[Slideshare] fardhu'ain-lesson#12-arkaan-ul-islam(3)-zakah(4-january-2013)

IN THE NAME OF ALLAH,
MOST
COMPASSIONATE,
“A BEGINNERS’ COURSE ON
MOST MERCIFUL ISLAM”
IL
-’ I
A Lessons on Fardhu ‘Ain in English for Adults
IBR
F J 12 conducted by Ustaz Zhulkeflee Hj Ismail
N #
H O
DIT O
HA E SS
L Every Friday IT CAN ALSO BE A
night @ 8pm –
10pm
REFRESHER COURSE
Wisma Indah, FOR MUSLIM
“ARKAAN AL-ISLAM” 450 Changi PARENTS,
Road,
Pillars of Islam (Submission) #02-00 next to
EDUCATORS, IN
Masjid Kassim CONTEMPORARY
AZ-ZAKAH SINGAPORE.
OPEN TO ALL
(TAX UPON WEALTH)
Using textbook & curriculum he has developed especially for
Muslim converts and young Adult English-speaking Muslims.

“To seek knowledge is obligatory upon every Muslim (male & female)”

UPDATED JANUARY 2013
All Rights Reserved© Zhulkeflee Hj Ismail (2012) 1

FROM PREVIOUS LESSONS
IN THE NAME OF ALLAH, FARDHU’AIN: CONDUCTED BY
MOST
COMPASSIONATE, USTAZ ZHULKEFLEE HJ ISMAIL
MOST MERCIFUL LESSONS FROM TEXTBOOK
“Beginners’ Manual on Islam”

(The basic message of Islam)

2
All Rights Reserved© Zhulkeflee Hj Ismail (2012)


“Allah” : Arabic proper noun; name for God, it refers
to the One and Only, the Unique Creator, Lord
Sustainer of the Universe, Who Alone is God – there is
none besides Allah.

No equivalent translation in non-Semitic language.



“Muhammad s.a.a.w.” : Arabic name meaning “the
Praised One”; he is the Chosen, Unlettered Prophet,
the servant and Messenger of Allah, the Awaited
Seal of Prophethood after whom there will be no
more prophet sent.


IIMAN ‘AMAL IHSAN
[Islam]
Belief Submission Best or
Faith Obedience Righteous
Conviction Practice Conduct
Faith without obedience is meaningless; and obedience without Faith is
mere rituals and may even lead to hypocrisy.
Together, Faith and Obedience must lead to Righteousness with IHSAN
which essentially focus in our intention to sincerely serve Allah s.w.t.
Thus, in these three aspects can one be said to be true in his submission
to the Will of Allah (as Muslim).


MOST
COMPASSIONATE,
MOST MERCIFUL

THE SECOND ASPECT REQUIRED IN THE ATTESTATION TO
THE ABSOLUTE ONENESS OF ALLAH (TAU HEED)


“Do they seek for other than the Religion of Allah?―While all
creatures in the heavens and on earth have willing, or unwilling,
bowed to His Will (accepted Islam), and to Him shall they all be
brought back.”
(Qur’an: Aali ‘Imran: 3: 83)


“Now then, for that (reason), call (them to the Faith), and
stand steadfast as thou art commanded nor follow thou
their vain desires; but say: "I believe in the Book which
Allah has sent down; and I am commanded to judge justly
between you. Allah is Our Lord and your Lord. For us (is
the responsibility for) Our deeds, and for you for your
deeds. There is no contention between us and you. Allah
will bring us together, and to Him is (Our) final goal.”
(Qur’an: ash-Shura: 42: 15)


The word “Islam” - literally means “surrender;
submission”. When added with the prefix “al” ( definite
article“the” - to denote a name) it refers to the essential traits of
this religion signifying an external manifestation of one’s inner
conviction, belief (iiman) towards “obedience to the will of
Allah”.

The true meaning of “believe” or “iiman” is :

“to be convinced in one’s heart/mind (Qolb);
and declare with one’s tongue,
and practice deeds in accordance with its pillars ”


So “how does one begin to submit to Allah’s will”?

