Charitable Institutions
547 questions
Is it permissible to count donating a portion of Zakat funds towards establishing an operating room, a kidney dialysis room, or a pediatric intensive care unit in a government hospital, as part of one's Zakat al-Mal (wealth Zakat)?
Is it obligatory to refrain from giving zakat to orphans who have a large monthly income? What should I do with the large sums of zakat money that have accumulated with them? Is it permissible to use these funds to pay off the accumulated debt of their real estate fund for their house? Is it permissible to fence their municipal lands with it?
1. Am I obligated to include my debts in my will, knowing the difficult circumstances of my family? 2. Does the noble verse "And do not make your hand shackled to your neck..." include charity, and is my understanding that it is a "loan" that returns in this world and the hereafter correct, and if not, what is your guidance for rationalizing charitable funds? 3. Can I be provided with a phone number or email address of a scholar to help me set a plan for seeking Sharia knowledge over ten years?
Is it permissible to give an outer garment for clothing without undergarments? And are a suit and trousers suitable as attire for clothing? And is it permissible to give clothes to a charity with the intention of expiating an oath without informing them?
Is it permissible for a family that includes an orphan to spend on him from their Zakat money to buy clothes and food?
Is it permissible, in Sharia, for a charitable organization to sell tickets in advance (a month before the event) for dinner parties or charity meals to raise money for orphans? And does this fall under the ruling of selling food before taking possession of it?
Is committing some errors, such as the absence of a mahram for girls and mixing in charity convoys, a sin that prevents participation in charitable work, knowing that I advise them not to commit those errors?
Can money vowed as charity be used to build a mosque?
Must the suspicious money be repaid to the employer again, whether it was disposed of in charitable ways before knowing the Sharia ruling or after?
Is giving Zakat openly reprehensible, and does the satanic whispering regarding this necessitate seeking refuge in Allah?
What is the virtue of daily charity, and is it permissible to intend to give a certain amount of charity daily, then transfer it to charitable organizations at the end of the month in one lump sum?
Is it permissible to sell items inside the mosque for charitable purposes, such as selling booklets and tapes, where the proceeds go to orphans and the poor?
Is it permissible for a charitable organization that acts as an agent for collecting donations and implementing charitable projects to combine agency and implementation, and to take profits from implementing projects to cover employees' salaries and sponsor preachers, knowing that it does not take administrative expenses from donors' money? What is the salary ceiling for employees in this case? Is it permissible to pay large salaries to some distinguished cadres to free them up for work in the organization, even if they have worldly jobs that make them self-sufficient?
Is it permissible to give charity in exchange for a specific benefit, such as purchasing a ticket to an event, knowing that its proceeds will go to charity?
What is the ruling on a golden gift received from a person to whom I previously gave usurious money – should its value be given in charity, returned to him, or may it be accepted?
Is helping a committed young man get married considered an ongoing charity (Sadaqah Jariyah), such as through a bequest of one-third of the deceased woman's gold?
What is the interpretation of a dream in which the questioner sees his deceased father asking, "Marriages or divorces?" and his brother dreams of their deceased father behind a glass pane? And what are your suggestions for ongoing charity (sadaqah jariyah) in Jordan?
Which is better: increasing charitable giving to one's children beyond their obligatory maintenance, or giving charity to the poor and needy?
How can one reconcile the two hadiths of Uqbah ibn Amir and Aisha, may God be pleased with them both, concerning charity on behalf of the deceased? And is it correct to say that charity on behalf of the deceased is permissible only if he left behind wealth or was frequently charitable before his death, to reconcile between the two hadiths?