Answer: It is alright. It neither breaks the fast nor make it makrooh.
Allah (Subhana Wa Ta’ala) knows Best
Answer: It is not necessary to inform an eligible person that the amount given to them is zakat.
Answer: There is no Zakat on Provident/Pension funds. Zakat will only be Fardh when these amounts are received and they are equal to or in excess of Nisab, and further, they are retained for a full Islamic year. There is no Zakat for the years that have passed before receiving these amounts. This is known as Da’eef (insecure loan).
Answer: If cash, gold or silver has been given as a loan or when merchandise has been sold on terms and the payment is received after a year or two; and the value of the amount owing is that of Nisab, then this is called a Qawi (secure loan), and therefore, Zakat for those years prior to payment will be Fardh.
Answer: It is permissible to donate and transfuse blood if:
a) There is a desperate need to donate blood; b) There is no other alternative; and c) This has been prescribed by an expert medical practitioner. This permissibility is based on the principal of ?necessity relaxes prohibition?. (Al-Ashbaah)
However, the permissibility of blood donation and blood transfusion is determined by the following conditions:
a) The donor willingly donates his blood. If he is compelled to do so, it will not be permissible; b) There is no danger to his (the donor?s) life or health; c) If the doctor feels that the patient will lose his life and there is no other alternative but recourse of blood transfusion; and d) There is no fear of death but the recovery is not possible without blood transfusion. It is not permissible to sell one’s blood or to pay the blood donor. However, if one is in need of blood desperately and the only means to obtain the blood is to purchase it, then only will it be permissible to pay for the blood. NB. Blood donation and blood transfusion is not permissible for the sake of beautification or for any other reason other than genuine necessity.
The same laws will apply to bone marrow donation
Answer: Once an animal has been slaughtered according to the Shari’ah method, any blood that remains on the body (on the meat) is Halaal. When cooking if this blood mixes with the gravy or water, it will remain Halaal. The blood that is Haraam in Shari’ah is flowing blood and this flowing blood has been thoroughly expelled when the animal bleeds after slaughter.
Answer: The fiqh of lost and found.
Imam Ashraf Ali Thanvi said:
LOST ITEMS THAT ARE FOUND
1. If a person finds an item on the road, pathway or a public gathering, it is haraam for him to pick it up and keep it for himself. Similarly, if he invites some guests to his house for a meal or some other reason and one of the guests leaves some of his personal possessions behind, it is haraam for him to pick it up and keep it for himself. If he decides to pick it up, he should do so with the intention of looking for it’s owner and returning it.
2. If a person finds something and does not pick it up, there will be no sin on him. However, if he finds it at a place where there is the fear that if he does not pick it up, someone else will pick it up and will not return it to it’s owner, then it becomes wajib on this person to pick it up and return it to it’s owner.
3. Once a person finds a lost item and picks it up, it becomes his responsibility to search for it’s owner and to return it to him. If he picks it up and replaces it from where he found it or takes it away with him without looking for it’s owner, he will be committing a sin. This is irrespective of whether he found it at a safe place where he did not fear it getting lost or he found it at an unsafe place. That is, irrespective of whether it was wajib upon him to pick it up or not. The same rule will apply in both cases. That is, once he picks it up, it becomes wajib upon him to search for it’s owner. It is not permissible for him to replace it at the place where he found it.
4. When a person finds an article, he must search for it’s owner and announce the lost item in all the public places that are frequented by men and women. If a woman cannot go to a gathering in which there are men, she should send her husband or another male to go and announce the item that has been found. The person should clearly announce that he has found a particular item and that the owner should come and claim it. However, he should not mention exactly what he has found so that a cheat does not come and claim it falsely. Instead, he should merely give a vague description of it. For example, he must say that he has found some jewellery, clothing or a wallet. Once the claimant comes and gives a clear description of that jewellery, clothing or wallet, it should be given to him.
5. If the person searches extensively for the owner or advertises it properly and still does not find it’s owner to such an extent that he has no hope of finding it’s owner, he should give that item in charity. If the person is poor himself, he can keep it for his personal use. If the owner comes and claims his item after the person had given it in charity, he (i.e. the owner) can demand the value of the lost item as compensation. If he sanctions giving it in charity, he will receive the reward for that.
6. If a domesticated pigeon or parrot falls in one’s yard or house, it will be wajib on the person to search for it’s owner. It is haraam to keep it for himself.
7. If mangoes, guavas or any other fruit is lying fallen in someone’s yard or orchard, it is haraam to pick it up and eat it. However, if an item is of so little value that no one really searches for it, nor does anyone feel offended if it is taken and eaten, it will be permissible to pick up such an item and keep it for oneself. For example, if a person finds some fruit or a handful of dholl, there will be no harm in picking up such items.
8. If buried treasure is found in a house or in a jungle, the same rules as those mentioned above will apply. That is, the person cannot keep it for himself. He will have to search for it’s owner. If the owner is not found, it will have to be given in charity. If he himself is poor, he can keep it for himself.
Answer: It is best not to wear such clothes.
Unless you intend to imitate the kuffar, or do so out of explicit acceptance of the misguided ways of those people, it would not actually be sinful, and would not affect the validity or soundness of the prayer.
[Imitation of the kuffar is only sinful if the imitation was intended, or was in a think that is uniquely characteristic of them, as mentioned by Ibn Abidin in his Hashiya, and by al-Nahlawi in al-Durar al-Mubaha, and others.]
However, one should seek to dress like the believers whenever reasonably possible, and avoid other dress.
Answer: This is permissible if these are used mainly for messaging. However, because of the abuse and the immense wrongs that generally take place via the internet this type of business will be undesirable
Answer: She is committing a serious sin. Allah Ta`ala will definitely be displeased with her.
And Allah Ta’ala (الله تعالى) knows best.
