophet (saw) cursed the consumer of interest and usury, and Allaah threatened him with war. Allaah says (what means): {O you who have believed, fear Allaah and give up what remains [due to you] of interest, if you should be believers. And if you do not, then be informed of a war [against you] from Allaah and His Messenger}[Quran 2:278-279]Moreover, Jaabir narrated that the Prophet (saw) said: "Allaah has cursed the one who consumes Riba, the one who gives it to others, the one who records it and the one who witnesses it (its transaction)." The Prophet (saw) then said: "All of them are equal in sin." [Muslim]Therefore, your grandmother has to repent to Allaah from saving her money in banks that deal with usury and interest, and repent from taking interest. It is an obligation on you as well to forbid her from saving her money in this bank and taking interest, acting according to the saying of the Prophet (saw) : "Whoever among you sees an evil, he must change it with his hand, if he is unable to do so, then with his tongue, and if he is unable to do so, then with his heart, and this is the weakest level of faith." [Muslim] As regards giving Zakat to your grandmother, then the majority of the scholars of the Hanafi, Hanbali and Shaafi'i schools are of the view that it is not permissible to give Zakat money to the grandmother. If she is poor, it is an obligation on her children or grandchildren to spend on her. It is not permissible for you to give up the obligation of spending on her just because you gave her Zakat, and if she is rich, then she is not among the people who are entitled for Zakat as mentioned in Fatwa 88368 and 86546.But it is permissible for you to give the Zakat to your maternal uncle and maternal aunt it they are eligible for Zakat; this is something desirable. The Prophet (saw) said: "A donation to a poor person is a donation, and a donation to a relative is a donation in addition to keeping ties with kinship." [Ahmad, An-Nasaa'i and At-Tirmithi] With regard to giving them Zakat without informing them that it is Zakat, then this is permissible, on the condition that your intention is Zakat and not a gift, and on the condition that they are eligible for Zakat. Concerning the Zakat and whether it is calculated from the total amount of money including the debts, then the view we adopt in Islamweb is that there is no Zakat on debts, and debts should be deducted from the capital money whether the debt is immediate or deferred, and there is no Zakat if after deducting the debts the remainder of the money is below the Nisaab (minimum amount liable for Zakat). Therefore, if you possess an amount of money of 700,000 Rupees and you are indebted by 500,000 Rupees, then you have to pay the Zakat on 200,000 Rupees if it is beyond the Nisaab and a complete Hijri year (lunar year) elapsed on it; otherwise you are not obliged to pay Zakat. This means that you have to pay the Zakat after you repay your debts and whatever remains is an amount that is liable for Zakat if it reaches the Nisaab. Finally, we remind you that the Zakat is due when a complete lunar year elapses whether that is in Ramadan or any other lunar month.     Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. If the money that is invested in business reaches the Nisaab, i.e. the minimum amount that is liable for Zakat by itself or with other money that is added to it, then Zakat has to be paid on it. The minimum amount that is liable for Zakat is what is equal to 85 grams of gold after one whole lunar year (Hijri year) elapses on them; that is 2.5% of the capital money and profit after deducting the debts. If the money owner cannot pay the Zakat after one year has elapsed because he does not have enough money at hand, then he can delay the Zakat until he has money and then pay the due Zakat for the previous years. Therefore, you are not obliged to sell your motor bike to pay the Zakat, or to borrow money for this purpose.  Allaah Knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions. If these properties were bought with the intention of renting and benefiting from their profit, then there is no Zakat on the capital money with which you bought them. The Zakat has to be paid on the money obtained from rent if it reaches the minimum amount liable for Zakat, which is the equivalent of 85 grams of gold, by itself or with other money added to it, or gold, or silver, and a whole lunar year elapses on it. So if the rent money reaches the minimum amount liable for Zakat and a complete lunar year elapses on it, then Zakat has to be paid on it at the rate of 2.5%.Finally, it should be noted that the Zakat on rent money according to the above conditions is obligatory on the money of each one of you, i.e. you are obliged to pay Zakat on your share in rent money if it reaches the minimum amount liable for Zakat and when a complete lunar year elapses on it, and not on the total share of both of you.However, if these properties were bought with the purpose of selling and getting a benefit from them then they are considered as tradable items. In this case, Zakat has to be paid on the value of these properties and on the benefit thereof when a complete year elapses on the capital money with which these properties were bought.Allaah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions.