This was succinctly enumerated by Prophet Muhammad s.a.w.
in what is referred to as :

the Pillars of Islam
(Arkaan-ul-Islaam).


Islam is built upon Five (pillars):

[1] To bear witness that there is no god except
Allah, and that Muhammad is the
Messenger of Allah;

[2] And to establish the (Daily obligatory)
Swolah;

[3] And pay out the Zakah (tax on wealth);

[4] And to make pilgrimage (Hajj) to the
House) for those who has the means to
(do) it;

[5] And to Fast (daily) in Ramadhan.


MOST COMPASSIONATE,
MOST MERCIFUL

THE third PILLAR OF ISLAM IN PRACTICALIZING OBEDIENCE TO
THE MESSAGE OF THE ABSOLUTE ONENESS OF ALLAH (TAUHEED)


 In respecting the dominance of the followers, adherents of the
school of Fiqh of al-Mujtahid-mutlaq al-Imam Muhammad ibn Idris
ash-Shafi-’ie rhm.a. here in this region, the practices in this
manual / lesson on FIQH matters, shall subscribe and be in
conformity with this school of Islamic jurisprudence ( madzhab).
 Yet, we hold to a healthy respect and tolerance ( tasamuh) towards
other madzaahib and ikhtilaaf (differences of opinion) amongst
Islamic scholars.
 The dominant schools of Islamic jurisprudence generally accepted
are the, Ja’afari, Maliki, Hanafi, Shafi’e and Hanbali.


“And [tell them that] I have not created the invisible
beings and men to any end other than that they may
[know and] worship Me. [But withal,] no sustenance
do I ever demand of them, nor do I demand that they
feed Me: for, verily, Allah Himself is the Provider of
all sustenance, the Lord of all might, the Eternal!”
(Qur’an: Dzaariyat: 51: 56-58)


“Who believe in [the existence of] that which is
beyond the reach of human perception, and are
constant in prayer, and spend on others out of what
We provide for them as sustenance;”
(Qur’an: Baqarah: 2: 3)


“And let not those who covetously withheld of the gifts which
Allah hath given them of His Grace think that it is good for them:
nay it will be the worse for them: soon it will be tied to their necks
like a twisted collar on the Day of Judgment. To Allah belongs the
heritage of the heavens and the earth; and Allah is well
acquainted with all that ye do.”


“Thus, as for him who gives [to others] and is conscious of
Allah, and believes in the truth of the ultimate good for him
shall We make easy the path towards [ultimate] ease. But as
for him who is niggardly, and thinks that he is self-sufficient,
and calls the ultimate good a lie – for him shall We make easy
the path towards hardship:”
(Qur’an: Layl : 93: 5-11)


“Doing good for
Allah’s sake
AFFIRMING IT AS TRUTH
will be rewarded
with eternal
Goodness by Him”

DENYING OR REJECTING IT


“Seek instead, by means of what Allah has granted thee, [the
good of] the life to come, without forget-ting, withal, thine own
[rightful] share in this world; and do good [unto others] as Allah
has done good unto thee.”
(Qur’an: Qasas: 28: 77)

“[In all these respects,] let him who has ample means spend in
accordance with his amplitude; and let him whose means of
subsistence are scanty spend in accordance with what Allah has
given him: Allah does not burden any human being with more
than He has given him - [and it may well be that] Allah will
grant, after hardship, ease.”
(Qur’an: Talaq : 65: 7)


“.. And (the servants of the Most Gracious is the) who,
whenever they spend on others, are neither wasteful
nor niggardly but [remember that] there is always a
just mean between those [two extremes];”
(Qur’an: Furqan: 25: 67)


‘Zakah’ or ‘Zakat’ here is meant:

“ the compulsory tax upon a Muslim’s wealth, to be
given out to certain categories of people, as
commanded by Allah.”


 Yet, it is interesting to note that the Arabic word
‘Zakah’ has the meaning of “to purify” as well as “to
make it grow”. Thus, Allah says:


 Yet, it is interesting to note that the Arabic word
‘Zakah’ has the meaning of “to purify” as well as “to
make it grow”. Thus, Allah says:

” [Hence, O Prophet,] accept that [part] of their possessions
which is offered for the sake of Allah (SwODOQAH), so that thou
mayest cleanse them thereby and cause them to grow in purity,”
(Qur’an: Taubah: 9: 103)”


FIRST REASON
 We come into this world without any possession. Then we begin to
acquire for our needs, provision and possessions - and begin
accumulating and amassing wealth.

