Praise be to Allaah.

Ibn Al-Qayyim (may Allaah have mercy on him) said regarding this matter:

There are four kinds of love, which we must differentiate between, and those who go astray do so because they do not make this distinction. The first of them is love of Allaah, but this alone is not sufficient to save a person from the punishment of Allaah and to earn him His reward. The Mushrikeen, worshippers of the cross, Jews and others all love Allaah. The second is love of that which Allaah loves. This is what brings a person into Islam and out of Kufr. The most beloved of people to Allaah is the one who is most correct and most devoted in this kind of love. The third kind is love for the sake of Allaah, which is one of the essentials of loving that which Allaah loves. A person’s love of that which Allaah loves cannot be complete until he also loves for the sake of Allaah. The fourth is love for something alongside Allaah, and this love has to do with shirk. Everyone who loves things alongside Allaah but not for the sake of Allaah has taken that thing as a rival to Allaah. This is the love of the Mushrikeen. There remains a fifth kind of love which has nothing to do with our topic; this is the natural love which is a person’s inclination towards that which suits his nature, such as the love of a thirsty person for water or of a hungry person for food, or the love of sleep, or of one’s wife and children. There is nothing wrong with this unless it distracts a person from remembering Allaah and keeps him from loving Him. Allaah says (interpretation of the meanings):

“O you who believe! Let not your properties or your children divert you from the remembrance of Allaah” [al-Munaafiqoon 63:9]

“Men whom neither trade nor sale (business) diverts from the remembrance of Allaah” [al-Noor 24:37]

(Al-Jawaab al-Kaafi, 1/134)

And he said (may Allaah have mercy on him):

The difference between loving for the sake of Allaah and loving something alongside Allaah is one of the most important distinctions. Everyone needs to make this distinction and is indeed obliged to do so. Loving for the sake of Allaah is a sign of the perfection of faith, but loving something alongside Allaah is the essence of shirk. The difference between them is that a person’s love for the sake of Allaah is connected to his love of Allaah; if this love becomes strong in his heart, this love dictates that he will love that which Allaah loves. If he loves that which his Lord loves and he loves those who are the friends of Allaah, this is love for the sake of Allaah. So he loves His Messengers, Prophets, angels and close friends because Allaah loves them, and he hates those who hate them because Allaah hates those people. The sign of the love and hatred for the sake of Allaah is that his hatred for the one whom Allaah hates will not turn into love merely because that person treats him kindly, does him a service or meets some need he has; and his love for those whom Allaah loves will not turn to hatred simply because that person does something that upsets or hurts him, whether it is done by mistake or deliberately, in obedience to Allaah or because the person feels that he has a duty to do it for some reason, or because the person is a wrongdoer who may yet give up his wrongdoing and repent. The entire religion revolves around four principles: love and hatred, and stemming from them, action and abstinence. The person whose love and hatred, action and abstinence, are all for the sake of Allaah, has perfected his faith so that when he loves, he loves for the sake of Allaah, when he hates, he hates for the sake of Allaah, when he does something, he does it for the sake of Allaah, and when he abstains from something, he abstains for the sake of Allaah. To the extent that he is lacking in these four categories, he is lacking in faith and commitment to religion. This is in contrast to the love of things alongside Allaah, which is of two types. One is diametrically opposed to the principle of Tawheed and is shirk; the other is opposed to perfection of sincerity and love towards Allaah, but does not put a person beyond the pale of Islam.

The first kind is like the love of the Mushrikeen for their idols and gods. Allaah says (interpretation of the meaning):

“And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaah” [al-Baqarah 2:165]

These Mushrikeen love their idols and gods alongside Allaah as they love Allaah. This love and devotion is accompanied by fear, hope, worship and supplication. This love is pure Shirk which Allaah does not forgive. Faith cannot be perfected unless a person regards these idols as enemies and hates them intensely, and hates the people who worship them, and regards them as enemies and strives against them. This is the message with which Allaah sent all His Messengers and revealed all His Books. He created Hell for the people of shirk who love these rivals, and He created Paradise for those who strive against them and take them as enemies for His sake and to earn His Pleasure. Anybody who worships anything from the vicinity of the Throne to the lowest depths of the earth and takes a god and a supporter besides Allaah and associates another beings in worship with Him, will be disowned by the object of his worship when he is most in need of it [i.e., on the Day of Judgement].