If you had bought the land with the intention of trading then you have to pay Zakat on it when a whole lunar year elapses on the amount with which you bought the land. So the Zakat that has to be paid when it becomes due is calculated according to the value of the land in the market and not according to the price you originally paid for it.

Please refer to Fatwa 82333 about the Zakat on land which is used for investment. However, if you had bought the land without having the intention for business, then Zakat does not have to be paid on it.  If you have agricultural land, then please refer to Fatwa 13152.

Allaah knows best.

 

 

 

 

 
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions. It appears from your question that this deposit is in reality an investment deposit or what is called a business certificate. We have already issued Fatwa: 84586 explaining the ruling of investment certificates, their kinds, and the conditions for their permissibility, so please refer to the Fatwa for more benefit. If the deposit that you are inquiring about is free from any religious prohibition then Zakat has to be paid on it and on the profit thereof when a complete year elapses on the capital money which you did not spend during the year, based on two conditions: 1)     It should reach the minimum amount liable for Zakat by itself or with other money, tradable items, gold or silver added to it. 2)     A whole lunar year should have elapsed on it. Therefore, if it reaches the minimum amount liable for Zakat and a whole lunar year has elapsed on it, then Zakat has to be paid on it at each year when these two conditions are met. The rate of Zakat is 2.5%. For more benefit on Zakat on invested money, please refer to Fatwa: 83529.    Allaah knows best.
(Source: islam_web)

Answer: Dear Br. A. As-salaamu alaykum. The conditions to be a Caliph are numerous and are outlined in details in Islamic Jurisprudence books that deal with this topic. Among them the caliph�s thorough knowledge of Islamic Law and Political affairs, in addition to being mature, being a male, etc.
(Source: IslamiCity)

Answer: 1929 Dear Sr. A. As-salaamu alaykum. Unfortunately, the Muslims today don�t have a Caliph but insha�Allah soon they will have one. With his non-existence, Muslims don�t have to give allegiance to anyone but they should work to implement Islam (God�s Kingdom on earth) at the capacity they are able to. Thank you for asking and God knows best.
(Source: IslamiCity)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. First of all, it should be mentioned that 'Umar ibn Aldul �Azeez is one of the great Muslim caliphs and one of the great scholars of Islam. He was born in Al-Madeenah, and it was said that he was born in Egypt when his father was a ruler over it [Egypt], and this was in 60 A.H. according to the most preponderant opinion of the historians. He died in Damascus on Friday 20th of Rajab 101 A.H. according to the most correct narrations, after he was a caliphate for approximately a period of two years and a half, and he lived for 40 years.   Allaah Knows best.
(Source: islam_web)

Answer: Dear Br. S. As-salaamu alaykum. Many books have been written about the life of the caliph Omar and other companions of prophet Muhammad (pbuh). They are available in most languages and are catered for all ages. The best thing is to check with your local Mosque�s library or Islamic bookstore. You may also do a search in Islamicity�s bookstore and market place. If all fails, check with the Islamic magazines which always list advertisements of Islamic books resellers. Thank you for asking and God knows best.
(Source: IslamiCity)

Answer: Dear Isham: Assalamu alaikum, The Ummayad and Abbasid caliphates lasted hundreds of years, and it is difficult to answer your question in one paragraph. But to be brief, the Ummayads, expanded the Islamic state tremendously, they reached China in the East and the Atlantic in the West. Spain was opened and nine centuries of unparalleled Islamic civilization followed, which brought about the renaissance in Europe. The Abbasids brought about the Golden age of Islamic civilization. Achievements in all sciences and disciplines reached their peak. If you visit the Middle East, or Spain, you will be able to see the living monuments that testify to their contributions. I hope in the future will be able to put special section on Islamic History under IslamiCity. Thank you, assalamu alaikum.
(Source: IslamiCity)

