Salaf-us-Saalih.com :: The Call of the Salaf is True Islam

That is a successful trade, O Abu Ad-Dahdah!

Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, “When this Ayah,

[مَّن ذَا الَّذِى يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ]

(Who is he that will lend Allah handsome loan: then (Allah) will increase it manifold to his credit (in repaying),) was revealed, Abu Ad-Dahdah Al-Ansari said, `O Allah’s Messenger! Does Allah ask us for a loan‘ The Prophet said,

«نَعَمْ، يَاأَبَا الدَّحْدَاح»

(Yes, O Abu Ad-Dahdah.) He said, `Give me your hand, O Allah’s Messenger,’ and the Prophet placed his hand in his hand. Abu Ad-Dahdah said, `Verily, I have given my garden as a loan to my Lord.’ He had a garden that contained six hundred date trees; his wife and children were living in that garden too. Abu Ad-Dahdah went to his wife and called her, `Umm Ad-Dahdah!’ She said, `Here I am.’ He said, `Leave the garden, because I have given it as a loan to my Lord, the Exalted and Most Honored.’ She said, `That is a successful trade, O Abu Ad-Dahdah!’ She then transferred her goods and children. The Messenger of Allah said,

«كَمْ مِنْ عَذْقٍ رَدَاحٍ فِي الْجَنَّةِ لِأَبِي الدَّحْدَاح»

(How plentiful are the sweet date clusters that Abu Ad-Dahdah has in Paradise!)” In another narration, the Prophet said,

«رُبَّ نَخْلَةٍ مُدَلَّاةٍ، عُرُوقُهَا دُرٌّ وَيَاقُوتٌ، لِأَبِي الدَّحْدَاحِ فِي الْجَنَّة»

(How many a date tree that has lowered down its clusters, which are full of pearls and gems in Paradise for Abu Ad-Dahdah!)

{Tafsir ibn kathir} – The Encouragement to make a Handsome Loan in the Cause of Allah

Related Links:

• [Blog] The Perfect Investment

Citations of Consensus Regarding the Spending of Zakat on General Charities

In the Name of Allaah, the Ever-Compassionate, the Bestower of Mercy…

A number of scholars of the past, from different math-habs, lands, and time periods, have cited ijmaa’ (scholarly consensus) on the impermissibility of spending zakaat on general charities, like building masjids, roads, bridges, or buying a shroud for a dead person or paying his debts… They viewed that “fee sabeelillaah” (in the Way of Allaah) in the verse of zakaat recipients (9:60) was specific to the Muslim army and its battles, and some added: battles and hajj.

The following citations from early scholars oppose the general broader understanding promoted by some later scholars and writers that “fee sabeelillaah” (in the way of Allaah) includes all types of charity and good deeds loved by Allaah:

1. Aboo ‘Ubayd al-Qaasim ibn Sallaam (d.224)

“Regarding paying the debts of the deceased, buying shrouds for him, building masjids, or routing rivers, and similar things of a charitable nature, then Sufyaan (ath-Thawree), the scholars of Iraq, and others have all agreed that this does not fulfill the duty of zakaat, since these are not from its eight categories.” [al-Amwaal, 2/293]

2. Ibn Hazm (d.456)

“There is no dispute (amongst the scholars) that Allaah did not intend (by “fee sabeelillaah”) every good and charitable kind of thing when distributing zakaat, thus it is not permissible to be spent in other than the ways identified by the text, which is what I have mentioned previously (i.e. on the Muslim army).” [al-Muhallaa, 6/102]

3. Ibn al-’Arabee (d.543)

“I know of no differing (amongst the scholars) over the intended meaning of “fee sabeelillaah” here (in the verse of zakaat = 9:60) that it refers to the battles (of the muslim army), and this is something done for Allaah’s pleasure, except that it is reported from Ahmad and Is-haaq that they said it includes hajj.” [Ahkaam al-Qur'aan, 2/435]

4. Ibn Hubayrah (d.560)

“The imaams have agreed that it is not permissible to, nor is it valid to spend zakaat to build masjids or bridges, or shroud the dead, or other (charitable) things, since zakaat was not legislated for that.” [al-Ifsaah, as found in Nayl al-Ma'aarib of al-Bassaam, 2/71]

5. Ibn Qudaamah (d.620)

“This (“fee sabeelillaah”) is the seventh category of zakaat recipients.  There is no differing over their right to receive it or that the ruling is still in effect.  There is also no differing over them being members of the Muslim army fee sabeelillaah, since the way of Allaah when mentioned without a further restriction is understood to refer to battles…” [al-Mughnee, 9/326]

