Monday, June 16, 2008

Ramadan - II (medical benefits & diabetes mellitus)






Most Muslims do not fast because of medical benefits but because it has been ordained to them in the Quran.



The medical benefits of fasting are as a result of fasting. Fasting in general has been used in medicine for medical reasons including weight management, for rest of the digestive tract and for lowering lipids. There are many adverse effects of total fasting as well as so-called crash diets.



Islamic fasting is different from such diet plans because in Ramadan fasting, there is no malnutrition or inadequate calorie intake. The caloric intake of Muslims during Ramadan is at or slightly below the national requirement guidelines. In addition, the fasting in Ramadan is voluntarily taken and is not a prescribed imposition from the physician.






Ramadan is a month of self-regulation and self-training, with the hope that this training will last beyond the end of Ramadan. If the lessons learned during Ramadan, whether in terms of dietary intake or righteousness, are carried on after Ramadan, it is beneficial for one's entire life. Moreover, the type of food taken during Ramadan does not have any selective criteria of crash diets such as those which are protein only or fruit only type diets. Everything that is permissible is taken in moderate quantities.






The only difference between Ramadan and total fasting is the timing of the food; during Ramadan, we basically miss lunch and take an early breakfast and do not eat until dusk. Abstinence from water during this period is not bad at all and in fact, it causes concentration of all fluids within the body, producing slight dehydration. The body has its own water conservation mechanism; in fact, it has been shown that slight dehydration and water conservation, at least in plant life, improve their longevity.




The physiological effect of fasting includes lower of blood sugar, lowering of cholesterol and lowering of the systolic blood pressure. In fact, Ramadan fasting would be an ideal recommendation for treatment of mild to moderate, stable, non-insulin diabetes, obesity and essential hypertension. In 1994 the first International Congress on "Health and Ramadan", held in Casablanca, entered 50 research papers from all over the world, from Muslim and non-Muslim researchers who have done extensive studies on the medical ethics of fasting. While improvement in many medical conditions was noted; however, in no way did fasting worsen any patients' health or baseline medical condition. On the other hand, patients who are suffering from severe diseases, whether diabetes or coronary artery disease, kidney stones, etc., are exempt from fasting and should not try to fast.


There are psychological effects of fasting as well. There is a peace and tranquility for those who fast during the month of Ramadan. Personal hostility is at a minimum, and the crime rate decreases. This psychological improvement could be related to better stabilization of blood glucose during fasting as hypoglycemia after eating, aggravates behavior changes.


Recitation of the Quran not only produces a tranquility of heart and mind, but improves the memory. Healthy adult Muslims should not fear becoming weak by fasting, but instead it should improve their health and stamina.


DIABETES MELLITUS AND RAMADAN FASTING:
Diabetes mellitus affects people of all faiths. Muslims are no exception. Many diabetic Muslims have a desire to fast during the month of Ramadan, although if they cannot for health reasons, they have a valid exemption. The dilemma for physicians and Muslim scholars is whether or not Muslim diabetic patients
(1) should be allowed to fast if they decide to
(2) can fast safely
(3) can be helped to fast if they decide to
(4 ) can have their disease monitored at home
(5) are going to derive any benefit or harm to their health.
Fasting during Ramadan by a Muslim diabetic patient is neither his right nor Islamic obligation, but only a privilege to be allowed by his physician, at the patient's request, knowing all the dangers and assuming full responsibility in dietary compliance and glucose monitoring, with good communication between the physician and the patient .
PSYCHOLOGICAL STATE OF DIABETES DURING RAMADAN:
Diabetes mellitus itself adversely affects patients' psychological states by changes in glucose metabolism, blood and CSF osmolality, needs for discipline and compliance, fear of long term complications and threat of hypoglycemic attacks and the possibility of dehydration and coma.
On the other hand,
fasting during Ramadan has a tranquilizing effect on the mind, producing inner peace and decrease in anger and hostility. Fasting Muslims realize that manifestations of anger may take away the blessings of fasting or even nullify them.
Diabetics know that stress increases the blood glucose by increasing the catecholamine level and any tool to lower the stress ; ie., biofeedback or relaxation improves diabetic control. Thus, Islamic fasting during Ramadan should have a potentially beneficial effect with regard to diabetic control.

EDUCATIONAL PROGRAM FOR DIABETICS DURING RAMADAN:
It should be directed toward
(a) diabetic home management
(b) preparing them for Ramadan
(c) recognizing warning symptoms of dehydration, hypoglycemia and other possible complications.

Patients should be taught home glucose monitoring, checking urine for acetone, doing daily weights, calorie-controlled diabetic diet, need for sleep and normal exercise. They should be able to take pulse, temperature, look for skin infection and notice changes in the sensorium ( mental alertness ) . They should be on special alert for any colicky pain, a sign for renal colic, or hyperventilation, a sign of dehydration, and to be able to seek medical help quickly rather than wait for the next day.











Ramadan - fasting ~ I


"O you who believe! Fasting is prescribed for you, as it was prescribed upon those before you in order that you may attain taqwaa." [Soorah al-Baqarah (2):183]




Virtues of Fasting as menti-oned in the Qur'an and Sunnah

- The reward for fasting is immense, as mentioned in the following Hadeeth:


"Every action of the son of Adam is given manifold reward, each good deed receiving then times its like, up to seven hundred times. Allah the Most High said, 'Except for fasting, for it is for Me and I will give recompense for it, he leaves off his desires and his food for Me.' for the fasting person there are two times of joy; a time when he breaks his fast and a time of joy when he meets his Lord, and the smell coming from the mouth of the fasting person is better with Allah than the smell of musk." [al-Bukhaaree]


Also, Sahl ibn Sa`d said that the Prophet (s.a.w.) said: "Indeed there is a gate of Paradise called ar-Rayyaan. On the day of Resurrection those who fast will enter through it; no one enters it except for them, and when they have entered, it is closed so that no one enters it, so when the last of them enters it, it is closed, and whoever enters it drinks, and whoever drinks never becomes thirsty." [Ibn Khuzaimah, Saheeh].

- Fasting is a shield against the Fire:

"Fasting is a shield with which a servant protects himself from the Fire." [Ahmad, Saheeh]


- On the Day of Judgement, "Fasting will say: O My Lord I prevented him from food an desires so accept my intercession for him." [Ahmad, al-Haakim and Abu Nu'aim, Hasan]


- Fasting is a means for one's sins to be forgiven. The Prophet (s.a.w.) said: "He who fasts Ramadhan, due to Iman and hoping for reward (from Allah) then his past sins are forgiven." [al-Bukhaaree, Muslim]


- The supplication of the fasting person is answered: "There are in the month of Ramadhan in every day and night those to whom Allah grants freedom from the Fire, and there is for every Muslim an supplication which he can make and will be granted." [al-Bazzaar, Ahmad, Saheeh]


Fasting is an expiation for various sins, as mentioned in the Qur'aan, in verses: 2:196, 4:92, 5:89, 5:95 and 58:3-4.


- The fasting person will be among the true followers of the prophets and the martyrs: `Amr ibn Murrah al-Juhaanee r.a.a. said: "A man came to the Prophet (s.a.w.) and said: 'O Messenger of Allah, what if I testify that none has the right to worshipped but Allah and that you are the Messenger of Allah, and I observe the five daily prayers, and I pay the zakaah, and I fast and stand in prayer in Ramadhan, then amongst whom shall I be?' He said: 'Amongst the true followers of the prophets and the martyrs.' " [Ibn Hibbaan, Saheeh]


- Fasting is a shield against one's base desires, as the Prophet (s.a.w.) told the youth: "O youths, whoever amongst you is able to marry then let him do so, since it restrains the eyes and protects the private parts, and he who is unable, then let him fast because it is a shield for him." [al-Bukhaaree, Muslim]


Once we realise the greatness of fasting and what achievement it leads to, we must put all our efforts in performing fasting in the best manner possible. And since fasting is worship, it must be done solely for Allah's sake, and no intention is accepted, other than pleasing Allah and seeking His Face with all one's sincerity. Without a correct intention, no deed is of any value in the Hereafter. We Muslims must constantly verify our intentions and consider why we perform fasting.

Do we do so merely because it is the practice of our parents and friends, or do we do so because it is part of our tradition, or perhaps because we simply want to conform to our environment in order to avoid any problems? A Muslim who realises that only that which is with Allah remains, and that He (Swt) is the only One who grants and withholds, would not be of those to which the Prophet (s.a.w.) alluded in the Hadeeth: "On the Day of Judgement, a caller will cry out, 'Whoever performed a deed for someone other than Allah may seek his reward from that for which he performed the deed' " [Saheeh al-Jami].

Certain Aspects and Rulings related to fasting:
- For the obligatory fast in the month of Ramadhan, it is incumbent on everyone to have intention before the appearance of Fajr.

- Fast is performed between the time of True Fajr (that which makes food forbidden for the fasting person, and makes Fajr prayer lawful, as explained by Ibn `Abbaas r.a.a.) and the time as soon it is seen that the sun has set.

- The interval between the end of suhoor (the pre-dawn meal) and the start of the obligatory prayer is the interval sufficient to recite fifty Aayaat, as indicated by the Prophet (s.a.w.) and related by al-Bukhaaree and Muslim.

- Eating the pre-dawn meal (suhoor) contains many blessings and the Prophet (s.a.w.) ordered us to do take it, forbade us from leaving it and told us to take suhoor to make a distinction between our fast and the fast of the People of the Book. In spite of this, Ibn Hajar reports in Fathul-Baaree that there is Ijmaa` that it is mustahabb (recomm-endation). Allah knows best.

- Falsehood, ignorant and indecent speech are to be avoided as they may render one's fasting futile.

- A fasting person can begin fasting while in the state of Janaabah (major state of impurity that requires bath due to a sexual intercourse), as explained in Saheeh al-Bukhaaree and Muslim.

- Use of Siwaak (tooth-stick) is permitted. Likewise, washing the mouth and nose is permitted, but it should not be done strongly.

- The Prophet forbade a youth to kiss while fasting, while he allowed an old man since he is able to control himself.

- Giving blood and injections which do not provide nourishment does not break the fast. Also, there is no harm in tasting food, provided it does not reach the throat.

- Pouring cold water over one's head and taking a bath contain no harm to a fasting person.