Answer: Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.There is a weak Hadith that reads that the Prophet (Sallallahu Alaihi wa Sallam) said: Allah will call the people on the Day of Resurrection with their mothers' names to cover His slaves .Sheikh al-Albani graded it as fabricated Hadith in his book "Silsilah al-Daeefah".The truth is that people will be called by their fathers' names on the Day of Resurrection. Imam al-Bukhari entitled a chapter in His Sahih by this: 'calling people by their fathers' names', under this chapter he reported from Ibn Umar that the Prophet (Sallallahu Alaihi wa Sallam) said: For every betrayer, a flag will be raised on the Day of Resurrection, and it will be announced (publicly), this is the betrayer of so and so, the son of so and so .In short, people will be called by their names and their fathers' names not by their mothers' names.Allah knows best.
(Source: islam_web)

Answer: Dear Br. A. As-Salaamu Alaykum. People will be called on the Day of Judgment by their father's name because Islamic Law associate children to their father. However, there is a Hadith that states that people will be called by their mother's name so that children that were born by adulterous acts will not be made public. But according to my knowledge, this last Hadith is not authentic (weak). Thank you for asking and God knows best.
(Source: IslamiCity)

Answer:

All perfect praise be to Allaah, The Lord of the worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and messenger.  Unquestionably, teaching the Quran and Sunnah and calling people to adhere to virtue is greatly rewarded by Allaah The Almighty.  Muslims must train people to assume such a noble task, which Allaah has made obligatory on them.  Allaah Said (what means): *     {And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful.}[Quran 3:104]*     {Say, "This is my way; I invite to Allaah with insight, I and those who follow me. And Exalted is Allaah; and I am not of those who associate others with Him."}[Quran 12:108]  The Messenger of Allaah, sallallaahu 'alayhi wa sallam, commanded us to convey even a single verse from him. [Al-Bukhari] He (saw)  also instructed anyone who knows anything said by the Prophet (saw) to convey it to others. [Al-Bukhari and Muslim]The Prophet, sallallaahu 'alayhi wa sallam, also stated that Allaah The Almighty, His angels, the inhabitants of the skies and the earth, and even the ant in its nest and the whale in the sea will pray for the one who teaches people goodness and religion. [At-Tirmithi]Hence, it becomes clear that working in the field of Da'wah and teaching people the ways of piety are great acts of worship.   At the same time, anyone who assumes this noble task should be fully acquainted with what he is calling for, because an ignorant person can never teach others.  Consequently, whoever wants to deliver lessons should first make sure that he only intends to please Allaah The Almighty by doing this work. He should then choose the subjects that benefit people.  With regard to the content, he should verify the narrations and sayings that he will quote.  In so doing, he would benefit himself as well as his audience.  However, causing unrest and creating dispute and disagreement among Muslims are prohibited and Allaah The Almighty warned us against that in the Quran as did the Prophet, sallallaahu 'alayhi wa sallam, in the Sunnah. In brief, any person or group who tries to call people to Islam and teach it to others with wisdom and good instruction, spreads the Sunnah and educates the Muslims in conformity with the methodology of the righteous predecessors, their work and efforts are good, acceptable and rewarded by Allaah The Exalted.  Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger.Firstly, there is no harm in creating a Facebook page or a YouTube channel for this purpose (promoting health and fitness). It is better, though, that someone else, other than the caller to Allah creates it, or that he exercises general supervision over it if needed so that he would devote his time and effort to what is more important for a man of his position, namely Daʻwah (calling to Allah) activities and edifying people on Islam.If the mentioned channel displays videos of people revealing their ʻAwrah, then this is impermissible in the Shariah. What should be done is to give him advice in this regard and remind him of Allah.Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, the Lord of the worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His Slave and Messenger. If an institution for Da'wah (calling to Islam) provides the travelling expenses of a caller to Islam to a certain place and he wishes to manage some of his private affairs in that place, it is permissible for him to do so. However, it is impermissible for him to spend this money on something that it is not allocated for or to choose a country only because he has private affairs to manage there while other countries are more deserving of Da�wah. If he heeds these two prohibitions, it would be permissible for him to manage his private affairs as long as doing so does not negatively affect his mission.Allaah The Almighty allowed those going to perform pilgrimage to trade; He Says (what means): {There is no blame upon you for seeking bounty from your Lord (during Hajj).} [Quran 2:198] As for the second question, if a caller to Islam or a knowledge seeker was given traveling expenses when he travels to a country to do Da'wah or to seek knowledge, such expenses would not be considered a return for doing Da'wah or seeking knowledge. Rather, they would be considered an aid for him to do a good deed. Allaah The Almighty ordered us to co-operate with each other in doing good deeds; He Says (what means): {And cooperate in righteousness and piety, but do not cooperate in sin and aggression.} [Quran 5:2]

