| 1. Those to whom zakaat al-fitr may be given http://islamqa.info/en/145565 Can zakaat al-fitr be given to people other than the poor and needy, among the eight categories of people mentioned in the Qur'an (to whom zakaah may be given)? Praise be to Allah. There is a difference of scholarly opinion concerning this matter. The Shaafa'is are of the view that the categories of people to whom zakaat al-fitr may be given are the same as those to whom zakaah on one's wealth may be given. The Maalikis are of the view that zakaat al-fitr is only for the poor and needy. This view was also favoured by Shaykh al-Islam Ibn Taymiyah and Ibn al-Qayyim; among contemporary scholars it was favoured by Shaykh Ibn Baaz. (May Allah have mercy on them all) It says in Haashiyat ad-Dasooqi (1/506): Zakaat al-fitr may be given to any poor, free Muslim except a Haashimi (descendant of Banu Haashim), but it may not be given to one who works in collecting it, those whose hearts are to be softened towards Islam, for freeing slaves, or to a debtor, mujaahid, or a wayfarer to help him get home; rather it is prescribed specifically for the poor. End quote. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: This opinion has the strongest evidence. End quote from Majmoo' Fataawa Shaykh al-Islam, 25/71 Ibn al-Qayyim said in Zaad al-Ma'aad (2/22): It was the teaching of the Prophet (blessings and peace of Allah be upon him) to single out the poor for receipt of this charity; he did not share it out among the eight categories (of those who are entitled to zakaah), and he did not issue instructions to that effect, and his Companions and those who came after them did not do that either. Rather one of the two opinions in our view is that it is not permissible to give it to anyone except the poor in particular. This view is stronger than the view that it must be divided among the eight categories. Shaykh Ibn Baaz (may Allah have mercy on him) said: It is to be given to the poor and needy, because of the proven report from Ibn 'Abbaas (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) enjoined zakaat al-fitr as a purification for the fasting person from idle and obscene talk, and to feed the poor. End quote from Majmoo' al-Fataawa, 14/202 And Allah knows best. 2. He started fasting in London and broke his fast in Riyadh http://islamqa.info/en/38007 With regard to fasting, I started fasting in London and broke my fast in Riyadh. What is the ruling on the time difference? Praise be to Allaah. Your fast is valid, because with regard to breaking the fast, what matters is the place where the fasting person is when the sun sets; the time difference does not matter, whether the day is long or short. In Fataawa al-Lajnah al-Daa'imah (10/296) it says: The scholars are unanimously agreed that the fast lasts from dawn until sunset, and each person who fasts is subject to the rulings on the place where he is, whether he is on the ground or in a plane that is in the air. In another fatwa (10/295): The basic principle is that with regard to starting to fast, breaking the fast and the time of prayer, each person is subject to the ruling of the land he is in or the air through which he is travelling. If the plane he is in takes off a few minutes before sunset and the day continues for him, it is not permissible for him to break his fast or to pray Maghrib until the sun sets from the point of view of the air through which he is travelling, even if he passes through the airspace of a city whose people have broken the fast and prayed Maghrib, so long as he can see the sun. Based on this, whoever starts to fast then travels in a plane towards the west should break his fast when the sun sets in the place where he is. Similarly if he travels by plane towards the east and wants to fast, he should not break his fast until the sun sets in the place where he is. The time difference does not matter. And Allaah knows best 3. A brief glimpse at the Ahl al-Hadeeth (Ahl-e-Hadeeth) movement in India http://islamqa.info/en/159436 I always go to the mosque now, and it is a mosque of Ahl al-Hadeeth. The people in my area say that they are more Ahl al-Hadeeth than Muslims, and the Prophet (blessings and peace of Allah be upon him) said that the group of his ummah who will enter Paradise is the group that follows the Qur'an and Sunnah. I would like to know more about them. Praise be to Allah. There follows a brief glimpse at Jamaa'at Ahl al-Hadeeth in India, so that you may become more keen to stay close to them. It says in al-Mawsoo'ah al-Muyassarah li'l-Adyaan wa'l-Madhaahib wa'l-Ahzaab al-Mu'aasirah: Jamaa'at Ahl al-Hadeeth is the oldest Islamic movement in the Indian subcontinent. It is based on calling people to follow the Qur'an and Sunnah, and to understand them in the light of the understanding of the righteous early generations, namely the Sahaabah and Taabi'een, and those who followed them in righteousness. They give precedence to them (the Qur'an and Sunnah) over any other opinion or practice, whether that has to do with beliefs, acts of worship, interactions with others, morals and manners, or politics and social issues, in accordance with the way of the scholars who combined the knowledge of fiqh and hadeeth. They are also opposed to practices and beliefs of shirk and innovation, and myths of all kinds. End quote. Then they said – discussing the ideas and beliefs of Jamaa'at Ahl al-Hadeeth: The belief of Ahl al-Hadeeth is the same as the belief of the righteous early generations, based on the Qur'an and Sunnah. The academic and methodological principles of Jamaa'at Ahl al-Hadeeth are based on: 1. Tawheed (affirmation of the Oneness of Allah). Ahl al-Hadeeth believe that Tawheed is the foundation of Islam. They give precedence in their da'wah efforts to spreading the message of pure Tawheed and instilling it in people's hearts, whilst explaining the three types of Tawheed, especially Tawheed al-Uloohiyyah (Oneness of divinity), concerning which many people make mistakes. They also believe in Tawheed ar-Ruboobiyyah (oneness of the divine Lordship) and what it implies, that sharee'ah should rule the lives of the Muslims. They are not content only to affirm and implement the Islamic political system; rather they believe that the rules and regulations ordained by Allah, may He be glorified and exalted, should shape the individual's attitude, conduct and all his worldly affairs, including legislation and promulgation of laws. 2. Following the Sunnah. Ahl al-Hadeeth focus on following that which is narrated in saheeh reports from the Prophet (blessings and peace of Allah be upon him) in the light of the understanding of the righteous early generations. Hence they do not believe in rigid imitation that calls for adhering to a particular fiqhi madhhab without asking about the evidence. Rather they call for opening the gate of ijtihaad to everyone who fulfils the conditions of ijtihaad, and they call for respect to the mujtahid scholars who follow in the footsteps of the Messenger of Allah (blessings and peace of Allah be upon him) in particular. 3. They give precedence to reports over reason, as they give precedence to sharee'ah, then they subject reasoning to it, because they believe that sound reasoning is in harmony with the saheeh Islamic texts, hence it is not valid to oppose sharee'ah on the basis of reasoning or to give reasoning precedence over it. 4. Tazkiyyah shar'iyyah, i.e., purification of the soul in the manner prescribed in Islam, using all the means mentioned in the Qur'an and Sunnah. They object to innovated means of purification, whether they are advocated by the Sufis or others. 5. Warning against innovation, because they think that innovation is in fact trying to make up what Allah omitted and introducing practices on the basis of one's opinion and reason. Hence they advocate adhering to the Sunnah and avoiding all types of innovation. 6. Warning against weak and fabricated hadeeths, because these kinds of hadeeth pose a great danger to the ummah; hence it is essential to examine the hadeeths that are attributed to the Prophet (blessings and peace of Allah be upon him), especially with regard to matters of belief and rulings. End quote. See: al-Mawsoo'ah al-Muyassarah li'l-Adyaan wa'l-madhaahib wa'l-Ahzaab al-Mu'aasirah, p. 173-185 And Allah knows best. | 
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