Zakah - an intro

At the Sisters circle in Makki masjid, Longsight, Manchester I did part of the circle on zakah. I based it all on what I learnt at AlKauthar's Price of Salvation a month ago. Here are some of the notes. We did some interactive activities too but I left them out in these notes. Because I didn't cover all of the stuff, I'm finishing it off tomorrow insha'Allah. I'll type up the remainding notes tomorrow too insha'Allah.




INTRODUCTION
Zakah is a pillar of Islam. The general attitude towards zakah is that people avoid learning about it more than they avoid the other pillars of Islam; it seems too technical, too mathematical, too complicated, "irrelevant to me specifically" and so on. Thus people exert their efforts studying fiqh of salah, how to perform the rites of hajj, what the correct ‘aqeedah is, related Ramadan issues every year yet zakah is left out. Some may even argue that a pillar of Islam should be simple and straightforward but rather, precisely because it is a pillar upon which Islam is built that it is detailed and vast. There is a huge amount of misinformation about zakah and ignorance about such an important aspect of out deen should be removed. There are many wealth related issues for Muslims are affected with either directly and indirectly – e.g. riba, haram earnings or working in institutes involved in haram, new types of wealth that didn’t exist during the Prophet‘s (sal Allahu 'alaiyhi wa sallam) lifetime, pensions, taxes, poverty and Muslims need to know how zakah applies to these. Also learning about zakah gives us an understanding of financial and social responsibility in Islam and the role of the Islamic authorities as well as the general masses with regards to this.


DEFINITION
Zakah comes from the word zakaa which literally means to increase and grow. Linguistically means blessing, increase, purity and rectification. The legal meaning is it is an obligatory charity that is due annually.


THE RULING AND ORIGIN
The scholars are in consensus that zakah is obligatory but they differ on who zakah is obligatory on.


BASIC FACTS RELATED TO ZAKAH
Nisab means the minimum amount of wealth one has before zakah becomes obligatory.

Hawl means the lunar year that has to pass before zakah becomes obligatory.

There are different types of "wealth" – cash, precious metals, minerals, livestock, agricultural produce.

The goals of the shari'ah with regards to zakah is to give from our wealth to the poor without becoming poor or experiencing difficulty in the process. We can see that zakah is obligatory only on wealth that has the ability to grow and increase and on wealth that is considered above and beyond our needs.

Wealth is anything that people can gather, collect and benefit from and like to own.

Certain types of wealth did not have value in the time of the Prophet (sal Allahu 'alaiyhi wa sallam) e.g. diamonds, paper money.

Paper money used to be attached to gold and silver. However in reality this attachement doesn’t exist anymore hence the nisab for money is that which is more suitable for the poor i.e. nisab which is less, which is silver. The nisab of pure gold is 85g and the nisab of pure silver is 595g. Hence at the time of printing the nisab of money is approximately 207 pounds 30p.

Adab al Mufrad Notes (3)

More adab al mufrad notes. Sorry to give them all at once but I procrastinated.

DATE: 18/05/07 and 25/05/07

Hadith/athar: Ibn Abbas said (about the verses): "Give the relative his due, and the needy and the traveller and squander not (thy wealth) in wantonness. Lo! The squanderers were ever the brothers of devils, and the devil was ever ingrate to his Lord. But if thou turn away from them, seeking mercy from thy Lord, for which thou hopest, then speak unto them a reasonable word. And let not thy hand be chained to thy neck nor open it with a complete opening, lest thou sit down rebuked, denuded." (17:26-29) "He begins by commanding the most pressing of the obligatory dues and He directs man to the best action if he has something – by His saying – ‘Give the relative his due and the needy and the traveller.’ Likewise He teaches man how he should excuse himself if he has nothing – by His saying – ‘If you turn away from them seeking the mercy from your Lord that you are hoping for, then speak gentle words to them.’ In the form of a good promise. ‘Do not keep your hand chained to your neck’ (like a miser that you do not give anything at all) ‘nor outspread it altogether so you sit reproached…’ (that means if you give everything, those who come to you later will find you empty and reproach you) ‘denuded’. (Ibn Abbas) said, that means: The person to whom you gave everything has denuded you.

Weak chain, has unknown person in it. But less strict in accepting/rejecting because it is athar not hadith. Scholars didn’t say whole thing is weak i.e. statement itself is sound.

Ayah tells us what one should do with money – (i) give it to relative, needy and traveller. (ii) If there’s no money to give, make promise that if you have money you’ll give it to them (iii) don’t be miserly or extravagant.

Ayah uses word "qurba" – close relatives.

