By Muhammad Alshareef

I feel compelled to put this together because I've seen the following errors being committed even since I was a young boy. In sha Allah, you can help me spread the word by sharing this article with your community, friends and family.

What is Zakat ul-Fitr? Think "Iftar", Zakat Ul-Fitr is the charity that we pay at the end of Ramadan. Here is the foundational hadith that establishes the obligation of Zakat ul-Fitr: Ibn `Umar reported that the Prophet (sal Allahu alayhi wa sallam) , made Zakat al-Fitr compulsory on every slave, freeman, male, female, young and old among the Muslims; one Saa` (a measurement: four double handfuls) of dried dates or one Saa` of barely. [Sahih Bukhari - Arabic/English, vol. 2, p. 339, no. 579]

But unfortunately, our community makes some basic errors in the payment of Zakat Al-Fitr that must be clarified.

Error One: Paying at Eid Salah

Some people go to Eid prayers and drop money into the donation box thinking that they have paid their Zakat ul-Fitr. No, Zakat al-Fitr, which is food, must be in the hands of the needy family BEFORE Eid prayer. If someone goes to Eid prayer and pays then it is GUARANTEED that the money will NOT arrive on time. And thus the person paying is sinful for having missed the payment of Zakat al-Fitr. May Allah forgive us.

Error Two: Snail mailing the money overseas Basic principle as before

The Zakat al-Fitr, food, MUST be in the hands of the needy BEFORE Eid prayer. One cannot mail the money overseas and have it arrive in the hands of the needy after Eid prayer is over. However, if one is able to get the Zakah al-Fitr to the needy overseas BEFORE Eid prayer is conducted in their locality, then in sha Allah it's alright.

Error Three: Not paying

Yes, as simple as this error is, it is HARAM to skip the payment of Zakat Al-Fitr. EVERYONE must pay Zakat Al-Fitr, every member of the household. So if you have 8 people in your house, Zakat Al-Fitr must be paid x 8, even if the youngest member is just a few days old.

Error Four: Confusing Zakat ul-Fitr with Zakat ul-Maal

We are talking about Zakat al-Fitr here (think "Iftar", i.e. Ramadan). Zakat Al-Maal (Maal literally means wealth), is the Zakah due on ones money – and that could be due any time during the year depending on when it was due.

Error Five: Giving money instead of food

Although some scholars have allowed giving money instead of food, the spirit of Zakat Al-Fitr is to give food to the needy of the community, NOT money. (One can give money to the local masjid in charge and they can give food with that money inshallah). The Companion of the Prophet, Abu Sa`eed al-Khudree, radi Allahu 'anhu , said, "In the Prophet's time, we used to give it (Zakatal-Fitr) as a sa` of food, dried dates, barley, raisins or dried cheese". [Bukhari - Arabic/English vol. 2, p. 340, no. 582]

Error Six: Giving one's Zakah al-Fitr to a charitable building project

Some people mistakenly give their Zakah Al-Fitr to a charitable building project: like the building of a Masjid, or Islamic school. There is a difference of opinion on this issue, but suffice it to say that the spirit of Zakah Al-Fitr is that the needy should have plentiful food on Eid. All eight types of recipients of Zakah mentioned in the Quran are HUMANS, not "building projects".

Error Seven: Giving Zakat ul-Fitr to non-Muslims

Charity is given to both Non-Muslims and Muslims. However, Zakah al-Fitr charity is something exclusive to the MUSLIM poor and needy. Hence, one could not give Zakah Al-Fitr to any needy person on the street. "Regular" charity can be given to them, but not Zakah Al-Fitr.

Error Eight: Delaying distribution

Sometimes Masjids might collect Zakah Al-Fitr money and then put it in a bank. It doesn't reach the needy for months and months. The correct method is to give Zakah Al-Fitr immediately when it is due.

These are my eight. You are welcome to share other common errors on comment section . Insha'Allah, if you have Zakah questions, I encourage you to seek counsel from your local sources of knowledge. People you can speak to directly. With best wishes to see you succeed at the highest level!

Source:  discoverulife.com

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This treatise aims at exhorting and reminding the significance of the Zakât towards which most of the Muslims are very careless as they are not particular in giving it out, in spite of the fact that it is one of the five pillars of Islam and that without it Islam cannot be firmly established. The Prophet (peace be upon him)  said:

“Islam is based on five (pillars): To testify that there is no God except Allah, and Muhammad  is the Messenger of Allah; To offer Salât (prayer); To pay Zakât (obligatory charity); To observe Saum (fasts during the month of Ramadan) and; To perform Hajj (pilgrimage to Makkah).”

It is obligatory upon every Muslim, in possession of wealth, to pay Zakât (obligatory charity). This Islamic command possesses plenty of advantages of which some are mentioned below:

1.    It meets the needs of the poor of the society.

2.    It strengthens the good relation between the rich and the poor, as everyone is naturally inclined towards the one who does good to him.

3.    It purifies one’s self and sanctifies it; and it purges one’s moral of covetousness and miserliness; as is stated in the Qur’ân:

“Take Sadaqa (alms) from their wealth in order to purify them and sanctify them with it” (9:103).

4.    It promotes open-handedness, generosity and sympathy in a Muslim towards the needy persons.

5.    It draws Allah’s blessing; causes increase in wealth and the replacement of spent out; as Allah describes:

“And whatsoever you spend of anything (in Allah’s cause), He will replace it. He is the Best of those Who grant Sustenance.” (34:39).

And also the Prophet (peace be upon him)  has stated in an authentic Hadith that Allah says:

“O Children of Adam! If you give (in Allah’s cause), We shall give you.”

And there are many more benefits in it.

On the contrary, a severe punishment would incur upon those who act miserly and are negligent in paying out the Zakât. Allah describes regarding them:

“And those who hoard up gold and silver (Al-Kanz––the money, the Zakât of which has not been paid), and spend it not in the Way of Allah,––announce unto them a painful torment. On the Day when that (Al-Kanz: money, gold and silver, etc., the Zakât of which has not been paid) will be heated in the fire of Hell and with it will be branded their foreheads, their flanks, and their backs: (and it will be said unto them): ‘This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard’.” (9: 34, 35)

The above verses clarify that the wealth of which Zakât has not been paid, is a hoarded treasure for which its owner would be punished on the Day of Resurrection. The same has also been described by the Prophet (peace be upon him)  in the following Hadith:

“If any owner of gold or silver does not pay what is due on him, when the Day of Resurrection would come, plates of fire would be beaten out for him; these would then be heated in the fire of Hell, and his sides, his forehead and his back would be cauterised with them. Whenever these cool down, (the process is) repeated during a day the extent of which would be fifty thousand years, until judgement is pronounced among slaves, and he sees whether his path is to take him to Paradise or to Hell.”

Then the Prophet (peace be upon him)  informed of the owners of the camels, cows, and goats; who do not pay their Zakât, that they would be punished on the Day of Judgement.

The Prophet (peace be upon him) said:

“Whoever is made wealthy by Allah and does not pay the Zakât of his wealth, then on the Day of Resurrection, his wealth will be made like a bald-headed poisonous male snake with two black spots over the eyes (or two poisonous glands in its mouth). The snake will encircle his neck and bite his cheeks and say, ‘I am your wealth, I am your treasure’.”

Then the Prophet (peace be upon him)  recited the noble verse:

“And let not those who covetously withhold of that which Allah has bestowed on them of His Bounty (wealth) think that it is good for them (and so they do not pay the obligatory Zakât). Nay, it will be worse for them; the things which they covetously withheld shall be tied to their necks like a collar on the Day of Resurrection.”   (3:180)

Zakât is obligatory on the following four types of property:

1.    The produce of earth, like grains and fruits.

2.    The grazing animals.

3.    Gold and silver.

4.    Commercial commodities.

For all types of properties, Nisab (minimum amount of property liable to the payment of Zakât) is fixed, below which no Zakât would be imposed on them.

The minimum quantity for the first category i.e. grains, fruits, (wheat, rice, dates, grapes, barley, etc.) is 5 (five) Wasq and one Wasq (approx. 135 kgs.) is 60 (sixty) Sâ‘ according to the Sâ‘ of the Prophet, and one Sâ‘ is equivalent to nearly four times of both handsful of a man of average built.

Moreover, if in cultivation, irrigation was made through rains or canal or fountain and like this without any effort, one-tenth of the total produce is due to be paid as Zakât.

If the field was irrigated by waterwheels, and other devices for irrigation which involved labour; twentieth part of the total produce is to be paid as Zakât.

And regarding the Zakât of animals, detailed study of it may be had from the authentic Ahadith of the Prophet (peace be upon him)  or from scholars of Ahadith, as we intend in this booklet only a brief account of the subject.

And the minimum amount (Nisâb) of silver for the Zakât to be due on it, is 140 (one hundred and forty) Mithqâl, which is equivalent to 56 (fifty-six) Saudi Riyals.

And the Nisâb of gold is 20 (twenty) Mithqâl which is equivalent to 11³/₇ (eleven and three-seventh) Saudi Junaih or 92 (ninety-two) grams.

Now, the Zakât due on both gold and silver is one-fortieth (¹/₄₀ or 2.5%) of the total amount (quantity) provided one is in possession of at least the minimum amount  (Nisâb) as mentioned above, of both or any one of them, and a year has passed over them.

But as regards Zakât on the benefit derived from the capital (i.e. original amount), the condition of passing over one year on it, does not apply. The benefit would be included in the capital (original amount) at the time of calculation for payment of Zakât; and likewise the new births in grazing animals will be added to the original number of animals for the payment of Zakât, if the original number reaches the Nisâb and completes a year without any consideration of time passed over the new births.

The same ruling, as in gold and silver, holds good in the case of currency notes, coins or bills also, whether be it dirham or dinar or dollar or others, provided its value reaches the minimum amount (Nisâb) of either gold or silver; and a year has passed over it. When the above conditions are fulfilled, one-fortieth part (¹/₄₀ or 2.5%) of the total value would be given out as Zakât.

The same would apply to the ornaments of the women, made from gold or silver for personal use or lending as loan, when these reach the Nisâb and one year has passed over them, in line with the opinions of authentic scholars in the light of Prophet’s saying:

“If any owner of gold or silver does not pay the Zakât due on him, when the Day of Resurrection would come, plates of fire would be beaten out for him; these would then be heated in the fire of Hell and his sides, his forehead and his back would be cauterised with them. Whenever these cool down, (the process is) repeated during a day the extent of which would be fifty thousand years, until judgement is pronounced among slaves, and he sees whether his path is to take him to Paradise or to Hell.”

It is narrated that once the Prophet (peace be upon him)  :

On seeing a woman with two bracelets of gold in her hands, asked her whether she gave out the Zakât of it. When she replied in negative, he (peace be upon him) said, “Would it please you if Allah puts on you two bracelets made of fire.” On hearing this, she put off these and said, “These are for Allah and His Messenger.”  (Abu Daud, Nasâi)

Also it is narrated by Umm Salamah (may Allah be pleased with her):

While she was wearing an anklet of gold, she asked the Prophet (peace be upon him) , “O Messenger of Allah! Is it a Kanz (a hoarded wealth).” The Prophet (peace be upon him)  replied, “If it has been purified (by paying Zakât of it), it is not a Kanz (hoarded wealth).”

This command is also supported by other Ahadith.

As regards the Zakât on commercial commodities, its value would be assessed at the end of one year and one-fortieth (¹/₄₀ or 2.5%) part of the present value would be given out as Zakât, no matter its present value is equal to the purchase value or it is more or less. It is in accordance with the Hadith narrated by Samurah (may Allah be pleased with him) :

“Allah’s Messenger (peace be upon him)  enjoined us to give out Sadaqah (Zakât) from whatever we prepare for sale.” (Abu Daud)

This includes lands for sale, buildings, cars, machinery for deriving water or any other article obtained for sale.

As for buildings constructed for rent but not for sale, Zakât should be paid on the rent after a year passes over it; but the building itself is not liable for Zakât as it is not an item for sale. Likewise, personal cars and those for hire are not liable for Zakât since they are not meant for sale as the owner has purchased it for his use. And if the owner of the rental cars accumulates the returns up to the amount that is liable for Zakât, then he should pay Zakât if one year passes over such money whether he had kept it for personal expenses, or for expenses in marriage, or for such as settling debts or buying real estate or for any other purpose; this is in accordance with the evidence of Shariah on the obligation of Zakât. According to the authentic views of scholars, debt can not be an excuse for nonpayment of Zakât.

Similar is the case for the wealth or money of orphans and mentally retarded people; when it reaches the Nisâb and a year passes over it  the Zakât must be paid, and their guardians should give out the Zakât on their behalf when a year passes over the goods. According to the Hadith narrated by Mu‘adh, when he was sent to Yemen, the Prophet (peace be upon him)  told him:

“Verily Allah imposes upon them Sadaqah (alms) on their wealth to be taken from the rich and then given to the poor.”

Zakât is Allah’s right and so it is not allowed to give it to someone not deserving with the intention to gain his favour; nor a person, who doesn’t deserve it, is allowed to use it for making gains or saving himself from harm. Rather a Muslim should give out Zakât to those who deserve it on grounds that they are among the people entitled to it and not with any other intention; it should be given out with good faith and solely to please Allah and in this way he will get Allah’s reward and replacement.

Allah categorizes those who deserve Zakât in His Noble Qur’ân:

“As-Sadaqat (here it means Zakât) are only for the Fuqara (poor), and Al-Masakin (the poor) and those employed to collect (the funds) and for to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debts; and for Allah’s cause (i.e. for Mujahidun––those fighting in the holy battles) and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allah. And Allah is All-Knowing, All-Wise.”  (9:60)

From this glorious verse ending with the two great attributes of Allah (Subhanahu wa ta’ala)  we get the warning that He, Allah (Subhanahu wa ta’ala) is aware of the state of His slaves and of those among them who deserve or do not deserve Zakât. In this verse Allah further tells us that He is Wise in His Shariah and so he does not put anything except in the right position; and hence if anything about His Shariah is not clear to anyone, even then he should be satisfied with it and obey its commands.

May Allah grant us knowledge in His religion and sincerity in implementing it, and help us in the performing of deeds leading to His Pleasure, and save from the deeds leading to His Anger. Verily, He is All-Hearer and Nearer. May Allah bless His slave and His Messenger and his family and his Companions.

Source: Darussalam Publications Website

Fore more Question and Answer Regarding Zakat Ul-Maal visit http://www.islamqa.com/en/cat/289

You can find the current price of gold and silver via the following link: http://www.tradeshop.com/cgi-bin/cgiwrap/raylc/aipm/gold.cgi

Related Article:

Differences between Zakat al-Fitr and Zakat al-Mal

Obligatory Charity After Ramadaan (Zakat ul Fitr)

8 Basic Errors Muslims make when Paying Zakat Al-Fitr

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Zakat al-mal is related to the saved money, whereas zakat al-fitr is paid by the head of the household on behalf of the family members. Also, zakat al-mal is to be paid when the savings reach the prescribed nisab (minimum amount on which zakah is due), but zakat al-fitr is to be paid by the person who has food for one day. The two categories vary in the amount required for each.

The Muslim should thank Allah for the gifts He bestowed upon him and cooperate with the people and share them in their feelings. So he must pay the zakah, lend to the needy, and help in charitable projects in order not to receive the punishment stated in the Qur’anic verse: (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!) (At-Tawbah: 34-35)

There are essential differences between zakat al-mal and zakat al-fitr.

Zakat al-mal relates, as its name implies, to the saved money; however, zakat al-fitr is paid by the head of the household on behalf of the family members. Also zakat al-mal is to be paid when the savings reach the prescribed value, which is equal to 20 mithqals of gold and 200 dirhams of silver. There is no fixed nisab for zakat al-fitr, but it is to paid by the person who has one day's meals and the members of his family on the eve of `Eid Al-Fitr. Besides, zakat al-mal can be paid at any time of the year as long as the nisab remains in one’s possession for one year. Zakat al-fitr must be paid by the person who witnesses part of the month of Ramadan and part of the month of Shawwal.

On the other hand, the amount of zakt al-mal is a fourth of a tenth, i.e., 2.5 per cent of one’s wealth. But the amount of zakat al-fitr is two qadahs (an old measure) of rice or wheat or other usual food known in the area or their equivalent.

The evidence of the above is the hadith recorded in the two authentic books of Hadith (namely Al-Bukhari and Muslim), and reported by Ibn `Umar (may Allah be pleased with him): "The Messenger of Allah (may peace and blessings be upon him) prescribed zakat al-fitr as one saa` (an old measurement) of dates or wheat on every person whether male or female from among the Muslims." In another authentic hadith, the Messenger of Allah is reported to have ordered that zakat al-fitr be paid out before going to the `Eid Prayer. This is done with a view to make all Muslims feel happy in that day.

It goes without saying that zakat al-mal expresses the state of richness and satisfaction of the person who gives the zakah, as it is to be paid by the well-to-do people. On the contrary, zakat al-fitr must be paid by both the rich and poor. Therefore, the poor should pay the zakah on behalf of his household in order to make him pay the zakah as he used to receive it from the rich. In addition, the purpose of the poor paying zakat al-fitr is to help them get the reward promised by Allah for zakah on an equal footing with the rich. This, in turn, is to encourage them and honor their dignity. This is considered a great wisdom that cannot be found in any other religion or man-made system.

By Dr. Muhammad Ahmad Al-Musayyar

Source: Islam Online

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Allah [subhanahu wa tala] says:"Take alms from their wealth in order to purify them and sanctify them with it." [Soorah at-Tauba 103]

CLICK HERE to read mostly similar question and and its answer regarding paying this Zakaat Al-Fitr

Zakaat al-Fitr is charity given to the poor at the end of the fasting in the Islamic holy month of Ramadan. The word Fitr means the same as Iftar, breaking a fast and it comes from the same root word as Futoorwhich means breakfast.

Classification
Sadaqat al-Fitr is a duty which is wajib (required) of every Muslim, whether male or female, minor or adult as long as he/she has the means to do so.

The proof that this form of charity is compulsory can be found in the Sunnah whereby Ibn `Umar reported that the Prophet (upon whom be God's peace and blessings), made Zakat al-Fitr compulsory on everyslave, freeman, male, female, young and old among the Muslims; one Saa` of dried dates or one Saa` of barely. [Sahih Bukhari - Arabic/English, vol. 2, p. 339, no. 579]

The head of the household may pay the required amount for the other members. Abu Sa'eed al-Khudree said, "On behalf of our young and old, free men and slaves, we used to take out during Allaah's Messenger's (upon whom be God's peace and blessings) lifetime one Sa` of grain, cheese or raisins". [Sahih Muslim - English transl. vol. 2, p. 469, no. 2155]

Significance
The significant role played by Zakat in the circulation of wealth within the Islamic society is also played by the Sadaqat al-Fitr. However, in the case of Sadaqat al-Fitr, each individual is required to calculate how much charity is due from himself and his dependents and go into the community in order to find those who deserve such charity. Thus, Sadaqat al-Fitr plays a very important role in the development of the bonds of community. The rich are obliged to come in direct contact with the poor, and the poor are put in contact with the extremely poor. This contact between the various levels of society helps to build real bonds of brotherhood and love within the Islamic community and trains those who have, to be generous to those who do not have.

Purpose
The main purpose of Zakat al-Fitr is to provide those who fasted with the means of making up for theirerrors during the month of fasting. Zakat al-Fitr also provides the poor with a means with which they can celebrate the festival of breaking the fast (`Eid al-Fitr) along with the rest of the Muslims.

Every Muslim is required to pay Zakat al-Fitr at the conclusion of the month of Ramadan as a token of thankfulness to God for having enabled him or her to observe the obligator fast.

Its purpose is:
1. As a levy on the fasting person. This is based on the hadith: The Prophet of Allah, upon whom be God's peace and blessings, said, "The fasting of the month of fasting will be hanging between earth and heavens and it will not be raised up to the Divine Presence without paying the Zakat al-Fitr."

2. To purify those who fast from any indecent act or speech and to help the poor and needy.
The latter view is based upon the hadith from Ibn `Abbas who related, “The Prophet of Allah, upon whom be God's peace and blessings, enjoined Zakat al-Fitr on those who fast to shield them from any indecent act or speech, and for the purpose of providing food for the needy. It is accepted as Zakah for the one who pays it before the `Eid prayer, and it is sadaqah for the one who pays it after the prayer.” [Abu Dawood - Eng. transl. vol. 2, p. 421, no. 1605 - rated Sahih]

Conditions
Zakat al-Fitr is only Wajib for a particular period of time. If one misses the time period without a good reason, he has sinned and can not make it up. This form of charity becomes obligatory from sunset on the last day of fasting and remains obligatory until the beginning of `Eid Prayer (i.e. shortly after sunrise on the following day). However, it can be paid prior to the above mentioned period, as many of the Sahabah (companions of the Prophet, upon whom be God's peace and blessings, ) used to pay Sadaqah al-Fitr a couple days before the `Eid.

After the spread of Islam the jurists permitted its payment from the beginning and middle of Ramadan so as to ensure that the Zakat al-Fitr reached its beneficiaries on the day of `Eid. It is particularly emphasized that the distribution be before the `Eid prayers in order that the needy who receive are able to use the fitr to provide for their dependents on the day of `Eid.

Nafi` reported that the Prophet's companion Ibn `Umar used to give it to those who would accept it and the people used to give it a day or two before the `Eid. [Bukhari - Arabic/English, Vol. 2, p.339, no. 579]
Ibn `Umar reported that the Prophet, upon whom be God's peace and blessings, order that it (Zakat al-Fitr) be given before people go to perform the (`Eid) prayers.

One who forgets to pay this Zakat al-Fitr on time should do so as soon as possible even though it will not be counted as Zakat al-Fitr.

Rate
The amount of Zakat is the same for everyone regardless of their different income brackets. The minimum amount is one sa` (four double handfuls ) of food, grain or dried fruit for each member of the family. This calculation is based on Ibn `Umar's report that the Prophet, upon whom be God's peace and blessings, made Zakat al-Fitr compulsory and payable by a sa` of dried dates or a sa` of barley.

The Companion of the Prophet, Abu Sa`eed al-Khudree said, "In the Prophet's time, we used to give it (Zakatal-Fitr) as a sa` of food, dried dates, barley, raisins or dried cheese". [Bukhari - Arabic/English vol. 2, p. 340, no. 582]

The distribution of Zakat al-Fitr is the same as that of Zakah, and is included within its broader sense. Those who may receive Zakat al-Fitr are the eight categories of recipients mentioned in Surat Al-Tawbah, [9: 60]. They include:
(1) the poor
(2) the needy,
(3) collectors of Zakah,
(4) reconciliation of hearts,
(5) freeing captives / slaves(fee al-Riqab),
(6) debtors
(7) sadaqa in the Way of God's holy service (fee sabeel illah)
(8) the traveler.
Zakat al-Fitr must not go for building a mosque, or a school or for other thing. It must go to the above-mentioned categories. The Zakat al-mal cannot be used for such things either.

Please refer to the hadeeths below:

Translation of Sahih Bukhari, Book 25

Volume 2, Book 25, Number 579:

Narrated Ibn Umar:

Allah's Apostle enjoined the payment of one Sa' of dates or one Sa' of barley as Zakat-ul-Fitr on every Muslim slave or free, male or female, young or old, and he ordered that it be paid before the people went out to offer the 'Id prayer. (One Sa' = 3 Kilograms approx.)

Volume 2, Book 25, Number 580:

Narrated Ibn 'Umar:

Allah's Apostle made it incumbent on all the slave or free Muslims, male or female, to pay one Sa' of dates or barley as Zakat-ul-Fitr.

Volume 2, Book 25, Number 581:

Narrated Abu Said:

We used to give one Sa' of barley as Sadaqatul-Fitr (per head).

Volume 2, Book 25, Number 582:

Narrated Abu Said Al-Khudri:

We used to give one Sa' of meal or one Sa' of barley or one Sa' of dates, or one Sa' of cottage cheese or one Sa' of Raisins (dried grapes) as Zakat-ul-Fitr.

Volume 2, Book 25, Number 583:

Narrated 'Abdullah bin 'Umar

The Prophet ordered (Muslims) to give one Sa' of dates or one Sa' of barley as Zakat-ul-Fitr. The people rewarded two Mudds of wheat as equal to that.

Volume 2, Book 25, Number 584:

Narrated Abu Sa'id Al-Khudri:

In the life-time of the Prophet we used to give one Sa' of food or one Sa' of dates or one Sa' of barley or one Sa' of Raisins (dried grapes) as Sadaqat-ul-Fitr. And when Muawiya became the Caliph and the wheat was (available in abundance) he said, "I think (observe) that one Mudd (of wheat) equals two Mudds (of any of the above mentioned things).

Volume 2, Book 25, Number 585:

Narrated Ibn 'Umar:

The Prophet ordered the people to pay Zakat-ul-Fitr before going to the 'Id prayer.

Volume 2, Book 25, Number 586:

Narrated Abu Said Al-Khudri:

In the life-time of Allah's Apostle , we used to give one Sa' of food (edible things) as Sadaqat-ul-Fit,r (to the poor). Our food used to be either of barley, raisins (dried grapes), cottage cheese or dates.

Volume 2, Book 25, Number 587:

Narrated Nafi':

Ibn 'Umar said, "The Prophet made incumbent on every male or female, free man or slave, the payment of one Sa' of dates or barley as Sadaqat-ul-Fitr (or said Sadaqa-Ramadan)." The people then substituted half Sa' of wheat for that. Ibn 'Umar used to give dates (as Sadaqat-ulFitr). Once there was scarcity of dates in Medina and Ibn 'Umar gave barley. 'And Ibn 'Umar used to give Sadaqat-ul-Fitr for every young and old person. He even used to give on behalf of my children. Ibn 'Umar used to give Sadaqatul-Fitr to those who had been officially appointed for its collection. People used to give Sadaqat-ul-Fitr (even) a day or two before the 'Id.

Volume 2, Book 25, Number 588:

Narrated Ibn 'Umar:

Allah's Apostle has made Sadaqatul-Fitr obligatory, (and it was), either one Sa' of barley or one Sa' of dates (and its payment was obligatory) on young and old people, and on free men as well as on slaves.

CLICK HERE to read this article in English and Arabic Language.

Jazaak Allah Khairan for reading...
:: BOOKS ::

Zakat al-Fitr

By Muhammad Salih Al-Munajjid. This short book explains the necessity for the proper collection and distribution of Zakat.

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Zakaah and Fasting

This is a translation one of the smaller publications from the words of Shaykh Al-Islam Taqiuddin Ahmad bin ‘Abdul-Halim Ibn Taymiyyah. It has been published in this form a variety of times with a number of minor additions to the text under the title, “Haqiqatus- Siyam,” or “The Nature of Fasting.”

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As salaamu alaykum warahmatuallaah wabarakatuh,

I want to talk to you about my life before and after Hijab. I am a Muslim girl 20 years old from Arabian Gulf " The original place of Islam." I used to believe that hijab is not an important issue. And it's lucking my freedom. So I decided that I would never were Hijab as long as I live. Although my mother wears Hijab but she never convinces my sisters or me to wear it. She thought that you have to believe in it to do it or else you will take it off as soon as we are far away from her. And I think that it might be right in some way.

Or it might make hijab more difficult for us when we get older. It is so hard to get used to something for your whole life and change it at once. It will take you a long time to change your mind. Any way, I used to love to show up specially that I am not bad looking at all. And that was the most difficult part. I used to love to dress up and buy expensive clothes and I loved it when every one was looking and pointing at me. I used to love it when some says "wow! She's beautiful."

After I finished my High school I decided to go to have my degree in the United States. I saw  a thing in there that I have not ever seen before. It is Muslim society and community. It's amazing society with perfect Muslims. They are practicing Islam in a different way that we got used to it. Muslims in Gulf aria have been borne Muslims. Arabs didn't have to ask any questions because every thing is obvious. We didn't have to think about faith and how to believe in God, because we were raised and every one around us is Muslim. We didn't know what's the real Islam and how does it feel to live between all different religious and a mix society. And I just realized that people in Gulf didn't practice pure religion, but they had a mixture between Islam and culture. So many things that I thought it was an Islamic terms turned out to be a culture believe. And they are absolutely wrong aspects. I learned that the pure Islam is not the one that we were raised on which is full of nonsense stuff that we had in our culture since a long time ago. The real Islam is only in Quran and Sunah.

When people in the states find out that I am Muslim, they always ask so many questions about Islam and most the time I can't find an answer to their questions. So I started to go searching and looking in Islamic books and in Internet about Islam "the real thing." I was like someone has not heard any thing about Islam before. I learned so many things that I have not knew.. I started to go to the masjid and sit with so many brothers and sisters talking and discussing Islamic matters. I swear that I have never gone to any masjid in my country or even think about it. Although we had thousands of Masjids back home. All the sisters in the masjids were wearing hijab except me. And they were all Americans except me.  And they wear all broad about it and I respected them so much for that. I started to think about it all the time.

And I started to have so many dreams about me wearing the hijab. I started to have some strange feeling towered my self; I hated it when someone was looking at me. I felt that I was only a picture without a heart or a brain. I finally   decided to go for it and wear the Hijab. It was the best choice I have ever had. For the first time in my life; I felt that I am a strong person. Because  I will go for what I believe in, and I didn't care of what people think of it or how they will look at me.

First day of Hijab was the best. I never felt so good and broad in my whole life of my self as much as I felt in that day. My friends and relatives didn't believe that I could do it. And every one said that I won't keep it for too long. And that maybe one of the things that pushed me to keep it until this day. I had to go through a fight with my self. My self which always loved this life any try to enjoy it as much as I could. Now was time to say stop, and I did. After a while every one started to respect me so much that no one had treat me like that before. Every one believed in me so much because they knew that I am a religious person. And what gave them that expression? It's the Hijab. I can go every where now and no one would look at me as if I was a picture or a dummy. Never the less I still dress up good and put make up when I am with my sisters and that turned out to be more fun.

I believe that Allah demand Hijab to help us and to make our life easier. It builds respect between men and women. Also, it's a matter of  keeping your body to your self or who Allah allowed you to show (mahram). It is also a sign that show that you are Muslim, like in all religious. For example, Jewish wears a small cup on top of their heads and Christians wear a cross. And non of those two feels ashamed to show it to public. No man would think badly about

A woman who is wearing a hijab so that will provide her to fall in mistakes (khateah) or something that is (haram). A person who can wear Hijab is strong enough to do any thing else and to go through any problems that she may face in all life matter. Every one around you will trust you in every thing because you trust your self. Don't you think your body is so important? And don't you think your body is that valuable?  You don't need some one to tell you that you're beautiful because you know that. And you don't need someone to look at you as if you were a beautiful drawing or a picture because you're a human been.

As salaamu alaykum warahmatallaah wabarakatuh..

(please forward this to all the people you know, I want every one to read my story)

May Allah bless you, jazakum allaah khayran

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All the Praises are for Allaah and Salutation is for the Messenger and his family and all those that follow him doing good works until the Day of Resurrection.

The very first generation of Muslims that lived and established Islaam in their lives with Muhammad sallallaahu 'alayhi wa sallam, the son of 'Abdullaah, had glory and triumph that no nation that existed before them or any that came after them achieved. This is a reality which no one denies. Thus we find that every conscious Muslim dreams about this reality and so in his own way tries to work for this glory to return within his life and the life of those around him. However, to dream is one thing and the reality is another.

The Muslims although they are now the fastest growing nation in the world, are also the most divided. This division was predicted by the Messenger, who said: "The Jews were divided into seventy one (71) groups and the Christians were divided into seventy two (72) any my Ummah (nation) will divide into seventy three (73), each of which would be in the Fire except one ... "

Although this prediction is established in the Hadith above, yet it is not approved by Islaam. On the contrary, Allaah had commanded the Muslims to unite, He said: "Hold fast all together to the rope of Allaah and be not divided." [al-Qur'aan 3:103]

The division of this Ummah started very early after the death of the Messenger of Allaah. After Islaam became strong and its enemies found that they could not defeat it physically they started to attack it by undermining the faith of the common people and those newly converted to Islaam by introducing new concepts that were alien to the Islaam brought by Muhammad sallallaahu 'alayhi wa sallam. This wave of attack brought about an almost total standstill to the quest for sound knowledge and facilitated the easy spread of deviant concepts and new innovations in this Deen. The vast majority of Muslims are now totally lost and their understanding of Islaam was very much diluted with deviant ideas which allowed anyone who wanted to capitalize on the ignorant to do so with ease. People now lost the correct way and so they did not know what method to use to understand this Deen. Therefore, instead of referring matters of belief ('Aqeedah) to the Qur'aan and the Sunnah they turned to the books of philosophy which, although written by Muslims, were all affected by the Greek, Persian and other prevalent thoughts of that time.

Issues of fiqh on the other hand were completely restricted to the four Imaams. And so as time went by the people became totally fanatical about their Madhab (school of thought). This caused the noble Imaams to be treated by their followers as the prophets ought to be treated (i.e. as if they were protected from errors). Whatever any of them said was taken as totally correct by those who followed them (as if it were revelation).

Even if a verse from the Qur'aan or an authentic saying of the Messenger was brought as an argument against what the Imaam said, their followers left what Allaah or the Messenger said and followed their Imaams. This dangerous state of affair led to blind following (Taqleed) of humans at the expense of revelation. Blind following of other than Allaah and His Messenger along with widespread ignorance was definitely the major sources of all the division that occurred in the Deen. This was now what Islaam became to the people. And this attitude closed the doors of Ijtihad. Proofs were no longer looked into to understand anything in the Islaam and the Qur'aan and the Sunnah of the Messenger which must be used for our guidance now became means for the Muslim of acquiring blessings (Barakah).

This further led to the state where anyone could now give Fatawas (Legislative rulings in Islaam) and also say anything he felt like saying about Islaam because there was no threat that anyone would ask for proof from the Qur'aan or the Sunnah. On the other hand the people who were listening to him had no basis to determine whether what they are hearing is correct or not because they themselves have lost any attachment to sources of Islaamic law. This condition of ignorance and blind following was also predicted by the Messenger, who said: "Verily, Allaah does not take away knowledge by snatching it from the people, but (this is done) by causing (the death) of the Scholars until none of them is left alive. People would then appoint ignorant leaders for themselves who would be consulted in matters of religion and they would give Fatawas without knowledge, falling into misguidance and misguiding others."[Muslim]. (6/1999: This is a reality today, and within the last few months there were about 6 or 7 deaths of scholars throughout the world.)

The Solution

The Messenger of Allaah said: "O mankind, I am leaving two things with you, if you cling to them you will never go astray. The Book of Allaah and my Sunnah (way of life)." [Al-Haakim and Al-Baihaaqi]. This Hadith is laying the basis for the Muslim if he does not want to go astray. It follows, therefore, that if at anytime some one finds himself going astray, then he is not holding on to one or both of these sources. The problem we face, however, is that every Muslim stand by this claim that they are holding on to the Qur'aan and the Sunnah So how can anyone determine whose claim is correct?

The Messenger of Allaah left this way very clear for us as he said: "I am leaving you on a clear way, its night is like its day and none turns away from it except that he would be destroyed." He told us that the way he left is very clear and then in the following Hadith he explained for us what it is. He said: "The Jews were divided into seventy-one groups and the Christians were divided into seventy-two and my Ummah will be divided into seventy-three and each of them will be in the fire except one." The companions asked: "Who are they, O Messenger of Allaah?" He said: "They are those who are on the like of what I and my companions are upon." (in another narration: "Those who are on the like of what I and my companions are upon this day"). And in another Hadith, he said: "The best people is my generation then those that follow them, then those who follow them." In the above Hadith the prophet is telling us the way to understand the Qur'aan and the Sunnah is the way the Sahabaahs understood and practiced it. If the understanding of the Qur'aan and the Sunnah of any group coincides with the understanding of the Companions in all issues, then that group would be the one that is on the truth.

It must also be very clear that only one group of all the groups that are existing is on the correct way as is explained in the Hadith.

One Way

The saying of Allaah further emphasizes that there is only one way. He said: "Whoever opposes the Messenger after the guidance has been clearly shown to him, and follows other than the way of the believers, We shall keep him in the path he has chosen, and burn him in hell, and what an evil destination." [al-Qur'aan 4:115]

Who were the believers during the time the Qur'aan was being revealed? Were they not only the Messenger and the first generation of believers? So Allaah is also making it very clear that there is only one way i.e. the way of the Messenger and his companions.

"So if they (i.e. the people) believe in the like of what you all believe, (only) then they are rightly guided; but if they turn away, they are only in opposition. So Allaah will suffice for you against them. And He is the all-Hearer, the all-Knower." [al-Qur'aan 2:137]

Who are the people Allaah refers to, as "...in the like of what you all believe.", during the time of this verse being revealed, were they not the first generation of believers who witnessed the revelation. So once again Allaah makes it clear that there is only one way i.e. the way of the Messenger and his companions. The Prophet sallallaahu 'alayhi wa sallam has also stated: "Whoever introduces something (new) into this matter of ours (i.e. Islaam), will have it rejected." [Bukhaaree] "Whoever does an act which we have not commanded, it will be rejected" [Muslim]

My brothers and sisters, life is short so we must make sure that before we die we secure the key that will take us to Al-Jannah (Heaven). Let us not follow Allaah's religion based on customs and based on our desires but let us keep an open mind and beg Allaah to guide us to the Truth that was left very clear for us by Him and His Messenger.

"And do not follow (blindly) any information of which you have no (direct) knowledge. (Using your faculties of perception and conception, you must verify it for yourself. In the Court of your Lord, you will be held accountable for your hearing, sight, and the faculty of reasoning.” [Qu'ran 17:36]

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By the Shaykh - the Scholar of Hadith - Muhammad Nasirud-Din al-Albani

Ibn al-Qayyim (d.751H)- rahimahullah - said: "People have discussed about mahabbah (love of Allah); its causes and what brings it about, its signs, its fruits, and its rulings. The most comprehensive saying about this is what Abu Bakr al-Kattani - rahimahullah - relates about al-Junayd (d.279H).

Abu Bakr al-Kattani (d.322H) said: "A discussion about mahabbah took place in Makkah during the Pilgrimage month. The Shaykhs who were present spoke about this matter, and al-Junayd was the youngest of them. They said to him: O 'Iraqi, what do you have to say? So he bowed his head and tears were flowing from his eyes, then he said:

"A servant should overcome his soul;
And be continuous in the remembrance of his Lord;
Establishing the rights of his Lord;
Focusing upon Him with his heart;
The late of fear letting ablaze his heart;
Whilst drinking from the vessel of true love;
And certain realities become unveiled for him.
So when he talks, it is due to Allah.
When he speaks, it is from Allah.
When he moves, it is by the Command of Allah.
And when he is serene, then it is from Allah.
He belongs to Allah, is for Allah, and is with Allah."

So the Shaykhs started to weep and said: How can that be increased upon. May Allah reward you with good, O crown of the knowledgeable ones!"1

Imam Ibn al-Qayyim - rahimahullah - further said:

"The rearons which cause mahabbah (love of Allah) to develop are ten:-

Firstly: Reciting the Qur'an, reflecting upon it, and understanding its meanings.

Secondly: Drawing closer to Allah through the performance of optional deeds, after fulfilling the obligatory duties.

Thirdly: Being continuous in the dhikr (remembrance) of Allah - in all circumstances - with the tongue, the heart and the limbs. The more constant the dhikr, the more mahabbah develops and intensifier.

Fourthly: Giving precedence to what Allah loves - when being overcome with desires - over what one personally loves and desires.

Fifthly: Causing the heart to contemplate over the Names and the Attributes of Allah, being a witness to what they necessitate, and causing the heart to be enlivened in the garden of this realisation.

Sixthly: Witnessing the blessing and favours of Allah; the apparent and the hidden.

Seventhly: Subduing the heart and humbling it before Allah, causing it to be in awe of Him.

Eighthly: Being in seclusion during that time in which Allah decends to the lowest heaven; reciting the Qur'an, and finishing this recitation with seeking Allah's forgiveness and sincerely repenting to Him.

Ninethly: Sitting in the gatherings of the true and sincere lovers of Allah; reaping the benefits of their teachings, and not speaking except when you know that there is benefit in doing so, and that such speech will increase you in goodness and benefit others as well.

Tenthly: Keeping clear of all there matters which will cause the heart to distance itself from Allah - the Mighty and Majestic.

So there are ten matters which causes the lover to reach the station of true love for Allah, so that he may then reach Allah - his Beloved."2

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By what name do we call God?

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