- It is Sunnah of the Prophet and the practice of his companions to break the fast as soon as the Sun sets even if some bright redness remains upon the horizon. Muslims are strongly encouraged to hasten breaking the fast. The Prophet (s.a.w.) said: "The Deen will not cease to be uppermost as long as the people hasten to break the fast, since the Jews and the Christians delay it." [Abu Daawood, Ibn Hibbaan, Hasan]

- The Prophet (s.a.w.) used to break his fast before praying and he used to break it with fresh dates, if not then with older dates. And if not with dates, than with some mouthfuls of water.

- The supplication of the fasting person when he breaks his fast is not rejected. The best du`aa' (supplication) is that reported from Allah's Messenger, pbuh. He used to say when breaking the fast: "Dhahaba-DH-DHama'u wabtallatil-`urooqu, wa thabatal ajru inshaa Allah." (The thirst has gone, the veins are moistened and the reward is certain, if Allah wills.) [Abu Daawood, al-Baihaqee, al-Haakim and others, Hasan]

- The Prophet said: "He who gives food for a fasting person to break his fast, he will receive the same reward as him, except that nothing will be reduced from the fasting persons reward." [Ahmad, at-Tirmidhee, Ibn Maajah, Ibn Hibbaan, Saheeh]. Also, a fasting Muslim should not reject invitation of another Muslim to break fast.

- Deliberate eating and drinking, making oneself vomit, menstruation, after-birth bleeding, injection containing nourishment and sexual intercourse all nullify the fast.

- As for Lailatul-Qadr, the Night of Decree, that is better than a thousand months (see Soorah Qadr (97)), the Prophet (s.a.w.) told us: "Seek it in the last ten, and if one of you is too weak or unable then let him not allow that to make him miss the final seven." [al-Bukhaaree, Muslim]. That which is the most specific states, "seek it on the (twenty) ninth and the (twenty) seventh and the (twenty) fifth." [al-Bukhaaree]

- The Prophet (s.a.w.) used to exert himself greatly during Lailatul-Qadr. He would spend the nights in worship, detaching himself from women and ordering his family with this. So every Muslim should be eager to stand in prayer during Lailatul Qadr out of Iman and hoping for the great reward.

The Prophet (s.a.w.) said: "Whoever stands (in prayer) in Lailatul Qadr out of Iman and seeking reward then his previous sins are forgiven." [al-Bukhaaree, Muslim]

- The supplication that the Messenger of Allah (s.a.w.) taught `Aa'isha, radiyallaahu `anhaa, to say when seeking the Night of Decree is:

"O Allah you are the one who pardons greatly, and loves to pardon, so pardon me." [at-Tirmidhee, Ibn Maajah, Saheeh]

- It is Sunnah to pray Taraweeh in congregation and the one who knew the best the practice of the Prophet (s.a.w.) at night, `Aa'isha, radiyallaahu `anhaa, said: "Allah's Messenger did not increase upon eleven rak`ahs in Ramadhan, or outside it." [al-Bukhaaree, Muslim]

- All who are capable should take advantage of the month of Ramadhan and perform I`tikaaf, i.e. fully attach oneself to worshipping in the mosque. One should inquire how the Prophet (s.a.w.) performed I`tikaaf.

- Zakaatul Fitr is prescribed by Allah as a purification for those who fasted from loose and indecent talk, and to feed the poor Muslims as a provision for `Eidul Fitr. One should inquire further about rulings related to it, especially upon whom it is obligatory and what is its quantity.

The last but not the least, we should strive to constantly improve our worship and obedience of Allah the Most High, including once the month of Ramadhan is over, inshaa' Allah.

Sunday, June 15, 2008

Jihad for dummies ~


Is "jihad" A 'Holy War'? Dr. Amir Ali - "No!"
This is a common question, both from Muslims and Non-Muslims. This answer comes from an artilce written by my friend, the late, Dr. M. Amir Ali of IIIT, may Allah have Mercy on him.
I hope this will help you to understand better about this word and Islam. - Yusuf Estes
Explaining Misconceptions About Islam Jihad: Explained By : M. Amir Ali, Ph.D.With Editorial Notes from Yusuf Estes
In the linguistic sense, the Arabic word "jihad" means struggling or striving.
This meaning could apply any effort exerted by anyone. In this sense, a student struggles and strives to get an education and pass course work; an employee strives to fulfill his/her job and maintain good relations with his/her employer; a politician strives to maintain or increase his [1] popularity with his constituents and so on.
The term strive or struggle may be used for/by Muslims as well as non-Muslims; for example, Allah, the One and Only True God says in the Quran:
"We have enjoined on people kindness to parents; but if they STRIVE (JAHADAKA) to make you ascribe partners with Me that of which you have no knowledge, then obey them not..." (29:8; also see 31:15)
In the above two verses of the Quran, it is non-Muslim parents who “strive to make you” (jahadaka) to convert their Muslim child back to their religion.
In the West, "jihad" is generally translated as "holy war," a usage the media has popularized.
According to Islamic teachings, it is UNHOLY to instigate or start war; however, some wars are inevitable and justifiable. If we translate the words "holy war" back into Arabic, we find "harbun muqaddasatu," or for "the holy war," "al-harbu al-muqaddasatu."
WE CHALLENGE any researcher or scholar to find the meaning of "jihad" as holy war in the Quran or authentic Hadith collections or in early Islamic literature. Unfortunately, some Muslim writers and translators of the Quran, the Hadith and other Islamic literature translate the term "jihad" as "holy war," due to the influence of centuries-old Western propaganda. This could be a reflection of the Christian use of the term "Holy War" to refer to the Crusades of a thousand years ago. However, the Arabic words for "war" are "harb" or "qital," which are found in the Quran and Hadith.
For Muslims the term JIHAD is applied to all forms of STRIVING and has developed some special meanings over time. The sources of this development are the Quran (the Word of God revealed to Prophet Muhammad (S) [(S) denotes Sall-Allahu 'alayhi wa sallam, meaning peace and blessings of Allah be upon him]. The Quran and the Hadith use the word "jihad" in several different contexts which are given below:
1. RECOGNIZING THE CREATOR AND LOVING HIM MOST:
It is human nature to love what is seen with the eyes and felt with the senses more than the UNSEEN REALITY. The Creator of the Universe and the One God is Allah. He is the Unseen Reality which we tend to ignore and not recognize. The Quran addresses those who claim to be believers:
"O you who believe! Choose not your fathers nor your brethren for protectors if they love disbelief over belief; whoever of you takes them for protectors, such are wrong-doers. Say: if your fathers, and your children, and your brethren, and your spouses, and your tribe, and the wealth you have acquired, and business for which you fear shrinkage, and houses you are pleased with are dearer to you than Allah and His Messenger and STRIVING in His way: then wait till Allah brings His command to pass. Allah does not guide disobedient folk." (9:23, 24)
It is indeed a struggle to put Allah ahead of our loved ones, our wealth, our worldly ambitions and our own lives. Especially for a non-Muslim who embraces Islam, it may be a tough struggle due to the opposition of his family, peers and society.
2. RESISTING PRESSURE OF PARENTS, PEERS, AND SOCIETY:
Once a person has made up his mind to put the Creator of the Universe above all else, he often comes under intense pressures. It is not easy to resist such pressures and STRIVE to maintain dedication and love of Allah over all else. A person who has turned to Islam from another religion may be subjected to pressures designed to turn him back to the religion of the family. We read in the Quran:
"So obey not the rejecters of faith, but strive (jahidhum) against them by it (the Quran) with a great endeavor." (25:52)
3. STAYING ON THE STRAIGHT PATH STEADFASTLY:
Allah says in the Qur'an:
"And STRIVE (JADIHU) for Allah with the endeavor (JIHADIHI) which is His right. He has chosen you and has not laid upon you in the DEEN (religion) any hardship..." (22:78)
"And whosoever STRIVES (JAHADA), STRIVES (YUJAHIDU) only for himself, for lo! Allah is altogether independent of the universe." (29:6)
As for those who strive and struggle to live as true Muslims whose lives are made difficult due to persecution by their opponents, they are advised to migrate to a more peaceful and tolerant land and continue with their struggle in the cause of Allah. Allah says in the Quran:
"Lo! As for those whom the angels take (in death) while they wronged themselves, (the angels) will ask: 'In what you were engaged?' They will way: 'We were oppressed in the land.' (The angels) will say: 'Was not Allah's earth spacious that you could have migrated therein?'" (4:97)
"Lo! Those who believe, and those who emigrate (to escape persecution) and STRIVE (JAHADU) in the way of Allah, these have hope of Allah's mercy..." (2:218)
Allah tests the believers in their faith and their steadfastness:
"Or did you think that you would enter Paradise while yet Allah knows not those of you who really STRIVE (JAHADU), nor knows those (of you) who are steadfast." (3:142)
"And surely We shall try you with something of fear and hunger, and loss of wealth and lives and fruits; but give tidings to the steadfast." (2:155)
We find that the Prophet Muhammad (S) and his clan were boycotted socially and economically for three years to force him to stop his message and compromise with the pagans but he resisted and realized a moral victory [2].
4. STRIVING FOR RIGHTEOUS DEEDS:
Allah declares in the Quran:
"As for those who STRIVE (JAHADU) in Us (the cause of Allah), We surely guide them to Our paths, and lo! Allah is with the good doers." (29:69)
When we are faceD with two competing interests, it becomes jihad to choose the right one, as the following Hadith exemplify:
"Aisha, wife of the Prophet (S) asked, 'O Messenger of Allah, we see jihad as the best of deeds, so shouldn't we join it?' He replied, 'But the best of jihad is a perfect Hajj (pilgrimage to Makkah).'" (Sahih Al-Bukhari #2784)
At another occasion, a man asked the Prophet Muhammad (S):
"'Should I join the jihad?' He asked, 'Do you have parents?' The man said, 'Yes!' The Prophet (S) said, 'Then strive by serving them!'" (Sahih Al-Bukhari #5972)
Yet another man asked the Messenger of Allah (S):
"'What kind of jihad is better?' He replied, 'A word of truth in front of an oppressive ruler!'" (Sunan Al-Nasa'i #4209)
The Messenger of Allah (S) said: "...the MUJAHID (one who carries out jihad) is he who STRIVES against himself for the sake of Allah, and the MUHAJIR (one who emigrates) is he who abandons evil deeds and sin." (Sahih Ibn Hibban #4862)
5. HAVING COURAGE AND STEADFASTNESS TO CONVEY THE MESSAGE OF ISLAM:
The Quran narrates the experiences of a large number of Prophets and good people who suffered a great deal trying to convey the message of Allah to mankind. For examples, see the Quran 26:1-190, 36:13-32. In the Quran, Allah specifically praises those who strive to convey His message:
"Who is better in speech than one who calls (other people) to Allah, works righteous, and declares that he is from the Muslims." (41:33)
Under adverse conditions it takes great courage to remain a Muslim, declare oneself to be a Muslim and call others to Islam. We read in the Quran: "The (true) believers are only those who believe in Allah and his messenger and afterward doubt not, but STRIVE with their wealth and their selves for the cause of Allah. Such are the truthful." (49:15)
6. DEFENDING ISLAM AND THE COMMUNITY:
Allah declares in the Quran:
"To those against whom war is made, permission is given (to defend themselves), because they are wronged - and verily, Allah is Most Powerful to give them victory - (they are) those who have been expelled from their homes in defiance of right - (for no cause) except that they say, 'Our Lord is Allah'..." (22:39-40)
The Quran permits fighting to defend the religion of Islam and the Muslims. This permission includes fighting in self-defense and for the protection of family and property. The early Muslims fought many battles against their enemies under the leadership of the Prophet Muhammad (S) or his representatives. For example, when the pagans of Quraysh brought armies against Prophet Muhammad (S), the Muslims fought to defend their faith and community [3]. The Quran adds:
"Fight in the cause of Allah against those who fight against you, but do not transgress limits. Lo! Allah loves not aggressors. ...And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against transgressors." (2:190-193) (2:190-193)
Commentary from Yusuf Estes -
Note: Regarding the above mentioned verses in Surah Baqarah - The word "jihad"does not even appear in any of these verses. In fact, it does not appear in the verses most often associated with mortal combat. The word used by Allah in the Quran is "qital" and this is not even from a similar root as the word "jihad". However, because these words are often associated with one another in context, it is only fair to make this distinction and then proceed with the explanation.
Also note: These verses, when read in total context should start with verse number 189 and continue to verse 196. This is because there were questions being asked to Muhammad, peace be upon him, regrading several points of contention amongst the followers of Islam.
The first question was about the moons and whether or not there was anything related to superstition in the new moons. We see the answer was for them to only regard the new moons as a way to measure time and for them to be able to make their "hajj" or pilgrimage.
Next, came the question regarding another superstition about entering the house through doors other than the front door as if it might benefit them. Again, the answer is there is no benefit in superstition and to enter the homes through the proper doors.
The next topic (verse 196) goes back again to the subject of the hajj (in verse 189) even though it is not mentioned in the verse.
The followers of Islam had been prohibited from entering the Holy Sanctuary of Makkah by the idolators (mushrikeen) when they attempted to make hajj (pilgrimage). They had walked all the way from Madinah to Makkah wearing only two big towels wrapped around them and in this condition were utterly defenceless against their enemies. These pagans were the same people who had abused them while they still lived in Makkah, and had driven them out of their homes, stolen their properties and even killed some of them for nothing more than worshipping God without partners.
Even after signing treaties and agreements with the Muslims and forcing them to return back to Madinah, the following year the pagans once again denied them access to the Holy Ka'bah.
It was to these murderous pagans that the verses were directed. Read closely and you will see in verse 196 it even tells them what to do if they are turned back or prevented again by the idolators.
I have personally asked a number of the Arabic scholars to help me understand the exact implication and meaning of the words related to "qital" when used here. And each one I spoke with from Al Azhar in Egypt, the Madinah University in Saudi Arabia, Fes in Morocco, and even in Istanbul, Turkey were unanimous in agreement, saying the usage of the word "qital" does not mean murder or slaughter, but rather is more properly suited to be associated with the word "combat."
When read in that context, this is the result of their investigation and comparison to the English language:

2:189. They ask you, [Muhammad], about the new moons. Say, "They are measurements of time for the people and for ْhajj." And it is not righteousness to enter houses from the back, but righteousness is [in] the one who fears Allah. And enter your houses from their proper doors. And fear Allah that you may succeed.
2:190. Fight in combat, in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors.
2:191. And kill (in combat) them wherever you overtake them and turn them out from where they turned you out (in Makkah), and the "fitnah" (terrorism waged against the believers - in this case) is worse than killing (in mortal combat). And do not combat them at the Holy Mosque (in Makkah) unless they engage in combat against you there. But, if they combat against you, then fight back in mortal combat (killing them if necessary if they are killing you). Such is the payback for these disbelievers.
2:192. And if they cease, then indeed, Allah is Forgiving and Merciful.
2:193. Fight them until there is no [more] fitnah (terrorism, agression and oppression) and [until] worship is [acknowledged to be] for Allah . But if they cease, then there is to be no aggression except against the oppressors (terrorists).
2:194. [Fighting in] the sacred month is for [aggression committed in] the sacred month, and for [all] violations is legal retribution. So whoever has assaulted you, then assault him in the same way that he has assaulted you. And fear Allah and know that Allah is with those who fear Him.
2:195. And spend in the way of Allah and do not throw [yourselves] with your [own] hands into destruction [by refraining]. And do good; indeed, Allah loves the ones who do good.
2:196. And complete the ْ hajj and 'umrah for Allah. But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charity or sacrifice. And when you are secure, then whoever performs 'umrah [during the ْajj months] followed by ْhajj [offers] what can be obtained with ease of sacrificial animals. And whoever cannot find [or afford such an animal] - then a fast of three days during ْ hajj and of seven when you have returned [home]. Those are ten complete [days]. This is for those whose family is not in the area of al-Masjid al-îaram. And fear Allah and know that Allah is severe in penalty.

I feel sure, having known Dr. M. Amir Ali personally for many years, he would have wanted us to add these findings to his lovely work in this area. May Allah accept from him and grant Him Mercy and forgive me of any mistakes, ameen. - Yusuf Estes
7. HELPING ALLIED PEOPLE WHO MAY NOT BE MUSLIM:
In the late period of the Prophet Muhammad's (S) life, the tribe of Banu Khuza'ah became his ally. They were living near Makkah which was under the rule of the pagan Quraysh, Prophet Muhammad's (S) own tribe. The tribe of Banu Bakr, an ally of Quraysh, with the help of some elements of Quraysh, attacked Banu Khuza'ah invoked the treaty and demanded Prophet Muhammad (S) to come to their help and punish Quraysh. The Prophet Muhammad (S) organized a campaign against Quraysh of Makkah which resulted in the conquest of Makkah which occurred without any battle [4].
8. BANISHING THOSE WHO ACT TREACHEROUSLY:
Allah orders the Muslims in the Quran:
"If you fear treachery from any group, throw back (their treaty) to them, (so as to be) on equal terms. Lo! Allah loves not the treacherous." (8:58)
Prophet Muhammad (S) undertook a number of armed campaigns to remove treacherous people from power and their lodgings. He had entered into pacts with several Jewish tribes, however, some of them proved themselves treacherous. Prophet Muhammad (S) launched armed campaigns against these tribes, defeated and exiled them from Medina and its surroundings [5].
9. DEFENDING THROUGH PREEMPTIVE STRIKES:
Indeed, it is difficult to mobilize people to fight when they see no invaders in their territory; however, those who are charged with responsibility see dangers ahead of time and must provide leadership. The Messenger of Allah, Muhammad (S), had the responsibility to protect his people and the religion he established in Arabia. Whenever he received intelligence reports about enemies gathering near his borders he carried out preemptive strikes, broke their power and dispersed them [6]. Allah ordered Muslims in the Quran:
"Fighting is prescribed upon you, and you dislike it. But it may happen that you dislike a thing which is good for you, and it may happen that you love a thing which is bad for you. And Allah knows and you know not." (2:216)
10. GAINING FREEDOM TO INFORM, EDUCATE AND CONVEY THE MESSAGE OF ISLAM IN AN OPEN AND FREE ENVIRONMENT:
Allah declares in the Quran:
"They ask you (Muhammad) concerning fighting in the Sacred Month. Say, 'Fighting therein is a grave (offense) but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its inhabitants. Persecution is worse than killing. Nor will they cease fighting you until they turn you back from your faith, if they can..." (2:217)
"And those who, when an oppressive wrong is inflicted on them, (are not cowed but) fight back." (42:39)
To gain this freedom, Prophet Muhammad (S) said:
"STRIVE (JAHIDU) against the disbelievers with your hands and tongues." (Sahih Ibn Hibban #4708) The life of the Prophet Muhammad (S) was full of STRIVING to gain the freedom to inform and convey the message of Islam. During his stay in Makkah he used non-violent methods and after the establishment of his government in Madinah, by the permission of Allah, he used armed struggle against his enemies whenever he found it inevitable.
11. FREEING PEOPLE FROM TYRANNY:
Allah admonishes Muslims in the Quran:
"And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? - Men, women, and children, whose cry is: 'Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from You, one who will protect; and raise for us from You, one who will help.'" (4:75)
The mission of the Prophet Muhammad (S) was to free people from tyranny and exploitation by oppressive systems. Once free, individuals in the society were then free to chose Islam or not. Prophet Muhammad's (S) successors continued in his footsteps and went to help oppressed people. For example, after the repeated call by the oppressed people of Spain to the Muslims for help, Spain was liberated by Muslim forces and the tyrant rulers removed. After the conquest of Syria and Iraq by the Muslims, the Christian population of Hims reportedly said to the Muslims:
"We like your rule and justice far better than the state of oppression and tyranny under which we have been living." [7]
The defeated rulers of Syria were Roman Christians, and Iraq was ruled by Zoarastrian Persians.
WHAT SHOULD MUSLIMS DO WHEN THEY ARE VICTORIOUS?
Muslims should remove tyranny, treachery, bigotry, and ignorance and replace them with justice and equity. We should provide truthful knowledge and free people from the bondage of 'associationism' (SHIRK, or multiple gods), prejudice, superstition and mythology. Muslims remove immorality, fear, crime, exploitation and replace them with divine morality, peace and education. The Quran declares:
"Lo! Allah commands you that you restore deposits to their owners, and if you judge between mankind that you judge justly. Lo! It is proper that Allah admonishes you. Lo! Allah is ever Hearer, Seer." (4:58)
"O you who believe! Stand out firmly for Allah's witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety and fear Allah. And Allah is well acquainted with all that you do." (5:8)
"And of those whom We have created there is a nation who guides with the Truth and establishes justice with it." (7:181)
"Lo! Allah enjoins justice and kindness, and giving to kinsfolk, and forbids lewdness and abomination and wickedness. He exhorts you in order that you may take heed." (16:90)
"Those who, if We give them power in the land, establish prescribed prayers (SALAH) and pay the poor-due (ZAKAH) and enjoin right conduct and forbid evil. And with Allah rests the end (and decision) of (all) affairs." (22:41)
DID ISLAM SPREAD BY FORCE, SWORDS OR GUNS?
The unequivocal and emphatic answer is NO! The Quran declares:
"Let there be no compulsion (or coercion) in the religion (Islam). The right direction is distinctly clear from error." (2:256)
Here is a good study of the question of the spread of Islam by a Christian missionary, T. W. Arnold:
"...of any organized attempt to force the acceptance of Islam on the non-Muslim population, or of any systematic persecution intended to stamp out the Christian religion, we hear nothing. Had the caliphs chosen to adopt either course of action, they might have swept away Christianity as easily as Ferdinand and Isabella drove Islam out of Spain, or Louis XIV made Protestantism penal in France, or the Jews were kept out of England for 350 years. The Eastern Churches in Asia were entirely cut off from communion with the rest of Christiandom throughout which no one would have been found to lift a finger on their behalf, as heretical communions. So that the very survival of these Churches to the present day is a strong proof of the generally tolerant attitude of Mohammedan [sic] governments towards them" [8].
Islam does not teach, nor do Muslims desire, conversion of any people for fear, greed, marriage or any other form of coercion.
In conclusion, jihad in Islam is STRIVING IN THE WAY OF ALLAH by pen, tongue, hand, media and, if inevitable - with arms ("qital" using weapons in combat - editor).
However, jihad in Islam does not include striving for individual or national power, dominance, glory, wealth, prestige or pride.
- End
May Allah guide us all to make true jihad (struggle) for truth and justice for all, ameen. - Yusuf Estes - editor for Share Islam.com
References
[1]. For the sake of simplicity and easy reading, masculine pronouns have been used throughout this brochure. No exclusion of females is intended.[2]. Haykal, M. H., THE LIFE OF MUHAMMAD, Tr. Ismail R. Faruqi, American Trust Publications, 1976, p. 132.[3]. Haykal, pp. 216, 242, 299 and 414 for the Battles of Badr, Uhud, Al-Khandaq and Hunayn, respectively.[4]. Haykal, p. 395 for the conquest of Makkah.[5]. Haykal, pp. 245, 277, 311 and 326 for campaigns against the tribes of Banu Qaynuqa', Banu Al-Nadir, Banu Qurayzah and Banu Lihyan, respectively. Also, see p. 283 for the Battle of Dhat Al-Riqa'.[6]. Haykal, pp. 284, 327, 366, 387, 393, 443 and 515 for the Battles of Dawmat Al-Jandal, Banu Al-Mustaliq, Khayber, Mu'tah, Dhat Al-Salasil, Tabuk and the Campaign of Usama Ibn Zayd, respectively.[7]. Hitti, Philip K., HISTORY OF THE ARABS, St. Martin's Press, New York, 1970, p. 153.[8]. Arnold, Sir Thomas W. THE PREACHING OF ISLAM, A HISTORY OF THE PROPAGATION OF THE MUSLIM FAITH, Westminister A. Constable & Co., London, 1896, p. 80.