The second kind is love for the things which Allaah has made attractive to people, such as women, children, gold, silver, branded beautiful horses, cattle and well-tilled land. People love them with a kind of desire, like the love of the hungry person for food and the thirsty person for water. This love is of three kinds. If a person loves them for the sake of Allaah and as a means of obeying Allaah, he will be rewarded for that; it will be counted as a part of love for the sake of Allaah and a means of reaching Him, and he will still find enjoyment in them. This is how the best of creation [i.e. the Prophet (peace and blessings of Allaah be upon him)] was, to whom women and perfume were made dear in this world, and his love for them helped him to love Allaah more and to convey His Message and fulfil His commands. If a person loves them because they suit his nature and his own desires, but he does not give them preference over that which Allaah loves and is pleased with, and he gets them because of his natural inclination, then they come under the heading of things which are permissible, and he will not be punished for that, but his love of Allaah and for the sake of Allaah will be lacking somewhat. If his sole purpose in life is to get these things, and he gives priority to that over that which Allaah loves and is pleased with, then he is wronging himself and following his own desires.

The first is the love of al-Saabiqoon (those who are foremost in Islam); the second is the love of al-muqtasidoon (those who are average) and the third is the love of al-zaalimoon (the wrongdoers).

Al-Rooh by Ibn al-Qayyim, 1/254.

May Allaah bless our Prophet Muhammad.

Wealth is a Trial…

From the weaknesses of human beings pointed out by Allah in the Qur’aan, is the love for wealth. He said:

“And you love wealth with excessive love.” [Soorah al-Fajr (89): 20]

And:

“Verily he (man) is violent in the love of wealth.” [Soorah al-Aadiyat (100): 8]

“Your wealth and your children may be but a trial.” [Soorah Taghabun (64): 15]

The Messenger of Allah (sallallahu alaihi wa-sallam) said:

“Every Ummah (nation) has a test to undergo, my Ummah (nation) will be tried through wealth.” [at-Tirmidhee no: 481]

The Qur’aan narrates a parable of a virtuous man, whom Allah had granted abundance in wealth. He owned a valuable garden; after deducing the household and agricultural expenses from his income, he would spend the remaining money in charity. When he died, his sons considered their father to be a simpleton for giving away such large amount of money in charity and thus decided to hold back the entire profit. When the garden was ready to be harvested, they planned to secretly carry all the produce to their homes without anybody knowing. The next day, as they approached the garden, they were astonished to see the fresh and blooming garden completely laid waste and it was only their garden which was in ruins!!

“They said: ‘Alas for us! We have indeed transgressed!” [Soorah al-Qalam (68): 31] and Allah

declares: “Such is the punishment (in this life); but greater is the punishment in the Hereafter!” [Soorah al-Qalam (68): 33]

Similarly, many people ruin their faith and fidelity merely due to the greed of wealth. This love of wealth creates in man evil instincts, miserliness, selfishness and arrogance, which in turn involve him in sins, falsehood, deceit, cruelty and robbery. This causes disorder and destruction in the world and the Hereafter is lost too!!

The concept of Zakaah is to decrease the love of wealth and inculcate justice, generosity,brotherhood, affection and sacrifice among the Muslims and thus Allah says:

“By no means shall you attain righteousness (and reward) unless you spend of that which you love.” [Soorah al-Imraan (3): 92]

Zakaat is… Completion of Islaam:

Zakaat is a fundamental pillar of Islam. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Pay the Zakaat so that your Islam becomes complete.” [Al-Bazzar].

In other words, he who refuses to pay the Zakaat holds feeble faith and has not accepted Islam with full sincerity. Therefore, during his caliphate, Abu Bakr (radhi allahu anhu) declared war against those who refused to pay Zakaat, although they believed in the Oneness of Allah, performed the Salaah and observed fasts.