 Our interaction with this world and material possessions will have
effect upon our self (Nafs), our hearts (Qolb), our soul (Ruh).

 Regarding our Self, or heart, Allah says:


FIRST REASON


FIRST REASON

“And a soul (Nafs) and Him Who perfected it.

And inspired it (with conscience of) what is wrong for it and
(what is) right for it.

He is indeed successful who purify and causes it to grow,

And he is indeed a failure who stunted it.”
(Qur’an: ash-Shams: 91: 7-10)


 Islam never totally reject the world nor does it denies the
importance to Muslims in acquiring much wealth.

 Yet it knows what these can do to our spiritual self. Thus, it is
indeed crucial to avert corruption and spiritual diseases from
affecting our hearts and soul (nafs) which wealth and material
possessions may bring e.g. Greed, possessiveness, miserliness,
avarice, corruption, oppression etc.


There is a saying:

“Love for the world (affection and attachment to
material possession) is the head (root) of every
sins (wrong-doings, mistakes, errors etc.)”


“Verily We have created Man into toil and struggle. Thinks
he, that none hath power over him? He may say
(boastfully): "Wealth have I squandered in
abundance!” Thinks he that none beholds him? Have We
not made for him a pair of eyes?― And a tongue, and a pair
of lips?― And shown him the two highways? “
(Qur’an: al-Balad: 90: 7-10)


 Thus, Muslims not only needs to be reminded that:

[a] possession and wealth are bestowals of Allah, only as temporary
trust (amanah) for our use;

[b] it is how you get this wealth and how you spent it that you shall be
questioned by Allah s.w.t. – not how much you accumulate!


 Thus, Muslims not only needs to be reminded that:

[c] remember how innocent we were, until we began to develop
selfishness, greed, miserly, covetousness etc.

 Thus, Zakah is to effectively and as practical reminder to be
inculcated, so as not to allow such corruptions to occur in our
Self/Soul.


SECOND REASON

 All bestowals and wealth is from Allah. And He would generally
bestow upon many amongst mankind more than what he needs,
so that through them these wealth would be shared with the
others who deserves it.


SECOND REASON

 There is no shortage of Allah’s bestowal upon mankind regarding
wealth and provision – mankind's’ economic problem is only
regarding its distribution.

 This is because living in this world is but a test – especially in this
case, test upon rich towards the poor, the have towards those
who have not.


SECOND REASON

 Thus, Muslim regards part of what Allah gives him to include what
belongs to others, which becomes his amanah (trust) to distribute
them to its rightful recipients.


SECOND REASON

 And because the Muslim regards his wealth to includes what
belongs to others, as long as these are not given out to their
rightful recipients, his wealth is not totally regarded as his.

 Therefore by giving out the zakat, it is like purifying the wealth
which is in his possession from what is not his and forbidden for
him to consume.


FIRST REASONING

 What is the real worth of our wealth? With death, these wealth
loses all value for us, except those that has been spent in
accordance towards what Allah commanded us to – and He
promises to increase them, not only its amount, but its real
value for us will be eternally enjoyed beyond our death.


FIRST REASONING

 The promise reward is a minimum return of 1 : 700% (certainly
a most generous investment returns for our hereafter).


FIRST REASONING


FIRST REASONING

“ THE PARABLE of those who spend their possessions for
the sake of Allah is that of a grain out of which grow
seven ears, in every ear a hundred grains: for Allah
grants manifold increase unto whom He wills; and Allah
is infinite, all-knowing..”



FIRST REASONING

 More importantly, this ‘increase’ promised by Allah SWT is
both REAL because it will be in the after-life where its full
benefits are not limited (as in this world), and it will be
PERPETUAL unlike here in this temporary world.


SECOND REASONING

 Wealth is measured, not by how much money is a country, but
by how it has been circulated and how many times it is used.
Thus a country’s economy is measured by Gross Domestic
Product (GDP).


