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Tennyson Street Mosque - Salt River– 2-1-2009.
Masjidul Ummah -Ottery - 9-1-2009
Claremont Main Road Mosque -23-1-2009.
Zakaah – SADAQAAH are (1) for the poor and (2) the needy; and (3) those employed to collect and administer (the funds) (For its administration), (; (4) for those whose hearts have been (recently) reconciled (to truth) (For the promotion of goodwill towards Islam,); -- (5) for those in bondage (For liberation struggles), and (6) For debtors,; (7) in the cause of Allah (;For all beneficial causes), and (8) for the wayfarer (refugees) - (thus is it) ordained (Made Fard) by Allah, and Allah is full of knowledge and wisdom." (Al-Quran, 9: 60)
It is reported on the authority of Ibn Umar that the Messenger of Allah (PBUH) said: Whoever possess wealth, bears no obligation to give Zakaah thereof until it has been in his/her possession for period of a full year (hawl).
As we are aware we have entered into the Gregorian and Islamic New Years– In all languages of the world, with all their similarities and discrepancies, it is a “disturbing” fact that the year has passed so soon. Yes, this is a sad fact because it simply means that the life of every human being in general and Muslims in particular has lost another precious year towards the inevitable end of all creatures, death. -- As Muslims, we believe in death, and we believe in eternal life after death (the Hereafter) and the fact that every creature will be held accountable for all that he did throughout his life. So, prior to standing before Almighty Allah to be questioned on all our deeds, there is, for now, crucial questions that we should ask ourselves.
And We as Muslims Locally and Globally Must Take Note Of what is happening around us - The question is, what has the Muslim Ummah gained throughout the past year? Even before attempting to answer this question, one should ask oneself “What benefits have I gained for myself and those around me throughout the past year?”--- and it is now time for Reflection (Taffaqur) introspection /taking account of oneself (Muhaasabah) and time to recommit ourselves to Islam – (In the secular world we normally speak about NEW YEAR resolutions – This resonates well with the Islamic principal of TAFFAQUR & Muhaasabah-- It is also an opportunity for seriously looking at one’s development Through the acts of IBADAH – And I would like to speak about One of the most neglected acts of Ibadah and fundamentals Pillars Of Islam --ZAKAAH.
Muharram is the month with which the Muslims begin their lunar Hijrah Calendar. It is one of the four sanctified months about which the Holy Quran says, "The number of the months according to Allah is twelve months (mentioned) in the Book of Allah on the day in which He created heavens and the earth. Among these (twelve months) there are four sanctified".
These four months, according to the authentic traditions are the months of Dhul-Qa'dah, Dhul-Hijjah, Muharram and Rajab. All the commentators of the Holy Quran are unanimous on this point, because the Holy Prophet (Sallallaahu Alayhi Wasallam) in his sermon on the occasion of his last Hajj, has declared: One year consists of twelve months, of which four are sanctified months, three of them are in sequence; Dhul-Qa'dah, Dhul-Hijjah, Muharram, and the fourth is Rajab.
The specific mention of these four months does not mean that any other month has no sanctity, because the month of Ramadan is admittedly the most sanctified month in the year. But these four months were specifically termed as sanctified months for the simple reason that their sanctity was accepted even by the pagans of Makkah.