And Allaah knows best.
Moosaa ibn John Richardson
http://salafitalk.net/st/viewmessages.cfm?forum=10&topic=6474

Also Check : Al-Albaanee: Zakaat not being given to good causes besides the eight categories:
http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=9660

Related Links:

Where Zakaah is to Be Spent

• Who is considered eligible to receive the Zakaat ? - Shaykh ul-Islaam Ibn Taymiyya
• Which of these eight categories is most deserving of receiving zakaah funds? – Shaykh Ibn ‘Uthaymeen
• Giving zakaah to students – Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen
• Giving zakaah to a seeker of knowledge – Majmoo’ Fataawa Ibn ‘Uthaymeen
• Is it permissible to sponsor an orphan using zakaah money? – Shaykh Ibn ‘Uthaymeen
• Study courses are not to be paid for from zakaah funds – Shaykh Ibn Baaz
• Impermissibility of using Zakaah funds to finish building a masjid – Shaykh Ibn Baaz
• Printing the Qur’aan is not one of the things that zakaah should be spent on – Shaykh Ibn Baaz
• Can zakaah be given to one who will build a house with it? – Shaykh Ibn ‘Uthaymeen
• Can zakaah be given to one who suffers from kidney failure? – Shaykh Ibn ‘Uthaymeen
• Giving zakaah to someone who wants to get married – Shaykh Ibn ‘Uthaymeen, Shaykh Ibn Baaz

The following is taken from http://muslimkids.multiply.com

Because if you wait until your child turns seven by the calendar of the kuffaar (gregorian), then you are more than two months late in ordering them to pray!  This is because the Gregorian calendar is solar, while the Hijri calendar is lunar and thus is ten days shorter every year than the solar calendar.  I found this very beneficial reminder in my inbox, it was forwarded a bunch of times so I don’t know the site it came from, but brother Moosa Richardson signed off at the end of the statement I pasted below, so I assume it is his words, may Allah reward him.  Regardless of the source, the statement is one of truth and as we know, when the truth comes to us, we take it regardless of the source.

“…Ages of the mashaayikh should be given in hijri years, as we should mention our own ages.  A person who has reached 60 (hijri) years, is 60 years old, not 58 as the non-Muslims would consider him based on their method of keeping track of the years.  This plays an important role in a Muslim’s life, for example the parent is responsible for ordering the child to pray when he reaches seven years (not 7 and a quarter years based on Gregorian calendars).  Thats hijri, not gregorian.  Likewise, 10 years for the other part of the hadeeth.  Likewise, 15 for puberty for those who say that a person is baaligh at 15 if no physical signs have come.  Likewise, when one takes an oath for a month “ash-Shahru hakathaa wa haakathaa, wa haakathaa… ” (“A month is 30 days – or 29).  One who enters into a contract for a “year” – without specifying a year according to the non-Muslims (Gregorian), etc.  This topic was covered somewhat extensively this summer in Toronto.

Perhaps the most important danger in living totally by the Gregorian calender would be: delays in paying zakaat.  For if a person pays every Gregorian year, then he would be 10-11 days late EVERY year.  After 30 years or so he would miss an entire year.  This is a pillar of Islaam.  Actually all four pillars after the shahaadatayn have some reliance on the hijri calender.  So it is important for a Muslim to be thouroughly aqcuainted with it.  May Allaah bless you.

And if you want to convert any significant date (Hijree to gregorian, or vice-versa), the following resource is good:  http://www.rabiah.com/convert/

And Allaah knows best
Moosaa ibn John Richardson

They mentioned the story of two men among the Children of Israel who were partners and who are included in the meaning of this Ayah. Abu Ja`far bin Jarir recorded that Furat bin Tha`labah Al-Bahrani said concerning the Ayah,

(Verily, I had a companion) [ 37. As-Saffaat verse 51]

“There were two men who were partners and had collected eight thousand Dinars. One of them had a craft and the other did not. The one who had a craft said to the other, `You do not have a craft, so I think I will divide the money with you and leave you.’ So he left him.

Then the first man bought a house, belonging to a king who had died, for the price of one thousand Dinars. He called his companion and showed him the house, saying, `What do you think of this house I bought it for one thousand Dinars.’ He said, `How beautiful it is.’ When he went out he said, `O Allah, this companion of mine has bought this house for one thousand Dinars; I ask You for one of the houses of Paradise — and he gave one thousand Dinars in charity.’ Then as much time passed as Allah willed should pass.