Allaah Knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger.You are not obliged to order your servant to stop reading the Bible if she is reading it to herself. This is because Islam does not prevent the People of the Book from practicing their rituals and does not, at the same time, oblige them to follow the rulings of its Sharee'ah. Nonetheless, if this woman is calling others to believe in what she is reading, then you have to get her out of your house. In fact, we advise the Muslim to only allow honest and religious Muslims to live among his family.Allaah Knows best.
(Source: islam_web)

Answer:

Dear Sr. Victoria: Assalamu Alikum..

No, Calligraphy made in the shape of a human or an animal is not Ok. Verses from the Qura'n should be respected and not made to look like an animal, a bird or a human. Verses from the Qura'n are to be understood and applied or followed. Calligraphy is an Islamic art supposed to serve, honor and respect the Qura'n by beautifully capturing its verses on the art piece.

However, using the verses of the Qura'n to display shapes of animals, birds, or humans is the reverse of honoring, it is very disrespectful of Allah (S.W.T.) and His book.

Thank you for your question. Assalmu Alikum.
(Source: IslamiCity)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah and that Muhammad (saw) is His slave and Messenger. It seems that there is no religious impediment to calling a child 'my little angel'. This does not involve a violation of the sharee'ah, though it is better to avoid doing that because some scholars deemed it disliked to name a child 'angel'. Shaykh Ibn ʻUthaymeen advised in one of his monthly interviews, "I dislike for the Muslim to name his daughter Malaak, (meaning angel). Has he run out of names? There is an endless amount of names that he could have opted for instead of this one..." However, on a different occasion, he said that the basic principle in this regard is that it is permissible to use such a name. He said, "Some use the names 'Malak' or 'Malaak' or 'Abraar' and the like. What resembles the names that the Prophet (saw) forbade must be forbidden and changed. However, the basic principle in choosing names is permissibility because the rule that every seeker of knowledge should understand is that the default ruling in other than acts of worship is permissibility; whether customs and habits, benefits or other unless there is proof of impermissibility..." [Liqaa' Al-Baab Al-Maftooh Series]Regarding traveling without a male mahram (permanently unmarriageable kin); it is prohibited. It is prohibited for the Muslim woman to travel unaccompanied by a husband or any of her male mahrams except due to a strong necessity or need, regardless of the length of the journey. Please refer to fataawa 83795 and 262621 about the evidence on the prohibition of a woman's travel without a mahram. Allaah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah and that Muhammad (saw) is His slave and Messenger.There is nothing wrong in naming the club or channel with that name (as-Saabiqoon which means: those foremost)  because this is considered optimism and concern about being the best in acts of goodness and righteousness. Indeed, the Prophet (saw) used to love the good name and the good omen.Ibn Hajar said in al-Fat-h: "At-Tirmithi reported the hadeeth by Anas where he said, 'When the Prophet (saw) went out for his need, he liked to hear, 'O Najeeh! (successful), O Raashid! (rightly-guided).'' Also, Abu Dawood reported from Buraydah that the Prophet (saw) did not use to find bad omen in anything and that when he sent a worker he would ask about his name; if he liked his name, he would be happy with it, and if he disliked it, the signs of dislike would appear on his face." Ibn Battaal said while interpreting Saheeh Al-Bukhari, "The Prophet (saw) used to like the good name and good omen, and Allaah instilled love of the good word and good omen and being comforted with it in the fitrah (natural predisposition upon which Allaah created mankind) of the people; Allaah also caused them to be satisfied with glad tidings and a good looking appearance�"Allaah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions. There is no doubt that whoever does not declare a non-Muslim as a non-Muslim or doubts his disbelief is a disbeliever himself. This is a solid principle in Islam. But this does not mean (as the questioner mentioned) that he would utter this to the non-Muslim, rather it is not wise to do so. How could this be said to a person whom we, Muslims, hope to soften his heart to embrace Islam especially if he believes that he is on the truth? So telling him these words would repel him from listening or accepting the truth, unless there is really a religious need for it. This could only be said to an arrogant and stubborn person. Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger.

