Now follows the questions and answers session by Sheikh Muhammed Salih al- Munajjid.You can also Check him out at:
Http://www.Islam-qa.com/ I am sending the file as an email. Question: What do you give for zakatul fitr? Is it money or grain? and what about if you don`t know any body to be given? Is it permissable to give it to the masjid or a kaafir homeless, or kaair in general? Answer: Praise be to Allaah. Ibn ‘Umar (may Allaah be pleased with them both) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) made giving a saa’ of dates or a saa’ of barley as Zakaat al-Fitr an obligation for all Muslims, slave and free, male and female, young and old, and ordered that it should be given before the people went out to pray (Salaat al-Eid).” (Al-Bukhaari, 1503). Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: “We used to pay as Zakaat al-Fitr a saa’ of food or a saa’ of barley (which was their food at that time) or a saa’ or dates or a saa’ of aqit (dried yoghurt) or a saa’ of raisins.” (1506) From this it is clear that Zakaat al-Fitr must be food, not money, so we must adhere to what has been recorded in the Sunnah. So give one saa’ of whatever is the staple food in your country, such as rice or wheat, for example, on behalf of yourself and each member of your household. (A saa’ is equivalent to approximately 3 kilograms). It is not permissible to give it to anyone except a needy Muslim. If you cannot find anyone in your own country, you can delegate someone else to give it on your behalf in another country. May Allaah help us and you to do the duties that He loves. And Allaah knows best. Question: Some mosques express their readiness to receive the equivalent cost of Zakaat-ul Fitr from people in order to distribute it to the needy on their behalf in the form of commodities such as rice, flour, etc. Is this practice alright? Answer: Since that it is intended that they would be purchasing and distributing those commodities to those who are in need of [the commodities] on their behalf, then it is alright and they will be getting the due reward, in shaa' Allaah. Question: A school for imparting primary education to children is in need of funds.Can Zakat be given to the school? Answer: Praise be to Allaah. The correct view is that it is not permissible to give zakaat to this school. Allaah has explained how the zakaat funds are to be spent, in the aayah (interpretation of the meaning): “As-Sadaqaat (here it means Zakaat) are only for the Fuqaraa’ (poor), and Al-Masaakeen (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allaah’s Cause (i.e. for Mujaahidoon — those fighting in a holy battle), and for the wayfarer (a traveller who is cut off from everything)…” [al-Tawbah 9:60] The poor (faqeer) means the person who does not have anything. The poor (miskeen) means a person who has something, but it is not enough. Those employed to collect the funds means those who are appointed by the imaam (leader) to collect the zakaat. They are to be given an amount commensurate with their efforts, even if they are rich. Attracting the hearts of those who have been inclined (towards Islam). This refers to those whose hearts the Prophet (peace and blessings of Allaah be upon him) wanted to soften so that they would become Muslim, or so that he could ward off their evil, or those whose resolve he wanted to strengthen and help them to be steadfast in Islam. These are the three types of those whose hearts were to be softened. The captives refers to slaves who had drawn up a written contract with their masters to purchase their freedom, or the amount needed to purchase their freedom without a prior contract. Those in debt refers to debtors who are unable to pay off their loans. For Allaah’s Cause refers to the soldiers who are devoted to waging jihaad for the sake of Allaah and making the word of Islam prevail. The wayfarer means a travelling stranger who is cut off from his wealth; he may be given whatever he needs even if he is rich in his own land. The person who is paying zakaah may give his zakaat to all of the kinds of people mentioned above, or to some or one of these kinds, whichever it may be. Some people give a broader meaning to the phrase “for Allaah’s Cause”, but the most correct view is that it refers to Jihaad, but it may also include Hajj. Ibn Katheer said: “The phrase ‘for Allaah’s Cause’ includes the fighters who have no right to a regular income from the state. According to Imaam Ahmad, al-Hasan and Ishaaq, the Cause of Allaah also includes Hajj, because of the hadeeth.” (Tafseer Ibn Katheer, 2/367). The hadeeth referred to was narrated by Imaam Ahmad; it states that the Prophet (peace and blessings of Allaah be upon him) said: “Hajj and ‘Umrah are included in the Cause of Allaah.” In conclusion: It is not permissible to use zakaat for this school, unless its students are poor or come under any of the eight categories referred to above. But in Islam the doors are open for people to help this school in other ways, by giving charity (sadaqah), donations and setting up awqaaf (endowments). And Allaah knows best. Question: I put some money in my young children’s name into shares of an investment company. Should I put it all together when calculating zakaat, or should I work it out individually, knowing that if I do not put it all together, the individual amounts will not reach the level of nisaab? Answer: Praise be to Allaah. We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah preserve him) and he answered as follows: “Every person has his own money, so if it reaches the level of nisaab, he should pay zakaat, otherwise he should not. But does he have other children to whom he has given the same? If he has other children then let him fear Allaah and treat them fairly, “to the male, a portion equal to that of two females” [al-Nisa’ 4:11 – interpretation of the meaning]. If he does not have other children, then the matter is clear. If he has other children and he gives them the same as he has given to these, then he has treated them fairly and he does not have to do anything more… And Allaah knows best.” Asalamu Alaykum. I have a certain amount of money. The whole amount is above the nisaab. However, part of it is in the trade business. In calculating the current year's Zakat, do I have to include the amount that's not back yet from the trade; or should I only calculate the Zakat upon what I currently have with me at this point of time. Jazakum Allahu khayran Answer: Praise be to Allaah. If one year has passed since you have possessed this wealth, you should pay zakaat on it, whether it is on hand or is invested in trade. If you have earned some profit on it, the zakat for that is due when the zakat on the origiQuestion: Can you pay zakat before its due date? Assume it is due in July , and you decide to give it in April or portions of it in may. Thank you... Answer: Praise be to Allaah. Yes, it is permissible to pay zakaat before its due date, because the Prophet (peace and blessings of Allaah be upon him) accepted two years’ zakaat in advance from al-‘Abbaas ibn ‘Abd al-Muttalib. But we should remember here that the annual payment of zakaat is worked out according to the Hijri (Islamic) calendar, and not the Gregorian (western) calendar – the difference between them is well known. And Allaah knows best. Should the Zakat be paid from the WHOLE money you have (if more than elnisab) or from the amount you have beyond elnisab (the remains from subtracting the nisab from the whole money) ? Answer: Al-hamdu lillah (all praise be to Allah). Al-Khiraqi (rahimahullah) said: "If it (nisaab al-zakaat) is reached then a quarter of 1/10 is due upon it and upon whatever exceeds it, no matter how small." Ibn Qadama (rahimahullah) in explaining this statement said: "Meaning that if the amount of silver has reached 200 (which is the nisaab of silver in dirhams as has been discussed in question # 64) and the dinars 20 (which is the nisaab for gold in the units of mathaqeel [ see also question #64]) then one is obligated to pay zakaat upon it one quarter of 10 percent, as this has been established by his (the Prophet's , peace be upon him) saying 'for silver, one fourth of one tenth' " (Al-Mughni ma'a al-sharh il-kabeer, 2/600) As for the meaning of the rest of the statement that what exceeds the nisaab no matter how small, it means that 1/4 of 1/10 (i.e. 2.5%) is also due upon this surplus difference. Thus, the overall meaning is that if monetary wealth surpasses the amount of nisaab, then zakaat is due upon it all, and not upon the surplus only, nor upon the amount of nisaab only, but on the total. Note that zakaat must be paid on the excess amount over nisaab, regardless of how small. This is the opinion taken by Malik and al-Shaafi'i and jumhoor al-ulemaa'. (see the source quoted above) Question: I live in the united states. How much is Nesab el-Zakat in US dollars? Answer: Nisaab ul-Zakat for naqd (gold and silver) is defined as the minimum amount of naqd specified by shari’a below which one is not required to pay zakat, whereas if one’s wealth exceeds it then zakat becomes incumbent. And it is known that zakat ul-maal (wealth) in shari’a is required for the two types of naqd—gold and silver—and what serves their function in modern times (commonly referred to as cash), whether it is dollars or riyals or pounds or otherwise. Nisaab for gold as our Prophet (peace be upon him) has informed us (and for currencies made from gold) is 20 mithqaalan, a measure which is equivalent to 85 grams of pure gold (1 mithqaal = 4.25 grams). It becomes incumbent upon anyone who owns such an amount in any form to pay zakat on it in the amount of 2.5%. Nisaab for silver and currencies made from silver is 200 dirhams, which is equivalent to 595 grams of pure silver (1 dirham = 2.975 grams). Likewise, it becomes incumbent upon anyone who