The first man married a woman with a dowry of one thousand Dinars, and invited his companion and made food for him. When he came, he said, `I have married this woman with a dowry of one thousand Dinars.’ He replied; `How beautiful this is.’ And when he left, he said, `O Lord, my companion has married a woman with a dowry of one thousand Dinars; I ask you for a wife from among Al-Hur Al-`Iyn’ — and he gave one thousand Dinars in charity. Then as much time passed as Allah willed should pass.

Then the first man bought two gardens for two thousand Dinars, then he called his companion and showed them to him. He said, `I have bought these two gardens for two thousand Dinars.’ He replied, `How beautiful this is.’ When he came out, he said, `O Lord, my companion has bought two gardens for two thousand Dinars; I ask you for two gardens in Paradise’ — and he gave two thousand Dinars in charity.

Then the angel came to them and took their souls in death. He took the one who had given his money in charity and put him in a house that he liked. There, there was a woman who was so beautiful that the ground shinned under her, then he (the angel) took him to two gardens and gave him other things which are known only to Allah. The man said, `This is like a man who has such and such.’ The angel said, `That is exactly what it is; this house, these gardens and this wife are all for you.’ The man said, `I had a companion who used to say: Are you among those who believe’ It was said to him, `He is in Hell.’ He said, `Will you look down’ So he looked down and saw him in the midst of Hell. At this, he said: (By Allah! You have nearly ruined me. Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).)”

source:Tafseer Ibn Katheer Online

Related Links:

• [Blog] Parable of Spending in Allah’s Cause – Tafseer IbnKathir
• Excellence of Generosity and Spending in a Good cause with Reliance on Allah – from Riyad ul Saliheen
• Prohibition of Miserliness – from Imam Nawawi’s Riyad ul Saliheen
• Excellence of a Grateful Rich Man – from Imam Nawawi’s Riyad ul Saliheen

Tafseer Ibn Kathir

(261. The parable of those who spend their wealth in the way of Allah, is that of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills. And Allah is All-Sufficient for His creatures’ needs, All-Knower.)

This is a parable that Allah made of the multiplication of rewards for those who spend in His cause, seeking His pleasure. Allah multiplies the good deed ten to seven hundred times.

Allah said, <<The parable of those who spend their wealth in the way of Allah…>>

Sa`id bin Jubayr commented, "Meaning spending in Allah’s obedience".
Makhul said that the Ayah means, "Spending on Jihad, on horse stalls, weapons and so forth".

The parable in the Ayah is more impressive on the heart than merely mentioning the number seven hundred. This Ayah indicates that Allah `grows’ the good deeds for its doers, just as He grows the plant for whoever sows it in fertile land.

The Sunnah also mentions that the deeds are multiplied up to seven hundred folds. For instance, Imam Ahmad recorded that Abu Mas`ud said that a man once gave away a camel, with its bridle on, in the cause of Allah and the Messenger of Allah said, (On the Day of Resurrection, you will have seven hundred camels with their bridles.)

Muslim and An-Nasa’i also recorded this Hadith, and Muslim’s narration reads, "A man brought a camel with its bridle on and said, `O Messenger of Allah! This is in the sake of Allah.’ The Messenger said, (You will earn seven hundred camels as reward for it on the Day of Resurrection. )

Another Hadith: Ahmad recorded that Abu Hurayrah said that the Messenger of Allah said,

(Every good deed that the son of Adam performs will be multiplied ten folds, to seven hundred folds, to many other folds, to as much as Allah wills. Allah said, "Except the fast, for it is for Me and I will reward for it. One abandons his food and desire in My sake.” The fasting person has two times of happiness: when he breaks his fast and when he meets his Lord. Verily, the odor that comes from the mouth of whoever fasts is more pure to Allah than the scent of musk. Fasting is a shield (against sinning), fasting is a shield.) Muslim recorded this Hadith.

Allah’s statement, <<Allah gives manifold increase to whom He wills >> is according to the person’s sincerity in his deeds.

<< And Allah is All-Sufficient for His creatures’ needs, All-Knower >> meaning, His Favor is so wide that it encompasses much more than His creation, and He has full knowledge in whoever deserves it, or does not deserve it. All the praise and thanks are due to Allah.