Azaan and Iqamat~

The reward of Azaan :
It is stated in the Hadiths that there is a lot of reward for Azaan. In one Hadith it is stated that the Holy Prophet has said "If people knew how much reward there is for calling the Azaan, then there would be fighting of swords between them [Riwa'al Hamd]. Rule :
Azaan is a rule in Islam, meaning if within a city, town or village people stopped calling the Azaan, then the king within the Islamic country can force the people to call the Azaan and if they do not co-operate, then he can order to have them executed [Qazi].
Method of Azaan, it's contents and it's place :
Position yourself outside the Mosque (Jamaat Khana), at a high place, facing the Qibla and place the index finger in each ear or cover the ears with the palm of the hand and say 'Allaho Akbar, Allaho Akbar', Both of these statements make one submission. Then pause slightly and repeat again 'Allaho Akbar, Allaho Akbar' again both of these statements make one submission. Then state twice 'Ashhadu An La ilaha illallah', then state twice 'Ashhadu Anna Muhammadanr Rasoolullah'. Then turn the head to the right and state twice 'Hayya Alas Salaah', then turn your head to the left and state twice 'Hayya Alal Falaah'. The turn your head back towards facing the Qibla and say once 'Allaho Akbar, Allaho Akbar' , this again is one submission, and then finally say once 'La illaha illallah'.
The prayer after Azaan
After the Azaan has finished, first pray the Durood Sharif and then pray this Dua;
"Allahumma Rabba Hazihid Da'awat'it Ta'ammati, Wassalaatil Qa'ammati, Aati Sayyadi Muhammadanil Wasilata Wal Fadilata Wad Darajatar Rafi'ata, Wab'as'u Muqamam Mahmoodanil Lazi Wa'ad'tahu Warzukna Shafa'atahu Yawmal Qiyamati Innaka La Tukhliful Mi'ad." Rule :
In the Fajr Azaan, after 'Hayya Alal Falah', also say twice 'Assalatu Khairum Minan Naum' as this is Mustahhab, and if it is not said, the Azaan will still count.
Which Namaz does Azaan have to be called for ? Rule :
All the five Farz Namaz and also the Juma Namaz where one goes into the Mosque to pray with Jamaat and is prayed at a designated time, then Azaan for these Namaz is Sunnat-e-Maukida, and it's order is the same a Wajib. If the Azaan is not called, then all the people from there are sinners [Khaniya, Hindiya, Radd-ul-Mohtar, Durr-e-Mukhtar].
The order of Azaan : Rule :
If someone prayed Namaz at home and did not call the Azaan then there is no problem because the Azaan at Mosque would be sufficient for them. Although it is Mustahhab to say the Azaan at home.
When should the Azaan be called ? Rule :
The Azaan must be called after the time for that Namaz has begun. If the Azaan is called before the time then it must be called again [Qazi Khan, Shareh Waqiya, Alamgiri].
The time of Azaan : Rule :
The time of Azaan is the same as the time of Namaz. Rule :
The Mustahhab time of Azaan is the same as the Mustahhab time of Namaz. Rule :
If the Azaan was called at the start of the time and the Namaz is prayed towards the end of the time, then the Sunnat will still be fulfilled [Durr -e-Mukhtar, Radd-ul-Mohtar].
Which Namaz do not contain Azaan : Rule :
Except for the Farz Namaz's no other Namaz have the Azaan, Not for Witr, or Janaza, or Eid, or Nazr (gift) Namaz, or Sunun (Sunnats) Namaz, or Rawatib (traditional), or Tarawih (in Ramadan), or Istisqa (Thankful) Namaz, or Chast (mid morning), or Kusoof or Khusoof (sun or moon eclipse) or any Nafl Namaz [Alamgiri].
Order of Azaan for women : Rule :
It is Makrooh-e-Tahrimi for women to call the Azaan or Iqamat. If a woman calls the Azaan she will be sinful and the Azaan will have to be called again. Rule :
It is Makrooh to call the Azaan for women Namaz Ada or Qaza, whether it is prayed by Jamaat, although their Jamaat itself is Makrooh [Durr-e-Mukhtar, etc.].
Order of Azaan for children, blind people and those without Wuzu : Rule :
The Azaan called by a clever child, or a blind person or a person without Wuzu is correct and permissible [Durr-e-Mukhtar]. However, to call the Azaan without Wuzu is Makrooh [Miraqul Falah]. Rule :
In a city during the day of Juma (Friday) it is not allowed to call the Azaan for Zohr Namaz, whether some people are excluded from praying Juma and are praying Zohr because the Juma Namaz is not Farz for them [Durr-e-Mukhtar, Radd-ul-Mohtar].
Who should say the Azaan ? Rule :
Azaan should be called by those who recognise the times of Namaz. Those who do not recognise the Namaz times are not worthy of gaining the reward of Azaan which is gained by the Moazzin [Bazazia, Alamgiri, Gunya, Qazi Khan]. Rule :
It is better if the Imam calls the Azaan [Alamgiri].
Order of talking between the Azaan : Rule :
To talk between the Azaan is prohibited and if you (the Moazzin) did talk the Azaan has to be called again [Sagiri]. Rule :
To perform a melody in Azaan is Haram, meaning to sing the words like a song. Or to change the words of the Azaan such as to change the word Allah to Aallah due to melody, or to change the word Akbar to Aakbar or Akbaar is all Haram. However, it is better to call the Azaan in a sweet sharp voice [Hindiya, Durr-e-Mukhtar, Radd-ul-Mohtar]. Rule :
If the Azaan is called quietly then it should be called again and the first Jamaat is not the Jamaat-e-Ula (main Jamaat) [Qazi Khan]. Rule :
The Azaan should be called in a minaret or outside the Mosque, do not call the Azaan in the mosque (Jamaat hall) [Khulasa, Alamgiri,Qazi Khan].
The answer to Azaan :
When you hear the Azaan, it is an order to reply to it. Meaning whatever the Moazzin calls reply back with the same submission. The only exceptions are 'Hayya Alas Salah' and 'Hayya Alal Falaah', where the reply is 'La Hawla Wala Quwwata illa billah' and it is better if you say both (meaning Hayya......and La Hawla....). Also add this onto it 'Mashaa Allaho Kaana Wamaalam Yashaa Lam Yakun' [Radd-ul-Mohtar, Alamgiri]. Rule :
In reply to 'Assalato Khairum Minan Naum' the following is to be said 'Sadaqta Wa Bararta Wa bil Haqqi Nataqta' [Durr-e-Mukhtar, Radd-ul-Mohtar].
Stop all activities whilst the Azaan is being called : Rule :
A Junub should also reply to the Azaan. It is not Wajib for a women in her period or is still bleeding after childbirth, or a person who is listening to the Khutba, or a person praying the Namaz of Janaza, or a person engaged in sexual intercourse, or a person in the toilet to reply to the Azaan. Rule :
Whilst the Azaan is being called, all talking, greeting and reply to the greeting should be stopped, and all other occupations should be stopped, even the recitation of the Quran should be stopped if the sound of Azaan is heard and it should be listened and replied. The same rule applies for Iqamat [Durr-e-Mukhtar, Alamgiri]. Those who remain busy in chit chat, their death will be bad (Muazallah) [Fatawa-e-Razvia]. Rule :
If you are walking and you hear the sound of Azaan, then stop and listen to it and reply back [Alamgiri, Bazazia].

