[Slideshare] fardhu'ain-lesson#12 (pr 1)-arkaan-ul-islam(3)-zakah(23-june-2012)

““A BEGINNERS’ COURSE ON A BEGINNERS’ COURSE ON ISLAM”ISLAM”

Lessons on Lessons on Fardhu ‘Ain in English for AdultsFardhu ‘Ain in English for Adultsconducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail

HADITH OF JIBRA-’IL

HADITH OF JIBRA-’IL

LESSON # 12 (part 1)

LESSON # 12 (part 1)

Using textbook & curriculum he has developed especially for Using textbook & curriculum he has developed especially for Muslim converts and young Adult English-speaking Muslims. Muslim converts and young Adult English-speaking Muslims.

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

IT CAN ALSO BE A IT CAN ALSO BE A REFRESHER COURSE REFRESHER COURSE

FOR MUSLIM FOR MUSLIM PARENTS, PARENTS,

EDUCATORS, IN EDUCATORS, IN CONTEMPORARY CONTEMPORARY

SINGAPORE. SINGAPORE. OPEN TO ALLOPEN TO ALL

1UPDATED JUNE 2012UPDATED JUNE 2012

Every Friday night Every Friday night @ 8pm – 10pm@ 8pm – 10pmWisma Indah, 450 Wisma Indah, 450 Changi Road, Changi Road, #02-00 next to #02-00 next to Masjid KassimMasjid Kassim

““ARKAAN AL-ISLAM”ARKAAN AL-ISLAM”Pillars of Islam (Submission)Pillars of Islam (Submission)

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH, MOST MOST COMPASSIONATE,COMPASSIONATE,MOST MERCIFULMOST MERCIFUL

AZ-ZAKAHAZ-ZAKAH(TAX UPON WEALTH)(TAX UPON WEALTH)

All Rights Reserved© Zhulkeflee Hj Ismail (2012)

(The basic message of Islam)(The basic message of Islam)

FARDHU’AINFARDHU’AIN: CONDUCTED BY: CONDUCTED BYUSTAZ ZHULKEFLEE HJ ISMAILUSTAZ ZHULKEFLEE HJ ISMAILLESSONS FROM TEXTBOOK LESSONS FROM TEXTBOOK ““Beginners’ Manual on IslamBeginners’ Manual on Islam””

2


FROM PREVIOUS LESSONSFROM PREVIOUS LESSONS


““Allah” Allah” : : Arabic proper noun; name for God, it refers Arabic proper noun; name for God, it refers

to the One and Only, the Unique Creator, Lord to the One and Only, the Unique Creator, Lord

Sustainer of the Universe, Who Alone is God – there is Sustainer of the Universe, Who Alone is God – there is

none besides Allah.none besides Allah.

No equivalent translation in non-Semitic language.No equivalent translation in non-Semitic language.



““Muhammad s.a.a.w.” Muhammad s.a.a.w.” : : Arabic name meaning “Arabic name meaning “the the

Praised OnePraised One”; he is the Chosen, Unlettered Prophet, ”; he is the Chosen, Unlettered Prophet,

the servant and Messenger of Allah, the Awaited the servant and Messenger of Allah, the Awaited

Seal of Prophethood after whom there will be no Seal of Prophethood after whom there will be no

more prophet sent.more prophet sent.



IIMANIIMAN

BeliefBeliefFaithFaith

ConvictionConviction

IHSANIHSAN

Best or Best or Righteous Righteous ConductConduct

‘‘AMALAMAL [Islam][Islam]

SubmissionSubmissionObedienceObedience

PracticePracticeFaith without obedience is meaningless; and obedience without Faith is Faith without obedience is meaningless; and obedience without Faith is mere rituals and may even lead to hypocrisy. mere rituals and may even lead to hypocrisy.

Together, Faith and Obedience must lead to Righteousness with IHSAN Together, Faith and Obedience must lead to Righteousness with IHSAN which essentially focus in our intention to sincerely serve Allah s.w.t. 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 Thus, in these three aspects can one be said to be true in his submission to the Will of Allah (as Muslim).to the Will of Allah (as Muslim).


