Rabbaniyeen ربانيين

يعني لو ذهبت أنت لتوفي صار فيه غضابة عليه If you pay on his behalf, it may embarrass him. لكن إذا أعطيته هو ليوفي But if you give him to repay himself, فهذا لا شك أستر له وأحسن Then this is undoubtedly more private and better.

163 – If we want to pay off the debt of a debtor, do we give it to the creditor or the debtor? – Shaykh Ibn Uthaymeen هل يجوز أن يذهب الإنسان إلى الطالب الذي له الدين ويقول له هذا الطلب الذي لك على فلان خذه وينمي من الزكاة؟ Is it permissible for a person to go to the creditor (the one owed money) and say to him, “This debt you have upon so-and-so, take it and consider it paid from the zakat”? الجواب نعم يجوز وليس بشرط أن تعطي الغارم ليعطي الدائن، مو شرط The answer is yes, it is permissible, and it is not a condition that you must give it to the debtor so that he gives it to the creditor. That is not required. يعني لو ذهبت إلى الدائن من أول الأمر وقلت يا فلان أنا بلغني أنك تطلب فلان 10 آلاف ريال Meaning, if you went to the creditor from the beginning and said, “O so-and-so, I heard that you are owed 10,000 riyals by so-and-so,” قال نعم، وثبت هذا، أقول فضل هذه 10 آلاف ريال And he replies “Yes,” and this is confirmed, then you can say, “Here, take these 10,000 riyals.” ولا حاجة أن أقول للمطلوب إني أوفيت عنك، لا حاجة And there is no need to tell the debtor, “I paid your debt.” No need. وذلك لأن المقصود إبراء الذمة وهو حاصل سواء أخبرته أم لم تخبره Because the objective is to clear the liability (the debt), and that is achieved whether you inform him or not. وتأمل التعبير في الآية نقرأ إنما الصدقات للفقراء والمساكين And reflect on the wording of the verse: “Verily, alms are for the poor and the needy…” والمساكين والعاملين عليها والمؤلفة قلوبهم The needy, those employed to collect it, and those whose hearts are to be reconciled. كل هذه الثلاث معطوفة على قوله للفقراء بالله All these are connected grammatically to the phrase “for the poor.” ثم قال وفي الرقاب ولم يقل وللرقاب Then He said, “and in freeing captives (wa fi al-riqab),” and He did not say “and for the captives.” قال في أدى لها للطرفية The use of “in” (في) indicates direction/purpose. يعني أنك إذا صرفت الزكاة في هذه الجهات وإن لم تعطي صاحبها Meaning that if you give zakat in these categories, even if you do not give it directly to the person himself… والغارمين المعطوفة على الرقاب فهي من المدخول في يعني وفي الغارمين And “the debtors” (al-gharimin), being connected to “the captives,” falls under the same ruling — i.e., “and in [the case of] the debtors.” فلا حاجة أن تملك الغارم ليعطي الدائن ما لا حاجة So there is no need to first give the money to the debtor so that he gives it to the creditor — no need. يكفي أن تذهب وتعطي الدائن ويبرئ المدين It is sufficient that you go and give it to the creditor, which clears the debtor. ولكن لو قال قائل هل الأحسن أن أذهب إلى الدائن وأوفيه But if someone asks: “Is it better to go to the creditor and pay him directly,” أو أن أعطي الغريم ليوفي بنفسه “Or to give the debtor so he can pay himself?” نقول في هذا التفصيل We say: it depends. إذا كنت تخشى أنك لو أعطيت الغريم لم يوفي If you fear that if you give the debtor, he will not repay, أكل الدراهم وخل الدين على ما هو عليه He may spend the money and leave the debt unpaid, فهنا لا تعطي الغريم Then do not give the debtor. من تعطيه؟ Who do you give? أو يعطي الدائن؟ You give the creditor. الطالب The one requesting repayment. لأن لو أعطيت الغريم ذهب يشتري أشياء ما لا داعي وترك الدين Because he may go and buy unnecessary things and leave the debt. لأن بعض الناس لا يهتموا بالدين الذي عليه Because some people do not take their debts seriously. فإذا علمت أن هذا الغريم لو أعطيته لأفسد المال So if you know that he will misuse the money, وبقيت ذمته مشغولة فإنني لا أعطيه بل أعطيه الدائن And his debt would remain, then do not give him — give the creditor. أما إذا كان الغريم المطلوب صاحب عقل ودين But if the debtor is someone of sound mind and religion, ولا يمكن أن يرضى بذمته مشغولة And would not accept leaving his debt unpaid, وأعلم أو يغلب على ظني كثيرا أنني إذا أعطيته سوف يذهب فورا إلى الدائن ويقضي من دينه And you strongly believe he will immediately go and repay, فهنا نعطي الغريم Then give the debtor. نقفذ هذه الدراهم Hand him the money, أوف بها عن نفسك “Pay your debt with this.” لأن هذا أستر له Because this is more discreet for him.

163– If we want to pay off the debt of a debtor, do we give it to the creditor or the debtor? – Shaykh Ibn Uthaymeen

162 - Types of Debtors to Whom Zakat is Given - Shaykh Ibn Uthaymeen أما قوله والغارمين As for His statement: “and those in debt (al-ghārimīn),” فالغارم هو الذييكون في ذمته دين لا يستطيع وفائه the debtor (al-ghārim) is the one who has a liability upon him, a debt he is unable to repay, أو يكون في ذمته دين لمصلحة عامة وإن كان يستطيع وفائه or he has a debt upon him for a public interest, even if he is able to repay it. ولهذا قال العلماء For this reason, the scholars said: إن الغرم نوعان النوع الأول الغارم لغيره والثاني الغارم لنفسه Debt is of two types: the first is the debtor on behalf of others, and the second is the debtor for himself. يعني الغارم لغيره هو الذي يغرم مالا لإصلاح ذات البين As for the debtor on behalf of others, he is the one who incurs a financial liability to reconcile between people. مثل أن يكون بين قبيلتين نزاع ومشاجرة، مخاصمة، معاداة، بغضاء For example, when between two tribes, there is conflict and fighting, dispute, hostility and hatred. فيقوم رجل من أهل الخير فيصلح بين القبيلتين ٍعلى مال A man from the people of goodness steps forward and reconciles between the two tribes upon a payment, يلتزم به في ذمته فهنا يكون غارماً which he commits upon himself. In this case, he is considered a debtor, لكن ليس لنفسه بل لمصلحة عامة وهي الإصلاح بين هاتين القبيلتين but not for himself, rather for a public interest, namely reconciliation between these two tribes. قال العلماء فيُعطى هذا الرجل ما يوفي به الغرم وإن كان غنيا لأن هذا ليس لنفسه هذا لمصلحة الغير the scholars said: this man is given what will settle the debt even if he is wealthy, because this is not for himself, rather it is for the benefit of others فيعطى ولو كان غنيا فلو قدر أن رجلاً عنده مئة ألف ريال غني So he is given even if he is wealthy. If it is assumed a man hasone hundred thousand riyals, wealthy, فأصلح بين قبيلتين بعشرة آلاف يستطيع أن يوفيها من ماله and reconciles between two tribes for ten thousand riyals, he is able to pay it from his own wealth, لكن نقول لا لا يلزم نعطيه من الزكاة ما يدفع به هذا الغرم but we say: no, he is not required to do so; rather, we give him from zakat what he can use to pay this debt لأن ذلك لمصلحة الغير ولأن هذا يفتح because it is for the benefit of others, and because this opens باب الإصلاح للناس لأننا لو لم نعن هذا الرجل ونعطه ما غرم لتكاسل الناس عن الإصلاح the door of reconciliation for the people, because if we do not assist this man and give him what he incurred, people would become reluctant to engage in reconciliation بين الفئات المتنافرة والمتعادية فإذا أعطيناه ما غرم صار في هذا تنشيط له أما النوع الثاني من الغرم فهو الغارم لنفسه between groups that are divided and hostile, so if we give him what he incurred, this encourages him; as for the second type of debt, it is the debtor for himself: رجل استأجر بيتاً بخمسة آلاف ريال وليس عنده ما يدفع به الإجارة ليس عنده شيء هو بنفسه في أكله وشربه ولباسه ليس محتاجاً a man who rented a house for five thousand riyals and does not have what he can use to pay the rent, he has nothing; as for his food, drink, and clothing, he is not in need, لكن يحتاج إلى وفاء الدين الذي لزمه باستئجار البيت however, he needs to repay the debt that he incurred by renting the house فنعطي هذا الرجل أجرة البيت من الزكاة لأنه من الغارمين لأنه من الغارمين so we give this man the house rent from zakat because he is among the debtors because he is among the debtors كذلك إنسان أصيب بجائحة اجتاحت ماله حريق أو غرق أو ما أشبه ذلك وقد لحقه في هذا دين likewise, a person is afflicted by a calamity that destroyed his wealth, such as a fire or a flood or something similar, and as a result he incurred a debt فنعطيه ما يسدد دينه لأنه غير قادر على الوفاء so we give him what will settle his debt because he is unable to repay it; هذا النوع من الغارم يشترط فيه أن يكون الغارم عاجزاً عن وفاء الدين فإن كان قادراً فإنه لا يُعطى this type of debtor is subject to a condition that he must be unable to repay the debt, and if he is able, then he is not given (from zakat)