Introduction: Because the lunar month of Muh³arram marks the beginning of a new Muslim Hijrah year, some Muslims have regarded it as a useful time to calculate and discharge their yearly Zakaah (alms-due). Of course there is no stipulated time for the discharge of one’s annual Zakaah. It may differ from individual to individual depending on his/her financial circumstances. --Moreover, many prefer to discharge their Zakaah during the blessed month of Ramadan. Notwithstanding this, the practice of observing Muh³arram as the beginning of one’s "religious financial year" for purposes of calculating and discharging one’s annual Zakaah, -- is sensible, and needs to be encouraged. In support of this practice, and since any time is a good time to remind ourselves about the most neglected pillar of Islam, we shall in this Khutbah be focusing on Zakaah. In particular we shall be proposing that Zakaah be discharged on an instalment basis, and that we take a more comprehensive and inclusive view of the purposes and expenditures of Zakaah. ---- It is neither permissible nor valid to pay Zakaah to other than those eight types of people specifically mentioned; that is why it is not valid to pay Zakaah for every charitable project
Alms or Zakaah is one of the fundamental pillars of Islam. As in any act of worship, --ZAKAAH is an act of worship (IBADAH) and spiritual investment and the manner in which the worship is to be acted out is not left up to the people. Almighty Allah has shown us the way in the Holy Quran and the Prophet (saw) explained and personified the way, in which we are to collect, distribute and spend the Zakaah. The lateral meaning of Zakaah is to “prune or purify” - and it refers to the annual amount, which a Muslim with means, must distribute among the rightful beneficiaries, as set out by Almighty Allah. Zakaah does not only purify the property of the contributor but also purifies his heart from selfishness, miserliness and greed. It also purifies the heart of the recipient from envy and jealousy, from hatred and uneasiness and it fosters instead good will and warm wishes for the contributors. Almighty Allah exhort us in the Holy Quran: - " To spend of your substance out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask and for the ransom of slaves; to be steadfast in prayer and to practice regular charity."
Zakaah has a deep humanitarian and social-political value; for example, it frees society from class welfare, from ill feelings and distrust and from corruption. Although Islam does not hinder private enterprise or condemn private possession, it does not tolerate selfish and greedy capitalism. Islam adopts a moderate but positive and effective course between the individual and society, between the citizen and the state, between capitalism and socialism, between materialism and spiritualism.
In Surah Al Baqarah, 2:v177 we read, "It is not righteousness that you turn your faces toward East or West. - But it is righteousness to believe in Allah and the Last Day and the Angels and the Book and the Messengers.
Meaning and Purposes of Zakaah: Literally the word Zakaah means to "purify". This notion of Zakaah as purification is supported by one of the key verses of the Quran, which deals directly with its obligatory nature. In Surah al-Taubah, Chapter 9, verse 103, Allah the Sublime commands: - “Take from their property alms so that you may cleanse them thereby and cause them to grow in purity and supplicate for them”. - Zakaah purifies in a number of ways:
1. It purifies one’s property in a spiritual sense by making it more blessed and morally legitimate.
2. It purifies the heart of the giver from selfishness, greed, materialism and lack of concern for fellow human beings.
3. It purifies the heart of the recipient from jealousy and hatred from those who possess more than them.
4. It purifies society from social injustices and class struggles.
"Bukhari relates on the authority of Abu Hurairah that the Prophet (sallallahu `alayhi wa sallam) said, "Whoever is given wealth by Allah and does not pay the Zakaah due thereupon shall find that on the Day of Qiyaamah – His wealth will be made to appear to him as a hairless snake, which chains him, and then seizes him by his jaw and says, 'I am your wealth! I am your treasure!'" Then he recited the verse, 'Let not those who are miserly with what Almighty Allah has given them of His bounty think that this is good for them. Rather, it is bad for them. That which they withhold shall be hung around their necks on the Day of Arising.' [3:180] Ali Imraan
Zakaah on an Instalment Basis: In terms of Islamic law Zakaah is the obligatory alms due by every Muslim who is in possession of savings and or investments (Excess wealth) for a full Hijrah year. The taxable amount on liquid assets is 2½ %. There is nothing in Islamic law, which prevents an individual from discharging his/her Zakaah in advance. It is our considered view that in line with contemporary financial systems and arrangements, e.g. monthly debit order payments, we should seriously consider the idea of discharging our Zakaah on a monthly basis, and at the end of the financial year, we could calculate and reconcile our payments with the actual amount of alms due. In the event of a shortfall we can compensate for the difference, alternatively if we have paid more than the calculated amount, we could designate this surplus amount as a voluntary alms/charity (Tatauwu) (Sadaqaah). - This notion of paying Zakaah on an instalment basis has certain definite advantages.