THE SECOND ASPECT REQUIRED IN THE ATTESTATION TO THE SECOND ASPECT REQUIRED IN THE ATTESTATION TO THE ABSOLUTE ONENESS OF ALLAH (TAUTHE ABSOLUTE ONENESS OF ALLAH (TAUHHEED)EED)



““Do they seek for other than the Religion of Allah?―While all Do they seek for other than the Religion of Allah?―While all

creatures in the heavens and on earth have willing, or unwilling, creatures in the heavens and on earth have willing, or unwilling,

bowed to His Will (accepted Islam), and to Him shall they all be bowed to His Will (accepted Islam), and to Him shall they all be

brought back.” brought back.”

((Qur’an: Aali ‘Imran: 3: 83Qur’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 “The word “IslamIslam” - literally means “” - literally means “surrendersurrender; ;

submissionsubmission”. When added with the prefix “”. When added with the prefix “alal” ( definite ” ( definite

article“tarticle“thehe” - to denote a name) it refers to the essential traits of ” - to denote a name) it refers to the essential traits of

this religion signifying an external manifestation of one’s inner this religion signifying an external manifestation of one’s inner

conviction, belief (conviction, belief (iimaniiman) towards “) towards “obedience to the will of obedience to the will of

AllahAllah”.”.

The true meaning of “The true meaning of “believebelieve” or “” or “iimaniiman”” is : is : “ “to be convinced in one’s heart/mind (to be convinced in one’s heart/mind (QolbQolb); );

and declare with one’s tongue, and declare with one’s tongue,

and practice deeds in accordance with its pillarsand practice deeds in accordance with its pillars””


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

This was succinctly enumerated by Prophet Muhammad s.a.w. This was succinctly enumerated by Prophet Muhammad s.a.w.

in what is referred to as :in what is referred to as :

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


Islam is built upon Five (pillars):Islam is built upon Five (pillars):

[1] To bear witness that there is no god except [1] To bear witness that there is no god except

Allah, and that Muhammad is the Allah, and that Muhammad is the

Messenger of Allah;Messenger of Allah;

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

Swolah;Swolah;

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

[4] And to make pilgrimage (Hajj) to the [4] And to make pilgrimage (Hajj) to the

House) for those who has the means to House) for those who has the means to

(do) it; (do) it;

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


Islam is built upon Five (pillars):Islam is built upon Five (pillars):

[1] To bear witness that there is no god except [1] To bear witness that there is no god except

Allah, and that Muhammad is the Allah, and that Muhammad is the

Messenger of Allah;Messenger of Allah;

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

Swolah;Swolah;

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

[4] And to make pilgrimage (Hajj) to the [4] And to make pilgrimage (Hajj) to the

House) for those who has the means to House) for those who has the means to

(do) it; (do) it;

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


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

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH, MOST COMPASSIONATE,MOST COMPASSIONATE,MOST MERCIFULMOST MERCIFUL


In respecting the dominance of the followers, adherents of the In respecting the dominance of the followers, adherents of the

school of school of FiqhFiqh of of al-Mujtahid-mutlaq al-Imam Muhammad ibn Idrisal-Mujtahid-mutlaq al-Imam Muhammad ibn Idris

ash-Shafi-’ie rhm.aash-Shafi-’ie rhm.a.. here in this region, the practices in this here in this region, the practices in this

manual / lesson on manual / lesson on FIQHFIQH matters, shall subscribe and be in matters, shall subscribe and be in

conformity with this school of Islamic jurisprudence (conformity with this school of Islamic jurisprudence (madzhabmadzhab). ).

Yet, we hold to a healthy respect and tolerance (Yet, we hold to a healthy respect and tolerance (tasamuhtasamuh) towards ) towards

other other madzaahibmadzaahib and and ikhtilaafikhtilaaf (differences of opinion) amongst (differences of opinion) amongst

Islamic scholars. Islamic scholars.

The dominant schools of Islamic jurisprudence generally accepted The dominant schools of Islamic jurisprudence generally accepted

are the, are the, Ja’afari, Maliki, Hanafi, Shafi’e Ja’afari, Maliki, Hanafi, Shafi’e and and Hanbali.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 Who believe in [the existence of] that which is

beyond the reach of human perception, and are beyond the reach of human perception, and are

constant in prayer, constant in prayer, and spend on others out of what and spend on others out of what

We provide for them as sustenanceWe provide for them as sustenance;”;”

((Qur’an: Baqarah: 2: 3Qur’an: Baqarah: 2: 3))


““And let not And let not those who covetously withheld of the gifts which those who covetously withheld of the gifts which

Allah hath given them of His Grace Allah hath given them of His Grace think that it is good for them: think that it is good for them:

nay it will be the worse for them: soon it will be tied to their necks 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 like a twisted collar on the Day of Judgment. To Allah belongs the

heritage of the heavens and the earth; and Allah is well heritage of the heavens and the earth; and Allah is well

acquainted with all that ye do.”acquainted with all that ye do.”