Describing a Muslim by Kufr (disbelief) is a dangerous matter which should not be taken lightly.

The Prophet (saw) said: "If a man says to his Muslim brother: "O, Kafir! (Disbeliever)", then one of the two will have Kufr drawn on him." [Al-Bukhaari]

In another narration, the Prophet (saw) said: "If a person says to his brother "O, Kaafir! (Disbeliever)", then it is like killing him."

This is clear evidence that describing a specific person with disbelief (Kufr) is not an easy matter as it can lead to bad consequences in this life and in the Hereafter.

In fact, the Muslim does not become a non-Muslim unless he says, or does, or believes in something that the Quran or the Sunnah considers major Kufr (disbelief). Besides, there should be conditions of Kufr and absence of impediments such as compulsion and the like. So, one should beware of describing a Muslim by Kufr.

Indeed, whether or not someone is Kaafir is determined only by Allah and his Prophet, sallallaahu 'alayhi wa sallam, and not by the likes and inclinations of the people.

Allah knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. In principle, all names are permissible unless they include a prohibition. However, it is not permissible to imitate the non-Muslims as this may reach the extent of taking a person out of the fold of Islam. In addition to this, a name has an effect on the person who is named with it in general. If a child is named with such an English name 'Joseph�, it may lead him to love the non-Muslims who are named with this name. It might also lead him to consider their religion and conduct as good and consequently he will imitate them and this will have bad consequences. So, you should be careful about this. For more benefit, refer to Fatwa 83293.It is desirable to name the children with the names of Prophets, and this usually has a good effect on the child. If he is named with the Quranic name Yousuf, he will remember the name of the Prophet Yousuf, whom the Quran stated as an eternal example for chastity and purity, and so he will follow his example in this regard. Finally, it should be noted that if a Muslim resides in a non-Muslim country, he may be faced with many embarrassments in such circumstances, like naming children, so if it is possible for a Muslim to reside in a Muslim country, then this is better for him.Also, for more benefit about the ruling on residing in a non-Muslim country, please refer to Fataawa 81642 and 86405.Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.

Simply calling a Muslim by the name of a non-Muslim player is not considered as considering that Muslim as a non-Muslim.

As for the ruling on that, then if it is for mocking him and belittling him, then it is undoubtedly forbidden.

But if it is not for mocking him and belittling him, and it was said as a form of praising him by comparing him to that player due to his excellence in the way he plays, for example, or the like, then it does not appear that it is prohibited.

We advise you to avoid whispers, ignore them, and not be preoccupied by them.