Abu Hurayrah (radhi allahu anhu) reported that on the death of Allah’s Messenger (sallallahu alaihi wa-sallam), when Abu Bakr became the Caliph, some Arabs became apostates and refused to pay Zakaat. Umar (radhi allahu anhu) said: “How can you wage a holy war against them when the Messenger of Allah (sallallahu alaihi wa-sallam) had declared that he would fight until they acknowledge ‘La Ilaha illa Allah” Abu Bakr (radhi allahu anhu) said: “By Allah, whoever makes a distinction between Prayer and Zakaat, I will fight against him. If you own wealth, you owe Zakaat. Even if they withhold a lamb which they were giving in Zakaat to the Messenger of Allah (sallallahu alaihi wa-sallam) I will fight.” Umar (radhi allahu anhu) remarked: “Allah has given Abu Bakr true insight and I instantly realized that he was right.” [Saheeh al-Bukharee (vol: 2, no: 483)]

… a sign of Belief:
Allah says:

“Who establish Salaah and spend out of that which We have provided them. It is they who are believers of truth” [Soorah al-Anfal (8): 3-4]

…Purifying and increasing one’s Wealth: The literal meaning of Zakaat is ‘purity and enhancement’. By paying Zakaat one purifies his wealth and also obtains religious sanctions for his possession. Allah said to His Messenger (sallallahu alaihi wa-sallam):

“Take alms from their wealth in order to purify them and sanctify them with it…” [Soorah at-Tawbah (9): 103] And:

“That which you give in gifts (to others), in order that it may increase (your wealth byexpecting to get a better one in return) from other people’s property, has no increase with Allah, but that which you give in Zakaat seeking Allah’s Countenance, then they shall have manifold increase.” [Soorah ar-Room (30): 39]

The Messenger of Allah (sallallahu alaihi wa-sallam) said:

“By spending in charity, the wealth does not decrease; one who forgives, receives more honor from Allah and he who adapts humility rises higher in position.” [Saheeh Muslim (vol: 4, no: 6264)

... Strengthening Brotherhood:

Zakaat is a true and practical expression of Islamic brotherhood, since it is a social security for the weak and a protection for the society against destructions. When people learn about the wealthy paying Zakaat and their willingness to help others, they genuinely increase in love and compassion. The Messenger of Allah (sallallahu alaihi wa-sallam) said:

“The relationship of a believer with another believer is like (the bricks of) building, each strengthens the other.” [Saheeh al-Bukharee and Saheeh Muslim]

… a Model of Economic Order

Some 200 years back phrases like individual freedom and freedom of thought were raised, which resulted in a capitalist ideology. It was supported by the philosophy that every man was the owner of his wealth, he can utilize it in any manner without any concern for the society, whether his character is ruined or his greed of wealth is destroying the peace and prosperity of the society. In this cruel and selfish system wealth, accumulated in the hands of a few capitalists and a large number of people were crushed under the burden of debts.

When this economic order was found inadequate, a new doctrine called ‘communism’ was introduced under the guise of equality and justice. In this system, the government holds exclusive rights to own all the resources of the country, land property, factories and all the produce, while the individual is deprived of it all. Practically, the life of servitude is slapped on him, while everything is controlled by a handful of people who exercise absolute authority over both man and matters.

Both these systems carried oppression and exploitation to the extreme limit. People discarded these unjust systems in a very short time, even in Russia , where communism had a strong hold, dissidents raised the banner of revolt. Thus, experience shows that man-made laws have never been infallible and have always lead mankind to downfall and destruction.

Unlike capitalism and socialism, the economic order of Islam rests on the principle that the Universe and everything therein belongs to Allah, the All Mighty. He is the real Owner of all kinds of wealth and all its sources. Therefore, we read in the Qur’aan:

“Give them something yourselves out of the means which Allah has given you.” [Soorah an-Noor (24): 33] And:

“Spend (in charity) out of the (substance) whereof He has made you heirs.” [Soorah al-Hadid(57): 7]

Thus, man is merely a trustee and it is binding on him to utilize and spend all the wealth given to him by Allah as He commands.