IQAMAT
Rule :
Iqamat is the same example as the Azaan. Meaning the rules that have been stated for Azaan also apply to Iqamat. However, there are a few differences. In Iqamat after 'Hayya Alal Falah' also say 'Qad Qamatis Salaat' twice. Also the volume whilst calling the Iqamat should be loud but not as loud as the volume for Azaan. But loud enough so that all that are present can hear. The words and submissions of Iqamat should be said quickly without a pause and you should not cover your ears with your hands or put your fingers into your ears when calling the Iqamat, you should not say 'Assalatu Khairum Minan Naum' in the morning Iqamat and the Iqamat should be called from inside the Mosque (Jamaat Khana).
Rule :
If the Imam called the Iqamat, then when he calls 'Qad Qamatis Salaat', he should move forward to the Imam prayer mat (Musalla) [Durr-e-Mukhtar, Radd-ul-Mohtar, Guniya, Alamgiri, etc.].
Rule :
In Iqamat, you should also move your head when saying 'Hayya Alas Salah and Hayya Alal Falah' to the right and left [Durr-e-Mukhtar].
Rule :
If someone came during the time of Iqamat, then for them to stand and wait is Makrooh, they should sit down and wait until the Mukabbir (caller of Iqamat) says 'Hayya Alal Falah' then stand up. The same rule applies to those already present, they should not stand until 'Hayya Alal Falah' is called and the same order also applies to the Imam [Alamgiri].
Nowadays there has been a tradition made that until the Imam does not stand on his prayer mat the Iqamat is not started, this is against the Sunnat.
Rule :
It is not allowed to speak between the Iqamat as it is not allowed to speak between the Azaan. Also for the Mo'azzin or Mukabbir, if some greeted them with a Salaam, then they should not reply and it is not Wajib for them to reply after the Azaan has finished [Alamgiri].
The Answer to Iqamat
Rule :
It is Mustahhab to reply to the Iqamat. The reply to Iqamat is similar to the reply to the Azaan. The difference is, when replying to 'Qad Qamatis Salat' say 'Aqa Mahallahu Wa Ada Maha Wa Ja'alna Min Saalihi Ahliha Ah'Ya'aw Wa'Amawata ' [Bahar-e-Shariat].
Rule :
If you did not reply to the Azaan and there has not been a long duration gone by, then reply to it now [Durr-e-Mukhtar].
Rule :
To reply to the Azaan of Khutba with the tongue is not allowed for the Muqtadees [Durr-e-Mukhtar].
Rule :
It is Sunnat to leave a gap between the Azaan and the Iqamat, to call the Iqamat immediately after the Azaan is Makrooh. The gap for Maghrib is equivalent to three small verses or one big verse (Ayats). For the rest of the Namaz's the gap should be long enough so that those who regularly attend Jamaat arrive, however, it should not be left so long that the time of Namaz lapses.

Zakat and its importance ~

What is Zakat?
Zakat (or Zakat-ul-Mal) is an obligatory charity. It generally equals 2.5% of the wealth someone has owned for a full year.

Why give Zakat?
Aside from being one of the pillars of Islam, Zakat is good for you. It comes from the Arabic word for "purification" - by giving your Zakat you purify the remaining 97.5% of your wealth. Also, Zakat has an important social role. It helps the needy, creates a fairer society, and nurtures fellowship between Muslims.

Who gives Zakat?
Sane Muslim adults whose wealth is more than the Nisab.


What is Nisab?
The value of Nisab in gold is 3oz, which is currently worth nearly £1,000.

Must I have the intention for Zakat when I give it?
Yes. If you give money as charity, but without specifically intending it to be Zakat, then you cannot later count it as your Zakat.

Can I give my Zakat in advance?
Yes. It can be difficult to figure out how much wealth you've owned for a full year. Thankfully, Islam allows people to pay Zakat in advance. Just make sure you are clear about that in your intention. N.B. If you fall below the Nisab level during the year, but rise above it again, you would still give Zakat.

What counts towards my wealth?
Your wealth includes cash, savings, shares, and other investments. If you've loaned someone money and you expect them to repay it, then that also counts as part of your wealth. (Although is someone owes you money for some other reason, it only counts as part of your wealth when you receive the money).

Do I deduct debts/expenses from my wealth?
You may deduct imminent living expenses, such as the bills you need to pay that month, from your wealth. Likewise you can deduct debts that you are due to pay back. Note that for large debts that you pay in instalments, you'd only deduct the instalment due, not the full debt.

Whom can zakat be given to?

Who is a poor person and is defined as a pauper :
Rule :
There are seven types of people who can accept Zakat;
1. Faqir - poor person 2. Misqueen - Beggar 3. Aamil (Designated Person) 4. Riqab - Slave 5. Gharim - Person in debt 6. Fee-Sabeelillah - Spent in the path of Allah 7. Abn-isabeel - Traveller
Rule :
A Faqir is a person who has some property but not enough to make the qualifying threshold known as Nisaab or he has enough to fulfil the Nisaab but some of or all of the property is part of his basic necessities, such as a house to live in and clothes to wear and servants for his care and tools for his profession, then regardless of how expensive they are, they are not counted in Nisaab and if his savings do no total the Nisaab or he has savings but he is in debt and when his debt is calculated it takes his savings below the Nisaab threshold, then this person is regarded as a poor person [Radd-ul-Mohtar etc.]. Rule :
A Misqueen is a person who has nothing and is desperate even for shelter or for clothing to cover his body and has to resort to begging. Rule :
It is allowed for a Misqueen to beg and it is not allowed for a Faqir to beg. This is because if a person has enough for food or clothing to cover themselves then it is Haram for a person to beg [Alamgiri]. Rule :
An Aamil is a person who has been designated by the leader of Islam to collect money from people for Zakat. He should be given enough so that his and his helpers expense can be fulfilled whilst collecting the Zakat money. He should not be given so much that whatever he has collected, his expense is more than half that amount [Durr-e-Mukhtar etc.]. Rule :
Riqab means to give money to a slave so that with this money he can free himself from his master and become a free man. Rule :
Gharim means a person who has so much debt, that by paying it off he would not have enough left to fulfil the Nisaab [Durr-e-Mukhtar]. Rule :
Fee-Sabeelillah means to spend in the path of Allah. There are many ways this can be done. If a person wishes to go to Jihad (battle for Islam) and he does not have the necessary means for weapons and goods then he can be given Zakat, even if he has the power to earn the money. If a person wishes to perform Hajj and he does not have the means to do this then he can be Zakat to perform Hajj, however, it is not allowed for him to ask or beg for the money. If a student who is studying religion can be given Zakat and this student can even ask or beg for the money when he has specifically reserved himself for the learning of Islamic knowledge, even if he has the power to earn the money. In the same way, Zakat can be spent in all pious activities where the condition is that the person taking the Zakat will become the owner of the money, if the intention is not to make the person the owner then Zakat will not be fulfilled [Durr-e-Mukhtar, Bahar]. Rule :
There are many people who send their Zakat money to poor Madressas, they should make sure that they tell the trustees of the Madressa that this money is Zakat money, so that the Trustees can keep the money separate and spend it on the poor children who are studying, otherwise if they are unaware then they may spend the money on other causes, whereby the Zakat will not be fulfilled [Bahar-e-Shariat]. Ibn-e-Sabeel means a person who is travelling and his money has finished then he can take Zakat, even if he has goods or money at home, however, he can only take so much that his needs can be fulfilled and not more as this would not be allowed. Rule :
It is necessary when giving Zakat that the person whom Zakat is being given to is made the unconditional owner and not just the keeper. Therefore, to spend Zakat money or goods on a Mosque or to buy a Kafan (shroud) for a deceased person or to pay off a debt of a deceased person or to free his slave or to make a pathway, road, bridge etc. or to have dug a well or stream for water or to buy books and then give them away is all not sufficient and Zakat would not be fulfilled by doing this until you make a Faqir the owner of the Zakat money, however, when the Faqir becomes the owner of the goods or money, he can then spend the money in these causes if he wishes [Johra, Tanveer, Alamgiri etc.]. Rule :
You cannot give Zakat to your immediate parents or grandparents (maternal or paternal) i.e. whom we are children of and nor can you give Zakat to your children or grandchildren. In the same way you cannot give them Sadqah, Fitra, Kaffara or Nazr. As far as Voluntary Sadqah is concerned then this can be given and in fact it is better to give them this [Alamgiri, Durr-e-Mukhtar, Bahar]. Rule :
Zakat can be given to the daughter-in-law or son-in law or to your stepmother or stepfather or you wife's children (from a previous marriage) or your husband's children. You can give Zakat to any of your relatives for whom you are responsible for their maintenance as long as you do not include the money into the maintenance account [Radd-ul-Mohtar]. A wife cannot give Zakat to her husband nor can a husband give Zakat to his wife. However, if a man divorces his wife and he can then give her Zakat after the iddat (probationary period) is over [Durr-e-Mukhtar, Radd-ul-Mohtar]. Rule :
You can give Zakat to the wife of a rich person as long as she is not the owner of Nisaab and the same applies to a rich person's father if he is a Faqir [Alamgiri]. Rule :
You cannot give Zakat to a rich man's non adult children, however, if a rich man's children are adults and they are a Faqir, then you can give them Zakat [Durr-e-Mukhtar, Alamgiri]. Rule :
If a person after basic necessities is the owner of Nisaab, then he cannot be given Zakat. Meaning after the basic necessities he has enough goods or money that totals to two hundred Dirhams (Approx. £400). Even if Zakat is not necessary on this amount, i.e. if a person has six tolas (70 grammes) of gold then this does not complete the Nisaab to give Zakat as the Nisaab is 88 grammes to give Zakat, but this person cannot be given Zakat money. Also for example, if a person has twenty cattle and this totals two hundred Dirhams then this person cannot be given Zakat, even though Zakat does not become necessary on twenty cows. Rule :
A house, food to eat, clothing to wear, a servant, animal or vehicle for travelling, tools for working, books for a student which are being used for his study are all regarded as goods for basic necessities. Rule :
A healthy person can be given Zakat even if he has the strength to earn money, although he cannot beg for money [Alamgiri]. Rule :
If a person has diamonds or pearls and they are not for business use then it is not necessary to give Zakat on them, although if they reach the Nisaab threshold then the owner cannot take Zakat [Durr-e-Mukhtar etc.]. Rule :
You cannot give Zakat to people belonging to the Bani Hashim family. Bani Hashim family means children of Hazrat Ali, Hazrat Ja'far, Hazrat Aqueel, Hazrat Abbas, Hazrat Haris Ibne Matlab [Alamgiri, Durr-e-Mukhtar etc]. Rule :
If the mother is Hashmi or a Sayyeda and the father is not a Hashmi then they are not regarded as Hashmi, because according to Shariat the family tree (Nasab) is from the male and therefore they can be given Zakat as long as they qualify for Zakat [Bahar-e-Shariat] Rule :
Voluntary Sadqa and Lillah can be given to Bani Hashim [Durr-e-Mukhtar, Bahar]. Rule :
An immigrant infidel (Zimmi) cannot be given any Zakat or Sadqa Wajiba (such as Nazr, Kaffara, Sadqa, Fitr) and it is not allowed to give any type of Sadqa to an infidel visitor even if the visitor has gained permission to enter the Islamic country by the authorities (visa) and they cannot even be given any voluntary Sadqa such as a gift, money etc. Although India is a place where Islam is recognised (Daar-ul-Islam), the infidels in India are not immigrants (Zimmi) and they cannot be given even voluntary money as this is not allowed [Bahar-e-Shariat]. Rule :
Whatever people that qualify for taking Zakat that has been mentioned, the condition has to be that they all must be Faqirs except for an Aamil as they do not need to be a Faqir to qualify for taking Zakat and the other exception is Ibn-e-Sabeel as even if they are rich they are regarded as a Faqir when they are on a journey and they run out of funds. Except for these two, no other person can be given Zakat unless they are a Faqir [Durr-e-Mukhtar, etc.].
Who should be given preference when giving Zakat : Rule :
It is better when giving Zakat, Sadaqa etc. that it should be given to your own brothers and sisters, then to their children, then to your paternal uncles and aunts and then to their children, then to your maternal uncles and aunts and then to their children and then to people living in your home village or town [Johra, Alamgiri etc.]. It is quoted in the Hadith Sharif that Allah Ta'ala does not accept those people's Sadaqat whose relatives are in need of it and they give the money to others [Radd-ul-Mohtar]. Rule :
It is not allowed to give Zakat to Bad Mazhabs i.e. people who belong to a wrong sect [Durr-e-Mukhtar]. In the same way it is not allowed to give Zakat to those renegades who claim to be Muslims from their mouths but lower the dignity of Allah and His beloved Prophet ( Allah's Peace and Blessings be upon him ) or reject other obligatory beliefs of Islam [Bahar etc.].
Who can beg or ask for financial help : Rule :
That person who has food for today or has the strength to go out and earn then it is not allowed for him to beg and if someone gives him food or money without him asking for it then he is allowed to take it. If a person has food but does not have clothes to wear then he can beg for them. If a person is going or is involved in Jihad or is a student learning Islamic knowledge then they can beg for assistance even though they may be healthy enough to earn for themselves. Just as it not allowed for people to beg, it is not allowed for people to give them aid when they beg for it as the giver will also be committing a sin [Durr-e-Mukhtar, Bahar].
Begging is a degrading act : Rule :
To beg is a very degrading act and should not be done unless it is absolute necessary. It is proven in Hadiths that to beg without necessity is Haram and the person begging is eating Haram food [Muslim, Abu Da'ud, Nisaa'ee etc.].
The Holy Prophet Sallallaho Alaihi Wasallam has stated that 'those who wish to refrain from begging, then Allah will protect them from begging, and those who wish to become rich, then Allah will make them rich and those who wish to be patient then Allah will give them patience [Bukhari, Muslim, Tirmizi etc.].
It has also be reported that the person who opens the door to begging then Allah opens the door of need for him [Ahmad, Tibrani].
The Holy Prophet Sallallaho Alaihi Wasallam has also stated that 'those who beg and they have enough to satisfy them then they are wanting fire as the extra, people asked how much is the amount where a person cannot beg, the Holy Prophet replied 'food for morning and night' [Abu Da'ud, Ibn-e-Hubaan, Ibn-e-Khuzaima].