((Qur’an: Aali ‘Imran: 3: 180Qur’an: Aali ‘Imran: 3: 180))



““Thus, as for Thus, as for him who gives [to others] and is conscious of him who gives [to others] and is conscious of

Allah, and believes in the truth of the ultimate good Allah, and believes in the truth of the ultimate good for him for him

shall We make easy the path towards [ultimate] ease. But as shall We make easy the path towards [ultimate] ease. But as

for him who is niggardly, and thinks that he is self-sufficient, 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 and calls the ultimate good a lie – for him shall We make easy

the path towards hardship:”the path towards hardship:”

((Qur’an: Layl : 93: 5-11Qur’an: Layl : 93: 5-11))


AFFIRMING IT AS TRUTH

DENYING OR REJECTING IT

“Doing good for

Allah’s sake

will be rewarded

with eternal

Goodness by Him”



““Seek insteadSeek instead, by means of what Allah has granted thee, by means of what Allah has granted thee, [the , [the

good of] the life to come, without forgetti ng, withal, thine own good of] the life to come, without forgetti ng, withal, thine own

[rightful] share in this world; and do good [unto others] as Allah [rightful] share in this world; and do good [unto others] as Allah

has done good unto thee.”has done good unto thee.”

((Qur’an: Qasas: 28: 77Qur’an: Qasas: 28: 77))


““[In all these respects,] let him who has ample means spend in [In all these respects,] let him who has ample means spend in

accordance with his amplitude; and let him whose means of accordance with his amplitude; and let him whose means of

subsistence are scantysubsistence are scanty spend in accordance with what Allah has spend in accordance with what Allah has

given himgiven him: Allah does not burden any human being with more : Allah does not burden any human being with more

than He has given him - [and it may well be that] Allah will than He has given him - [and it may well be that] Allah will

grant, after hardship, ease.”grant, after hardship, ease.”

((Qur’an: Talaq : 65: 7Qur’an: Talaq : 65: 7))



““.. And (the servants of the Most Gracious is the) who, .. And (the servants of the Most Gracious is the) who,

whenever they spend on others, whenever they spend on others, yare neither wasteful yare neither wasteful

nor niggardly nor niggardly but [remember that] there is always a but [remember that] there is always a

just mean just mean between those [two extremes];”between those [two extremes];”

((Qur’an: Furqan: 25: 67Qur’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 [Hence, O Prophet,] accept that [part] of their possessions

which is offered for the sake of Allah (which is offered for the sake of Allah (SwODOQAHSwODOQAH), so that thou ), so that thou

mayest cleanse them thereby and cause them to grow in purity,”mayest cleanse them thereby and cause them to grow in purity,”

((Qur’an: Taubah: 9: 103Qur’an: Taubah: 9: 103)”)”


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 REASONFIRST REASON




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

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

(what is) right for it. (what is) right for it.

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

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







Islam never totally reject the world nor does it denies the

importance to Muslims acquiring 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 Love for the world (affection and attachment to

material possession) is the head (root) of every material possession) is the head (root) of every

sins (wrong-doings,mistakes, errors etc.)”sins (wrong-doings,mistakes, errors etc.)”



““Verily We have created Man into toil and struggle. Thinks Verily We have created Man into toil and struggle. Thinks

he, that none hath power over him? He may say he, that none hath power over him? He may say

(boastfully): "Wealth have I squandered in (boastfully): "Wealth have I squandered in

abundance!” Thinks he that none beholds him? Have We abundance!” Thinks he that none beholds him? Have We

not made for him a pair of eyes?― And a tongue, and a pair not made for him a pair of eyes?― And a tongue, and a pair

of lips?― And shown him the two highways? “of lips?― And shown him the two highways? “

((Qur’an: al-Balad: 90: 7-10Qur’an: al-Balad: 90: 7-10) )


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

[a] [a] possession and wealth are bestowals of Allah, only as temporary possession and wealth are bestowals of Allah, only as temporary

trust (trust (amanahamanah) for our use;) for our use;

[b] [b] it is how you get this and how you spent it that you shall be it is how you get this and how you spent it that you shall be

questioned by Allah s.w.t. – not how much you accumulate!questioned by Allah s.w.t. – not how much you accumulate!