SECOND REASONING

 In society, there are people who do not have spending power
due to poverty or unemployment etc. (which zakat is meant for).
Providing for them means injecting into the economy catalysts
to increase economic activity because of the “multiplier effect” it
generates.


SECOND REASONING

 Thus it is, that Zakat seems to ‘penalise’ unused wealth, to
discourage hoardings especially when these wealth inevitably
deprive those who are in need from having means to spend
even on basics.


SECOND REASONING

 Wealth when used or injected into the economy would
in fact generate work and incomes to these various
category of people, thus, by increasing consumer
demand (spending) increases national products and
services, whereas hoarding wealth would stifle and
retard the economy.


TYPES OF WEALTH NISAB HAUL RATES OF ZAKAT

Per  5% produce in
Agricultural 635 kg. harvest case of irrigated
produce land.

 10% produce
from rain-fed
land.

Reference: “Fiqhuz-Zakah” – Sheikh Dr. Yusuf al-Qaradhawi



Gold, silver or 85 gm  2.5% of the
One value
ornaments of (gold)
year
gold and silver (lunar)
595 gm
(silver)




Value of
Cash, in hand 595 gm
 2.5% of the
One amount of cash
or in the bank (silver) year in hand or in
(lunar) bank
(MUIS)*
S$5,908
as @ JANUARY
2013
*Islamic Religious
Council of
Singapore




Value of
Trading goods 595 gm
 2.5% of the
One value of the
(silver) year goods
(lunar)
(MUIS)*
S$5,908
as @ JANUARY
2013
*Islamic Religious
Council of
Singapore




Cows and 30 in -  For every 30, a 1-
year old calf; and
buffaloes numbers
so on.




Goats and sheep 40 in -  One sheep for
numbers first 40;

 Two for 120; and
so on.




Produce of the Any -  20% of the value
mines – all amount of produce
kinds of
minerals



TYPES OF WEALTH NISAB HAUL

 5 up to 24 : one
Camels 5 numbers - sheep or goat for
every 5 camels;

25 up to 35 : one 1-
year old she camel;
and so on




In keeping with changing economic system (development), there
may be other types of wealth which contemporary Islamic jurists
may regard to be ‘zakatable’ by consensus (IJMA’) or in accordance
with acceptable scholarly exertion (IJTIHAD), be it analogous
deduction (QIYAS), preference (ISTIHSAN), needs (MASLAHAT ) etc.

Wa-Allaahu a’lam
(IT IS ALLAH WHO KNOWS ALL)



“ASAANIF” : THE CATEGORIES OF PEOPLE
UNTO WHICH ZAKAT MUST BE GIVEN TO.


“ The alms are only for the poor and the needy, and those who
collect them, and those whose hearts are to be reconciled, and
to free the captives and the debtors, and for the cause of
Allah, and (for) the wayfarer; a duty imposed by Allah. Allah is
Knower, Wise.”
(Qur’an: Taubah: 9: 60)


“The Believers men and women, are (AWLIYA’) protectors
one of another: they enjoin what is just, and forbid what is
evil: they observe regular prayers (swolah), practice
regular charity (zakah), and obey Allah and His Messenger.
On them will Allah pour His mercy: for Allah is Exalted in
power, Wise.”


FUQARA’ - FAAQIR

[1] The “poor; or those in poverty.” They are those who do not
possess any wealth, or whose income is less than ⅓ of what he
needs to sustain livelihood for himself and people under his
guardianship.


MASAAKIN - MISKEEN

[2] These are the “needy; those in need” or (those slightly better-
off than the “faqir”) who may have possessions and income, yet
“whose income is still less than ⅔ of what he needs to sustain
livelihood for himself and family under his care.”


‘AAMILEEN – ‘AMIL

[3] The full description is “those who are employed or working
upon it (collecting and distributing the zakah)”.
This imply necessity for zakat institution be managed
(efficiently) professionally; and to safeguard the honour of every
Muslims from having to beg.