How to give Zakat on jewels?

Nisaab for Gold and Silver :
The Nisaab (threshold) for gold is seven and a half Tola (88 grammes) and for silver it is fifty two and a half Tola (620 grammes). The Zakat for gold and silver is determined by it's weight and not it's value. For example, jewellery or utensils of gold is made but it's making makes the value of the gold more than 200 Dirhams (which may be the price of 7.5 tolas of gold). Also nowadays the value of 7.5 tolas of gold makes many Nisaabs when compared with the 52.5 tolas of silver and therefore the Nisaab will be calculated on weight and not on the value. In the same way by giving silver as Zakat for gold then the value will not be counted but the weight will be counted even if because of work and craftsmanship the value has increased. For example, if you had £700 worth of silver and you gave £25 for Zakat because although the jewellery was worth £700, it actually cost another £300, making the total £1000, then the Zakat would need only be £20 and the other £5 would be extra as the Zakat is given on the weight and not the total value. Rule: When it is referring that the weight is taken into consideration and not the value then this is when the Zakat is being given for like to like product. Such as gold for gold or silver for silver and if another product is being given for another product, for example gold is being given as Zakat for silver or vice versa, then the value will be taken into consideration. [Radd-ul-Mohtar, Bahar].
How much Zakat should be given ?
Rule :
When you have enough gold or silver that goes above the Nisaab then one fortieth is given, i.e. 2.5%. Whether it be in it's original form or in the form of coins or something has been made out of it (such as jewellery, utensils, watch etc.) then Zakat is necessary on it. For example if you have 88 grammes of gold then 2.25 grammes of Zakat is necessary or if you have 620 grammes of silver then 15.75 grammes of silver is necessary for Zakat [Durr-e-Mukhtar, Bahar etc.].
Rule :
Except for gold and silver you have other goods which are for business purposes then if the value of that adds to the same as the Nisaab for gold or silver then Zakat is necessary on that also, meaning the fortieth part of the goods is to be given for Zakat. If you did not have enough goods that reached upto the Nisaab level but you also had some gold or silver then they should be combined together and then if the total adds up to the Nisaab level then Zakat is necessary. The value of the goods should be calculated with the going currency of that county, for example in India the currency would be Rupees and for the UK it would be sterling. If gold or silver coins are used somewhere then it is upto you to use whichever coin you like. However, if you use Rupees and the Nisaab does not complete but by using an Ashrafi the Nisaab completes or vice-versa, or by using one currency the Nisaab completes but with another currency there is more than one-fifth of the Nisaab left-over then use the currency that gives more Nisaab left-over meaning one fifth more and do not use the other currency that does not add up to the extra Nisaab [Durr-e-Mukhtar, Bahar].
Calculation for goods more than the Nisaab :
Rule :
If you have more goods than the Nisaab threshold and the extra is one fifth more then Zakat is necessary on this extra amount. For example, for silver after 620 grammes (which is the Nisaab), then you have to pay Zakat on every 124 grammes above the threshold as this is one fifth of the threshold and therefore an extra 3.15 grammes have to be given in Zakat. In the same way for gold after the Nisaab of 88 grammes you have to pay Zakat on every 17.6 grammes of gold which would mean an extra Zakat of 0.45 grammes. If the extra did not amount to an additional fifth then Zakat is not applicable on the extra amount, meaning if you had 105 grammes of gold then Zakat is only payable on the Nisaab which is 88 grammes and the rest would not be payable as it does not add up to one fifth and hence the Zakat on the extra 17 grammes is not payable and the same applies to silver and other goods or money [Durr-e-Mukhtar, Alamgiri, Qazi Khan].
Rule :
If you had both gold and silver and they both add up to the Nisaab separately then you cannot add the amount together and give Zakat on the total amount (for example, you had 88 grammes of gold and 620 grammes of silver then you cannot add them both up to 708 grammes and then give Zakat on the amount as silver) but you have to give Zakat on them separately as separate items. Although if you wished you can pay the Zakat in one item (meaning if you wanted you could pay it all in gold) but you must pay it in the amount which would be better for the receiver and which is worth more.
Rule :
If you have gold and silver but neither of them reach the threshold then calculate both of them and add them together and make either the gold Nisaab or the silver Nisaab. If then the Nisaab still does not complete then no Zakat is necessary. If the silver is converted to the value of gold or the gold is converted to the value of silver and then when mixed the Nisaab is completed, then Zakat is necessary and if silver makes the Nisaab and the gold does not then Zakat is necessary on silver. If both conversions make the Nisaab then it is upto you, to which you give Zakat for. However, if one conversion makes the Nisaab and exceeds another fifth of it then it is necessary to give Zakat on this conversion. For example, you had 300 grammes of silver and 60 grammes of gold, when you converted the gold value the Nisaab of silver completes but if you try it the other way then the Nisaab of gold does not complete, in which case it is necessary to give Zakat after converting it to the Nisaab value of silver. If the Nisaab value reaches both but the silver reaches the value of 756 grammes of silver (Nisaab plus one fifth) and the gold does not reach 105.6 grammes, then it is necessary to give Zakat on the value of the silver. In the same way if you had many Nisaabs and none of the extra was individually reaching an extra fifth of the Nisaab, then add the extra amount of the Nisaabs together and then if it adds up to a fifth extra of one Nisaab then you have to give Zakat on this and if it does not reach to a fifth on any Nisaab then no Zakat is necessary on the extra amount [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar].
Zakat on Notes is also necessary :
Rule :
It is necessary to give Zakat on notes as this is the same as money [Bahar]. This means that Zakat is necessary on the amount equivalent to 620 grammes of silver or 88 grammes of gold or above as the same rules that apply to gold and silver will also apply here.
Rule :
Zakat is necessary on business goods that have been available for a year and the condition is that the value of the goods are not less than 200 Dirhams at the start of the year [Alamgiri].
Rule :
Pans that have been loaned out do not need Zakat paid on them and in the same way a house that has been rented out do not need Zakat paying on it [Alamgiri, Qazi Khan].