Allah has set limits in matter of earning and spending wealth. He has forbidden the income which arises from bribery and extortion [(2): 188], breach of trust [(3): 61], making and selling of idols, gambling, wine, divination of arrows [(5): 90], theft [(5): 38], fraudulent dealings on weights and measures [(83): 2-3],depriving the orphan of his property [(4): 2-3],spreading of obscene matters [(24): 19],prostitution [(24): 33] and dealings of interest (Usury) [(2): 278].
Additionally, Allah has explicitly cited praiseworthy expenditures:

- to spend the wealth on parents, relatives, orphans, destitute and neighbors. [Soorah an-Nisa (4): 36]
- to give to those who ask and those who abstain from asking. [Soorah ad-Dhariyaat (51): 19]
- to give loans [Soorah al-Baqarah (2): 261 and Soorah at-Taghabun (64): 17]
- to pay Zakaat [Soorah al-Baqarah (2): 277]
- to give in charity [Soorah al-Baqarah (2): 271]
- to help the traveler [Soorah at-Tawbah (9): 34]

While the Muslim law strictly controls individual conduct, both in private and in publiclife, it does not place any restraint on the personal ownership of property. Any person could own millions; there would be no objection on his acquiring such wealth, provided the means are lawful.

In light of the above, one can confidently say that Islam safeguards the economic status of an individual, and all abominable acts of surpassing of rights and looting of wealth are barred in Islam. Allah has provided mankind the ultimate solution to all money crises –

“Zakaat” – He has prohibited the hoarding of wealth and has secured the rights of the poor.

Goods on Which Zakaah is Binding

Zakaat is binding on gold, which reaches 87 grams (7.5 tolas) at the rate of 2.5% either in gold itself or its value.

Previously, in the time of Allah’s Messenger (sallallahu alaihi wa-sallam) people used gold coins as Deenar and silver coins as Dirham. One Deenar weighed 87 grams (7.5 tolas).

Ibn Umar and Aa’ishah (radhi allahu anhum) both transmitted that the Messenger of Allah (sallallahu alaihi wa-sallam) used to take Zakaat at the rate of half Deenar on 20 Deenar or more and one Deenar on forty Deenars, i.e. 2.5% or the fortieth part. [(saheeh)

Authenticated by Shaikh al-Albanee in Saheeh Sunan Ibn Majah lil Albanee (vol: 1, no: 1448)]

= Zakaat is binding on silver when the quantity of silver reaches 612 grams (52.5 tolas) at the rate of 2.5% in silver itself or its value.

Ali (radhi allahu anhu) said: “You will have to pay a fortieth part of silver as Zakaat, i.e. the rate of one Dirham on every forty Dirhams (2.5%).” [(saheeh) Authenticated by Shaikh al-Albanee in Saheeh Sunan Abu Dawood Lil al-Albanee (vol: 1, no: 1390)]

= Zakaat is binding on ornaments made of gold and silver:
Amr bin Shoaib (radhi allahu anhu) records from his father and grandfather that once a woman

came to the Messenger of Allah (sallallahu alaihi wa-sallam) along with her daughter, who

was wearing two gold bracelet. She was asked whether Zakaat was being paid on the bracelets,

and she replied in the negative. The Messenger of Allah (sallallahu alaihi wa-sallam) said:

“Will you chose to wear two bracelets of Fire on the Day of Judgement?” The woman

immediately discarded the gold bracelets and gave it in alms. [(hasan) by Shaikh al-Albanee

in Saheeh Sunan Abu Dawood lil al-Albanee (vol: 1, no: 1382)]

This is the view of Imaam Abu Hanifa, but majority of the scholars do not agree with him. The difference is merely on the jewellery of general use, since all items of general use are exempted from Zakaat. However, all the scholars agree that Zakaat is obligatory on those ornaments purchased with the intention of investments.

NOTE: It is incorrect to combine the quantity of gold with the quantity of silver and value them for Zakaat.

Money: Currency is interchangeable with gold and silver. To find out the changeability of Zakaat on money, the amount should be compared with the price of 87 grams of gold or 612 grams of silver (whichever is lower) and if the conditions of Zakaat are liable then 2.5% of the money has to be given as Zakaat.