owns such an amount in any form to pay zakat on it in the amount of 2.5%. It is well known that there is a noticeable disparity between the value of nisaab for gold and that of silver in our times. The best and most conservative for a poor person is to assess how many dollars he has that have been in his possession for a complete lunar year (Hijri, which is 354 days). If the amount reaches the value of nisaab for silver or more, then he should pay from it for every 1000 dollars, 25 dollars (i.e., 2.5%) to be spent in the prescribed benficiaries as specified by shari’ah, and we ask Allah to aid us and help us succeed in haqq il-maal wa salla allahu ala nabiyyana muha Note you can find the current price of gold and silver via the internet, such as on the following page: Aslam Al Akham If one has us$ 10,000 above the nisab at the beginning of the Zakat year and by end of that year he earns another Us$ 5,000. Therefore making it US$ 15,000 . But the extra 5,000 have not been in his possession for a full zakat year. Is the Zakat then payable on the 10,000 only or on 15 ,000. Please clarify. Thank You Answer: It is not obligatory that zakat be paid on wealth until after the year ends. This refers to the ,000. That is unless the additional money, which has come after the beginning of the year is a result and proceeds from the original money. This would make this money have the same zakat status, and you would then have to pay zakat on the entire ,000. Dear brother in faith. I start with the name of Allah. I would like to thank you for your prompt response for our previous question which was of a great help to our community (All thanks be to Allah). What is the Islamic point-of-view regarding those who attend Friday prayers in the Masjid and fail to attend any other of the daily prayers? Do you have to attend the prayers at the Masjid if time permits? Answer: All Praise is due to Allaah A- Evidence From The Qur'an First Evidence Our Lord tabaraka wa ta'aala said in S4 V102 what may be translated as "When you are with them, and stand to lead them in salat, Let one party of them stand up (in salaf) with you. Taking their arms with them: When they finish their prostrations, let them take their position in the rear, and let the other party come up which has not yet established salat- and let them establish salat with you." I say: In the verse is an order to establish salat, and the order was repeated once more, "and let the other party ..." There is evidence here that jama'ah meaning congregational prayer is obligatory on all because the obligation did not fall from being upon the second party simply by the congregation of the first party. Allah has commanded a congregational prayer while they are in a state of war and fear, and if it were only a sunnah then it would have been better to abandon the congregational prayer; however, since Allah has ordered it, and obligations like following the Imam are allowed to be violated in order for the second party to pray behind the Imam. This proves clearly that the congregational prayer is obligatory. This is a clear proof, and there is none amongst Muslims (scholars) that denies the salat of fear ordered in this verse. Second Evidence Our Lord the Exalted has said in S68 V42-43 what may be translated as "The day that a Shin shall be laid bare, and they shall be summoned to prostrate, but they shall not be able to. Their eyes will be cast down, ignominy will cover them, seeing that they had been summoned aforetime to bow in adoration while they were whole, and had refused.)" The evidence here is from several facets amongst them: Allah SWT punished them because they did not answer the call to prostrate. The one that is calling to salat is the one calling Athan. As has been explained by the hadeeth of Ibn Abi Maktoom: the Prophet told him "do you hear Hayya Alassalat, Hayya Alalfalah (parts of the call to prayer)"? He said yes, then the prophet said "fahayhala" which means something like "then go answer the call." This hadeeth is sahih (which means sound, and authentic) and is narrated by Abu Dawood and Ahmad. So he learned that the one who does not answer the call, has not answered. Third Evidence Allah ta'aala said in S2 V43 what might be translated as "Establish salat and pay your zakat and bow with those that are bowing". The proof therein is: That Allah SWT ordered us to bow, and meaning salat because it is a pillar of the salat. His, SWT, statement which was translated as "with those that are bowing" is an order to bow with those that are bowing, and that is not accomplished except through congregation. So this is evidence that salat al-jama'ah is obligatory because the meaning of the verse is not accomplished except through congregation. B- Evidence From The Sunnah First Evidence Abu Huraira R.A.A. narrated that the Messenger of Allah said "The heaviest salat for the hypocrite is that of Isha'a and Fajr and if they knew what was in them they would have attended them even if it meant crawling, and I have a strong desire to order the salat to be established, then order a man to lead the people in salat then I would go with some men carrying bundles of wood to a people not attending the salat and burn their houses on them." Agreed upon by Bukhari and Muslim, and this was Muslim's version. This hadeeth proves that salat al-jama'ah is obligatory because one's house would not be burned for leaving a sunnah. Those of the opinion that salat al-jama'ah is not obligatory find refuge in a few excuses with regards to this hadeeth which follow: They said this punishment is in reference to those that do not attend the Jum'ah (Friday) prayer, and their evidence in this regard is the hadeeth of Abdullah Bin Mas'ood narrated by Muslim that the Prophet said to a people that miss the Friday prayer "I have a strong desire to order a person to lead the salat and I would burn the homes of those that have missed the Friday prayer". This is not in contradiction to the hadeeth of Abu Huraira because Ibn Mas'ood is stating that the burning is for those that miss the Friday prayer, and Abu Huraira is stating that the burning is for those that miss salat al-jama'ah and there is no contradiction between the two because the hadeeth of Abu Huraira clearly states the Isha'a and Fajr and it is likely that what is meant is to show that both cases are worthy of the burning. They say: This has been abrogated! My reply is: Where is the proof that this has been abrogated, and who has narrated it? However, to simply claim abrogation without evidence is a forgery upon Allah which is not backed by any knowledge. They say: Ths prophet wanted to burn their houses because they were hypocrites, not because they did not attend the prayer in congregation. The best rebuttal of this statement was given by Ibn Al-Qayyim, may Allah have mercy upon him in his statement, ...as for your claim that he wanted to punish them because of their hypocrisy, and not for missing the congregation this implies two errors: The first: cancelling what the Messenger confirmed and related to missing the congregation. The second: Confirming what the Messenger cancelled. For he never punished the hypocrites for their hypocrisy; to the contrary, he used to accept from them what they announced, and left what they concealed between them and Allah. As such the hadeeth of Abu Huraira remains a strong argument for the obligation of salat al jama'ah. Second Evidence What Muslim narrated in his Sahih that a blind man said, "Oh Messenger of Allah, I do not have someone to guide me to the Mosque," and thus asked the Messenger to grant him special permission not to attend congregational prayers. As he was leaving, the Messenger called him and said "Do you hear the call? ", he said "yes". He said, "Then answer." Authentic versions narrated by Ahmed and others came as: narrated by Ibn Maktoom that he said: "Oh Messenger of Allah, I am blind, live far away, and have a guide that does not suit me, so can't you give me consent to pray at home?" He said "Do you hear the call?" Ibn Maktoom replied "Yes". The Prophet then said "I cannot find an excuse for you". If the blind man has no excuse not to pray in congregation, how can there be an excuse for the one that can see? Those that conclude salat al-jama'ah to be sunnah say, "This is an order to pray in congregation that implies the preference not the obligation of salat al-jama'ah". The response to this is that since the order here was unrestricted one needs supportive evidence to conclude that it was only meant to show preference. Now how about supportive evidence confirming salat al-jama'ah to be obligatory. If supportive evidence were not necessary to conclude that an order was stated to imply preference then each and every order could be understood to have been implying preference, and nothing would remain obligatory. Third Evidence Narrated by Ibn Abbas, may Allah be pleased with them (him, and his father), that the Prophet said, "Whosover hears the call to salat, and does not respond, then there is no salat for him unless he has a valid excuse." This is a sound, and authentic hadeeth. Ibn Al-Qayyim wrote in his Risalat Assalat "... and mind you this chain (referring to chain of narration of the above hadeeth) is authentic." This hadeeth has been narrated by Abu Dawood, Ibn Majah, Daar qutni, Al-Hakim, Al-Baghawi, Bayhaqi, and has also been traced and judged authentic by the following scholars: Al-Thahabi, Al-Nawawi, Ibn Hajar Al Asqalani, Ibn Taimiya, Ibn Qayyim Al, and Al-Albani. Some have spoken about this hadeeth, claiming that its chain is stopped (literal translation for the Arabic word mawqoof; however, the authentic chains of narrations which have been traced to the Prophet contradict their claim. That hadeeth states that whoever does not answer the call, there is no salat for him, and this