Allah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger. Calling a Muslim with such a name is not permissible, and it is an evil speech and accusation in one�s honor. Ibn Qudaamah said: "If a man says: o son of adultery (produced as a result of adultery), or son of an adulteress, then he is accusing his mother of adultery. If she is alive, then it is an accusation to her and not to him, because it applies to her [..] if his mother is dead, then it is a slander to him, as it is a defamation to his family lineage." [End of quote] The fact that he had transgressed the rights of others does not justify calling him with such a name. Rather, he should be advised about his transgression in a soft and gentle manner, and the bad consequences of injustice should be clarified to him, and that it will be darkness on the Day of Resurrection, and that he must repent from it. Finally, it should be mentioned that a Muslim should train his tongue to say good words; he should either say good words or keep silent. Many people enter Hellfire because of their tongue. Mu'aath narrated that the Prophet (saw) said: "What will cause people to be thrown onto their faces in Hellfire except the harvest of their tongues?" [At-Tirmithi] Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. The matter is as you have read in Fatwa 88538 that it is permissible to call a particular person with the term Mawlaana with its proper meaning which applies to him, and it is permissible to call the Prophet (saw) with it as it is confirmed that he said: ''Whoever considers me as his Mawla (master), then Ali is his Mawla.�� [Ahmad, At-Tirmithi and Ibn Maajah] This term is among the common terms and it differs in its real meaning from when it is added to the Creator, and when it is added to a creature, like all other terms such as Samee� (All-Hearer), Baseer (All-Seer) and so forth. Allaah Says [about Himself] (what means): {Indeed, Allaah is ever Hearing and Seeing.}[Quran 4:58] Allaah Says about man (what means): {Indeed, We created man from a sperm-drop mixture that We may try him; and We made him hearing and seeing.} [Quran 76:2]Indeed, there is evidence that saying this term is permissible, and there is no need to say that it is better to be on the safe side and not attribute this to a creature. In fact the Salaf (the scholars among the righteous predecessors) used this term and no one objected to them from doing so. We have not come in the books that we have across something that suggests that it is prohibited to say this term, rather the Prophetic narration which is reported by Muslim says the contrary as it reads: "Let him say "Sayyidi" (my Master) and "Mawlaaya" (my Mawla)". Therefore, please send us the wording of the narration so that we may look for it. Allaah Knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions. There is no harm in religion for a woman who is divorced to marry more than once if her waiting period expired and the conditions of a correct marriage were met while there were no marriage impediments. The statement of the marriage official about her 'the honourable virgin' in the marriage contract does not imply a religious ruling. This is of course if the questioner meant: Is it permissible for a woman to marry more than once, and does the statement of the marriage official affect the validity of the marriage contract as he said about her 'the honourable virgin' while she was not virgin? Nevertheless, if the questioner meant that the husband conditioned that the wife should be a virgin but then he discovered that she was married twice before, while the marriage official did not know that and concluded the marriage with the above statement, then in this case the husband has the choice either to keep her or to divorce her. Nonetheless, the statement of marriage official does not affect the ruling.  Allaah Knows best.
(Source: islam_web)

Answer:

Praise be to Allah.

Al-hamdu lillaah.

There is absolutely nothing wrong with calling the athaan in the musallah; on the contrary, it is better than abandoning it altogether. Prophet Muhammad (peace be upon him) taught two men who were traveling how to make the call for prayer while traveling, where no mosques or musallahs may be found. As was narrated in the hadeeth saheah by Malik Ibn Al-Huwayrith: "My cousin and I came to the Prophet SAWS and he said to us, �If you travel, (meaning while you are traveling) perform the call for prayer, and call the iqamah before prayer and let the older one of you be the Imam." Narrated by Al Bukhari, Fath ul-Baari hadeeth #658 and Al Tirmidhi, hadeeth #189. According to Abu Eissa (Al Tirmidhi) this hadeeth is hasan saheeh. There were two views on the hadeeth. The majority of the Muslim scholars agreed on the validity of calling the aathaan while traveling. Others however, have said that the iqamah alone is sufficient, and that the purpose of the aathaan is to gather people for prayer. According to Ahmad and Ishaaq, the first view is more sound.

In another Hadeeth narrated by �Ukbah bin �Aamir he said: I heard the Prophet say, "Allaah is pleased by a shepherd who, while on the top of a mountain, calls for prayer and prays. Allaah the Almighty says, �Look at my worshipperhe calls the aathaan, and he prays; he fears me. I have forgiven my worshipper, and I have sent him to heaven ( meaning that Allah chose for this person to go to heaven).�" Narrated by Al-Nisaa�i, Abu Dawood, and Ahmad and was confirmed sound by Al Albany in his book Saheeh Al-Jami�, Hadeeth #8102.

The benefits of the aathaan are many and they are by no means limited to gathering people, or announcing prayer time. They encompass: repelling Satan, getting rewarded in the afterlife for calling for prayer, and furthermore, for announcing and repeating the oneness of Allaah, etc.

Allaah knows best.

(Source: IslamQA)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. First of all, we say that - as far as we know - the name that you mentioned for the month of Muharram, which is 'Muharram Al-Haraam', was not mentioned in the Quran or in the Sunnah. The Prophet (saw) called it "Al-Muharram, the month of Allaah" and he called it "Al-Muharram". The Prophet (saw) said: "The best fasting after (fasting in the month of) Ramadan is in Al-Muharram, the month of Allaah." [Muslim] In another narration, the Prophet (saw) was asked: "What is the best fasting after the month of Ramadan?" The Prophet (saw) replied: "The month of Allaah which you call Al-Muharram." [Ibn Maajah] Another narration reads: "... so fast Al-Muharram for it is the month of Allaah." [Abu Daawood] Concerning naming this month "Muharram Al-Haraam", it is a common name used by the scholars and by Muslims in general, and it is a permissible name. Jurists often use this name for this month in their books; for example, they say "I have finished writing this book at the end of the month of Muharram Al-Haraam," or "his death was in Muharram Al-Haraam" and so on. It is a compound name, the first is 'Muharram', which is the name of the month as we mentioned, and the second is 'Al-Haraam', i.e. it is a sacred month and it is one of the Four Sacred Months, which are as follows: Rajab, Thul Qi�dah, Thul Hijjah, and Al-Muharram. The importance of this month lies in the fact that it is one of the Sacred Months and it is desirable to fast as much as possible in it. For more benefit, please refer to Fataawa 84755, 7487 and 14951. Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger. The ugliness of such an action is self-evident and does not require a Fatwa; it involves cheating and deceiving the concerned authorities into believing that the caller's condition is a medical emergency, which is not true. It was narrated on the authority of Ibn Mas‘ood that the Prophet (saw) said: “Whoever cheats us is not one of us, and cunning and deceit are in Hellfire.” [Ibn Hibbaan]Moreover, this action involves incurring harm on other patients who actually need ambulance services.Allah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger.The first thing that comes to mind when hearing the term 'Kalamullah� is that this site is specifically about the Quran, but the reality is otherwise. So, it would be more appropriate for this site to choose another name that is suitable to its content, or a general name that comprehends that content.Allaah Knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. According to the correct opinion of the jurists the Athaan is a communal obligation and this is the view we adopt in Islamweb as well. Ibn Taymiyyah said: "The correct opinion is that the Athaan is a communal obligation, so it is not permissible for the people of a given town or village to leave the Athaan and the Iqaamah, and this is the well-known opinion of the Hanbali school and other schools." Therefore, if there is no one who performs this ritual in your town, then you must call the Athaan in your prayer room. However, if there is a mosque in your town where the Athaan is called, then it is desirable for you to call the Athaan as the Prophet (saw) said to Maalik Ibn Al-Huwayrith and his companions "If the time of the prayer comes, then one amongst you should call the Athaan for you." For more benefit, please refer to Fatwa 84886. Allaah Knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger. Calling the Athaan with a tape is not a religious Athaan and it is not permissible to rely on it instead of the live Athaan from the mosques. The Islamic Fiqh Committees issued many Fataawa regarding this. For instance, the Fiqh Committee of the International Islamic League issued a Fatwa prohibiting calling the Athaan with a tape for many reasons, among which is that the intention is one of the conditions of the Athaan. Therefore, the Athaan is not valid from a mad or drunk person, and the like, because of the lack of intention in his performance; the same thing applies to the tape. In addition to this, there are many disadvantages in generalizing the Athaan with the tape as it has a relation with the legitimacy of the Athaan, because there are some Sunnan (plural of Sunnah) and etiquettes in every prayer in every mosque.Calling the Athaan with a tape is neglecting the legitimacy of the Athaan and abandoning spreading it [this legitimacy], in addition to neglecting the condition of the intention and opening the door for the Muslims to misuse religion and them adopting innovations in their acts of worship and religious rituals, because this may lead to abandoning the live Athaan and relying on a tape. It is for the above reasons, that the Islamic Fiqh Committee ruled that performing the Athaan with a tape and the like �when the time of the prayer begins �does not suffice and it is impermissible to perform this act of worship in this way because it is not like the legislated Athaan. On the contrary, Muslims should perform the Athaan of every prayer and in every mosque according to what the Muslims have inherited from the time of our Prophet Muhammad (saw) .     Allaah Knows best.
(Source: islam_web)