Zakat on crops and fruits.

Which ground is regarded as Ushr (one tenth) and as Nisf Ushr (One twentieth) ?
The Holy Prophet Sallallaho Alaihi Wassallam has stated that the ground that has rainfall falling on it or has a stream of water wetting the ground or is looked after by water from a river or stream then it has to be given in Ushr (one tenth of the crops to be given to charity) and the ground that has to be given water where the water is brought to the ground on an animal etc. then that has to be given as Nisf Ushr (one twentieth of the crops to be given) [Bukhari etc.].
Rule :
The farming ground that is watered by rainwater or from a stream then Ushr has to be given i.e. one tenth of the crops have to be given. If the farming ground is watered for some days by natural water and some days from brought water in buckets etc. then if more of the days is used using the natural water and a few days from water in buckets then Ushr is Wajib, otherwise Nisf Ushr [Radd-ul-Mohtar, Durr-e-Mukhtar].
Rule :
Land that has been given on rent for farming then the Ushr is upon the farmer to give [Radd-ul-Mohtar]. Rule: If Ushr land has been divided between the cultivator and the landlord then the Ushr has to be paid by both of them. If the land is a taxable source then the tax has to be paid by the landowner [Radd-ul-Mohtar].
Different types of land
Rule :
There are three types of lands ;
1. Ushri 2. Taxable (Khiraji) 3. Non Ushri and non taxable
It is necessary to give tax on land that is taxable. It is necessary to give Ushr on land that is Ushri or land that is non Ushri and non taxable. Ushri land is that land where it is necessary to give Ushr, meaning whatever grows one tenth of it and taxable land is that land where tax has to be given, meaning that much tax which the king of Islam has fixed, whether it be fixed as a percentage of the crops e.g. one quarter or one third or half or a fixed amount e.g. ten or twenty rupees per acre or something similar to what Hazrat Umar Farooque had fixed.
Rule :
If you are aware of what the ruling Islamic sultanate has fixed then give that much as long as it is not more that what is fixed in the Hadith by Hazrat Umar Farooque, and where there is no fixed amount mentioned in the Hadith then no more than half of the crops are to be given and it is also a condition that the land is capable of growing the crops [Durr-e-Mukhtar, Radd-ul-Mohtar].
Rule :
If you are not aware of what the Islamic Sultanate has fixed then give what has been fixed by Hazrat Umar Farooque and if this is not known then give half [Fatawa-e-Razvia].
Rule :
Where there is no Islamic Sultanate then people there should themselves spend on the poor and needy and those who themselves have to rely on tax [Bahar-e-Shariat].
Rule :
The land in India is not regarded as taxable unless a particular land is proven to be taxable according to Shariat [Bahar-e-Shariat]. For whom and for what is Ushr necessary ?
Rule :
It is not a condition to be an adult or to be sane for Ushr to be necessary. Whatever grows on land which is owned by a child or an insane person has to be still given Ushr [Alamgiri, Bahar].
If the person whom Ushr is necessary upon dies and the cultivator is present then the Ushr will be taken off him [Alamgiri, Bahar].
Rule :
It is not a condition for Ushr that a whole year has to pass, in fact if in one year in one piece of land crops have grown many times then Ushr has to be given every time [Durr-e-Mukhtar, Radd-ul-Mohtar].
Rule :
Nisaab is not a condition for Ushr, if even on Sa'a is grown the Ushr must be given [Durr-e-Mukhtar, Radd-ul-Mohtar].
If honey is made on Ushri land or on mountains or in the wild then Ushr is necessary on it and in the same way Ushr is necessary on honey that is taken from flowers from the mountains or from the wild, the only condition is that the king of Islam has made necessary precautions for that honey to be protected from poachers, thieves or robbers, otherwise it is not necessary to give Ushr [Durr-e-Mukhtar, Radd-ul-Mohtar].
Ushr is necessary on wheat, barley, corn, oat, rice and all types of linseed, safflower, walnuts, nuts and all types of fruit, cotton, flowers, sugarcane, melon, watermelon, eggplants and all types of vegetables whether a little or a lot has been grown [Alamgiri, Bahar].
Whatever grows in a house or mausoleum (shrine) is neither Ushri or taxable [Durr-e-Mukhtar, Radd-ul-Mohtar]
Land that qualifies as Ushri or Taxable (Khiraji)
Rule :
If a Muslim has made a garden in their house and gives Ushri water to it then the land is regarded as Ushr and if taxable water is given then the land is regarded as taxable. If both types of water is given then the land is regarded as Ushri. If a settler (non Muslim) has made a garden in his house then the necessary tax will be taken. Water from the skies, a well, streams, sea etc. is all regarded as Ushri water. If a pool is dug by immigrants then that is regarded as taxable. If infidels had dug a well and it is now in the hands of Muslims or it was dug on taxable land then the water is taxable (Khiraji) [Alamgiri, Durr-e-Mukhtar].
Rule :
There are many ways a land is regarded as Ushri, for example, if Muslims won the battle and the land was distributed between the Mujahideens or the landowners themselves converted to Islam. A battle did not occur and some land which was not being used was next to some Ushri land that was taken into farming or that land was given some Ushri water, all the above conditions means that the land is Ushri, there are also other reasons which make the land Ushri and you will find these in larger books.
Rule :
There are many ways where land is also regarded as taxable (Khiraji), for example, Muslims won the battle and gave that land to the inhabitants as a favour or gave it to other infidels or that country came into a peace agreement with Muslims , or an immigrant bought Ushri land off Muslims or used Khiraji water on Ushri land then in all these cases the land will be regarded as Khiraji. There are also other reasons where land is regarded as Khiraji.
Rule :
If Khiraji land is watered with Ushri water, the land will still remain as taxable.
Rule :
The land that is not regarded as Ushri or Khiraji is for example, land that has been won in battle by Muslims and is kept until the day of judgement by Muslims or the owner of a piece of land dies and the land is given in Bait-ul-maal, then in these situations the land is not Ushri nor taxable.

Tax is not counted by giving it to the government - Where can tax (Khiraj) be given ?
Rule :
The money that is given to the government for day to day living cannot be counted as Khiraj tax. The tax will remain the responsibility of the owner and it is necessary to give it. The tax is not only given to the soldiers of Islam but all Muslims, where there is a Mosque being built or for the running of the Mosque or for the salary of the Imam or Mo'azzin or for the students learning Islamic knowledge or for the assistance of the scholars of Islam. Those scholars that give speeches and assist in teaching scholars of Islam and those scholars that remain busy in writing fatawas and for causes such as building bridges or roads etc. tax can be given to all the above reasons [Fatawa-e-Razvia].

Zaakat on animals.

Definition of Saima :
Zakat is necessary on three types of animals that are Saima, i.e. camels, cows and goats. Saima is those animals who spend most of the year grazing and their purpose is to gain milk or their young or just to keep [Tanweer, Bahar].
If hay or grass is brought to them in your home or the animals are used to shift loads or carry loads or are used for travelling on, then even if they graze, they are not Saima and their Zakat is not necessary. In the same way if they are kept to eat meat then Zakat is not necessary even if the animal grazes in the wild. If the animal is for sale and is kept to graze, then this is also not Saima, however, the value is to be calculated as business goods and the Zakat is to be given as normal [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar].
Zakat on Camels :
Zakat is not necessary on less than five camels. When you have five or more than five but less than twenty-five, then on every five camels one goat is given as Zakat. Therefore if you have five then one goat is to be given and if you have ten then two are given etc etc [Hidaya, Durr-e-Mukhtar].
Rule :
The goat that is given in Zakat is not to be less than one year old. The goat can be male or female, the choice is yours [Radd-ul-Mohtar].
Rule :
If you have more than one Nisaab but less than two Nisaabs (more than five but less than ten) then Zakat on the extra amount is forgiven and is not necessary, meaning if you had seven or eight then only the one goat is necessary [Durr-e-Mukhtar].
Rule :
If you have twenty-five camels then one small camel is given that is more than one year old and less than two years old, the same rule applies to upto thirty-five camels, meaning one small camel. If you have between thirty-six and upto forty-five then one camel more than two year's old is to be given. If you have between forty-six and upto sixty then one camel that is more than three year's old. If you have between sixty-one and upto seventy-five then one camel that is more than four year's old is to be given. If you have between seventy-six and upto ninety then two camels that are older than one year's old are to be given as Zakat. If you have between ninety one and upto one-hundred and twenty then you must give two camels older than two year's old. For more than one hundred and twenty upto one hundred and forty five then you must give two camels older than three year's old and one goat for every five extra. For example, if you have one hundred and twenty five then you give two camels (older than three year's old) and one goat, the same amount of camels are given for one hundred and thirty but two goats etc. Then if you have one hundred and fifty then give three camels (older than three years old).
Zakat on Cattle :
Rule :
If you have less than thirty cows then Zakat is not necessary. When you have thirty then the Zakat is one calf older than one year. If you have forty then the Zakat is one calf older than two year's old. This rule applies to upto fifty nine cattle. On sixty cattle the Zakat is two calves older than two year's old. Then the rule is on every thirty one calf one year old and on every forty one calf two year's old. For example on seventy you would give two calves one calf that is one year old and one calf that is two year's old. For eighty you would give two calves that are both two year's old etc.etc.
Rule :
The same rule applies to cows and buffaloes and if you have a mixture, then they would be added together. For example, if you have ten cows and twenty buffaloes then Zakat would have to be given. The Zakat given is the calf of the animal that there is more in quantity, e.g. if you have more cows than buffaloes then a calf of a cow would be given. If the amount is equal then the calf of the animal is given that is worth more in value [Alamgiri].
Zakat on Sheep and Goats :
If you have less than forty sheep or goats then Zakat is not necessary. Between forty and one hundred and twenty then you would give one goat or sheep, meaning regardless of the quantity between this figure, only one goat is sufficient. Two goats are given for the quantity between one-hundred and twenty one and two hundred. Then upto between 201 and 300, three goats are to be given. Between 301 to 400, four goats are given in Zakat. Then for every hundred extra one extra goat is given and for any goats that are between the hundred mark, then there is no extra Zakat.
Rule :
The choice is yours as to whether you give a male or female, however it is necessary that the animal is not younger than one year old. If this is the case then the value of a one year old goat would have to be given [Durr-e-Mukhtar, Bahar].
Lamb, sheep or goat are all regarded as the same and if you do not have a complete set of one kind then they are to be mixed together and you can give sheep or lamb in Zakat but they must be older than one year [Durr-e-Mukhtar]. If someone has a mixture of camels, cattle and goats but none complete their individual Nisaabs then there is no need to add them together and Zakat is not necessary.
Rule :
If you have horses, donkeys or mules then even if they are for grazing they are not Saima. If they are for business then they would be treated as business stock and one fortieth is to be given on their value.