judgment would not be passed to someone who is simply going against an order which implies preference, and not obligation. Fourth Evidence Abdullah Bin Mas'ood said: who ever would be pleased to meet Allah as a Muslim, then let him take care of those salat which are called to because they are of the ways of huda (guidance), and Allah has given to your Prophet the ways of huda. And if you were to establish salat in your homes, like that person staying behind in his home, you would be abandoning the sunnah of your Prophet, and if you were to abandon the sunnah of your prophet you would surely go astray. And there is not a man amongst you that purifies himself (yatatahhar), and does so properly, then directs himself to one of these mosques except that Allah will write for him with each step he takes a hasanah (merit), and raises him a grade, and drops from him a sayyi'ah (demerit). And I have seen us, where not one of us would stay behind from prayer in congregation except for a hypocrite whose hypocrisy is known. And one that could not come on his own would be carried between two men until he is stood in the row. In another narration he said, "the Messenger of Allah taught us the ways of huda, and amongst the ways of huda is salat in the Mosque in which Athan is called". Narrated by Muslim. The evidence in this hadeeth is that not praying in congregation is considered a sign of confirmed hypocrisy. It is known that the signs of hypocrisy are those of abandoning something which is obligatory, or doing something which is haram (unlawful.) And there is not a Muslim in whose heart iman (faith) has established itself, that would want to be like the hypocrites in their attributes. Fifth Evidence Ibu Sa'eed Al-Khudry said that the Messenger of Allah said, "If there are three let one of them be their Imam, and the one with the strongest right to be Imam is the one that is the best reciter of the Quran (both in terms of the amount memorized, and ability to recite it properly)". Abu Ad-Darda'a said that the Messenger of Allah said "There are not three in a town where no Athan is called, and congregational prayers are not established amongst them except that the Sheitan will overcome them, so you must stick to jama'ah because the wolf gets the stray one". Authentic hadeeth narrated by Abu Dawood and Ahmed. Sixth Evidence Abu Asha'a'thaa'a Al-Muharibi said: We were sitting in the masjid (mosque) then the Mu'athin (the one that makes the call to prayer) made the call to prayer. Then a man got up from the masjid walking. Abu Huraira followed him with his sight until he left the Masjid. Then Abu Huraira said "as for this person he has disobeyed Abal Qasim (the Messenger) ". Narrated by Muslim. Abu Huraira, may Allah be pleased with him, judged this man as having disobeyed Abal Qasim , and Abu Huraira would not have passed this verdict without knowledge of the sunnah of Abal Qasim . And whosoever is considered among the disobedient then he has left something which is obligatory. These, my Muslim brothers are some of the pieces of evidence that oblige the Muslim servant to pray in congregation, and whoever ponders in the Quran and Sunnah will find more and more. Each piece of the preceding evidence is enough in itself to be proof that salat al-jama'ah is obligatory. We also remind our brothers that the Muslim servant is not allowed to reject anything from Allah or his Messenger just because a certain scholar ruled differently. Evidence is an argument against all people. Imam's that have concluded differently are expected to have a valid excuse because even they cannot contradict clear evidence from Quran and Sunnah. Their teachings that people must follow Quran and Sunnah are well known, and they, may Allah have mercy upon them, did not become Imam's except by strong adherence to Quran and Sunnah. Know this because it is beneficial to you... Of Allah's bounty upon us with regards to this issue is that the best of people, the companions of the Messenger , have had Ijma'a (consensus) in it. There are no narrations passed down from any one of them giving leave not to pray in congregation. And following is what has been confirmed by them: Ibn Mas'ood said, "and I have seen us, where not one of us would stay behind except for a hypocrite whose hypocrisy was known." (5th evidence) Ibn Mas'ood, Abu Musa Al-Ash'ary, Ali, Abu Huraira, Ayesha, and Ibn Abbas have stated, "Whoever hears the call to salat and does not answer, there is no salat for him unless he has a valid excuse." (3rd evidence) Ibn Al-Qayyim said after he presented the statements of the companions: "These are statements of the companions as you find them, authentic and well known, and there is not one known statement from any of the companions which contradicts this. Each of these pieces of evidence is enough all by itself, so how about when they all enforce one another. Verily in Allah is our success." These are the statements of the people of knowledge: Al-Baghawi wrote in Sharh Assunnah (3/349), "More than one of the companions were of the opinion that whoever hears the call and does not answer, then there is no salat for him." Ata'a bin Rabah said, "There is no excuse for anyone created by Allah in a city or country side not to attend if he hears the call to prayer." Al-Hasan Al-Basri said, "If his mother forbids him from praying Isha'a in congregation, out of pity, he should not obey her. Al-Awza'i said: "There is no obedience to the father in leaving the Friday prayer, or the daily congregational prayers, regardless of whether one heard the call to prayer or not." Amongst those that have said that it is obligatory as well are Ibn Khuzaima, Al-Shafi'i, Al-Bukhari, Ibn Hibban, Dawood, Ahl Al-Dhahir, Hanabila, Ishaaq, and most of Ahl Al-Hadeeth, and some of the companions of Al-Shafi'i. You now know, may Allah have mercy upon you, the preceding evidence concerning the obligatory status of salat al-jama'ah,and the statements of those that conclude it as such from amongst the pious predecessors of our Ummah (nation.) Now what remains for you to know is that whoever prays alone, then his prayer is correct; however, he has the ithm (sin) of leaving the jama'ah (congregation). As for the acceptance, or rejection, this is up to The Creator, and no one can say that the prayer of Zaid is accepted while the prayer of Obaid is not. We ask Allaah to help us in remembering and thanking him and better worshipping him. Allaah the exalted knows best. I like to give charity to organisations such as Muslim aid, but my parents are against this, as they would prefer the money to be given to relatives ( although my dad is already giving them money).Also as my parents would prefer me to keep the money within the family can i give charity without telling them, as one of the hadiths says that "i and all my wealth belong to my father"? Another related question is that can my father pay zakat and the qurbani on my behalf as he is the head of the family? Jazakhallah Khairan Answer: Praise be to Allaah. We put the following question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen: “I like to give my charity to charitable organizations but my father opposes this. He prefers to give it to relatives, and wants to make me do likewise. Does the hadeeth ‘You and your wealth belong to your father’ also mean that a father can control his son’s charitable giving?” He answered, may Allaah preserve him: “The hadeeth does not mean this, except if the father wants to take possession of the wealth himself, in which case there is nothing wrong (with him giving it as he sees fit), provided that this is not a trick to stop his son giving charity. But we nevertheless advise the son to give the charity to relatives, because this is preferable.” The father does not have the right to oblige his son to give his charity to certain people and to prevent him from giving to others, but it is preferable for the son to respond to his father’s wishes, so long as he is advising him to do something good, which is upholding the ties of kinship by financial means. If the amount of money is large and there are people who need it more than the relatives, then he could give some of it to his relatives and some to others who are in need, or to Islamic charitable projects. With regard to the hadeeth, “You and your wealth belong to your father,” this was reported by Ibn Maajah (may Allaah have mercy on him) in his Sunan from Jaabir ibn ‘Abd-Allaah, who narrated that a man said: “O Messenger of Allaah, I have wealth and children, but my father wants to take all of my wealth for his own needs.” He said, “You and your wealth belong to your father.” (Sunan Ibn Maajah, no. 2282. It says in al-Zawaa’id: its isnaad is saheeh and its men are thiqaat according to the conditions of al-Bukhaari). Question: I have some savings in bank which is subject to zakat . My mother's brother is having debt and he is unable to clear them . Can I give my zakat money to my uncle to clear his debt . Can I give the zaket to him . Secondly can I give zakat to him without informing that the money is for zakat . Answer: Praise be to Allaah. If your uncle is poor and is thereby entitled to zakaah, then it is OK to give him the zakaah of your wealth, or some of it. This is not subject to any condition of your telling him of that. But if you do not know much about his situation, then you should tell him that it is zakaah so that he can refuse it if he is not entitled to it. Question: I am a student who wishes to know when Zakat is due? If I make about 0-0 dollars every two weeks do I have to pay Zakat? What is the minimum money a person has to make in order to pay Zakat? Where do I give Zakat to? Does it have to be to a muslim/ and please give me examples of places in Kaafir countries where I can give Zakat (ex. mosques) Answer: Praise be to Allaah. 