Firstly, and most importantly, it frees the individual of having to pay a lump sum at the end of the financial year.
Secondly, it is a continuous engagement with the institution of Zakaah, and thus could act as a reminder for us of the sacredness of this duty. And as a consequence it could act as a remedy for possible neglect.
Thirdly, it contributes to more effective planning of Zakaah expenditure and distribution. Developing a More Comprehensive and Inclusive View of Zakaah Expenditures: Allah (swt) has restricted it to 8 categories only.
This is due to the first word in the Ayah; 'Innama'. This word consists of two letters; 'Inna' and 'Maa'. When both letters are joined together, they mean verily and only i.e., restriction. Therefore it is Haraam to spend it outside those 8 categories especially for Allah's saying toward the end of the Ayah 'Thus It is ordained by Allah’.. --Far to often Muslims take a very narrow view of these categories of Zakaah expenditure and focus exclusively on the familiar groups of the poor (fuqara) and needy (masakin).
Categories such as the administration of Zakaah, - i.e.
(al-‘amiluna ‘alaz Zakaah), developing the necessary infrastructure for the effective and efficient collection and distribution of Zakaah
(al-mu’allafati qulubuhum), For the promotion of goodwill towards Islam and Muslims
(fi ar-riqab), - for liberation struggles and freedom fighters
(al-gharimin), -- --For those in debt
(fi sabillillah), (In the way Of Allah or beneficial causes (anything that will benefit the promotion of Islam -- Contemporary Scholars are of the opinion that in Contemporary times Zakaah can be spent in doing Missionary and other Da’wah work in Non-Muslim countries and striving in the way of Almighty Allah (Jihad). Very few Scholars hold the view that this category can be spent for the Building and maintaining of Mosques and Madrassahs. Any amount of Voluntary Alms (Tatauwuh / Sadaqaah) can be given to these categories. –
(ibnus sabil), and for refugees often get neglected.
he challenge for contemporary Muslims is to come up with creative ways in which to address this anomaly and thereby develop a more comprehensive praxis of Zakaah expenditure. International scholars such as the famous reformer Shaykh Muhammad Rasheed Ridaa, the Sheikh al-Azhar Shaykh Shaltut and the contemporary jurist Shaykh Yusuf al-Qardawi, all subscribe to such a view.
Yet another constraining factor for the effective application of Zakaah resources to reconstruction and development projects is the ambivalence as to whether Zakaah could be used for the upliftment of non-Muslims. We have previously made our views on this matter abundantly clear and wish to restate it here. I am aware that there are some schools of jurisprudence that argue that Zakaah cannot be given to non-Muslims. -- While there may have been reasons, which persuaded these earlier jurists to come up with such a position, the evidences from both the Quran and authentic traditions of the Prophet (saw) are not emphatic on this issue.
In fact, there have many Classical scholars who have held an alternative juristic position. Among these have been such leading scholars as Imam Abu Hanifa, Al-Zuhri, Muhammad Ibn Sirin, and Ibn Shubrama who made it permissible to give Zakatul Fitr to non-Muslims on the basis of verse 8 of Surah Al-Mumtahina, Chapter 60, which states the following: “Allah does not prevent you from showing kindness and dealing justly with those (non-Muslims) who do not wage war against you on account of your religion and do not drive you from your homes. Lo! Allah loves those who are just.”
Moreover, the practice of some prominent members of the first generation of Muslims (Sahaabah) provides further credence for such a view. Umar ibn al-Khattab once conferred a permanent salary upon a Jew and his family from the state treasury (baitul mal), and justified his actions by invoking the well known verse relating to the eight categories of Zakaah recipients: Alms are for the poor and needy. (9:60)
Some prominent members of the second-generation (tabi’in) use to give their Zakaah to Christian monks without any hesitation. Finally, Ibn Abi Shibaa was once asked about the beneficiaries of Zakaah. He replied as follows: "Give it to your Muslim brethren and non-Muslims." (Sheikh Yusuf Qaradawi, - Fiqh Az-Zakaah)
-- The view of some contemporary Muslim scholars and jurists is that non-Muslims are entitled to Zakaah, more particularly in situations where Muslims find themselves as minorities and have the capacity to contribute towards projects which promote socio-economic development and self-sufficiency among the poorer sections of society. It is difficult to imagine a situation in which committed Muslims live in an oasis of opulence while masses of non-Muslims languish in poverty. Under such circumstances it becomes difficult, if not hypocritical, to claim that Islam is a faith which values humanity, freedom and justice. Such claims make little moral or religious sense. When fellow human beings are shackled by poverty, underdevelopment and dehumanising conditions.