162 - Types of Debtors to Whom Zakat is Given - Shaykh Ibn Uthaymeen

📼 Index: Fatawa Nur Ala Al-Darb - Imam Ibn Uthaymeen رحمه الله 1/ The Ruling on Selling and Hanging Portraits that Contain Qur’anic Ayat 2/ The Ruling on Hitting Animals 3/ Cursing One’s Parents is a Major Sin 4/ How to Reply to a Disbeliever who Greets you with Salam 5/ The Ruling on Enjoying the Breasts of One’s Wife 6/ The Ruling on Neglecting an Endowment 7/ The Ruling on Eating the Meat of Jews and Christians and Slaughtering by Electrocution 8/ Should the Imam Remain Silent for a While After Reciting the Fatihah? 9/ What to do with the Endowments of Sheep that Died and Land that is not Cultivated 10/ Is it Favored to Repeat the Supplication Three Times? 11/ The Ruling on Building Masjids Upon Graves 12/ Sending Salah on the Prophets other than Muhammad ﷺ 13/ My Grandmother is Old and Can’t Memorize the Fatiha, Am I Sinful? 14/ A Man Drank the Breastmilk of a Woman as Medicine, is She his Mother? 15/ A Fortune Teller Claims to Know the Unseen and Causes Marital Problems 16/ A Person was in a State of Major Impurity and didn’t Make Ghusl due to Extreme cold 17/ Making Wudūʾ from Eating Camel’s Meat 18/ The Timing of Making up Missed Prayers 19/ The Ruling on the One Who Didn’t Slaughter his Sacrifice Until the Eleventh Day 20/ The Sunnah of the Duha Prayer 22/ The Ruling on Using Medicines which Contain Pork Fat 23/ They Slept the Nights of Tashreeq Outside of Mina 24/ Vowed to Give Someone Money, but he Refused to Take it 25/ The Ruling of Working in Liquor Factories 26/ Eating the Sacrifices of the People of the Book 27/ The ruling on having long hair for men and short hair for women 28/ Ruling on the payments of Imāms and Muʾadhins 30/ What to do with Lost Property 31/ Ruling on Making Vows 32/ The Ruling of Applying Substances to Soften the Hair and Dyeing it Black 33/ Women wearing pants and short dresses 34/ The Ruling of a Bride who skipped Maghrib Prayer on her Wedding Night 35/ Marrying the Sister of your Foster Sister 36/ Making a Will Depriving some Female Children from their Father’s Waqf and Inheritance 37/ The Ruling of Cutting or Scraping One’s Tooth  38/ Ruling on removing hairs on the cheek and the top of the neck 39/ The Ruling of Paying Money as the Expiation of an Oath Instead of Food 40/ Ruling on Paying Money as Zakāt al-Fitr and What is Required of those Who did so in the Past 41/ Making up for the Days of Ramadan for a Valid Reason 42/ Can One Marry Someone Whom his Sister has Breastfed 43/ They found difficulty in maintaining their vow to fast one month a year, what should be done? 44/ Did he really see the Prophet ﷺ in his dream? 46/ Ruling on instructing someone visiting Madinah to read Al-Fatiha for the soul of Muhammad ﷺ 47/ An Innovation Some Widows Do After Their ‘Iddah (Mourning Period) Ends 48/ Reward of someone praying voluntary prayers sitting while being able to stand 49/ Ruling on Hunger Strikes

Tonight is the night most hoped to be Laylat al-Qadr. Do not waste this night. Do not indulge in ḥarām. Stand before Allah in your ṣalāh and prolong your standing before Him. Increase in dhikr, ṣalāh, duʿāʾ, and the recitation of the Qurʾān. Make duʿāʾ and pour your heart out to Allah. Do not hesitate for even a second. May Allah grant us and you success.

السلام عليكم ورحمة الله وبركاته Many Muslims are unsure about certain rulings of fasting, such as: • Chewing gum • Contact lenses • Toothpaste • Smelling perfumes • And many other common questions. We compiled these rulings into a free Ramadan guide supervised by Ustadh Abdulaziz Alhaqqan. Download it here: https://guide.sokacademy.com Share this with others so they can benefit May Allah allow us to benefit and perfect our fasting.

🌙 Some Rulings related to the Month of Ramadan 🌙 🍃Entering the Month of Ramadan - Sheikh Salih Al-Luhaidan 🍃Welcoming Ramadhan - Sheikh Ibn Baz 🍃Virtues of Ramadan - Sheikh Ibn Uthaymeen 🍃Fasting Ramadan out of Faith and While Seeking its Rewards - Sheikh Ibn 'Uthaymeen 🍃Admonition for the ones who reach Ramadhan - Sheikh AbdurRazzaq Al-Badr 🍃Those With the Greatest Rewards in Ramadan - Sheikh AbdurRazzaq Al-Badr 🍃These people did not benefit from Ramadan! - Sheikh Salih Al Fawzan 🍃Ramadan the Month of Repentance - Sheikh Salih Al-Fawzan 🍃When Should You Intend to Fast? - Sheikh Salih Al-Fawzan 🍃Decorating One’s Home For Welcoming Ramadan - Sheikh Salih Al-Fawzan 🍃Ruling on Conveying Greetings upon Entering Ramadhan - Sheikh Ibn 'Uthaymeen 🍃Should Muslims in France fast with Saudi Arabia, or Algeria, or Morocco? – Sheikh Salih Al-Fawzan 🍃Ruling on the One Who Fasts but Doesn’t Pray – Sheikh Salim Al-Tawil 🍃Reciting the Qur’ān in the Month of Ramadan – Sheikh Salih Al-Luhaidan 🍃Falling Short of One's Schedule in Ramadhan - Sheikh Muhammad Hisham Tahiri 🍃The Sunnah of day and Night in Ramadan - Sheikh Muhammad Hisham Tahiri 🍃Are Sins Multiplied In Ramaḍān? - Sheikh Ibn Baz 🍃What is Better to do in Ramaḍān, Memorising the Qurʾān or Reciting It - Sheikh Ibn Baz 🍃The Ruling of Eating and Drinking During the Adhān of Fajr in Ramaḍān - Sheikh Ibn Baz 🍃Eat & Drink Until The Fajr Adhān - Sheikh Al-Albānī 🍃Providing Food is not Limited to the Time of Ifṭār Alone - Sheikh Sulaymān Ar-Ruḥaylī 🍃Is Punishment Reduced for the One Who Passes Away in Ramaḍān? Sheikh Al-Albani 🍃What Should a Woman do if She has Many Years of Fasting to Make up for? - Sheikh Al-Albānī 🍃Ruling of the Woman Who Got Menses After Sunset in Ramaḍān - Sheikh Ibn Baz 🍃Ruling on Using Pills to Prevent Menstruation in Ramaḍān - Sheikh Ibn Baz 🍃Don't Abandon Night Prayer After Ramadān - Sheikh Ibn 'Uthaymīn Last Ten of Ramadan and Laylatul Qadr 🍃Are Acts of Worship Multiplied During the Last Ten Nights of Ramadan? - Sheikh Muhammad Hisham 🍃What Does a Woman Do of She Gets Her Monthly Cycle During the Last 10 Nights of Ramadan? - Sheikh Muhammad Hisham Tahiri 🍃The Best Deeds in the Last 10 of Ramadan - Sheikh AbdusSalam Ash-Shuwayr 🍃The Strongest View Regarding the Occurrence of Laylatul Qadr – Sheikh Salih Al-Luhaidan 🍃The Legislated Acts of Worship on Laylatul Qadr – Sheikh Salih Al-Fawzan 🍃Mistakes People Make in Laylatul Qadr – Sheikh Salih Al-Usaymi Making up Missed Fasts and Shawwal 🍃Is it permissible to combine the missed days of Ramadan & the six days of Shawwal with the same intention? - Sheikh Al-Albani 🍃Fasting 6 Days of Shawwal Before Making up Ramadan? – Sheikh Muhammad Hisham Tahiri 🍃Fasting 6 days of Shawwal - Sheikh Salih Al-Fawzan 🍃Fasting Six Days of Shawwal – Sheikh Salih Al-Luhaidan 🍃Voluntary Acts Benefit the One Who had Left off Obligatory Acts Intentionally - Sheikh Al-Albānī 🍃Reward of Fasting a Year - Sheikh Ibn Baz 🍃Ruling of Fasting the Six Days of Shawwāl Before the Qaḍāʾ of Ramaḍān - Sheikh Ibn Baz Rulings related to Eid 🍃Legislated Sunnah of Eid Al-Fitr - Sheikh Al-Albani 🍃Eid Prayer for Women – Sheikh Salih Al-Fawzan 🍃The Ruling of Fasting on Eid Believing it is a Day of Ramadān - Sheikh Al-Albānī 🍃When is the time for giving Zakat Al-Fitr? – Sheikh Haytham Sarhan 🍃Ruling on the Payment of Zakātul-Fitr in the Form of Cash - Sheikh Ibn Bāz 🍃Ruling on Offering Jumuʿah Prayer When Coinciding With The Day of ʿEid - Sheikh Ibn Baz 🍃Specifying the Day of Eid for Visiting Graves - Sheikh Salih Al-Fawzan

فضيلة الشيخ وفقكم الله، هذا سائل يقول: Honorable Sheikh, may Allah grant you success, this questioner asks: ما حكم الاحتفال بليلة الإسراء والمعراج “What is the ruling on celebrating the night of Al-Isra’ wal Mi’raj? وهل صحيح أنها في السابع والعشرين من هذا الشهر، شهر رجب؟ And is it true that it is on the 27th of this month, the month of Rajab?” لم يثبت بيان الليلة التي وقع فيها الإسراء والمعراج The answer: It was not established in which night the Isra’ and Mi’raj took place. وهذا من لطف الله، لأنه لو ثبت لصارت محل عناية للمبتدعة And this is from the kindness of Allah, because if it was established, it would have become a matter of interest for the people of Bid’ah (innovators in the religion). الله أخفاها سبحانه وتعالى Allah the Almighty has concealed it. نحن نؤمن بالإسراء والمعراج، ولكن الليلة التي حصل فيها ما نجزم We believe in Al-Isra’ wal Mi’raj, however we do not ascertain which night it happened in. وليس من حقنا أننا نبحث في أي ليلة We have no right to look in which night (i.e., it took place). وش الفايدة؟ Where’s the benefit in it? نعم. Yes.

Did Al-Isra’ wal Mi’raj take place on the 27th of Rajab? – Sheikh Salih Al-Fawzan

العيد الحقيقي True Eid

Do Not Feel Lonely - Sheikh Salih Al-Fawzan

We Fear Knowledge will be Removed – Sheikh Salih Al Al-Sheikh

The ruling on celebrating the Prophet’s birthday (Mawlid) – Sheikh Muhammad Hisham Tahiri القاري: قال: وَلَقَدْ تُوُفِّيَ صلى الله عليه وسلم يوم الإثنين الثاني عشر من شهر ربيع الأول في وقت الضحى في شهر فبرائر، وعمره ثلاثة وستون عامًا. Reader: He said: The Prophet ﷺ passed away on Monday, the 12th of Rabī‘ al-Awwal, in the forenoon (dhuha), in the month of February, at the age of sixty-three years. وهذا بالإجماع، لا خلاف بين العلماء في يوم وفاته، ولا في شهر وفاته، ولا في سنة وفاته عليه الصلاة والسلام. This is by consensus. There is no difference among the scholars regarding the day of his death, the month of his death, or the year of his ﷺ death. وللعجب كل العجب ممن يحتفلون بمولده في يوم وفاته! وهذا من غرائبهم وتناقضهم. And what is greatly astonishing is that some people celebrate his birthday on the very day of his death! This is from their oddities and contradictions. والنبي صلى الله عليه وسلم لم يحتفل بمولده عليه الصلاة والسلام ولا أصحابه. The Prophet ﷺ never celebrated his birth, or his Companions. وإنما هذه سنة النصارى اتبعها بعض المسلمين تقليدًا لهم. Rather, this is a practice of the Christians, which some Muslims have imitated – blindfollowing them. نسأل الله أن يهدي ضال المسلمين. We ask Allah to guide the misguided Muslims.

The Ruling on celebrating the Prophet’s birthday (Mawlid) - Sheikh Muhammad Hisham Tahiri

Shaikh Saleh Al-Fawzan (may Allah preserve him): ‎الاحتفال بالمولد النبوي هذا بدعة Celebrating the Prophet’s birthday (Mawlid ) is a Bid’ah (innovation) ‎وكل بدعة ضلالة كما في الحديث and every innovation is misguidance, as per the Hadeeth Shaikh Ibn baz (may Allah have mercy on him): ‎ولو فعله كثير من الناس اليوم Even if it is done by a lot of people today ‎فإن البدع اليوم لا تحصى the innovation are countless nowadays ‎والمعاصي لا تحصى اليوم and the sins are countless nowadays ‎وليس كثير من الناس حجة على كتاب الله and that a lot of people do it is not an proof against the book of Allah ‎ولا على سنة رسوله عليه الصلاة والسلام Nor against the Sunnah of his Messenger ﷺ Sheikh Saleh Al-Luhaidan (may Allah have mercy on him): ‎اذا كان النبي لم يحدث المولد If the Prophet did not invent the Mawlid ‎ولم يحدثه الخلفاء الراشدون nor did the Rightly Guided Caliphs ‎ولا علم في عهد الصحابة ولا عهد التابعين nor was it known in the era of the Sahabah nor the era of the Tabi’een ‎ولا في عهد أتباعهم ولا في عهد أحد من الأئمة الأربعة Nor in the era of their followers, nor in the era of any of the four imams ‎يعني انتهت المئة الرابعة لا يعلم الناس شيئاً يسمى بالمولد So, four hundred years passed, and the people did not know of anything called Mawlid ‎اذاً فهو من البدع So it is a Bid’ah (innovation) Sheikh Al-Uthaymeen (may Allah have mercy on him): ‎ولنسأل هل نحن أشد تعظيماً للرسول صلى الله عليه وسلم من هؤلاء؟ لا Let’s question if we revere the Messenger ﷺ more than them? No. ‎هل نحن أشد حباً للرسول من هؤلاء؟ لا Do we love the Messenger more than them? No. ‎اذا كان كذلك فإن الواجب علينا أن نحذو حذوهم If this is the case, then we must follow their steps ‎وألا نقيم عيد المولد النبوي لأنه بدعة and not celebrate the Prophet’s Mawlid because it is an innovation Shaikh Saleh Al-Fawzan (may Allah preserve him): ‎فعلى المسلم أن يتجنبه وألا يحضره So the Muslim must avoid and not participate in it

Celebrating Mawlid Nabi - The Scholars of Ahlus Sunnah Wal Jamaa’ah رحمهم الله و حفظهم الله