1- The time when zakaah is due is when you have kept the money for a whole year. Then zakaah becomes due, and the rate is 2.5%. This amount that you get every two weeks is not subject to zakaah unless you have kept it for a whole year, or it is income from a business for which the time has come to pay zakaah. 2- Pay your zakaah in the country in which you live, if there are poor people there. If there is another country where there are poor people who are in greater need than people in your country, then it is OK to give your zakaah to them. 3- Yes, the one who receives the zakaah has to be Muslim, except in the case where there is a kaafir whom we want to encourage to become Muslim. If we think that that is most likely to encourage him to become Muslim, it is permissible for us to give zakaah to him. Shaykh Sa’d al-Humayd. This applies if that kaafir has a high status among the kuffaar and we hope that by his becoming Muslim his people, tribe or clan will also become Muslims. The lowest amount at which zakaah becomes due varies according to the type of wealth, whether it is gold or silver. You are undoubtedly asking about an amount of currency such as dollars. It appears that the amount mentioned in the question will be subject to zakaah if it is kept for a whole year, because it is more than the nisaab. Question: I have some funds with me. I have four children and I want to save some money for each one of them and have tentatively planned the saved funds to be used towards their education /marriage. My idea is to open one bank account for each one of them and place equal or different amount in each account. From my side I intend to consider these amounts as their money (that is in their milkiyyah). Suppose I need some money later at any stage for day-to-day living of my family, I want to use it for this purpose. This is because of a hearsay (as I have no hadith to offer) that funds of children are funds of father. By the way, except one, my children have not attained adult age. I know I will have to pay Zakat on these amounts. My questions are:- How to achieve what I have planned religiously? Is it allowed this way? Can I use the money as explained above. Answer: You can open bank accounts for each of your children, but on the condition that you treat them fairly, and do not prefer any of the males over the others, or any of the females over the others. So each male should have the share of two females. This is an important matter which must be paid attention to. If you need any of this money, then you may take whatever you want, but you must make sure that you are fair so that the amounts left are fair, and that the males have twice the share of the females, and you do not show preference to one child over another. You must also pay attention to zakaah each time a year passes. Try to find a bank that does not deal in ribaa (if there is one) so that you will not be cooperating in disobeying Allaah. We ask Allaah to give you strength. I know a Brother in Islaam, who left his haraam job, after realsing the haraam nature of it - Alhamdhu Lillah. He is now looking for a job that is just sufficient to feed and clothe his family. He is keen to work only as many days to earn that income. The rest of the week he wants to spend in the mosque reading Qu'raan and praying etc.. Is his behaviour permissible? Does Islaam not say that the daytime is for seeking sustenance and the night for prayers.? Is it not better for him to seek a good job so that the extra money can be given as zakat to the poor? Doesn't his family have rights over him with regard to time. Answer: Praise be to Allaah. The Muslim who is able to earn a living must strive to earn that which will keep him and those under his guardianship, such as his wife and children, from having to beg, and to earn what he needs to spend on their maintenance. If he manages to do that, then if he spends the rest of his time, whether during the night or the day, in worshipping Allaah by praying, fasting, reading Qur’aan, that is better. There is no specific time for worship in general, but yes, praying qiyaam at night is better than praying during the day. This does not mean that there is no reward for praying naafil prayers during the day. He should start by doing that which is obligatory, whether the obligation is towards Allaah or towards His creation, then he can use the rest of his time for doing that which is mustahabb, and if he indulges in some permissible activities for the purpose of relaxation and recreation, that is OK. Question: i am trying to figure out what i owe in zakat. i converted to islam, however, my father is a kaffir and he opened a bank account to save money for me in. the money in the account is his and he may or may not give it to me in the future. do i have to pay zakat on this money? i cannot access the account -- i cannot take any money from it and he will not give me money from it -- in order to pay the zakat on it by using the money in it. Answer: Praise be to Allaah. The obligation of zakaah is subject to several conditions: Freedom: zakaah is not obligatory upon a slave, because he has no property or wealth. Whatever he owns is the property of his master, so the zakaah is obligatory upon his master. Islam: because the Prophet (peace and blessings of Allaah be upon him) said, according to the hadeeth of Mu’aadh (may Allaah be pleased with him): “Call them to testify that there is no god except Allaah and that Muhammad is the Messenger of Allaah,” then he mentioned prayer, then he said: “and if they obey you in that, then teach them that Allaah has enjoined upon them charity (zakaah) to be taken from their rich and given to their poor.” (Narrated by al-Bukhaari, al-Zakaah, 1365; Muslim, al-Eemaan, 28). Owning the nisaab (minimum amount or threshold): zakaah is not obligatory upon wealth or property that does not meet the minimum amount, which is a known amount of wealth. Full control: such that no one else has any rights to the wealth; there is no zakaah on wealth that one does not own with full control. The passing of one complete (hijri) year: because of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), who said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘There is no zakaah on wealth until one full year has passed.’” (Narrated by Ibn Maajah, al-Zakaah, 1782; classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah, no. 1449). These are the conditions for zakaah being obligatory; if these conditions are met, then zakaah is obligatory. Based on the above, it may be said that you do not possess the money, let alone saying that you have full control over it. If you possess the money and the other conditions are also met, then you should pay zakaah on it. And Allaah knows best. For more information on the conditions of zakaah, see al-Mulakhkhas al-Fiqhi by al-Fawzaan, 1/221; al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, 6/22 Question: Is it permissible to give our zakat to the known organization which receive zakat to help the needy people without knowing where they are going to spend ? Answer: Praise be to Allaah. If you take of it yourself and give it directly to one who is entitled to it according to your understanding, then you will be sure that it has gone to the right place. If you agree to give it to someone whom you trust to dispose of it in the manner prescribed in Islam, this is also permissible. Fataawa al-Lajnah al-Daa’imah, 9/457 Shaykh Ibn Baaz said: If the people who are doing that are trustworthy and honest, and will dispose of the zakaah in the ways prescribed in sharee’ah, then it is OK to give one’s zakaah to them, because this is a way of co-operating in righteousness and piety. Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz, 3/126 . Question: I have a question about zakat and who it can be given to. This is my case, I would like to give the zakat money to my parents as my father is not working and is to old to do so,he has 4 children in his care one of which is 30 years old and disable, can i give my zakat to them or my sister as they all are a very poor family? Answer: Praise be to Allaah. This question deals with two topics: 1 – The ruling on giving zakaah to parents. Shaykh Ibn Baaz (may Allaah have mercy on him) said: “The Muslim cannot give his zakaah to his parents or to his children; rather he has to spend on them from his wealth if they need that and he is able to spend on them.” From al-Fataawa al-Jaami’ah, vol. 1, p. 306 Question: is there any truth about, you can't give money,zakat or anything to Syed? Answer: Praise be to Allaah. Firstly: The idea that there are “sayyids” or “walis” (“saints”) whom Allaah has singled out from among mankind for some favour, or that they have a status which other people do not share, is an idea which is based on the Magian belief that Allaah is “incarnated” in people He chooses from among mankind. The Persians used to believe this of their kings (Chosroes) , and that this spirit moved from one king to another, through his descendents. This Magian (Zoroastrian) idea spread to the Muslims via the Raafidi Shi’ah, whose origins are Magian – so this idea was introduced to the Muslims. This idea says that Allaah selects some of mankind, to the exclusion of others, for this status, which is the status of imaamah and wilaayah. So they believe in this idea with regard to ‘Ali ibn Abi Taalib and his descendents, and they add other positions to that, such as sayyid and aayah. This idea also spread to some misguided Sufi groups, such as the notion of abdaal and qutb. They said that as this sayyid or wali has this position and status, then they know better what is in our best interests, so we should entrust our affairs to them, because they are better than us, and so they are more entitled to take the zakaah. There can be no doubt that this is obviously a misguided notion. The truth which Allaah and His Messenger have explained is that the zakaah must be given to those whom Allaah mentioned in His Book, when He said (interpretation of the meaning): “As-Sadaqaat (here it means Zakaah) are only for the Fuqaraa’ and Al‑Masaakeen (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allaah’s Cause (i.e. for Mujaahideen — those fighting in a holy battle), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise”[al-Tawbah 9:60] According to the Hanbali madhhab, it is better for the Muslim to handle the distribution of his zakaah himself, giving it to the poor whom he knows in his own country. If he cannot do that, then he should give it to a righteous and trustworthy man whose religious commitment he trusts, so that he may deliver it to the poor and needy – not as these people do who take it for their own personal use. By giving zakaah to these so-called sayyids, one is helping them to support their sect. So it is not permissible, according to sharee’ah, to give them zakaah even if they ask for it, because they are following in the footsteps of the Jews and Christians who came before them, of whom Allaah says (interpretation of the meaning): “O you who believe! Verily, there are many of the (Jewish) rabbis and the (Christian) monks who devour the wealth of mankind in falsehood, and hinder (them) from the way of Allaah (i.e. Allaah’s religion of Islamic Monotheism)…” [al-Tawbah 9:34] And Allaah knows best. If one wants to call somebody to Islam, how should he start? Answer: Praise be to Allaah. Calling to Allah must be accompanied by wisdom, peaceful advice and flexibility. Callers to Allah are to focus on the most important issues and move to what follows. The Prophet, peace be upon him, said to Mu’ath ibn Jabal when he sent him to Yemen, “First, call them to testify that there is no God but Allah, and Muhammad is His Messenger. If they respond, ask them to perform five daily prayers. If they respond, tell them that Allah has imposed Zakat (Alms taxes) which is to be taken from the rich and distributed among the poor. One should also wait for the best opportunity by choosing the suitable time and place for propagation. In The Name of Allah (swt) The Most Gracious The Most Merciful Islam Questions & Answers Supervised by Shaikh: M. S. Al-Munajjid Search: Q.# | Q&A Library | | Search | | Submit Question | | Send FeedBack | Ramaddan 05,1422 "A message from a learned scholar to the U.S. President" Nov 20,2001 "Alsiyam - 70 Issues Related to Fasting " "Seeing the Crescent Moon " Home > Inviting others to Islam > Calling non-Muslims to Islam > Question #1402: Starting-point for one who wants to enter Islam Click here to get a printable version Question: I want to know is there a starting point for a man who Is interested in the true religion of Islam. I have been given many different answers. Answer: Yes, there is a very important starting-point, which is to pronounce the Shahaadatayn (Declaration of Faith). This is the only answer to your question. (For more details please see the questions and answers under the heading: ‘Aqeedah (basic tenets of faith) – important matters for those who wish to enter Islam. We extend the warmest of welcomes to you, and offer our congratulations for the new direction you are about to take. May Allaah protect you from all evil. Islam Q&A All praises be to Allah, the Lord of the Universe. May the peace and blessings of Allah be upon Muhammad, His last messenger. The objective of this handout is to correct a false idea spread among those willing to adopt Islam as their faith. Some people face difficulties on the basis of their mistaken belief that entering into the Islamic fold requires an announcement from the concerned person in the presence of high ranking scholars or sheikhs, or reporting this act to the courts or other authorities. It is also thought that the act of accepting Islam, should, as a condition, have a certificate issued by the authorities as evidence to that effect. We wish to clarify that the whole matter is very easy and that none of the above conditions or obligations are required. For Allah, the Almighty is above all comprehension and knows well the secrets of all hearts. Nevertheless, those who wish to adopt Islam as their religion are advised to register themselves as Muslims with the concerned governmental agency, as this procedure may facilitate many matters for them including the possibility of performing Hajj and Umrah. If anyone has a real desire to be a Muslim and has the full conviction and strong belief that Islam is the true religion ordained by Allah (SWT) for all human beings, he should pronounce the "Shahada" (testimony of faith) without further delay. The Holy Qur'an is explicit in this regard, as Allah (SWT) has stated. "Truly, the Religion in the sight of Allah is Islam." (3:19) In another verse of the Holy Qur'an, Allah (SWT) has stated: "And whosoever desires a religion -other that Islam, never will it be accepted of him, and in the Hereafter he will be in the ranks of those who are lost." (3:85) In addition, Islam is the only Religion prevailing over all other religions, Allah (SWT) has stated in the Holy Qur'an: "And to thee We have sent the Book in truth, (This Qur'an) confirming the scripture that came before it, and a witness over it..." (5:48) Muhammad, the Prophet of Allah (Peace and blessing of Allah be upon him), said: "Islam is based on five pillars: testifying that there is no god worthy to be worshipped but Allah, that Muhammad is the messenger of Allah and His servant; performing the prayer; paying the Zakat (obligatory charity); fasting the month of Ramadan; and performing Hajj." The Shahada can be declared as follows: "ASH-HADU ANLAA ILAHA ILLA ALLAH WA ASH HADUANNAMUHAMMADANABDUHUWA RASUULUH." The English translation is: "I bear witness that there is no deity worthy to be worshipped but Allah, and I bear witness that Muhammad is His servant and messenger." However, it would not be sufficient for anyone to utter only this testimony orally either in private or in public. One should believe in it from the heart with a firm conviction and unshakable faith. If he is truly sincere and complies with the teachings of Islam in his daily life he will find himself a newborn person. This will move him to strive more and more to improve his character and draw nearer to perfection. The light of the living faith will fill his heart until he becomes the embodiment of that faith. What should be next after declaring the testimony of faith (Shahada) and then becoming a Muslim? He should know the real concept underlying this testimony, which means accepting the Oneness of Allah and the Prophet Muhammad (PBUH), as the last of the Prophets, and meeting its requirements. He must behave accordingly applying this true faith to everything he says or does. What do the words of "Shahada" signify. The significant point which every Muslim must know is the truth that there is no god to be worshipped other than Allah, (Glory be to Him). He is the only true God, Who Alone deserves to be worshipped, since He is the Giver of life and Sustainer and Nourisher of mankind and all creation with His unlimited bounties. Man must worship Allah, Who Alone is worthy of worship. The second part of the "Shahada" i.e. "Wa ashhadu anna Muhammadan abduhu wa rasuluh" means that the Prophet Muhammad (PBUH) is the servant and chosen messenger of Allah. No one should be in any doubt about this matter. In fact, the Muslim has to obey the commands of the Prophet (PBUH), to believe in what he has said, to follow his Teachings, to avoid what he has forbidden, and to worship A11ah alone according to the message revealed to him. What is the meaning of worship? It simply means rendering sincere service; showing reverence for Allah. In a deeper shade of meaning, it implies total submission and complete obedience to Allah's Commandments both in utterances and actions, whether explicit or implicit and in private or public. Worship falls into two categories: 1. Visible (manifest or outward) 2. Invisible (concealed or inward) Visible worship includes acts such as uttering the two parts of the "shahada", performing prayers, giving Zakat (obligatory charity), observing the fast in the month of Ramadan, performing Hajj, recitation of the Holy Qur'an, supplication, adoring Allah by praising Him, purifying our bodies before prayers, etc. This type of worship is associated with the movement of the parts of human body, [actions]. Invisible worship is to believe in Allah, in the Day of Judgment, in the Hereafter, in the Angels, in the Books of Allah, in the Divine Decree of destiny (that good and bad are determined by Allah alone) This type of worship does not involve movements of parts of the body but it surely has a bearing on one's heart which, subsequently, affects one's way of life (beliefs). It should be borne in mind that worship not dedicated to Allah alone, will be rejected as one form of polytheism or "shirk", which amounts to apostasy, from the Islamic point of view. The next step for a devotee newly converted to Islam is to purify himself by taking a bath (total ablution). He should then resolve to comply with all the principles and rules of Islam in their entirety. He disowns all forms of polytheism and false beliefs. He should reject evil and be righteous. Such rejection of evil and being righteous is one of the requisites of the motto of Islam that is, Lailaha Illal Laah. Allah has stated in the Holy Qur'an: "... whoever disbelieves in false deities and believes in Allah, hath grasped the most trustworthy handhold, that will never break..." (2:256) We have to consider that when we declare from our hearts, "there is no god worthy to be worshipped but Allah." It implies on our part of love, devotion, faith and obedience to the rules of