The word "haqqahu" (due/right) implies reference to zakah whereas the word "aati" (give) is only used referring to sadaqah. Stipulated zakah recipients don’t include relatives. If ayat taken to refer to zakah it emphasises right of relative over other fuqara/masakeen (extremely poor/poor) and travellers if relative comes under these categories too. If taken to mean sadaqah also demonstrated right of relatives over others. Either way, relative comes before other needy people.

Wrong attitude to believe giving money to relative is a favour to them; doing so is merely giving them their right.

"Seeking mercy" – hoping for what Allah provides you with. What you have and can spend is attached to Allah who gives and takes as He wills to all of creation.

"Mercy from your Lord" – not our right. May not even deserve it.

"Hope for" – not guaranteed, shouldn’t expect it.

"Say gentle words" – not whinge, be rude, insult etc. Not sufficient to say "sorry don’t have any". Rather make a promise that if you have money insha’Allah you will give it. Qur'an teaches the highest moral in this aspect.

"Tied to neck" – analogy of a prisoner who is chained. Cannot move hands e.g. reach into pockets. Incapacitated. Ayah almost telling us not to act as though we have our hands tied when we don’t.

Also telling us not to place ourselves in trouble and difficulty yet Qur'an always starts with miserliness. Reflects most prominent problem – extravagance in giving in charity not as common.

"Rebuked" – blameworthy, no-one’s fault but your own, irresponsible with own wealth.

"Denuded" – Arabic word includes meanings of trapped, tired out, destitute. The one whom you wanted to help has left you in that state.

Subtle lessons to be learnt from Imam Bukhari’s choice of narrators. Ibn Abbas – could have chosen other narrators but he chose the cream of the crop as far as mufassireen are concerned. Ijma’ of scholars that tafsir of Qur'an by sahabah comes first. Example for us to choose only the best for our deen, no matter how difficult or how convenient other options are. Often choose best for dunya matters e.g. best doctor, school etc but deen more deserving.

Adab al Mufrad Notes (2)

DATE: 04/05/07 and 11/05/07

Hadith/athar: Abu Hurayra said: “When the following verse was revealed: ‘Warn your nearest relatives,’ (26:214), the Prophet (sal Allahu 'alaiyhi wa sallam) rose and called out, ‘Banu Ka’b ibn Lu’ayy! Save yourselves from the Fire! Banu Abd Manaf! Save yourselves from the Fire! Banu Abdul Muttalib! Save yourselves from the Fire! Fatima daughter of Muhammad! Save yourself from the Fire! I cannot alter Allah’s decision about you (if you deserve it). Except for the fact that you have ties of kinship which I shall maintain’”

“Bani” – people Refers to his forefathers and tribes. Wisdom - da’wah more acceptable from man of status & noble lineage. His own lineage reminds people of his background. Calling one’s own people also shows sincerity in the call: wanting to save own family. Success – Prophet‘s (sal Allahu 'alaiyhi wa sallam) closest sahabah linked in his lineage.

Call suggests: “if you continue in your kufr I cannot do anything to save you.”

“I cannot alter Allah’s decision about you”- humility. Despite his status with Allah he affirms he is powerless.

“I shall maintain” not accurate. Literally “add moisture, wet” – moisture basis of life, implies nurturing, sustaining, keeping alive. Connection to rahim (womb) and its connection to a foetus.

Fatima (may Allah be pleased with her) only 29 years old when she died. Went through much difficulties since young age. Mother died at young age, sisters died in her lifetime, lived in poverty and hardshio during married life, aged 5-10 years old when Quraishi persecuted Prophet (sal Allahu 'alaiyhi wa sallam).

“Zahra” – title meaning radiant. Prophet (sal Allahu 'alaiyhi wa sallam) sometimes called azhar (masculine) and she was most like him.


Hadith/athar: Abu Ayyub al Ansari said: “A Bedouin came to the Prophet (sal Allahu 'alaiyhi wa sallam) while he was travelling. He asked, ‘tell me what will bring me near to the Garden and keep me away from the Fire.’ He replied, ‘Worship Allah and do not associate anything with Him and perform the prayer and pay the zakah and maintain ties of kinship.’”

Prophet (sal Allahu 'alaiyhi wa sallam) arrived in Madinah with no family, wealth, living accommodation. We often notice the sacrifice and hardship of muhajireen who left everything behind but Ansar also went out of their way & completely changed their lives to accommodate the muhajireen. Abu/Umm Ayyub put themselves under stress just to accommodate the Prophet (sal Allahu 'alaiyhi wa sallam).

Abu Ayyub died during conquest of Constantinople under Yazeed’s rule aged 80. A great mujahid, he insisted he march there with the army so he could hear the footsteps of the armies and horses. Buried near there.

Most simple of person (Bedouin) asking most simple of questions and given most concise and simple answer.