TRADE GOODS:

Zakaat on the Stock in trade:

Amr bin Hamas from his father, narrates that he used to sell plain leather and quiver, (case for arrows). Umar (radhi allahu anhu) happened to pass by and remarked that Zakaat was required to be paid. [Musnad Ahmad, al-Bayhaqee, Daraqutni (vol: 2, p: 215) and others]

Zakaat has to be calculated with reference to the trading stock together with the profit at the end of the year. It should be calculated as explained earlier in the case of money. The value of the goods at the close of the year is to calculated, whether it exceeds 87 grams of gold or 612 grams of silver. Goods like buildings, furniture or transport means used in trading are excluded in calculating Zakaat.

Goods Exempted from the obligation of Zakaat.

Articles of personal Use: Items of personal use like residential houses, plots of land for house construction, cars, furniture, fridge, personal weapons or animals are exempted from Zakaat, regardless of their value. Abu Hurayrah (radhi allahu anhu) relates that the

Messenger of Allah (sallallahu alaihi wa-sallam) states:

“There is no Zakaat in respect of houses and the slaves.” [Saheeh al-Bukharee (vol: 2, no: 542)]

Animals meant for agriculture:

Abu Hurayrah (radhi allahu anhu) narrates in a lengthy hadeeth that no Zakaat is payable in respect of animals which are put to some use or other. [(saheeh) - Saheeh Ibn Khuzaymah lil Daktoor Mustafa al-Azmi (vol: 4, no: 292)]

Vegetables:

Ali (radhi allahu anhu) relates that the Messenger of Allah (sallallahu alaihi wa-sallam)

said: “There is no Zakaat on (a) Vegetables, (b) Aariyat trees , (c) Grains less than 5 wasaq (725 kg), (d) Animals kept for personal us and (e) Jabah.” [Daraqutni (vol: 2, p: 95)]

Aariyat trees are such fruit-bearing trees which a rich man may temporarily give at the disposal of a poor man to obtain benefit from. Jabah refers to a horse or even a donkey GOLD and SILVER

Conditions for the payment of Zakaat

Every Muslim man or woman, major or minor *, sane or insane * who is a free citizen and holds total wealth exceeding the prescribed minimum limit for one full year is obliged to pay Zakaat from his lawful earnings.

Saheb al-Nisaab: (complete possession of the wealth): Saheb al-Nisaab means that complete wealth should be held by one particular person. The wealth should be free from the rights of other people and the owner enjoys full right to dispose and use his wealth as he wills, since Allah says: “Take from their wealth a Sadaqah …” [(9): 103]

Completion of One full year: Abdullah Ibn Umar (radhi allahu anhu) explains that Zakaat is payable on property (in nature of wealth) which has remained in the hands of the person for one full year from the time it was acquired by him.” [(saheeh) Authenticated by Shaikh al-Albanee in Sunan at-Tirmidhee (vol: 2, no: 515)]

Allah is only pleased with the Zakaat which is paid from lawful earnings:

Usama bin Umar (radhi allahu anhu) transmits from his father who said:

“I heard the Messenger of Allah (sallallahu alaihi wa-sallam) saying: “Prayers without cleanliness are not accepted by Allah, similarly any charity from ill-gotten wealth is not accepted.” [(saheeh) - Authenticated by Shaikh al-Albanee Saheeh Sunan an-Nisa'ee (vol: 2, no: 2364)]

* The Zakaat on behalf of minor or insane will be paid out of his wealth by the guardian.

People entitled to take Zakaat

Fuqarah and al-Masakeen:

Fuqarah are those poor people who do not beg. They may have money but not sufficient for their basic needs.

Masaakeen are those people who beg because they do not have food and clothing or may have something for their basic needs. Abdullah Ibn Abbas (radhi allahu anhu) refers to a long communication to Mu’adh ton his way to Yemen, wherein he mentions that Allah has made Zakaat compulsory, it has to be extracted from the rich and given to the poor. [Saheeh al-Bukharee (vol: 2, no: 271) and Saheeh Muslim]

Those employed to collect (the funds): Ibn Sa’eed (radhi allahu anhu) states the he was appointed recovery officer by Umar (radhi allahu anhu) and after doing his job, when he went to hand over the recoveries, Umar (radhi allahu anhu) issued orders that he be compensated for his services. Ibn Sa’eed (radhi allahu anhu) said he had done the job for the cause of

Allah and he would be rewarded for it by Allah. Umar (radhi allahu anhu) said:

“You may take what you are given. I too had done this job and was awarded compensation by the Messenger of Allah . Like you I was hesitant but the Messenger of Allah (sallallahu alaihi wa-sallam) advised me to accept what is given unsolicited and to eat it and also spend in charity.”