Islamic legislation which are legally binding on all Muslims. It is a requirement of "there is no god worthy to be worshipped but Allah," to love for the sake of Allah and to reject for the sake of Allah. This is the finest anchor of belief which make material the meaning of "AL-WALA" and "AL-BARA". It means that a Muslim should love and be loyal to his Muslim brothers. He should, as a practice, dissociate himself completely from the practices of unbelievers and refuse to be influenced by them, both in worldly and religious matters. We conclude with a humble prayer to Allah that He may cleanse the hearts and souls of those who are genuine seekers of truth and may He bless the community of believers. Ameen. Welcome to Islam Question & Answer! This site aims to provide intelligent, authoritative responses to anyones question about Islam, whether it be from a Muslim or a non-Muslim, and to help solve general and personal social problems. Responses are composed by Sheikh Muhammed Salih Al-Munajjid, a known Islamic lecturer and author. Questions about any topic are welcome, such as theology, worship, human and business relations, or social and personal issues. All questions and answers on this site have been prepared, approved, revised, edited, amended or annotated by Shaykh Muhammad Saalih al-Munajjid, the supervisor of this site. With the spread of Islam world-wide walillah il-hamd and its diffusion into the internet, some sites have been published claiming to serve Muslims and to speak in the name of Islam. However, not all of these sites, which discuss issues relevant to Islam, present accurate and reliable information based on the true beliefs and practices of the Prophet (peace & blessings of Allaah be upon him) and his companions. Thus, there is a need to increase the number of sites providing resources based on these authentic teachings. It is hoped that this site will be among them. The objectives of Islam Q&A include: to teach and familiarize Muslims with various aspects of their religion to be a source for guiding people to Islam to respond to users questions and inquiries to the best of our resources and capabilities to assist in solving the social and personal problems of the Muslims in an Islamic context It was decided to make the site all-encompassing, directed towards Muslims and non-Muslims alike. Subject areas include, but are not limited to, Islamic fiqh and jurisprudence, Islamic history, Islamic social laws (including marriage, divorce, contracts, and inheritance), Islamic finance, basic tenets and aqeedah of the Islamic faith and tawheed, and Arabic grammar as it relates to the Quran and Islamic texts. The responses are handled by Sheikh Muhammad Salih al-Munajjid, using only authentic, scholarly sources based on the Quran and sunnah, and other reliable contemporary scholarly opinions. References are provided where appropriate in the responses. All requests are held with confidence, and replies are available personally and/or publicly (posted to this site). A database organized by subject areas, containing common as well as previously asked questions, is available for exploring, either by browsing the entire contents or specific subject areas, or by searching for specific keywords. In an effort to maximize efficient use of everyones time and effect the most rapid responses, please be sure to consult the database before submitting a question to make sure it has not already been asked before. Information on Shaykh Muhammad Saalih al-Munajid -------------------------------------------------------------------------------- He was born on 30/12/1381 AH. He completed his elementary, middle and secondary schooling in Riyaadh, and completed his university studies in al-Dahran, in the Kingdom of Saudi Arabia. He attended the classes of Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh Muhammad ibn Saalih al-‘Uthaymeen and Shaykh ‘Abd-Allaah ibn ‘Abd al-Rahmaan al-Jibreen; they were the shaykhs from whom he learned the most. He also studied under Shaykh ‘Abd al-Rahmaan ibn Naasir al-Barraak and Shaykh Muhammad, the son Seedi al-Habeeb al-Shanqeeti. He learned the recitation of the Qur’aan from Shaykh Sa’eed Aal ‘Abd-Allaah. Among his shaykhs from whom he learned were also Shaykh Saalih ibn Fawzaan Aal Fawzaan, Shaykh ‘Abd-Allaah ibn Muhammad al-Ghunaymaan, Shaykh ‘Abd al-Muhsin al-Zaamil and Shaykh ‘Abd al-Rahmaan ibn Saalih al-Mahmood. The shaykh from whom he learned the most with regard to fatwas was Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz – may Allaah have mercy on him; his relationship with him lasted for fifteen years. He is the one who encouraged him to teach, and wrote to the Da’wah and Guidance Centre (Markaz al-Da’wah wa’l-Irshaad) in Dammaam to ask them to co-operate with him in arranging lectures, khutbahs, and classes. Because of Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him), he became a khateeb, imaam and lecturer. He gives classes in the mosque where he the imaam – Jaami’ ‘Umar ibn ‘Abd al-‘Azeez in al-Khobar. These classes include: - Tafseer Ibn Katheer (the Qur’aanic commentary of Ibn Katheer – may Allaah have mercy on him) - Sharh Saheeh al-Bukhaari (commentary on Saheeh al-Bukhaari) - Fataawa Shaykh al-Islam Ibn Taymiyah (fatwas of Shaykh al-Islam Ibn Taymiyah) - Sharh Sunan al-Tirmidhi (commentary on Sunan al-Tirmidhi) - Sharh Kitaab al-Tawheed li Shaykh Muhammad ibn ‘Abd al-Wahhaab (Commentary on the Book of Tawheed by Shaykh Muhammad ibn ‘Abd al-Wahhaab) - Sharh ‘Umdat al-Ahkaam fi’l-Fiqh li’l-Haafiz ‘Abd al-Ghani al-Maqdisi (commentary on ‘Umdat al-Ahkaam fi’l-Fiqh by al-Haafiz ‘Abd al-Ghani al-Maqdisi) He also gives a series of educational classes on Wednesdays, and is involved in a program on the Holy Qur’aan Radio station (Idhaa’at al-Qur’aan il-Kareem), entitled “Bayna al-Nabi SAWS (peace and blessings of Allaah be upon him) wa ashaabihi (Between the Prophet SAWS (peace and blessings of Allaah be upon him) and his Companions)” on Saturdays at 2.05 p.m. He also takes part in some TV shows and has recorded tapes of his various lessons, including the following: 1. Ibn al-Qayyim al-‘Aalim al-Rabbaani (Ibn al-Qayyim, the great scholar) 2. Duroos wa ‘ibar al-Imaam al-Shaafa'i (lessons from the life of Imaam al-Shaafa'i) 3. Al-Nabi SAWS (peace and blessings of Allaah be upon him) ka annaka taraahu (the Prophet SAWS (peace and blessings of Allaah be upon him) as if you can see him) 4. Hikmat Ibraaheem ‘alayhi’l-salaam (the wisdom of Ibraaheem, peace be upon him) 5. Duroos wa ‘ibar min Qissat al-Khidr (lessons from the story of al-Khidr) 6. Yoosuf wa imra’at al-‘Azeez (Yoosuf and the wife of al-‘Azeez) 7. Tansheet al-Kaslaan bi seerat Sufyaan – seerat Sufyaan al-Thawri (Energizing the lazy through the biography of Sufyaan – the biography of Sufyaan al-Thawri) 8. Dhamm al-Dayn wa ‘Aaqibat al-Istidaanah (Condemnation of debt and the consequences of seeking loans) 9. Harb Allaah li akalat al-riba (Allaah declares war on those who consume ribaa) 10. Al-Radd ‘ala man ahalla al-ribaa (Refutation of those who say that ribaa is permitted) 11. Akhtaa’ shaa’i’ah fi’l-buyoo’ (Common mistakes in commercial transactions) 12. Anwaa’ al-Ta’meen wa hukmuhu fi’l-sharee’ah (Different kinds of insurance and the rulings on them in sharee’ah) 13. Al-riyaa’ (showing off) 14. Al-Istiqaamah (righteousness) 15. Kayfa tuhibb al-Nabi SAWS (peace and blessings of Allaah be upon him) (how to love the Prophet SAWS (peace and blessings of Allaah be upon him)) 16. Kayfa nujaddid al-eemaan fi quloobina (how we can renew faith in our hearts) 17. Al-khushoo’ fi’l-salaah (attaining focus in prayer) 18. Haajatunaa ila’l-akhlaaq (our need for morals) 19. A’maal al-quloob fi waqt al-shiddah (actions of the heart at times of difficulty) 20. Mufsidaat al-quloob (Things which corrupt the heart) 21. Al-Bukaa’ min khashiyat Allaah (Weeping from fear of Allaah) 22. Tasfiyat al-Nufoos min al-Ahqaad (Purifying hearts from hatred) 23. Daa’ al-ghuflah (the disease of negligence) 24. Mahboobaat al-Mahboob (what the Beloved loves) 25. In’aash al-quloob (nourishment of the heart) 26. Sawaarif al-Khushoo’ (things that prevent one from focusing in prayer) 27. Inna Ibraaheema kaana ummatan (Verily, Ibraaheem was an ummah [a leader]) 28. Ibn Taymiyah wa Harb al-Tataar (Ibn Taymiyah and the war of the Tartars) 29. Duroos wa ‘ibar fi Islaam Abi Dharr (Lessons from the story of Abu Dharr’s coming to Islam) 30. Salaah al-Deen wa Tajdeed al-Jihaad (Salaah al-Deen and the revival of Jihaad) 31. Faaji’ah raheel Ibn Baaz (The calamity of the passing of Ibn Baaz) 32. Wa afala kawkab Ahl al-Hadeeth al-Albaani (the star of the scholars of hadeeth, al-Albaani, has set) 33. Alfaaz al-‘aammah al-mukhaalifah li’l-sharee’ah (phrases used by the common people which go against sharee’ah) 34. Kayfa nuhaarib al-kahaanah wa’l-tanjeem (how to combat fortune-telling and astrology) 35. Al-Haqq ahaqq an yutaba’ (the truth is more deserving of being followed) 36. Khutoorah al-walaa’ al-fikri (the danger of intellectual subjugation) 37. Ahammiyyat al-eemaan bi’l-yawm al-aakhir (the importance of belief in the Last Day) 38. Duroos fi fitnat al-maseeh al-dajjaal (Lessons concerning the tribulation of the Dajjaal) 39. Al-Tawwakul ‘ala Allaah fi’l-azamaat (putting one's trust in Allaah at times of crisis) 40. ‘Aqeedatunaa (our belief) 41. Lamhah ‘an al-firaq al-mu’aasirah (a glimpse at contemporary sects) 42. Hukm al-ihtifaal bi’l-kreesmas wa ra’s al-sanah (Ruling on celebrating Xmas and New Year’s) 43. Muhaawalaat faashilah li tashweeh al-Islam (failed attempts to give a bad impression of Islam) 44. Al-radd ‘ala al-suwar allati nasharahaa al-yahood (Refutation of the pictures published by the Jews) 45. Bid’ah taqdeem al-‘aql ‘ala al-naql (the bid’ah of giving precedence to reason over the transmitted reports) 46. Adriha wa quboor (tombs and graves) 47. Akhbaar ‘Eesa ‘alayhi’l-salaam fi ahaadeeth Muhammad SAWS (peace and blessings of Allaah be upon him) (Reports about ‘Eesa (peace be upon him) in the ahaadeeth of Muhammad SAWS (peace and blessings of Allaah be upon him). 