Prophet (sal Allahu 'alaiyhi wa sallam) talks about great fundamental pillars of the religion then about maintaining ties of kinship – seems out of place. Hadith shows maintaining ties of kinship among these is not out of place, it deserves to be mentioned with them.

“Worship Allah” – ‘ibadah includes meaning of humbling oneself, putting oneself down, submit. When one enslaves oneself to other than Allah inevitably they become further from ‘ibadah to Allah and when they do that inevitably they become lower in the eyes of others. ‘Izzah of someone not in need of the dunya, not chasing after its pleasures is higher than one who has become a slave to the dunya. Only in Islam does one become greater in nobility and higher in status when they lower themselves for Allah.

These days da’wah often focuses on social issues but Prophet (sal Allahu 'alaiyhi wa sallam) always began with tawheed and we won't lose out if we do the same.

Qur'an and sunnah often mentions salah and zakah together. Former ‘ibadah of the body and latter of wealth.

Hadith first mentions rights of Allah and then rights of the people. Because they are mentioned together it implies we should devote similar amount of time spent studying tawheed, salah, zakah to studying ties of kinship.

“Bring me near” – not “guarantee me”, implies understanding of the man that effort on his part will be required as well as hoping in Allah.

Adab al Mufrad Notes (1)

My friend http://hema.blogspot.com/ took these notes for me at the adab class as I was doing the Price of Salvation.


DATE: 27/04/07

Continuing with hadith/athar: Kulayb ibn Manfa’a said: “My grandfather said, ‘Messenger of Allah, towards whom should I be dutiful?’ He said, ‘Towards your mother, your father, your sister and your brother. Then towards your relative, the nearest to them. This is an obligatory duty and those ties of kinship must be maintained.’”

Our rights are first and foremost to our parents, due to their high status and importance.

After that, we have a duty to be in contact with, and in the service of, all of our extended family, whether they are practising or not, whether they are Muslim or not.

Maintaining ties of kinship is important as we are promoting key characteristics of the believers, such as love and mercy and confidence in one another. It also eradicates hatred and anger. All this ensures that a standard family unit functions in the best way possible.

We should think of the people we are in contact with in our families and ask ourselves why they are part of our lives. It should only ever be for the sake of Allah, and not for our own benefit.

The Ulema have stated that there are three potential scenarios which may lead to attaining paradise through our ties of kinship. Firstly, by maintaining ties even when the person you are maintaining ties with breaks away. This is the highest level. Secondly, by “getting even”. E.g., if someone calls you, you call them next time. If they buy you a present you buy one for them etc. Finally, where the other person does more than you do to maintain the tie of kinship. You will not enter paradise through this method.

This is an important lesson we can learn. Allah states that He is not swifter in punishment to anyone than those who break ties of kinship. For this purpose, we should endeavour to learn our lineage and family history so we aware of even the most distant of our relatives.


The title name “the obligation of maintaining ties of kinship” is revealing, as it shows that Imam Bukhari wished to make it clear from the start that maintaining ties IS an obligation. The details can be filled in later.

The hadith states we are obligated to be dutiful to our mothers, fathers, brothers, sisters and then our relatives and those nearest to us.

Although this hadith is weak, it can be used for this purpose as it is not very weak and as long as we say it may not be directly from the prophet, peace be upon him.

The rights of our brothers and sisters, in particular are often neglected.

There are two types of brothers and sisters. The first is our brothers and sisters in deen, and we have a general sense of loving and wanting to fulfil our rights to other muslims.
But our highest priority should always be our direct family. In particular, when advising or teaching others, we should always start with out nearest relatives.

The prophet, peace and blessing be upon him, maintained ties of kinship even with the non-Muslim family members who tried to harm him. So, imagine the rights and obligations our Muslim family members have.

How NOT to be a good Muslim wife

Naomi: He bought them for you?!

Charlotte: Yeah but he bought the wrong ones.

Naomi: A lot of men would never buy female essentials. Masha'Allah I hope you're grateful you've got such a good husband. The other day he went out specially to buy you painkillers instead of saying "You know you get cramps, you go out every other day, couldn't you be prepared and buy some from the shop to keep at home?" And he fills you a hot water bottle when you need it... Not every man would do that for their wife. I hope you don't take that for granted.

Charlotte: Hmm....

[Later on at home.]

Charlotte: Naomi said I should be grateful cos you do that stuff for me. So jazakAllah khair.

Jack: Hmm....

Charlotte: ...Are you happy with me then?!

Jack: Er, why? Didn't you just say it was Naomi's idea..?

* Names have been changed to pretect identity. But the story is true.

The only thing worse than getting married for the wrong reason is ending a marriage for the wrong reason.

I so miss my phone!!! It's not here yet. Of all things to leave behind!