MU-ALLAF

[4] The literal translation of this group is “those whose hearts are
reconciled (i.e. towards accepting Islam)”.
This is to ensure new Muslims’ every need is provided for,
even those who may be rich, they are entitled to disbursement
from the Islamic treasury.


RI-QAAB

[5] From the word meaning “neck” – it refers to the ransoming or
free Muslims from slavery.
This shows that every Muslim must be freed from all forms of
slavery or from being under oppression. Their freedom must be
accorded for them (if need be) using the zakat funds.
Although chattel slavery no longer exist, yet Islamic scholars are
known to apply ‘qiyas’ (juristic analogy) for what may constitute
modern ‘slavery’.


GHAA-RIMEEN

[6] These are “those who are indebted”.
We differentiate “debt” from “loan”. Loan is merely one who can
afford to repay what he owes, except that it be deferred. He is not what
we mean by “one who is indebted”.
“Those indebted” are akin to “faqir & miskin” but in a temporary
sense, because of unforeseen expenditure incurred due to misfortune,
sickness, accident, calamities etc.


FEE-SABI-LILLAAH

[7] Literally, it means “those (fighting, striving) in the Way of Allah”.
This is for those Muslim “Mujahideen” in the way of Allah,
during war as fighters; and In peace time, it include the “Mujahid
of Da’wah” i.e. those striving to “raise the kalimah of Allah, to be
highest” in the field of spreading the teachings of Islam through
Da’wah.


IBNUS-SABEEL

[8] This refers to Muslim “travellers or wayfarer”.
A Muslim traveller in need, has rights to zakat funds, wherever or
whenever he encounters difficulty while travelling in Muslim lands. In
fact, there were times in history that the Islamic state provided 3 days
hospitality in caravanserais (musafir-khana) managed by Islamic
treasury (bayt-ul-maal) , for every Muslim travellers.


“Fair in the eyes of men is the love of things they covet : women
and sons; heaped-up hoards of gold and silver; horses branded (for
blood and excellence); and (wealth of) cattle and well-tilled land.
Such are the possessions of this world's life; but in nearness to
Allah is the best of the goals (to return to).”
(Qur’an: Aali ‘Imran: 3:14)


"But seek, with the (wealth) which Allah has bestowed on
thee, the Home of the Hereafter, nor forget thy portion in this
world: but do thou good, as Allah has been good to thee, and
seek not (occasions for) mischief in the land: for Allah loves not
those who do mischief."
(Qur’an: Qasas: 28: 77)


“Who is he that will loan to Allah a beautiful loan,
(QARD’-HASANAH) which Allah will double unto his credit
and multiply many times? It is Allah that gives (you) want
or plenty and to Him shall be your return.”



Render not vain your almsgiving (swodaqat)
by reproach and injury, (Q: Baqarah: 2: 264)


“ Those who spend their wealth in the cause of Allah and
follow not up their gifts with reminders of their generosity or
with injury,― for them their reward is with their Lord; on
them shall be no fear, nor shall they grieve. ”

“ Kind words and the covering of faults are better
than charity followed by injury. Allah is free of all wants,
and He is Most Forbearing. ”


“ O ye who believe! Render not vain your almsgiving (swodaqat)
by reproach and injury, like him who spends his wealth only to be
seen of men and believes not in Allah and the Last Day. His
likeness is as the likeness of a rock whereon is dust of earth; a
rainstorm smites it, leaving it smooth and bare. They have no
control of aught of that which they have gained. Allah guides not
the disbelieving folk. ”


“ The Satan threatens you with poverty and bids you to conduct
unseemly. Allah promises you His forgiveness and bounties and
Allah cares for all and He knows all things.”


“ Whatever of good ye give benefits your own souls and ye shall
only do so seeking the "Face" of Allah. Whatever good ye give, shall
be rendered back to you and ye shall not be dealt with unjustly. ”


“And let not those who covetously withheld of the gifts which
Allah hath given them of His Grace think that it is good for them :
nay it will be the worse for them: soon it will be tied to their necks
like a twisted collar on the Day of Judgment. To Allah belongs the
heritage of the heavens and the earth; and Allah is well
acquainted with all that ye do.”