Related Links :

• Charity
• Excellence of Generosity and Spending in a Good cause with Reliance on Allah – from Riyad ul Saliheen
• Prohibition of Miserliness – from Imam Nawawi’s Riyad ul Saliheen

It’s known that disbursing Zaakat at-Fitr in form of money is impermissible and the fataawa of Ahlul Ilm in this case are many. But is it permissible if I give money to some person and that person buys food for the poor and gives it as Zakat al-fitr on my behalf?

[Q]: It’s known that disbursing Zaakat at-Fitr in form of money is impermissible and the fataawa of Ahlul Ilm in this case are many. But is it permissible if I give money to some person and that person buys food for the poor and gives it as Zakat al-fitr on my behalf?

[A]: It is important to note that these fatawaa are referring specifically to zakaah al-fitr being discharged in the form of money to the poor people.

It does not address the issue of someone paying another person to buy food for him and distribute it as food.  In this case, a person has actually distributed his zakaah al-fitr in food; just through a representative (called wikaalah), which is permissible.

We must classify the organizations or masjids which offer a service for zakaah al-fitr into the following categories:

(1) Some of them are distributing it as money to the poor people.

(2) Others are distributing the zakaah as food to the poor people, but it is done AFTER the ‘Eed prayer (whether intentional or due to negligence).

(3) And others are buying food for people and distributing it to the poor people before the ‘eed prayer on their behalf.

#3 is the only service that properly distributes the zakaah Al-Fitr.  #1 and #2 could not be considered zakaah al-fitr; rather they would be counted as general charities.

And Allaah knows best.

Originallay posted on: http://salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=743

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:

Is zakaah better in Ramadaan, even though it is one of the pillars of Islam?

He replied:

Zakaah, like other good deeds, is better when done at a time of virtue, but when zakaah becomes obligatory and the year has passed, it becomes obligatory for a person to pay it, and he should not delay it until Ramadaan. If the year is completed in Rajab, then he should not delay it until Ramadaan, rather he should pay it in Rajab. If the year is completed in Muharram then he should pay it in Muharram, and not delay it until Ramadaan. But if the year is completed in Ramadaan, then he should pay it in Ramadaan. End quote.

Fataawa Islamiyyah, 2/164

• There is no zakaah on land if one does not intend to sell it – Shaykh Ibn ‘Uthaymeen
• Az-Zakah on Jewellery is obligatory on its Owner – Shaykh `Abdul-`Azeez Bin Baz
• Land that is kept for building does not require paying of Az-Zakah – Shaykh `Abdul-`Azeez Bin Baz
• What is the ruling on the Zakah of a rented house? – Shaykh Ibn ‘Uthaymeen
• How Should One Pay Zakah on the Debts which Other Owe to Him? – Shaykh Ibn ‘Uthaymeen [PDF]

Check other excellent Zakah Resources: zakat » fatwa »

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked:

There is a man who depends on his monthly salary; he spends some and saves the rest. How should he pay zakaah on this money?

He replied:

He should write down what he saves of his salary, and pay zakaah on it when one year has passed. Zakaah should be paid on the savings of each month when one year has passed. If he pays zakaah on the total in the first month, there is nothing wrong with that and he will be rewarded for that, and it will be regarded as zakaah paid in advance for the savings for which one year has not yet passed. There is no reason why a person should not pay zakaah in advance if he sees some benefit in doing so. But delaying it after the year has passed is not permissible, unless there is a valid shar’i excuse, such as the wealth not being available or there being no poor people. End quote.

Tuhfat al-Ikhwaan bi Ajwabah Muhimmah tata’allaq bi Arkaan al-Islam (question no. 12)

Here is an Answer from Fataawa al-Lajnah al-Daa’imah :

If he insists on having all his rights and on not giving any charity to those who deserve it apart from what he is obliged to give, then he should make a schedule of his earnings and write down every amount and the date on which he took possession of it. Then he should pay zakaah for each amount separately when one year has passed from the date on which he took possession of it.

But if he wants an easier method, and wants to be more generous and give precedence to the poor and others who are entitled to zakaah over himself, then he can pay zakaah on all the money he possesses when one year has passed from the date when his wealth first reached the nisaab. This will bring a greater reward and raise him higher in status; it is easier for him and is more generous towards the poor and needy and others who are entitled to zakaah. Whatever extra amount he may pay will be regarded as a “down payment” on the zakaah for any wealth for which one year has not yet passed.