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

[c] [c] remember how innocent we were, until we began to develop remember how innocent we were, until we began to develop

selfishness, greed, miserly, covetousness etc. selfishness, greed, miserly, covetousness etc.

Thus, Thus, ZakahZakah is to effectively and as practical reminder to be is to effectively and as practical reminder to be

inculcated, so as not to allow such corruptions to occur in our inculcated, so as not to allow such corruptions to occur in our

Self/Soul.Self/Soul.


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 REASONSECOND 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.



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.



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




What is the real worth of our wealth? With death, these wealth What is the real worth of our wealth? With death, these wealth

looses all value for us, except those that has been spent in looses all value for us, except those that has been spent in

accordance towards what Allah commanded us to – and He accordance towards what Allah commanded us to – and He

promises to increase them, not only its amount, but its real promises to increase them, not only its amount, but its real

value for us will be eternally enjoyed beyond our death.value for us will be eternally enjoyed beyond our death.

FIRST REASONINGFIRST REASONING


The promise reward is a minimum return of 1 : 700% (certainly The promise reward is a minimum return of 1 : 700% (certainly

a most generous investment returns for our hereafter).a most generous investment returns for our hereafter).





“ “ THE PARABLE of those who spend their possessions for THE PARABLE of those who spend their possessions for

the sake of Allah is that of a grain out of which grow the sake of Allah is that of a grain out of which grow

seven ears, in every ear a hundred grains: for Allah seven ears, in every ear a hundred grains: for Allah

grants manifold increase unto whom He wills; and Allah grants manifold increase unto whom He wills; and Allah

is infinite, all-knowing..”is infinite, all-knowing..”

((Qur’an: Baqarah: 2: 261Qur’an: Baqarah: 2: 261))



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 REASONINGSECOND 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.



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.



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.





Agricultural Agricultural produceproduce

TYPES OF WEALTHTYPES OF WEALTH NISABNISAB HAULHAUL RATES OF ZAKATRATES OF ZAKAT

635 kg.635 kg.PerPer

harvestharvest 5% produce in 5% produce in

case of irrigated case of irrigated land.land.

10% produce 10% produce from rain-fed from rain-fed land.land.

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


Gold, silver or Gold, silver or ornaments of ornaments of gold and silvergold and silver


85 gm 85 gm (gold)(gold)

595 gm595 gm(silver)(silver)

One year

(lunar)

2.5% of the value



Cash, in hand Cash, in hand or in the bankor in the bank


Value of Value of 595 gm595 gm(silver)(silver)

(MUIS)*S$5,226

as @ FEB 2011*Islamic Religious

Council of Singapore

One year

(lunar)

2.5% of the 2.5% of the amount of cash amount of cash in hand or in in hand or in bank bank



Trading goodsTrading goods


One year

(lunar)

2.5% of the value of the goods


Value of Value of 595 gm595 gm(silver)(silver)

(MUIS)*S$5,226

as @ FEB 2011*Islamic Religious

Council of Singapore


Cows and Cows and buffaloesbuffaloes


30 in numbers

- For every 30, a 1-year old calf; and so on.



Goats and sheep


40 in numbers

- One sheep for first 40;

Two for 120; and so on.



Produce of the Produce of the mines – all mines – all kinds of kinds of mineralsminerals


Any amount

- 20% of the value of produce



Camels


5 numbers - 5 up to 24 : one 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 In keeping with changing economic system (development), there

may be other types of wealth which contemporary Islamic jurists may be other types of wealth which contemporary Islamic jurists

may regard to be ‘zakatable’ by consensus (may regard to be ‘zakatable’ by consensus (IJMA’IJMA’) or in accordance ) or in accordance

with acceptable scholarly exertion (with acceptable scholarly exertion (IJTIHADIJTIHAD), be it analogous ), be it analogous

deduction (deduction (QIYASQIYAS), preference (), preference (ISTIHSANISTIHSAN), needs (), needs (MASLAHATMASLAHAT ) etc. ) etc.



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


““ASAANIF” ASAANIF” : THE CATEGORIES OF PEOPLE : THE CATEGORIES OF PEOPLE

UNTO WHICH ZAKAT MUST BE GIVEN TO.UNTO WHICH ZAKAT MUST BE GIVEN TO.


TO BE CONTINUED …..TO BE CONTINUED …..

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