“Allah hath heard the taunt of those who say: "Truly, Allah is
indigent and we are rich!",― We shall certainly record their
word and (their act) of slaying the Prophets in defiance of
right, and We shall say: "Taste ye the penalty of the
Scorching Fire!. “


“O ye who believe! There are indeed many among the priests
and anchorites, who in falsehood devour the wealth of men
and hinder (them) from the Way of Allah. And there are those
who bury gold and silver and spend it not in the way of Allah:
announce unto them a most grievous penalty.”


“On the Day when heat will be produced out of that (wealth) in
the fire of Hell, and with it will be branded their foreheads, their
flanks and their backs― "This is the (treasure) which ye buried
for yourselves: taste ye, then the (treasures) ye buried!"
(Qur’an: Taubah: 9: 35 )


“And spend [in the way of Allah] from what We have
provided you before death approaches one of you and he
says, "My Lord, if only You would delay me for a brief term so
I would give charity and be among the righteous. But never
will Allah delay a soul when its time has come. And Allah is
Acquainted with what you do..”
(Qur’an: Munafiun: 63: 10-11 )


“Protect your wealth by paying the Zakah, and heal your sick
by giving charity (sadaqah)”

(Hadith of the Prophet Muhammad s.a.w.)


He said: “Verily, your wealth is only what you have spent (for
your needs, or given away in charity or as gifts), what remains
with you is (actually held by you) to be inherited by others.”

(Hadith reported by Bukhary and Muslim)


“There is no wealth which is mixed with (portions in which)
zakat (is not paid) except that it will be cause of destruction.”



“If you fulfil (pay out) the zakat upon your wealth with a good
heart (i.e. without feeling regret or sense of loss, or being
insincere, hypocritical etc.), then in reality you have been saved
from the evil (or harm which your wealth may bring upon you) .”


ALLA-HUM-MAK - FI-NAA BI-HA-LAA-LI-KA- ‘AN-HA-RAA-MIK,
WA-ARGH-NI-NAA – BI – FADw -LI-KA – ‘AM-MAN –SI- WAAK

“O Allah! Make sufficient for us our provision with what is
lawful (halal) and not from what is forbidden (haram).
Enrich us with the bestowals from You alone, not from
other than You.”


ALLAA-HUM-MA - IN-NEE – A –’UU- DZU – BIKA - MINAL-
BUKH-LI, WA – A-’UU-DZU- BIKA - MINAL-JUBNI,
WA-A-’UU-DZU - BIKA MIN- AN- URAD -DA – ILAA –
AR-ZA- LIL- ‘UMUR , WA –A-’UU-DZU- BIKA – MIN – FITNA-TID-DUN-
YAA – WA – ‘A-DZAA-BIL – QAB-RI


“O Allah, I seek refuge in You from miserliness and cowardice, I
seek refuge in You lest I be returned to the worst of lives “i.e.
old age, being weak, destitute, incapable and in a state of
fear, etc.”, and I seek refuge in You from the trials and
tribulations of this worldly life and the punishment of the
grave.”


ALLA-HUM-MA IN-NAA NAS-A-LU-KA RI- DwAA -KA WAL JAN-NATA,
WA-NA-’UU- DzU- BI-KA MIN SA-KHA-TI-KA WAN-NAAR

“O Allah! We ask that You be pleased with us and (grant us)
the Paradise, and we seek refuge (in You) from Your wrath
and the Hell-fire.”


JAZALLAA-HU ‘AN-NAA MUHAM-MADAN SWOL-LAL-LAAHU
‘ALAY-HI WA- AA-LIHI WA-SAL-LA-MA – MAA HU-WA AH-LUHU

“(May) Allah grant His Reward upon
Muhammad, salutations of Allah and Peace be
upon him and his family, in accordance with
what he deserves (in Allah’s knowledge &
estimation).”


”Glory to thy Lord the Lord, of Honour and Power! (He
is free) from what they ascribe (to Him)! And Peace on
the Messengers! And praise to Allah, the Lord and
Cherisher of the Worlds.”

(Qur’an : Saffat: 37 : 180-182)


http://an-naseehah.blogspot.com/
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http://with-the-truthful.blogspot.com/
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