Conclusion: -- If a very high standard has been set for charity; it is because Zakaah is given by believers not just as a moral obligation to society, but as a sincere endeavour to gain Almighty Allah’s pleasure.
(1) “It must be in the way of Allah and for the pleasure of Allah only
(2) The giver of Zakaah must not expect reward in this world
(3) It must not be followed by reference or reminders to the acts of charity
(4) There should not be annoyance or injury caused to the recipient e.g. by boasting that the giver relieved the person in the hour of need.” –-------
Thus the spirit of kindness and well wishing is the essence of charity. The giver is not to expect any reward from the beneficiary as there waits for him an abundant reward as promised from Almighty Allah—material, moral, and spiritual —
One of the serious concerns of all those who have been blessed with wealth by Almighty Allah – should be the status of the poor. The wide gap between the rich and poor is alarming. It is not a reasonable argument that all this depends upon the will of Allah. What efforts are we, as human beings, commanding certain surplus comforts and luxury, doing for the comfort of the poor? Islam has rightly given a mandate to all believers that negligence of the incapable does not earn the good will of Almighty Allah. Sharing whatever one has with one’s fellow being will enrich the former in many ways. The arrogance of affluence has totally punctured our social behaviour. Islam does not permit display of arrogance just because of possession of excess of wealth. Let us remember quite often what Oliver Goldsmith said, “Where wealth accumulates, Humans decay.” --
Muslims cannot be an exception to this universal truth. The rich in general tend to ignore the fact that wealth is a temporary phase in one’s life. How one uses wealth determines one’s later life. There are instances of great families who were millionaires once. But their children and grand children are seen suffocating in utter poverty
We conclude with a Hadith which sums up the essence of being Moral & Charitable:
“Every good act is a Sadaqaah. Your smiling to your brother is Sadaqaah;
An exhortation of your fellowman to virtuous deeds is equal to alms-giving;
Your putting a wanderer on the right road is Sadaqaah;
Your assisting the blind is charity; your removing stones, and thorns, and other obstructions from the road is a Sadaqaah;
Your giving water to a thirsty person is a Sadaqaah.
A person’s true wealth, with regards to the Hereafter, is the good he does in this world and his Inter-personal relationship with his fellow men.
When he dies, people will say, “what property has he left behind him?”---- But the angels will ask, “What good deeds and good fellowship has he sent before him?”
Let us pray: O Allah help us fulfil the role, which You have assigned to each one of us. - Help us to discover our special place in Your Master Plan.
Let us pray to Almighty Allah, to awaken within us, the desire to improve ourselves, and to serve Islam better, - the desire to move forward and become more effective Muslims. -- O Allah, help us in our efforts to seek knowledge, understanding and Wisdom, for Your sake.
Help us to constantly purify ourselves, our wealth - our motives, our desires and our ambitions.
O Allah, help us – not to fail in our duty, to hold up the light of Islam, in our thoughts, in our words, and mostly in our actions
May the year ahead be a prosperous one filled with Ghair, Barakah, Ragmah, Happiness, Health, Wealth, Success and Peace Insha-Allah. May this year be better than the past years and let us at the inception of this new year strive to attain Allah's nearness and pleasure and may Allah Almighty forgive us all for our past short-comings..
O Allah -- Show us how to love the things that You love, and help us to keep away from the things that you have forbidden. -- O ALLÁH, help us, guide us, and protect us from your enemies. Ameen!
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