[Authenticated by Shaikh Albanee - Sunan Abu Dawood (2/1643)]

Debtors, who cannot pay their debts:

Abu Sa’eed al-Khudri (radhi allahu anhu) relates that a trader of fruits suffered immense loss due to damage on his fruits and he became heavily indebted. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Spend charity on him” The people came forward with their offerings, yet the debts could not be rendered in full. The Messenger of Allah (sallallahu alaihi wa-sallam) urged the creditors to take whatever was given to them and write off the balance. [Saheeh Muslim]

To attract the hearts of those are inclined towards Islam Abu Sa’eed al-Khudri (radhi allahu anhu) said: “Ali sent some freshly mined gold particles which were not yet sifted from earth to the Messenger of Allah . He (sallallahu alaihi wa-sallam) distributed it among four people from the tribes of Bani Kilaa and Bani Nabham.

The people of Quraysh felt hurt at this and complained that they were being ignored, while the chiefs of Najed were favored at their expense. Prophet (sallallahu alaihi wa-sallam) indicated that this was done so as to generate feelings of affection and attachment in the hearts of the people of Najed. [Saheeh Muslim 2/ 2318]

This category also includes spending Zakaat in order to ward off the evil and harm from the Muslims.

To Free the captives:

Baraa (radhi allahu anhu) states that a man came to the Messenger of Allah (sallallahu alaihi wa-sallam) and asked to be guided on such a course which should bring him nearer to Paradise and take him and take him away from Hell. The Messenger of Allah (sallallahu alaihi wa-sallam) told him to set free a life and liberate a slave. The distinction between the two objects was too delicate to discover and the person wondered whether both were one and the same thing. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “No, one is to set free on your own; i.e. exclusively and other is to help liberate a man, i.e. collaborate with others in getting the man freed.” [(Hasan) - Musnad Ahmad]

For Allah’s Cause (i.e. for those who fight in holy battles) Ata bin Yasar (radhi allahu anhu) narrates that the Messenger of Allah (sallallahu alaihi wa-sallam) said: “A rich person does not deserve to be given out of Zakaat funds except in the five cases:

(a) one who is fighting or striving in the Cause of Allah (Jihaad),
(b) one who is administering Zakaat funds,
(c) one who is afflicted by damages,
(d) one who wants to buy from a poor man certain things which has been given him as Zakaat

and

(e) an indigent who receives something by way of Zakaat; that neighbor, although a rich person, is allowed to accept a gift the offering made by his poor neighbor.” [Authenticated by Shaikh al-Albanee in Saheeh Sunan Abu Dawood (1/1440)]

In the above Hadeeth, the Messenger of Allah (sallallahu alaihi wa-sallam) clearly states that anything given to a poor man by way of Zakaat can be bought by a rich person (other than one who gave it in Zakaat) and after giving something in Zakaat, one is free to receivethe same as a gift.

Striving in the cause of Allah includes all those works, which propagate and spread the knowledge of Deen, for e.g; establishing and running religious schools, publication of religious books and the distribution etc The wayfarers: (A traveler who is cut from everything): The Messenger of Allah (sallallahu alaihi wa-sallam) said: “It is not lawful to give Zakaat to a rich person, but there is an exception for three persons, one who is engrossed in the cause of Allah, second a wayfarer stranded on the way and third an indigent and third an indigent making offering or entertaining to feast rich person out of Zakaat receive by him.” [(Hasan) Sunan Abu Dawood 2/1633]

Non – Payment of Zakaat…

Along with the blessings and bounties attached to the payment of Zakaat, it is worthwhile mentioning the ill-effects of its non-payment.

Destruction of Wealth:

The Messenger of Allah (sallallahu alaihi wa-sallam) mentioned that the wealth of those who do not pay the Zakaat is eventually destroyed . [Tabaranee].

In another narration, he (sallallahu alaihi wa-sallam) said:

“Those who neglect and do not pay Zakaat will suffer calamities like famine.” [(hasan) by Shaikh al-Albanee in Targheeb wa Tarheeb] and:

“Whenever people restrain from paying the Zakaat due on their wealth, they will be deprived of rain. If it were not for the sake of their cattle they would not receive rain.” [Ibn Majah and al-Haakim]

Severe Punishment in the Hereafter: Apart from the misery and ruins faced in the world, those negligent of Zakaat will be severely punished in the Hereafter, Allah says:

“Those who hoard up gold and silver (Kanz: the money, the Zakaat of which has not been paid), and spend not in the Way of Allah, – announce unto them a painful torment. On the day when that (Kanz) will be heated in the Fire of Hell and with it will be branded their foreheads, their flanks and their backs (and it will said unto them): –

“This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard.” [Soorah al-Tawbah (9): 34-35]

The Messenger of Allah (sallallahu alaihi wa-sallam) said:

“Whoever is made wealthy by Allah and does not pay the Zakaat of his wealth, then on the Day of Resurrection his wealth will be made like a baldheaded poisonous male snake with two black spots over the eyes. The snake will encircle his neck and bite his cheeks and say, ‘I am your wealth, I am your treasure.” Then he recited: “Let not those who covetously withhold of that which Allah has bestowed on them of His Bounty (wealth) think that it is good for them (and thus they do not pay the obligatory Zakaat). Nay, it will be worse for them; the things which they conversely withheld shall be tied to their necks like a collar on the Day of Resurrection.” [Saheeh al-Bukharee (vol: 2 no: 486)]

And in a long Hadeeth:

“…If any owner of the cattle and sheep does not pay what is due on them, when the Day of Resurrection comes, a soft sandy plain will be spread for them. He will find none of them missing, with twisted horns, without horns or with a broken horn, and they will stab him with their horns and crush him with their hoofs. As often as the first of them passes him the last of them will be made to return to him for a day, the extent of which will be fifty thousand years, until judgment is pronounced upon the servants. And he would be shown his Path leading him to Paradise or to Hell.” [Saheeh Muslim (no: 2161)]

People not entitled to take Zakaat:

The descendants of Prophet Muhammad (sallallahu alaihi wa-sallam) : Anas (radhi allahu anhu) stated:

“The Messenger of Allah (sallallahu alaihi wa-sallam) passed by a date on a way and remarked: ‘But for the apprehension that this date might be charity, I would have eaten it.’ [Saheeh al-Bukharee (vol: 3, no: 363) and Saheeh Muslim]

Abu Hurayarah (radhi allahu anhu) relates that Hasan bin Ali (radhi allahu anhu) as a child once picked up a date and put it in his mouth. The Messenger of Allah (sallallahu alaihi wa-sallam) noticed this and said: “Spit it out, give it up. Do not you know that it is not befitting to take anything out of charity.” [Saheeh al-Bukharee (vol: 2, no: 568) and Saheeh Muslim]

Abdul Mutallib bin Rabah (radhi allahu anhu) says: “The Messenger of Allah (sallallahu alaihi wa-sallam) called charities and alms as dirt which people discard and it is not acceptable for Muhammad (sallallahu alaihi wa-sallam) or Muhammad’s descendants.” [Saheeh Muslim (vol: 2, no: 2347)].

The descendants of Muhammad (sallallahu alaihi wa-sallam) include his wives and the descendants of Ali, Aqeel, Jaafer, Abbas and Haarith.

Non-Muslims:

Ibn Abbas (radhi allahu anhu) narrated that the Messenger of Allah (sallallahu alaihi wa-sallam) told Mu’adh when he sent him to Yemen:

“Let the people know that Muslims owe compulsory levy of Zakaat which will be taken from their rich and given to their poor.” [Saheeh al-Bukharee (vol: 2, no: 478)]

Rich and healthy (able-bodied) person:

Abdullah Ibn Amr (radhi allahu anhu) narrated that the Messenger of Allah (sallallahu alaihi wa-sallam) never approved of Zakaat being giving to a person well-off and with sound body.