(From Fataawa al-Lajnah al-Daa’imah, 9/280)

Source: zakat » fatwa »

[categorysadaqa,zakah]

The Difference between Saadaqah and Zakah

source: http://abuaaliyah.multiply.com/journal/item/22

All Praises belongs to Allah the Most High. Allah is the One who sustains life and causes death. I bear witness that He is alone above His throne in a manner that befits His Majesty. I also attest to the fact that Muhammad (peace and blessings be upon him) is His final Messenger sent to mankind and Jinn. To our topic:

This is part of a collection of terminology and jargon that the Muslim should know and understand. Included in this series is the difference between a Messenger and Prophet, the difference between Miskeen and Fuqarah, the difference between Islam and Iman and various others. This definition and benefit was taken from a book titled “At-Tarjeeh fee Maasa’il Sawm waz Zakah” authored by Muhammad ibn ‘Amr Al-Bazmoul(may Allah preserve him). The selections are my own based on what the ulema have mentioned in their books of Fiqh, Hadeeth, Usul and Tafseer. These definitions helped me to understand the language of the scholars better, in particularly religious verdicts. And I hope it will assist my brothers and sisters as well. Ameen.

بسم الله الرحمن الرحيم

These words Saadaqah and Zakah are mentioned in the Quran and Sunnah, and is there a difference between the two?

If one contemplates in the various places where these two words are mentioned in the Quran, he/ she would notice the following points:

• The word Zakah is mentioned 33 times in the Quran.
• Zakah is mentioned and connected with Salah in 27 places throughout the Quran.
• Zakah isn’t connected with prayer in three places in the Quran. [Surah Al-‘Araf 15, Ar-Rum 39 and Fussilat 7.]
• The Muslim will also notice that when Zakah is mentioned in those 33 places in the Quran, it is referring to the yearly obligatory fixed payment from one’s wealth.

Now on the other hand the mentioning of the word Saadaqah or Saadaqaat the following points will be noticed:

• The word Sadaaqah is mentioned 13 times in the Quran. 5 of those times it says “ Saadaqah and 7 times “ Saadaqaat and only once “ Saadaaqahtukum”
• The word Saadaqah is referred to as feeding the poor people as an expiation for shaving the head while in Ihram. [Surah Al-Baqarah 196]
• The word Saadaqah is used and refers to Zakah. [ Surah Al-Tawbah 60 and 103]
• And in the remaining places where Saadaqah is mentioned it implies and covers the meaning for obligatory and voluntary charity.

And when we read Hadeeth we find that the word Saadaqah is mentioned as being obligatory and voluntary as well. The thing that we are concerned with here is when the word Saadaqah is used and refers to Zakah. This is similar to the Hadeeth which is collected by Bukhari 1496 and Muslim 19.The Prophet (peace and blessings be upon him) said”…

فَأَخْبِرْهُمْ أَنَّ اللَّهَ قَدْ فَرَضَ عَلَيْهِمْ صَدَقَةً تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ فَتُرَدُّ عَلَى فُقَرَائِهِمْ

Then inform them that Allah has made Saadaqah an obligatory disbursement from the rich and given to the needy.

And in another Hadeeth collected by Al-Imam Al-Bukahri in his Saheeh 63 on the authority of Daamam ibn Ta’labah(may Allah be pleased with him)he said ,…

قَالَ أَنْشُدُكَ بِاللَّهِ ، آللَّهُ أَمَرَكَ أَنْ تَأْخُذَ هَذِهِ الصَّدَقَةَ مِنْ أَغْنِيَائِنَا فَتَقْسِمَهَا عَلَى فُقَرَائِنَا فَقَالَ النَّبِىُّ – صلى الله عليه وسلم – « اللَّهُمَّ نَعَمْ »

“The man further said, "I ask you by Allah. Has Allah ordered you to take Saadaqah (obligatory charity) from our rich people and distribute it amongst our poor people?" The Prophet (peace and blessings be upon him)replied, "By Allah, yes.”

And likewise the word Zakah is mentioned and refers to the obligatory yearly disbursement and is mentioned and implies general Sadaaqah.

In conclusion it can be inferred that the words Saadaqah and Zakah both carry the same meaning even though they are two different words. Also this shows you that there is distinction between the word Zakah– the obligatory fixed payment and the word Saadaqah- the voluntary payment from wealth, based on the context their mentioned. And Allah knows best.

Translated by: Abu Aaliyah Abdullah ibn Dwight Lamont Battle

Doha, Qatar 3/16/1429

Listen to other interesting stories by Dr saleh as-saleh

• 01 The Story of Islam of a Monk from Rome
• 02 Umm Saalih – A Grand-Mother Memorizes Quraan
• 03 Story of the Necklace
• 03 Story of the Pearl Necklace