Conditions when Zakat would become necessary :
Rule :
There are a few conditions when Zakat would become necessary.
1. To be a Muslim
2. To be an adult
3. To be sane
4. To be free (i.e. not a slave)
5. To be the owner of goods above Nisaab (threshold - where Zakat would become necessary)
6. To be a complete owner of the goods
7. To be free from any sort of loan
8. To be free from any goods which are regarded as basic necessities of living
9. The good have a value which will increase
10. For a year to pass
Rule :
Zakat is not necessary for an infidel. If an infidel became a Muslim then he would not be ordered to pay Zakat for goods from previous years when he was not a Muslim [All books].
Rule :
Zakat is not necessary for a child [Hidaya etc.].
Rule :
Zakat is not necessary for a person who has been insane for a full year. If a person is sane at the beginning of the year and at the end of the year but was insane in the middle of then Zakat is still necessary. If a person is insane from birth and then after reaching adulthood he gains sanity then Zakat will become necessary from that year and not from the previous years [Johra, Alamgiri, Radd-ul-Mohtar, Bahar].
Rule :
Zakat is not necessary for possession of goods which are below the fixed threshold of Shariat, meaning if a person had goods but were less than the threshold of Nisaab then Zakat is not necessary for them.
Rule :
You must have complete ownership of the goods, meaning if you had possession but was not an owner then Zakat is not necessary.
Rule :
If goods are lost or have fallen in the sea or someone has robbed him and he has no witnesses for the robbery or have been buried in a field and you are not aware of where you have buried it or you gave some goods to a stranger for safe-keeping and then that person took off with them or you lent some money to someone and he refuses to pay the debt back and you have no witnesses and then after a period of time you got your goods or money back, then Zakat is not necessary for the time the goods were not in your possession [Durr-e-Mukhtar, Radd-ul-Mohtar]. If you have loaned some goods to a person who says he will pay back but is delaying it or has become bankrupt or a Qazi has ordered that he is poor or is refusing to pay back and he has witnesses and then when you recover the goods back, then Zakat is also necessary for the time when it was not in your possession [Tanwir, Bahar].
Rule :
If money or goods have been given as a deposit or guarantee, then Zakat is not necessary on the person giving the deposit or the person keeping the deposit nor is it necessary for the years that it was held when the deposit has been given back [Durr-e-Mukhtar, Bahar etc.].
Rule :
If a person has enough goods above the threshold of Nisaab but he owes so much that by paying the debt off he would go below the threshold of Nisaab then Zakat is not necessary on them whether the debt is of a worldly nature (such as a loan or repayment for lost goods or payment) or if it is of a religious nature (such as previous Zakats), for example, if a person has been above the threshold of Zakat for only one year and he has not given Zakat for two years then only the first year's Zakat is necessary not for the second year, because after giving the first year's Zakat from his goods the goods then fall below the threshold therefore the second year's Zakat is not necessary [Alamgiri, Radd-ul-Mohtar]. A fixed time loan or Mehr does not stop you from giving Zakat
Rule :
If you borrowed money and you did not have to pay anything until after a fixed time (for example, you borrowed some money and the owner said don't pay me anything for five years and then pay the money back to me) then this will not stop you from giving Zakat [Radd-ul-Mohtar]. Also if the husband has to give so much money for Mehr, he still has to give Zakat because the wife does not ask for the Mehr [Alamgiri, Bahar].
Rule :
A loan will stop you from giving Zakat when the loan is taken before the Zakat became Wajib and if money is borrowed after Zakat is due, then you will still have to give Zakat (for example, your year has finished and you are due to give £500 Zakat and then you take out a loan which takes you below the Nisaab threshold, the £500 Zakat will still have to be paid) [Radd-ul-Mohtar, Bahar).
Basic Necessities (Hajat-e-Asaliya) :
Rule :
Whatever goods are regarded as not the basic necessities and are above the threshold of Nisaab then Zakat is necessary. Hajat-e-Asaliya This means basic necessities that are required for living, such as, a house for living, clothes for wearing, goods for cooking and eating, animal/vehicle for transport, slave for helping, weapons for battle, tools for workmanship, books for knowledge and food stored for eating [Hidaya, Alamgiri, Radd-ul-Mohtar].
Zakat for three types of goods :
The conclusion is that there are three types of goods which Zakat is necessary upon.
1. Gold and Silver.
2. Goods for business.
3. Animals which are kept for production and who eat on free range land.
Rule :
Zakat is not necessary on pearls and diamonds and other jewellery (except gold and silver) regardless of the amount, however, if they are purchased with the intention of doing business then Zakat is necessary [Alamgiri, Durr-e-Mukhtar, Bahar].
Rule :
If a person has more than the threshold (Nisaab) and in the running year the goods increased then the new goods are not counted as a new year but when the year finishes for the old goods it will also finish for the new goods even if the new goods are acquired one minute before the year end.
Rule :
When giving Zakat or separating money for Zakat it is necessary to make the intention of Zakat. Intention means if asked you can without doubt say it is Zakat [Alamgiri].
Rule :
If you gave money voluntary all year and then finally made the intention that whatever given was Zakat, then this will not count [Alamgiri].
Rule :
Zakat money was in your hand and the poor snatched it away then the Zakat will count and if it fell on the floor and a poor person picked it up and if you knew the person and was happy, then the Zakat will count [Alamgiri].
Rule :
Zakat money cannot be used in assisting the dead (buying Kafan, burial etc.) or for building a Mosque because this would not make the person the owner. If you want to spend money on things like helping the dead or building the Mosque then the method of doing this is to give the money to a poor person and then the poor person spends the money for these causes as this would mean both parties would gain reward. It is stated in the Hadith that if the money of Sadqa passes through one hundred hands then every person would gain as much reward as the first person who gave the money and there would be no decrease in the reward [Radd-ul-Mohtar, Bahar, Qazi Khan].
Rule :
It is not necessary when giving Zakat to say to the poor that this is Zakat as only the intention is sufficient. If you gave the Zakat buy saying that this is a gift for you or it is a present for your children or Eid money and the intention is that you are giving Zakat, then the Zakat will count. The reason for this is because there are many poor people that feel ashamed in taking Zakat and therefore you should not tell them that you are giving Zakat to them [Bahar].
Rule :
If a person with Nisaab decides to give more than his Nisaab calculation of Zakat by giving the amount for two or three Nisaabs beforehand, and then at the end of the year he finds out that he had to give more than just one Nisaab and he had already done this by giving money before it's due time then this will count. However, if he had given more than what was due from him with the intention for that year and then at the end of the year it was more than his Nisaab calculation was due then he cannot carry the excess amount to the next year (because the intention was for only to give that year) [Alamgiri, Bahar].
Rule :
If a person owns one thousand pounds but he decides to give Zakat for two thousand pounds and makes the intention that if I have that much amount at the end of the year then this Zakat will be for this year and if not then the excess money will go towards next year, then this is allowed [Alamgiri, Bahar].
Rule :
If you are in doubt that you have paid Zakat then you must pay again [Alamgiri, Radd-ul-Mohtar, Bahar, Siraajia, Behra-ul-Raiq].


The benefit of giving Zakat :
Allah Ta'ala has stated that 'success is for those who give Zakat'.
He has also stated 'Whatever you give, Allah will replace it with even more and Allah is the best at giving wealth'.
He has also stated 'that those who are misers, then don't think that whatever Allah has given them due to His virtue that it is a good thing for them but it is a bad thing for them, because that item will be wrapped around their necks and a lock put on it for those who are tight with their money'.
Punishment and loss for not giving Zakat :
Allah has also stated ' those who collect silver and gold and do not spend it in the path of Allah then they will be given severe punishment and give them the good news that when they are heated in the fire of Hell and with that their foreheads and sides and backs will be marked and they will be told that this is that gold and silver which you gained for your desire and so taste what you had gained'.
The Holy Prophet Sallallaho Alaihi Wasallam has reported that 'the goods that are destroyed, are destroyed due to not giving Zakat'. He has also reported that 'strengthen your possession by giving Zakat and heal your sick by giving Sadqa and pray to deter any difficulties and cry and perform worship'.
He has also reported that 'Allah Ta'ala has made four things obligatory and those who only perform three of them and miss one then it will be of no use to them until all four things are not performed. Namaz, Roza, Zakat and Hajj, and he stated that those who do not give Zakat, their Namaz is not accepted [Tibrani, Abu Da'ud, Imam Ahmad].
Rule :
Zakat is Farz and those who reject it as Farz are infidels and those who do not give Zakat are wrongdoers and worthy of execution and those who delay and do not give Zakat on time are sinners and their testimony or oath will not be accepted [Alamgiri, Bahar].
According to Shariat, Zakat is defined as from your goods to take one part for Allah which has been fixed by Shariat and to make a Muslim poor person the owner of it.
Rule :
To replace something is not giving Zakat, for example, to feed a poor person with the intention of giving Zakat as this would not be making the person the owner of the money. However, if food is given and whether he eats it or takes it with him then this will be counted as giving Zakat and in the same way if clothing is given with the intention of Zakat then the Zakat will be fulfilled [Durr-e-Mukhtar].
Rule :
It is also a condition to make someone the owner that knows how to accept it , meaning if someone throws it away or is easily fooled into giving it away then this is not counted as making someone the owner, for example if a small child or an insane person is given Zakat then it will not count. If the child does not have sense then the Zakat should be given to his father who should also be poor and then should be made the keeper or the child's guardian or person looking after the child [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar].