Fatawa

Notes From Imaam Shawkaani, Chapter “In Regards To The Rulings Of Impurities” – Imaam Shawkaani, Shaykh Muhammad Ibn Hizaam, Imaam Nawawi, Imam Ahmad Bin Hanbal, Imaam Abu Haneefah, Shaykh al-Islaam Ibn Taymiyyah, Shaykh Muhamamd Nasiruddin Al-Albani, Shaykh Ibn Uthaymeen, And Imaam Malik

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Imam Ash Shawkaani (may Allah have mercy upon him) said:

Chapter In Regards To The Rulings Of Impurities:

In this chapter he mentions the following impurities. But before we mention the impurities and some benefits regarding them, know as Imam Ash Shawkaani and others mention:

“The origin of everything is that it is pure. Nothing takes it away from that state except an authentic report”

Now to the impurities:

1. The feces of a human unrestrictedly:

Imam An Nawawi (may Allah have mercy upon him) relayed a consensus upon the impurity of the feces of the human being in Sharh Al Muhathab.

He said: “there is no difference between the feces of one who is older, or younger by consensus”

2. The urine of a human being:

Imam An Nawawi (may Allah have mercy upon him) said in Sharh Al Muhathab:

“As for the urine of the human who is older then it is impure by consensus”

The proof for that is:

A Bedouin came and passed urine in one corner of the mosque. The people shouted at him but the Prophet (ﷺ) stopped them till he finished urinating. The Prophet (ﷺ) ordered them to spill a bucket of water over that place and they did so.

[From the Hadeeth of Anas (may Allah be pleased with him) in the two Saheehayn (Bukhari and Muslim)]

3. The Urine of the baby boy who is breastfed:

Umm Qays Bint Mihsan (may Allah be pleased with her) said:

Once I went to Allah’s Messenger (ﷺ) with a son of mine who would not eat any food, and the boy passed urine on him whereupon he asked for some water and sprinkled it over the place of urine.

[As Saheehayn]

Allah’s Messenger (ﷺ) said: “The urine of a baby girl should be washed off and the urine of baby boy should be sprinkled (with water)”.

[From the narration of Abus Samh (may Allah be pleased with him) in Abu Dawood and other than it and it is Hasan]

Ash Shaykh Muhammad Hizaam (may Allah preserve him) mentions:

The Prophet (ﷺ) commanded to sprinkle water over his urine (the baby boy) which indicates its impurity [his urine], but it is a light impurity.

Imam An Nawawi (may Allah have mercy upon him) mentioned that also and said there is no differing in regards to its impurity.

How to purify the baby boy’s urine:

The correct stance is that the baby boy’s urine is sprinkled [with water] and the baby girl’s urine is washed as the narration of Abus Samh [may Allah be pleased with him] indicates that.

Who is the Baby boy and the rule regarding this ruling:

Imam Ahmad [may Allah have mercy upon him] said as mentioned in Al Mughni (2/497):

“The baby boy if he eats food, wants it and desires it, his urine is washed [and not sprinkled]. It is not [washed] if he is fed [but he does not want food] because he may lick honey the hour he is born and the Prophet (ﷺ) rubbed the palate with dates. However, if he eats and intends to eat, then his urine is washed”.

The meaning of this is if the baby boy doesn’t eat, desire food and want it, then his urine is sprinkled. If it’s the opposite, then it is washed even if he be a baby boy.

4. The Saliva of a dog

It comes in Saheeh Muslim from the narration of Abu Huraira (may Allah be pleased with him):

The cleansing of the utensil belonging to one of you, after it has been licked by a dog, is by washing it seven times, and using soil for cleaning at the first time.”

What is correct is the saliva of the dog being is impure whilst its hair is pure and that is the stance of Abu Haneefah, Imaam Ahmad in a report, and it is what Shaykhul Islaam deemed the correct stance.

The ruling is general to all types of dogs.

The majority of the scholars took the stance that it is obligatory to wash the utensil seven times.

As for the narration of Abu Huraira (may Allah be pleased with him) that it is washed three or five or seven times, then it is weak by consensus of the memorizers of Hadeeth

But it has been affirmed from his [Abu huraira’s] verdicts that it be washed three times but the consideration is that which he reported, not that which he himself viewed.

Washing impurity seven times is also specific to the impurity of the dog’s saliva

As for the statement of Ibn Umar [may Allah be pleased with him] that we were commanded with washing impurities seven times

Then Imam Albani [may Allah have mercy upon him] mentioned in al Irwaa:

“I did not find it and I don’t know of a narration which is raised to the Prophet صلى الله عليه و سلم and is authentic in regards to washing an impurity seven times except the utensil in which the dog has licked”.

5. The urine and feces of the animals which are not allowed to eat its meat are impure due to the narration of Ibn Masouud [may Allah be pleased with him]

The Prophet (ﷺ) went out to answer the call of nature and asked me to bring three stones. I found two stones and searched for the third but could not find it. So I took a dried piece of dung and brought it to him. He took the two stones and threw away the dung and said, “This is a filthy thing”.

[Reported by Al-Bukhari]

As for that which it is allowed to eat of its, meat then its urine and feces is pure and from the proofs for that is the following narration of Anas [may Allah be pleased with him]:

“The climate of Medina did not suit some people, so the Prophet (ﷺ) ordered them to follow his shepherd, i.e. his camels, and drink their milk and urine (as a medicine). So they followed the shepherd that is the camels and drank their milk and urine until their bodies became healthy. Then they killed the shepherd and drove away the camels. When the news reached the Prophet (ﷺ), he sent some people in their pursuit. When they were brought, he cut their hands and feet and their eyes were branded with heated pieces of iron.

[Reported by in Bukhari]

6. Menstrual blood:

An Nawawi [may Allah have mercy upon him] said:

“Know that menstruation blood is impure by consensus of the Muslims.”

Post-natal blood [Nifaas] takes the same ruling

As for the rest of the bloods, then Imam Al Uthaymeen (may Allah have mercy upon him) said:

“As for the rest of the bloods other than menstrual blood, then the correct stance regarding it is that it is not impure”

And he mentioned due to the absence of evidence for that. Also, Imam Albani and others viewed it the correct stance.

7. The meat of the pig:

There is not any clear authentic proof to indicate that the pigs meat is impure

Those who said that it is not impure while it is alive was Maalik (may Allah have mercy upon him) and a report from Ahmad (may Allah have mercy upon him).

And even An-Nawawi [may Allah have mercy upon him] said:

“We don’t have any clear proof upon the impurity of the pig whilst it is alive”

As for the verse some of them use

‎ أَوْ لَحْمَ خِنْزِيرٍ فَإِنَّهُ رِجْسٌ

Or the flesh of swine (pork, etc.) for that surely is impure

[6:145]

Meaning dirty, repulsive. It is not clear in regards to its impurity.

Due to that, from that which Imam As Shawkaani [may Allah have mercy upon him] didn’t mention but it is befitting to be mentioned: is alcohol impure or not?

Ash Shaykh Al Uthaymeen (may Allah have mercy upon him) mentioned what is correct is that it is not impure and he used the following as evidence:

1. The narration of Anas (may Allah be pleased with him) in Saheehayn:

“I was the cup-bearer of some people in the house of Abu Talha on the day when liquor was forbidden. Their liquor had been prepared from dry dates or fresh dates when the announcer made the announcement. He [Abu Talha] said to me: Go out and find out [what the announcement is]. I got out (and found) an announcer making this announcement: Behold, liquor has been declared unlawful. He said: The liquor [was spilt and] flowed in the lanes of Medina. Abu Talha said to me: Go out and Spill it, and I spilt it”

Shaykh Al Uthaymeen (may Allah have mercy upon him) mentioned

“It’s not permissible that the markets of the Muslims be a place for impurities”.

2. That which Imam Muslim reported from Ibn Abbas [may Allah be pleased with him] said:

“A person presented to Allah’s Messenger (ﷺ) a small water-skin of wine. Allah’s Messenger (ﷺ) said to him: Do you know that Allah has forbidden it? He said: No. He then whispered to another man. Allah’s Messenger (ﷺ) asked him what he had whispered. He said: I advised him to sell that, whereupon he (ﷺ) said: Verily He Who has forbidden its drinking has forbidden its sale also. He [the narrator] said: He opened the waterskin until what was contained in it was spilt.

