Repentance (tawbah) from stealing--on returning items anonymously

I find it extremely difficultto go back to those whomI had stolen from, nor can I ever confess to them in order to gain their forgiveness. What shall I do?
It is not necessary for you to face the embarrassment of informing them yourself, or offering compensation in person. You can send their dues to them say, bymail, or through another person without revealing your identity. You can also place it in their sight without their knowledge, or say to them if you haveto go in person that"someone" - who doesn't like to reveal his name - says this is your property. In short, the important thing is to return to the people their property.

Repentance (tawbah) for a thief from stealing

How does a thief repent?
If what he has stolen is still in his possession it should be returned to the owner. If it has been used or disposed of, then an amount equivalent to its value should be returned to the owner--unless the owner is willing to forgive.

Repentance (tawbah) - on compensating for acts of worship deliberately neglected in the past

I have neglected many rights of Allah in the past, such as prayers,
fasts, and zakah. Am I required to repeat them or compensate for them?
As far as the five daily prayers are concerned, thepreferred opinion
is that the repetition or compensation (or what is known as qadaa' in
Arabic), is not obligatory for the reason that prayers are obligatory
at a particular time, and once that time has elapsed, there is no way
to offer them. However one ought to seek Allah's forgiveness and offer
as many nawafil (voluntary prayers) as possible.
As for fasting-yes, if a person was a Muslim at the time they became
obligatory and he did not fast, then their performance is required,
accompanied by feeding of a poor Muslim for everyday of fast that was
not observed during previous years. What is required is always a day
for a day-no more, no less.
Example 1: A person did not fast three days of Ramadan of the year
1400 A.H., and five days ofRamadan of the year 1401 A.H., all out of
negligence. He must now fast 8 days, and feed eightpoor Muslims in
compensation.
Example 2: A girl reached puberty in the Ramadan of the year 1400 A.H.
but out of shame and modesty did not inform anyone of her
menstruation, and, rather,continued fasting say for eight days of her
period. Thereafter, she repented. She would then be required to redo
eight days of fasting.
It may also be pointed out here that this is the predominant position.
A minority opinion is that the ruling for fasting is the same as that
for the prayers, i.e., there is no qadaa' (making up) for fasting in
the case of a person who did not fast and did not have a valid reason
for not fasting.
As for he who did not offer the obligatory zakah, it is necessary for
arepentant to them for all previous unpaid years, forit is, from one
angle, Allah's right, while from another, the poor people'sright.

Ruling on praying on clothes that have got cathairs on them

I have a few cats at home and because of that, someof my clothes
happen to have their fur on it(whether I realize it or not).A friend
told me that her religious teacher told her that if we pray when
theres more than 3 cat furon our clothes, our prayer would not be
accepted. Is there any sources (Quran/hadith) talking about this?
Praise be to Allah.
Cats are pure (taahir) and not impure (najis), because of the report
narrated by Abu Dawood (75), at-Tirmidhi (92), an-Nasaa'i (68) and Ibn
Maajah (367) from Kabshah bint Ka'b ibn Maalik, that Abu Qataadahcame
in when she had prepared water for Abu Qataadah to do wudoo'. Acat
came and drank from the water, and he tilted the vessel for it so that
it could drink. Kabshah said: He saw me looking at himand said: Do you
find it strange, O daughter of mybrother? The Messenger of Allaah
(blessings and peace of Allah be upon him) said: "They (cats) are not
impure, they are of those who go around amongst you."
Classed as saheeh by al-Albaani in Saheeh Abi Dawood and elsewhere.
At-Tirmidhi said, commenting on it:
This is a saheeh hasan hadeeth, and this is the opinion of most of the
scholars of the Companions of the Prophet (blessings and peace of
Allah be upon him), and of the Taabi'eenand those who came afterthem,
such as ash-Shaafa'i, Ahmad and Ishaaq. They did not see anything
wrong with water that a cat has drunkfrom.
End quote.
As-San'aani (may Allah have mercy on him) said: In this explanation
there is an indication that Allah has made them like servants in that
they are very close to the people of the household and spend a lot of
time with them. Therefore Allah has made things easy for His slaves by
ordaining that cats are not impure, so as to avoid hardship. The
hadeeth indicates that cats and water that they have drunk from are
pure (taahir)
End quote from Subul as-Salaam, 1/24
If water from which a cat has drunk is pure, then it is more apt that
its hair should be pure too. Ibn Qudaamah (may Allah have mercy on
him) said:
In the case of all animals, the ruling on their skin, hair, sweat,
tears and saliva is the same as the ruling on water from which it has
drunk, with regard to whether it is pure or impure.
End quote from al-Mughni, 1/46
In fact the correct view is that the hair of all animals, whether they
may be eaten or not, is pure (taahir), as was stated by Shaykh
al-Islam Ibn Taymiyah (may Allah have mercy on him).
All hair, feathers and woolare pure (taahir), whether they are from
the hide of an animal whose flesh may be eaten or an animal whose
flesh may not be eaten, and whether the animal is alive or dead. This
is the scholarly view that is most correct.
End quote from Majmoo' al-Fataawa, 21/38
He also said:
The way hair lives is comparable to the way plants live, and not the
way animals live; it develops, it is nourishes and grows like plants
thathave no senses and cannot move by free will. It does not die when
the animal dies, therefore it does not become impure (najis) when the
animal dies.
End quote. Majmoo' al-Fataawa, 21/98
It is well known that cats move a great deal, coming and going, so
there can be no doubt that some of their hair is shed, because of
their moving about in the house and rubbing against the furniture and
so on. We know nothing about the Prophet (blessings and peace of Allah
be upon him) takingprecautions to avoid it or instructing others to do
so, in addition to the fact that he said, "They are notimpure." Thus
it is known from the above that cat hairs are pure (taahir) andthat it
does not matter if some of their hairs get onto your clothes, whether
that happens when you are praying or otherwise.
With regard to the teacher saying that if anyone prays with more than
three cat hairs on their clothes, their prayer will not be accepted,
this is an unacceptable statement, because there is no evidence for
it. Rather the evidence is to the contrary, as stated above.
But we should draw your attention to the fact that keeping cats in the
house may lead to transmission of some diseases, according to what
Allah wills, so it is essential to take precautions in that regard and
pay attention to the necessary measures.
And Allah knows best.