48. Ru’oos al-aqlaam fi’l-ru’aa wa’l-ahlaam (Guidelines concerning dreams and visions) 49. Al-‘Aqeedah al-mudaaddah li’l-‘Awlamah (the belief that opposes globalization) 50. Kalimaat al-aghaani fi meezaan al-sharee’ah (Song lyrics weighed in the balance of sharee’ah) 51. Ahsinu al-zann bi Rabbikum (think positively of your Lord) 52. Ila’l-mutazawwijeen al-judud (to the newly-wed) 53. Al-tabkeer bi’l-zawaaj (early marriage) 54. Al-mar’ah ‘ala ‘atabat il-zawaaj (Woman on the threshhold of marriage) 55. Nahwa zawaaj Islami (Towards an Islamic marriage) 56. Al-inhiyaar al-usari (the collapse of the family) 57. Wasaaya min Allaah fi’l-ushrah al-zawjiyyah (guidelines from Allaah concerning married life) 58. Huqooq al-zawjah ‘ala zawjihaa (the wife’s rights over her husband) 59. Huqooq al-zawj ‘ala zawjatihi (the husband’s rights over his wife) 60. Zawaaj al-misyaar (misyaar marriage) 61. Al-zawaaj al-sirri (secret marriage) 62. Adrik ahlaka qabl an yahtariqu (Hasten to save your family before they burn) 63. Inna akramakum ‘inda Allaah atqaakum (the most honourable of you with Allaah is the one who is most pious) 64. Ahammiyyat al-wasat al-tayyib li’l-shabaab al-muslim (The importance of a good environment for the Muslim youth) 65. Kayfa taqra’ kitaaban (How to read a book) 66. Wasaa’il takween al-shakhsiyat al-Islaamiyah (Means of forming the Islamic personality) 67. Wasaaya li shabaab al-maraakiz al-sayfiyah (Advice to the youth in the summer resorts) 68. Haajatunaa ila al-tarbiyah al-Islamiyyah (our need for an Islamic education) 69. Muqawwimaat al-Tarbiyah al-naajihah (Elements of a successful education) 70. Kayfa yurabbi al-Muslim nafsahu (How the Muslim should train himself) 71. Mushkilaat tarbawiyyah (Educational problems) 72. Musaahabat al-saaliheen (keeping company with the righteous) 73. Ijtihaad al-salaf fi’l-ibaadah (how the salaf strove in worship) 74. Liqaa’ ma’a al-shabaab (Meeting the youth 1-2-3-4) 75. Nasha’atu Ismaa’eel wa husn al-zann Billaah (The upbringing of Ismaa’eel and thinking positively of Allaah) 76. Tarbiyat al-nafs ‘ala’l-‘ibaadah (Training oneself in worship) 77. Al-shabaab bayna al-hidaayah wa’l-intikaasah (the youth between guidance and deviation) 78. Khattah wa tawajjuh fi ijaazat al-sayf (Plans and directions during summer vacation) 79. Kayfa tata’aamal ma’a akhtaa’ al-naas (How to deal with people’s mistakes) 80. Li’l-aabaa’ wa’l-tullaab wa’l-mudarriseen (To parents, students and teachers) 81. Kayfa nastafeed min al-jayl al-fareed (How may we learn from the unique generation) 82. Hifz al-deen (protecting religious commitment) 83. Mawaaqif tarbawiyah mu’aththirah fi seerat al-‘ulamaa’ (Moving scenes from the lives of the scholars) 84. Maadha yanqasunaa (What is lacking in us) 85. Al-shakhs al-maftoon (the person who is affected by fitnah) 86. Kayfa turawwid nafsaka (how to tame your self) 87. Thagharaat qaatilah (fatal omissions) 88. Al-‘ibaadah al-mafqoodah (missing acts of worship) 89. Islaah al-nafs ba’d al-hidaayah (Reforming oneself after guidance) 90. Makaanah al-wahy ‘inda al-Sahaabah (the status of the Revelation in the eyes of the Sahaabah) 91. Namaadhij min iltizaam al-salaf (examples of the commitment of the salaf) 92. La tartaddu ‘ala a’qaabikum (Do not turn on your heels) 93. Al-tanaafur wa’l-tajaadhub fi’l-‘alaaqaat (Alienation and attraction in relationships) 94. Makaayid min talbees Iblees (Plots from Iblees to create confusion) 95. Athar al-Qur’aan fi hayaat al-insaan (The effect of the Qur’aan on a person’s life) 96. Al-tahdheer min ittibaa’ al-hawaa (Warning against following one's desires) 97. Wa tilka’l-ayyaamu nudaawiluhaa bayna al-naas (“And so are the days (good and not so good), We give to men by turns” [Aal ‘Imraan 3:140 – interpretation of the meaning]) 98. Laa tatba’ al-nazrah al-nazrah (Do not follow one glance with another) 99. Al-Muslim bayna al-zuhd wa’l-wara’ (The Muslim between asceticism and piety) 100. Maadha ‘adadna li ahwaal al-qiyaamah (What have we prepared for the horrors of the Resurrection) 101. Shaabbun nasha’a fi taa’at Allaah (A young man who grew up obeying Allaah) 102. Tadhakkar qabla an tadkhul al-sooq (Think before you enter the marketplace) 103. Koonu ma’a al-saadiqeen (be with those who are sincere) 104. Madat sanah min ‘amrika (A year of your life has gone by) 105. Wasaa’il al-ziyaadah fi’l-rizq (Ways of increasing provision) 106. Al-nadheer al-akheer maadha tasma’ (the final warning, what do you hear?) 107. Sabeel al-najaah min fitnat al-nisaa’ (Ways of saving oneself from the temptation of women) 108. Afi tahreem al-ghinaa’ shakk (Is there any doubt that singing is haraam?) 109. Mas’ooliyat al-Muslim ‘an sam’ihi (The Muslim’s responsibility for his hearing) 110. Zilzaal al-dunya wa zilzaal al-aakhirah (The earthquake of this world and the earthquake of the Hereafter) 111. Haaluna ba’d Ramadaan (Our situation after Ramadaan) 112. Dhikraa al-mathwaa (remembering lying in the grave) 113. Al-mawqif al raheeb fi’l-yawm al-‘aseeb (The frightening situation on the Day of Terror) 114. ‘Ibar fi mawaazeen Allaah wa mawaazeen al-bashar (Lessons concerning the standards of Allaah and the standards of mankind) 115. Jasr al-ahwaal (The bridge of terrors) 116. Lahzat khurooj al-rooh (The moment when the soul departs) 117. Al-saahib saahib (Your friend will pull you (towards his way)) 118. Jannat al-dunya (the paradise of this world) 119. ‘Adhaab Ahl al-Kabaa’ir fi’l-Barzakh (The punishment in al-barzakh of those who committed major sins) 120. Ta’is ‘abd al-dunya (Doomed is the slave of this world) 121. Hadeeth al-ru’yah wa’l-siraat (The hadeeth about seeing Allaah and the Siraat (bridge over Hell)) 122. Hadeeth aakhir ahl al-Jannah dukhoolan (The hadeeth about the last people to enter Paradise) 123. Museebatuna sami’naa wa ‘asaynaa (our problem is that we hear and disobey) 124. Qurb nihaayat al-‘aalam (the closeness of the end of the world) 125. Tadhkirah fi’l-harr wa fasl al-sayf (A reminder concerning the heat and the summer) 126. Al-tafreeh bi dhikr al-tasbeeh (The joy of remembering tasbeeh) 127. Anwaar al-istighfaar (the light of seeking forgiveness) 128. Ma ‘adhruka ghadan bayna yaday Allaah (What will your excuse be tomorrow before Allaah?) 129. Al-muhaffizaat ila ‘amal al-khayraat (motivation to do good deeds) 130. Muharramaat astahaana bihaa katheer min al-naas (prohibitions which many people take lightly) 131. Alhaakum al-takaathur (The mutual rivalry for the piling up of worldly things diverts you – al-Takaathur 102:1, interpretation if the meaning) 132. Al-wasiyyah al-sughraa (a little reminder) 133. Al-Shuhood Yawm al-Qiyaamah (The witnesses on the Day of Resurrection) 134. Al-Ukhuwwah fi Allaah (Brotherhood for the sake of Allaah) 135. Min husn Islam al-mar’ tarkuhu ma la ya’nih (Part of a person's being a good Muslim is leaving alone that which does not concern him) 136. Al-‘afw wa’l-i’tidhaar bayn al-ikhwah (Forgiveness and apologizing among brothers) 137. Husn al-ta’aamul (Treating one another well) 138. Quwwat al-iraadah wa ‘alw al-himmah (Willpower and ambition) 139. Saahib al-qalb al-raheem (The one who has a compassionate heart) 140. Haqq al-‘ilm ‘ala al-Muslim (the rights of knowledge over the Muslim) 141. Risaalah ila al-‘mu’allim al-Muslim (message to a Muslim teacher) 142. Kayfa natahammas li talb al-‘ilm (how can we become more enthusiastic about gaining knowledge?) 143. Kayfa nas’al ahl al-ilm (How can we ask the scholars?) 144. Al-mazeed min al-manhajiyyah (being more methodological) 145. Kayfa tulqi mawdoo’an (how to present a topic) 146. Taalib al-‘ilm wa’l-hifz (The student and memorization) 147. Taalib al-‘ilm wa’l-rihlah (The student and travelling) 148. Taalib al-‘ilm wa’l-‘aml (The student and work) 149. Duroos al-‘ilm fi’l-ijaazah (Studying during vacations) 150. Fadl al-‘ilm ‘ala al-maal (The superiority of knowledge over wealth) 151. Al-fatwa bi ghayr ‘ilm (Giving fatwas without knowledge) 152. Rasaa’il ahl al-‘ilm (Essays of the scholars) 153. Tooba li’l-ghurabaa’ (Glad tidings to the strangers) 154. Al-jiddiyyah fi’l-iltizaam bi’l-Islam (Seriousness in commitment to Islam) 155. ‘Awaa’iq fi tareeq al-iltizaam (Obstacles to commitment) 156. ‘Ilaaj al-hawaa (Dealing with desires) 157. Wasaa’il al-thabaat ‘ala deen Allaah (Means of remaining steadfast in adhering to the religion of Allaah) 158. Ayaat yukhti’ fihaa al-katheeroon (Ayahs which are misunderstood by many people) 159. Sifat al-rajoolah fi’l-Qur’aan (Manliness in the Qur’aan) 160. Al-half wa’l-hanath (Making and breaking oaths) 161. Min hadyi al-Nubuwwah (From the teachings of the Prophet) 162. Al-Mustaqbal li’l-Islam (the future belongs to Islam) 163. Ureedu an atoob walaakin (I want to repent, but…) 164. Kayfa yunazzim al-Muslim waqtahu (how the Muslim should organize his time) 165. Shakaawa wa hulool (problems and solutions) – part one 166. Shakaawa wa hulool (problems and solutions) – part two 167. Al-Asmaa’ wa’l-kunaa wa’l-alqaab fi meezaan al-sharee’ah (Names, patronymics and nicknames in the balance of sharee’ah) 168. Tasarruf al-Muslim waqt al-harb (The Muslim’s conduct at times of war) 169. Al-tasaahul fi’l-ihtijaaj bi’l-daroorah (Excessive use of the excuse of necessity) 170. Maadha naf’al fi’l-haalat al-taaliyah (What should we do in the following situations) 171. Siyaadat al-sharee’ah (The authority of sharee’ah) 172. Tawbah qaatil al-mi’ah (The repentance of the one who killed a hundred) 173. Mazaahir naqs al-istiqaamah (Signs of lack of righteousness) 174. Nazaraat fi hadeeth al-dunya mal’oonah (Examining the hadeeth which says that this world is cursed) 175. Risaalah ila mustakhdimi al-kombyootir (A message to computer users) 176. Khasaa’is ummat Muhammad (Characteristics of the ummah of Muhammad) 177. Kayfa yata’aamal al-Muslim (How the Muslim should deal with others) 178. Al-taraaju’ tahta daght al-waaqi’ (Giving up under the pressure of real life) 179. Ayyu al-naas anta (What kind of person are you?) 180. Mu’aamirah tamyee’ al-deen (The conspiracy to dilute the religion) 181. Al-gheerah ‘ala al-deen (protective jealousy towards the religion) 182. Al-shabaab wa’l-tadayyun (Youth and religious commitment) 183. Waqaayah al-Muslim min al-Shaytaan (The Muslim’s protection against the Shaytaan) 184. Kayfa takoon majaalisunaa al-islaamiyyah (How should our Islamic gatherings be) 185. Zaahirat da’f al-eemaan asbaabuhu (The phenomenon of the weakness of faith – its causes) 186. Khidmat al-deen bi’l-taaqah wa’l-ma’rifah (Serving the religion through striving and knowledge) 187. Risaalah ila al-tabeeb al-Muslim (Message to Muslim doctors) 188. Istawsoo bi’l-taa’ibeen khayran (Be kind to those who repent) 189. ‘Ishroon qaa’idah fi inkaar al-munkar (Twenty principles for denouncing evil) 190. Risaalah ila al-jundi al-Muslim (Message to a Muslim soldier) 191. Qawaa’id fi ‘alaaqah al-daa’iyah bi’l-da’wah (Basic guidelines for the relationship of the daa’iyah to the da’wah) 192. Sab’u wasaaya li’l-atibbaa’ wa’l-tabeebaat (Seven recommendations for male and female doctors) 193. Thagharaat fi buyoot al-du’aat (Faults in the homes of the daa’iyahs) 194. Majaalaat li khidmat al-Islam (Ways in which one can serve Islam) 195. Mawaaqif raa’i’ah fi’l-ta’theer al-da’wi (stories of effective da’wah) 196. Ikhlaas al-daa’iyah (Sincerity of the daa’iyah) 197. Ramadaan fursah li’l-ta’leem wa’l-da’wah (Ramadaan is an opportunity for teaching and calling others) 198. Al-internet bayna al-da’wah wa’l-maqaahi (The internet between da’wah and cafes) 199. Nuqtat al-intilaaq fi tareeq al-istiqaamah (The starting point on the path of righteousness) 200. ‘Aalam al-arwaah (the world of the souls) 201. Wasi’ sadraka (Be patient) 202. Anwaa’ al-shuhadaa’ (Different kinds of martyrs) 203. Qandeel fi’l-masjid (A lamp in the mosque) 204. Museebat Kosova (The tragedy of Kosova) 205. Rawaasib al-jaahiliyyah (leftovers of jaahiliyyah) 206. Majaazir Indonesia (massacres in Indonesia) 207. Adaab ‘iyaadah al-mareed (Etiquette of visiting the sick) 208. Al-safar wa adaabuhu (Travelling and its etiquette) 209. Al-masaajid adaabuhaa wa ahkaamuhaa (Mosques – etiquette and rulings) 210. Al-‘Eid adaab wa ahkaam (Eid – etiquette and rulings) 211. Khawaarim al-maroo’ah (Things that are detrimental to manliness) 212. Al-du’aa’ wa adaabuhu (Du’aa’ and its etiquette) 213. Adab al-naseehah (etiquette of giving advice) 214. Adaab al-halaqah wa’l-dars (Etiquette of study circles and lessons) 215. Laa yakhlu jasad min hasad (Nobody is free of envy) 216. Fadaa’il al-a’maal (the best deeds) 217. Ightanim faraaghaka qabl shughlika (Make the most of your free time before you become busy) 218. Fawaa’id al-ibtilaa’ (The benefits of calamities) 219. Qurrat al-‘aynayn fi birr al-waalidayn (Finding joy in honouring one’s parents) 220. Al-Baaqiyaat al-saalihaat (The good righteous deeds that last) 221. Sadaqah naqiyyah min nafsin taqiyyah (Pure charity from a sincere soul) 222. Islaah dhaat al-bayn (Reconciling between two people) 223. Silat al-rahm wa atharuhaa ‘inda al-Muslim (Upholding ties of kinship and its effect on the Muslim) 224. Saba’oona su’aal fi’l-siyaam (Seventy questions about fasting) 225. Akhtaa’ shaa’i’ah fi’l-salaah (Common mistakes in prayer) 226. Al-‘ibaadah fi ‘ashara Dhi’l-Hijjah (Worship on the tenth of Dhu’l-Hijjah) 227. Al-jama’ fi’l-matar (Combining prayers when it is raining) 228. Mi’ah faa’idah min ahkaam al-siyaam (One hundred issues on the rulings on fasting) 229. Adaab al-siwaak (Etiquette of using siwaak/tooth-brushing stick) 230. Baab al-masah ‘ala’l-khaffayn (Wiping over the slippers/socks) 231. Baab fi’l-madhiy wa ghayrihi (Prostatic fluid, etc.) 232. Baab al-tayammum (tayammum or “dry ablution”) 233. Baab al-ghusl min al-janaabah (Ghusl following sexual activity) 234. Baab al-hayd (menstruation) 235. Salaah al-istikhaarah (prayer for guidance when making a decision) 236. Fawaa’id min ahkaam salaah al-witr (Issues connected to the rulings on salaat al-witr) 237. Bayaan fi ‘Umrat Ramadaan (Comment on ‘Umrah during Ramadaan) 238. Sifat khutbah al-jumu’ah (Description of Friday khutbah) 239. ‘Ala man tajibb al-jumu’ah (For whom is Friday prayer obligatory?) 240. Al-mawqif min al-iqtitaal bayna al-Muslimeen (What should one do when there is fighting among the Muslims) 241. Ighlaaq manaafidh al-sharr (Closing the door to evil) 242. Laa li’l-zinaa na’am li’l-zawaaj (No to fornication, yes to marriage) 243. Al-mu’aakhaah bayna al-Muhaajireena wa’l-Ansaar (The institution of brotherhood between the Muhaajireen and the Ansaar) 244. Ni’mat tatbeeq al-hudood (The blessing of the implementation of hudood punishments) 245. Qissat ishaa’at talaaq umahaat al-mu’mineen (The story of the rumour of the divorce of the Mothers of the Believers) 246. Ghazwat al-Rajee’ (The campaign of al-Rajee’) 247. Ayna al-muhaafazah ‘ala’l-a’raad (Why are people not protecting their honour?) 248. Al-mar’ah al-Muslimah ‘ala ‘atabat al-zawaaj (Muslim woman on the threshhold of marriage) 249. Al-Muslimah wa fareedah al-ukhuwwah fi-Allaah (The Muslim woman and the obligation of sisterhood for the sake of Allaah) 250. Khisaal matloobah fi’l-mar’ah al-Muslimah (Characteristics required in the Muslim woman) 251. Hijaabuki yaa ukhtaah (Your hijaab, my sister) 252. ‘Ibar min qisas al-nisaa’ fi’l-Qur’aan (Lessons from the stories of women in the Qur’aan) 253. Al-jahl ‘aduw al-mar’ah (Ignorance is the enemy of women) 254. Thagharaat tasudduhaa al-mar’ah al-Muslimah (Gaps to be filled by the Muslim woman) 255. Majallat al-mar’ah al-Muslimah (Muslim woman's magazine) Tapes 1 and 2 256. Madha fa’alu bi ‘abaa’at al-mar’ah (What did they do to the woman's abayah?) 257. Barakat al-mar’ah allati aslamat (The blessings of the woman who became Muslim) 258. Madha qaalu ‘an al-mawt (What they said about death) 259. Al-sabr ‘ala taa’at Allaah (Patience in obeying Allaah) 260. Kayfa nujaddid al-eemaan fi quloobinaa (How to renew faith in our hearts) 261. Kayfa takoon ‘abdan shakooran (How to be a thankful slave) 262. Mu’aaqabat al-nafs (Disciplining oneself) 263. Man hum awliyaa’ Allaah (Who are the close friends of Allaah) 264. Qissat ashaab al-ghaar (The story of the people of the cave) 265. Qissat maqtal Salaam ibn Abi’l-Haqeeq (The story of the killing of Salaam ibn Abi’l-Haqeeq) 266. Qissat al-Abras wa’l-Aqra’ wa’l-A’maa (the story of the leper, the bald man and the blind man) 267. Qissat maqtal Hamzah ibn ‘Abd al-Muttalib (the story of the killing of Hamzah ibn ‘Abd al-Muttalib) 268. Qissat al-Khusoomah bayna al-‘Umarayn (The story of the dispute between the two ‘Umars) 269. Qissat al-mustahzi’ allaadhi hadaahu Allaah (The story of the mocker who was guided by Allaah) 270. Qissat al-Waahibah nafsahaa li’l-Nabi SAWS (peace and blessings of Allaah be upon him) (The story of the woman who offered herself (in marriage) to the Prophet SAWS (peace and blessings of Allaah be upon him)) 271. Qissat Khashabat al-Muqtarid (The story of the wood of the debtor) 272. Qissat Islam Abi Dhaar (The story of how Abu Dharr became a Muslim) 273. Qissat binaa’ al-Bayt al-‘Ateeq (The story of the building of the Ancient House) 274. Qissat mawt Abi Taalib (The story of the death of Abu Taalib) 275. Qissat Hiraql wa’l-Islam (The story of Heraclius and Islam) 276. Qissat Abi Hurayrah ma’a al-Shaytaan (the story of Abu Hurayrah and the Shaytaan) 277. Itlaalah ‘ala seerat al-‘Umarayn (Glimpses of the biography of the two ‘Umars) 278. Ithaaf al-Saalik fi seerat Anas ibn Maalik (the biography of Anas ibn Maalik) He has also written a number of books, including the following: 1. Koonoo ‘ala’l-khayri a’waanan (Co-operate in doing good) 2. Arba’oona naseehah li islaah al-buyoot (40 recommendations for reforming the home) 3. 33 sababan li’l-khushoo’ (33 ways of developing khushoo’ in prayer) 4. al-Asaaleeb al-Nabawiyyah fi ‘ilaaj al-akhtaa’ (the Prophet’s methods of dealing with people’s mistakes) 5. Saba’oona mas’alah fi’l-siyaam (70 issues related to fasting) 6. ‘Ilaaj al-humoom (Dealing with worries and stress) 7. al-munhiyaat al-shara’iyyah (Things which are not allowed in Islam) 8. Muharramaat astahaana bihaa katheer min al-naas (Prohibitions which many people take lightly) 9. Madha taf’al fi’l-haalaat al-taaliyah (What to do in the following situations) 10. Zaahirat da’f al-eemaan (Weakness of faith) 11. Wasaa’il al-thibaat ‘ala deen-Allaah (Ways of remaining steadfast in Islam) 12. Ureedu an atoob, walaakin… (I want to repent, but…) 13. Shakwaa wa hulool (Problems and solutions) © All rights reserved Islam Q&A 2001 Permission is granted to all to take material from this site, subject to the following two conditions: (1) Material used must be attributed to www.islam-qa.com , (2) Material must be reproduced faithfully and without alteration or omission. And Allaah is the Source of strength.With the very best of good wishes,
Musa Amadu Pembo Glasgow, Scotland UK. [log in to unmask] Da’wah is to convey the message with wisdom and with good words. We should give the noble and positive message of Islam. We should try to emphasize more commonalities and explain the difference without getting into theological arguments and without claiming the superiority of one position over the other. There is a great interest among the people to know about Islam and we should do our best to give the right message. May Allah,Subhana Wa Ta'Ala,guide us all to His Sirat Al-Mustaqim (Righteous Path).May He protect us from the evils of this life and the hereafter.May Allah,Subhana Wa Ta'Ala,grant us entrance to paradise .. Ameen