Shaykh Al Uthaymeen [may Allah have mercy upon him] said: “he did not say to him wash it, and this is after the prohibition”.

3. The origin is purity until the proof for it being impure is established and there is no proof.

As for the verse in Surah Al Maidah:

‎ ‫{يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالأنْصَابُ وَالأزْلامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ (‬

O you who believe! Intoxicants (all kinds of alcoholic drinks), gambling, Al-Ansab , and Al-Azlam (arrows for seeking luck or decision) are an abomination of Shaitan’s (Satan) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful

[5:90]

Shaykh Al Uthaymeen (may Allah have mercy upon him) mentioned that the intent of impurity here is not a physical impurity, rather a figurative impurity.

A point to be understood:

The scholars mention a rule:

“Not everything that is Haram is impure, but everything impure is Haram”

Thus it must be understood that when discussing the purity or impurity of alcohol or pig meat while it is alive, [one should know that] does not mean it is permissible to consume; that is a different discussion. Rather, it is unlawful to consume.

[End of notes from class #2 of the book “Ad Durarul Bahiyah”]

Compiled by

Majeed Jawid Al-Afghanee
Abu Layl

Notes On “Purifying The Impurities” – Imaam Abu Haneefah, Imam Ahmad Bin Hanbal, Shaykh Al-Islaam Ibn Taymiyyah, Shaykh Abdur-Rahmaan As-Sa’dee, Shaykh Ibn Uthaymeen, & others

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The Book Of Purification, Chapter: Rulings In Regards To Water

  • Water is pure and purifies, nothing exits it from these two attributes except that which its smell, taste, or colour changes due to impurities.
  • Shaykh Al Fawzaan said:”If it [the water] changes with other than impurities, then this doesn’t harm, such as if it changes with leaves, or due to sand, or due to that which the wind makes it go in it from the pure things, then this doesn’t harm; it only harms if impurities go into it.”
  • ‎الطهارة linguistically means purity and cleanliness from filth/impurity
    • In the technical term of the scholars of jurisprudence. it means lifting/raising of ritual impurity, or that which is in the meaning of lifting [ritual impurity] with water or sand, [them being] the two pure substances, or ceasing of impurity.
  • Lifting of ritual impurity: Either minor or major ritual impurity by either doing ablution or Ghusl [ritual bath].
    • That which is in the meaning of ritual impurity:
      • Enters into it renewing ones ablution, for it is purity but it isn’t done to lift ritual impurity.
  • Ceasing of impurity:
    • Such as cleaning an impure substance from the ground, etc.
  • Water in Arabic is called ماء, and its plural is مِيَاه
  • Majority of the scholars went towards the stance that water is categorized into three:
    • ‎الطَهُور = That which is pure in of itself and purifies.
    • ‎الطَّاهِر = That which is pure in of itself but doesn’t purify.
    • ‎النجس = That which is impure in of itself and doesn’t purify.
  • Clarification:
    • The distinction between water which is طَهور and طاهر isn’t correct for indeed every water which is pure is considered purifying, due to the generality of the proofs such as Allah Aza Wa Jal’s statement:‎و أنزلنا من السماء ماء طهورا”And We sent down pure water from the sky”[25:48]
    • Those who said there isn’t a difference between the two [i.e. طَهور and طاهر] are:
      • Shaykhul Islaam Ibn Taymiyah (Abul Abbas Ahmad Ibn Abdul Haleem Ibn Abdus-Salaam)
      • Shaykh Abdurrahman Ibn Naasir As Siaadee
      • Shaykh Muhammad Ibn Ibrahee
      • Shaykh Abdul Azeez Ibn Baaz
      • Shaykh Muhammad Ibn Saalih Al Uthaymeen
  • Thus water is either:
    • pure, which also purifies
    • or impure.
  • The different cases the scholars agree upon when water is mixed with impurity:
    • Abundant water if an impure substance mixes with it and one of its characteristics changes (i.e. smell, taste, or colour).
      • It is impure as long as it remains like that.
    • Abundant water if an impure substance mixes with it and none of its characteristics changes.
      • It is pure and purifying.
    • Little water if an impure substance mixes with it and one of its characteristics changes
      • It is impure.
    • Imam Ibnul Munthir in Al Awsat and Al Bayhaqee relayed a consensus upon that.
    • That which they differed regarding:
      • If water is little and an impure substance mixes with it and none of its characteristics changes.
      • There are seven stances regarding it as An Nawawi mentioned in Sharhul Muhathab and the correct stance as mentioned by Shaykh Muhammad Ibn Hizaam in Fathul Alaam is that water, whether it be abundant or little, it doesn’t become impure except if one of its characteristics changes. Those who deemed this to be the correct stance are
        • Al Haafith Ibnul Munthir [Muhammad Ibn Ibraheem]
        • Shaykhul Islaam Ibn Taymiyah
        • Shaykhul Islaam Ibnul Qaiyum [Muhammad Ibn Abi Bakr]
        • As Sanaani [Muhammad Ibn Ismaeel]
        • Ash Shawkaani [Muhammad Ibn Ali]
        • Ibn Baaz
        • Al Uthaymeen
        • and other than them.
  • If water is mixed with something pure, its name changes such as Tea, Kool Aid, etc.
  • Ibn Qudaamah mentioned in Al Mughni:
    • It’s not permissible to do ablution with it, nor Ghusl and he said: We don’t know of any differing in regards to it.
  • Stagnant water:
    • In the narration of Abu Huraira رضي الله عنه, the prophet صلى الله عليه و سلم said:None of you should take a bath in stagnant water when he is sexually impure[Reported in Saheeh Muslim]And in Saheeh Al Bukhari with the wording:

      “None of you should pass urine in stagnant water which is not flowing [since] then [you may need to] wash in it.”

    • The Ruling Of The Sexually Impure One Washing In Stagnant Water
      • Ash Shaykh Muhammad Ibn Hizaam said:I don’t know of any factual evidence which takes away the prohibition from prohibition [to disliking etc], and the apparent speech of Ibn Hazm in Al Muhalla is that he says with prohibition.
    • If one who is sexually impure and thus he washes in stagnant water is the ritual impurity raised?
      • Shaykh Muhammad Ibn Hizaam mentions in the summarization of his speech:That which is correct is that his ritual impurity is raised so long as the water is pure and hasn’t changed with impurity.
    • What is the ruling on urinating in stagnant water?Shaykh Muhammad Ibn Hizaam mentioned what is correct is that it is prohibited due to the narration mentioned which is in Al Bukhari.This is the stance of An Nawawi [Yahya Ibn Sharaf], some of the Hanbalis, and some of the Thaahiriyah.
    • As for urinating in large sea water, then more than one scholar has relayed consensus that it doesn’t enter into the previous matter. It is the statement of the majority and is correct.
    • Summary Of The Shaykh’s SpeechWater which has been already used by someone who did ablution or Ghusl with it:Ash Shaykh Muhammad Ibn Hizaam mentioned:A group from the scholars went towards that the used water is still pure and purifies. He mentioned it is the statement of
      • Az Zuhree [Muhammad Ibn Muslim]
      • Maalik [Malik Ibn Anas]
      • Al Awzaai [Abdurrahman Ibn Amr] in the most famous reports from them two
      • Abu Thawr [Ibraaheem Ibn Khaalid]
      • Dawood [Ibn Ali Ath Thaahiree]
      • Ibnul Munthir
      • Shaykhul Islam Ibn Taymiyah
      • Ash Shaykh Muhammad Ibn Ibraheem
      • Ash Shaykh Al Uthaymeen
      • Ash Shaykh Muqbil Ibn Haadee Al Wadiee and he mentioned other than them.
        • From the evidences they use is the statement of the prophet صلى الله عليه و سلم“Water is pure and purifies nothing in purifies it.”

End of notes for class #1

سبحانك اللهم و بحمدك لا اله الا انت أستغفرك و أتوب إليك

Compiled by

Majid Jawed Al-Afghanee
Abu Layl

How Does One Reply If They Are Given Salam While They Are In The Washroom – Shaykh Ibn Uthaymeen

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Shaykh Ibn Uthaymeen was asked:

Question:

Oh Virtuous Shaikh: After this speech about giving greetings, we want to know the manner of giving greetings to the one who greets us when we are in the washroom. What do we do?

Answer:

“The one who is in the washroom does not give greetings until he exits. However, if is obligated to respond, then there is no way [for him] to reply to the greetings. If he signals [to his companion] he cannot see him, and if he speaks, then it is necessary that he does not mention Allah in this place. Rather he waits until he exits. If his companion is still there, he returns the greeting to him, otherwise the reply drops from him [i.e. the obligation is removed from him]. This is because he was given greetings in a place where it is not allowed for him to return it”

[Liqaa ash-Shahri no. 13]

Translated by

Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan

The ruling on telling a new Muslim that music is disliked and not haram | Sh. Abdulmuhsin al abbad

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Question: If a new Muslim asks about the ruling on music, for example, should we say to him: it is disliked by way of gradually [teaching him the religion and its rulings]?
Answer: “Do not say it it is disliked. Rather, say: it is from the affairs which Islam prohibits. If he fears the new Muslim will turn away [from the religion], then it is possible that it is said to him [instead]: “leave it” or “avoid it” or “turn towards something which will benefit you”, without saying what is in opposition to the reality”.
[Sharh Sunan Abi Dawood no. 185]
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan

Abu Sulaymaan

Ruling on Establishing Parties after the end of study or graduation- Shaikh Raajihi

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Ruling on Establishing Parties after the end of study or graduation- Shaikh Raajihi
Question: What is the ruling on establishing parties after the end of study and graduation ?
Answer: ” I do not know of any harm in this if he establishes a party, for example, for honoring the outstanding [students] or honoring the parents. I hope there is no harm in that because in the intent of its establishment is not the belief that it is Sunnah. It is only from the way of encouragement for the students and guardians. [This is] if it [the party] is upon a form that does not agree with the enemies of Islam.”
[Taken from: http://shrajhi.com//Fatawa/ID/1460 ]
Translated by
Faisal Ibn Abdul Qaadir ibn Hassan

Abu Sulaymaan

Having Constant Celebrations for Khatmul Quran | Lanjah 

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*Having Constant Celebrations for Khatmul Quran*
The Lajnah ad-Da’imah stated :
أما الوليمة أو الاحتفال بمناسبة ختم القرآن فلم يعرف عنه صلى الله عليه وسلم ولا عن أحد من الخلفاء الراشدين رضي الله عنهم ولو فعلوه لنقل إلينا كسائر أحكام الشريعة، فكانت الوليمة أو الاحتفال من أجل ختم القرآن بدعة محدثة
As for holding a banquet or a celebration of completing the Qur’an, the Prophet (peace be upon him) and the Rightly Guided Caliphs (may Allah be pleased with them) are not known to have prepared any banquets or celebrations for such an occasion. Had they practiced this custom, it would have been handed down to us like all other rulings of Shari`ah. Consequently, this practice is considered an act of Bid`ah (innovation in religion)… 
Reference : http://www.alifta.net/Search/ResultDetails.aspx?languagename=en&lang=en&view=result&fatwaNum=&FatwaNumID=&ID=715&searchScope=7&SearchScopeLevels1=&SearchScopeLevels2=&highLight=1&SearchType=exact&SearchMoesar=false&bookID=&LeftVal=0&RightVal=0&simple=&SearchCriteria=allwords&PagePath=&siteSection=1&searchkeyword=066097110113117101116#firstKeyWordFound

Ruling on teaching women without a barrier | Permanent Committee 

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Ruling of teaching Woman without a barrier. 
Q: 
We have many Muslim Circassians here, and they practice many Bid`ahs (innovations in religion). Praise be to Allah, we were allowed to teach them the matters of religion. Is it permissible to teach the girls, especially the adults? What are the conditions for doing so? Can we disregard some Bid`ahs, and advise them to quit them gradually?

A: It is impermissible for a man to teach a woman while she is not wearing the Hijab (veil)
( Part No : 12, Page No: 158)
or in Khulwah (being alone with a member of the opposite sex), even if she is wearing the Hijab. A woman should cover completely in front of an Ajnaby (man lawful for the woman to marry). As for covering the head and revealing the face, this is not complete Hijab. However, there is no harm in teaching a woman from behind a barrier in schools dedicated for women, where there is no mixing between boys and girls, or between male teachers and female students.
You can teach women according to these Shar`y (Islamically lawful) rules, and you shall be greatly rewarded, as teaching people religion and warning them about Bid`ahs and superstitions is one of the best deeds. Whoever guides people to any form of goodness will be rewarded as much as its doer, without it affecting their reward. This is established in the Sahih (authentic) Sunnah. It is reported from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said, If anyone calls others to follow right guidance, their reward will be equivalent to those who follow them (in righteousness) without their reward being diminished in any respect; if anyone invites others to follow error, their sin will be equivalent to that of the people who follow them (in sinfulness) without their sins being diminished in any respect. Narrated by Muslim.
It is impermissible for you to disregard Bid`ahs or falsely compliment their doers, but you should advise them wisely and use good preaching,
( Part No : 12, Page No: 159)
not severity. You should follow the best suitable way you see for Da`wah (calling to Islam) to reach them.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Source
Permanent Committee for Scholarly Research and Ifta’
May Allah protect us from this grave mistake which many people think of being small, only if they were to read and listen to the evils which have occurred due to it.

Cursing jinn | Sh. Muqbil 

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Ruling on the one who curses the Jinn – Shaykh Muqbil ibn Haadi al-Wad’iee
Question: What is the ruling on the one who curses the Jinn?
Answer: If he means by it the Shaayateen (the devils), then what is most deserving is that he should say: Bismillah (in the Name of Allah) and that he remembers Allah for that is more deserving than the one who curses them. Otherwise it is allowed since the Prophet (may the peace and blessings of Allah be upon him) said:
إذا عثر أحدكم فليقل: بسم الله ولا يقل: تعس الشيطان، فإنه إذا قال : تعس الشيطان تعاظم ، ويقول : صرعت بني آدم بقوتي ، ولكن إذا قال : بسم الله تصاغر
[Saheeh Sunan Abu Dawood 4982]
“If anyone of you trips then let him say Bismillah (in the name of Allah) and let him not say curse the Shaytaan. If he says curse the Shaytaan, the Shaytaan grows and he (the Shaytaan) says I have overcome the son of Adam with my strength. However if he says Bismillah (in the name of Allah) he (the Shaytaan) gets smaller.”
So the remembrance (of Allah), doing (good) deeds, reading the Quran and being steadfast is more deserving.
[Taken From: http://muqbel.net/fatwa.php?fatwa_id=2080%5D
Translated by: Abu Mus’ab Saad As-Salafi

Summarized Rulings Regarding Zakaah al-Fitr

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💰Summarized Rulings Regarding Zakaah al-Fitr
1. What is the ruling regarding Sadaqah al-Fitr?
Ibn Baaz رحمه الله تعالى said:

Zakaah al-Fitr is mandatory upon every Muslim, young or old, male or female, free or enslaved. (al-Fataawaa 14/197).
2. With what is the Zakaah al-Fitr given?
Ibn Baaz رحمه الله تعالى said:

A Saa’ (four handfuls) of food, dates, barely, raisins, and cheese; and according to the most correct opinion of the scholars, what is also included with these types is anything that the people nourish themselves with in their countries like rice, maze, millet and anything similar to these.
3. What is the measure for Zakaah al-Fitr?

 

Ibn Baaz رحمه الله تعالى said:

What is mandatory for this is one Saa’ from the food of the country and its measurement is with Kilos – approximately 3 Kilos. (al-Fataawaa 14-203).

 

4. When is the time for giving Zakaah al-Fitr?

 

Ibn Baaz رحمه الله تعالى said:

It is given on the days of the 28th, 29th, and 30th as well as the night of ‘Eed. It is also given in the morning of ‘Eed before the Prayer. (al-Fataawaa 14/32-33).

 

5. What is the reason for giving Zakaah al-Fitr?

 

Ibn ‘Uthaymiin رحمه الله تعالى said: To show gratitude for the blessings of Allaah upon the servant regarding the breaking of the fast of Ramadaan and its completion. (al-Fataawaa 18/257).

 

6. Who is Zakaah al-Fitr given to?

 

Ibn ‘Uthaymiin رحمه الله تعالى said: It is not to be given except to the poor. (al-Fataawaa 18/259).

 

7. What is the ruling on entrusting children or other than them with giving Zakaah al-Fitr on a person’s behalf?

 

Ibn ‘Uthaymiin رحمه الله تعالى said: It is permissible for a person to authorize his children to give Zakaah al-Fitr on his behalf at its time even if he is in another country at the time for work. (al-Fataawaa 18/262).

 

8. Is it permissible for the poor to authorize someone else to take the Zakaah al-Fitr for him?

 

Ibn ‘Uthaymiin رحمه الله تعالى said: It is permissible. (al-Fataawaa 18/268).

 

9. Is there a specific statement that should be made when giving Zakaah al-Fitr?

 

We do not know of any specific Du’aa (Supplication) that is said at the time of giving it. (al-Lajnah ad-Daa’imah 9/387).

 

10. Is it permissible to give Zakaah al-Fitr in its worth (in money)?

 

Ibn Baaz رحمه الله تعالى said:

It is not permissible to give its worth (with cash) according to the opinion of many scholars due to its opposition to the direct statement of the Prophet صلى الله عليه و سلم and his companions رضي الله عنهم. (al-Fataawaa 14/32).

 

Ibn ‘Uthaymiin رحمه الله تعالى said: Giving it in cash will not suffice, because it has been prescribed to be given in food. (al-Fataawaa 18/265).

 

11. Is it permissible to give Zakaah al-Fitr in a country different from the one its giver is in?

 

Ibn Baaz رحمه الله تعالى said:

The Sunnah is to distribute it amongst the poor in the country of the one giving it and to not give it in cash in a different country so that he can enrich the poor from his country and satisfy their need. (al-Fataawaa 14/213).
12. Where is Zakaah al-Fitr given?

 

Ibn ‘Uthaymiin رحمه الله تعالى said: Zakaah al-Fitr is dispensed in the land that you are in upon breaking the fast [of Ramadaan] even if it is far from your country.

 

13. Is Zakaah al-Fitr given for a fetus?

 

Ibn ‘Uthaymiin رحمه الله تعالى said: It is not given on the fetus’s behalf due to it being obligatory; rather it is given because it is highly recommended. (al-Fataawa 18/263).

 

14. Is it permissible to give Zakaah al-Fitr to Non-Muslim workers?
Ibn ‘Uthaymiin رحمه الله تعالى said:
It is not permissible to give it to other than the poor from the Muslims. (al-Fataawaa 18/285).
15. Is the Zakaah al-Fitr for a single person given to just one individual or can it be dispersed amongst several people?
It is permissible to give the Zakaah al-Fitr for a single person to an individual just as it permissible to distribute it amongst a number of people. (al-Lajnah ad-Daa’imah 9/377).
16. What is the ruling on the one who accepts Zakaah al-Fitr and then sells it?
If the one who took it was deserving of it, it is permissible for him to sell it upon receiving it. (al-Lajnah ad-Daa’imah 9/380).
17. Delaying the giving of the Zakaah al-Fitr to after ‘Eid without an excuse.
Ibn ‘Uthaymiin رحمه الله تعالى said: Delaying it until after the Salaah is Haraam (impermissible) and it will not suffice.

 

📚(al-Fataawaa 18/266).

Does kissing a non mahram break ones fast? | Sh. Uthaymeen 

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A fatwa by Shaykh ‘Uthaymeen my Allah have mercy on him says 
Praise be to Allaah.  

Undoubtedly this man who kissed a girl who was a stranger (non-mahram) to him has not understood the wisdom and purpose behind fasting, because this man has committed an act of falsehood. The Messenger (peace and blessings of Allaah be upon him) said: “Whoever does not give up speaking falsehood and acting accordingly, and ignorance, Allaah has no need of him giving up his food and drink.” If he did that and forced her to do that, then in this case it was an act of both falsehood and ignorance, and he has failed to understand the wisdom and purpose behind fasting and his reward is diminished without a doubt, but according to the majority of scholars his fast is not invalidated in the sense that we do not say that he has to make it up. 
Fataawa al-Shaykh Ibn ‘Uthaymeen, vol. 1, p. 516.