[(saheeh) Authenticated by Shaikh al-Albanee in Saheeh Sunan at-Tirmidhee (vol: 1, no: 527)]

The reason behind this prohibition is that these people are commanded by the Shari’ah to work and support themselves and not lie back and depend on others. Thus, any healthy person should not be given Zakaat unless he cannot find a job or he holds a job but the money is insufficient for him and his family needs, one may also provide him with the Zakaat to start his work.

Own parents, children or wife:

Amr Ibn Shoib transmits from his father and he from his grandfather (radhi allahu anhu) that a person came to the Messenger of Allah (sallallahu alaihi wa-sallam) and mentioned that he owned his wealth and children whereas his father had nothing. The Messenger of Allah (sallallahu alaihi wa-sallam) informed him:

“You and all your wealth belong to your father.” [(saheeh) - Authenticated by Shaikh al-Albanee in saheeh Sunan Abo Dawood (vol: 2, no: 3051)]

Thus, since it is obligatory on the son to spend for his parent’s welfare, he cannot give them Zakaat

This is the first of the articles in the 'Youth of Islam' series. We InshaAllah hope to add more articles on the great sons and daughters of Islam that history has produced. It is sad to know that the youth of today would know more about the life of a 'celebrity' than they would about these illustrious youth, the likes of which are desperately needed in the world today. We sincerely hope to break the stereotype in the minds of the people that pious individuals dont necessarily equate to old men with big beards and who have nothing else to do. Allaah says : “O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allaah is that (believer) who has At‑Taqwa [i.e. he is one of the Muttaqoon (the pious)]. Verily, Allaah is All‑Knowing, All‑Aware” The Holy Qur'an, Chapter 49, Verse 13

It was reported from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (pbuh) said: “There are seven whom Allaah will shade with His shade on the day when there will be no shade except His: the just ruler; a young man who grows up worshipping his Lord; a man whose heart is attached to the mosque; two men who love one another for the sake of Allaah and meet and part on that basis; a man who is called by a woman of rank and beauty and says ‘I fear Allaah’; a man who gives in charity and conceals it to such an extent that his left hand does not know what his right hand gives; and a man who remembers Allaah when he is alone, and his eyes fill up.” (Agreed upon, narrated by al-Bukhaari, no. 620; Muslim, no. 1712; and others).

Urwah ibn az Zubair was a famous Taabi'ee (Successors of the Sahaba (Companions of the Prophet(pbuh))) Hadith scholar who was born in the year 22AH of the Khilafa of Umar (ra) and died 94AH. His father was Az-Zubair ibn Awwam, one of the Ten Promised with Paradise. His mother was Asma daughter of Abu Bakr, and therefore his aunt was Aisha, the mother of the Believers from whom he benefited immensley. He also learnt from Ali bin Abi Talib, Abdur-Rahman bin Awf, Zaid bin Thabit, Abu Ayub Al-Ansari and many other sahaba until he became one of the seven Fuqaha (scholars of Fiqh or Islamic Jurisprudence) of Madinah upon whom the people depended.

He would read a fourth of the Quran from a mushaf in the day and then he would repeat that by heart in his night prayers. And it is not known that he left this practice from his early youth (around the age of 14) to the day he died (at the age of 71), except on this one occasion: Urwah bin Zubayr was invited by the khalifah, al-Walid bin Abdul-Malik in Damascus. Urwah accepted the invitation and went with his eldest son Muhammad, who was one of the most handsome of men. When Muhammad was in the stable and admiring the khalifa's fine horses, one of the horses trampled him to death.

The griefstruck father had barely shaken off the dust from burying his son, when he developed gangrene of the foot. His leg became swollen and the gangrene began to spread at frightening speed. Al-Walid sent for the best doctors to cure his guest by any means possible. But the doctors were unanimously united on the fact that the only cure for him was amputation quickly before the gangrene spreads and kills him. 'Urwah seeing no other choice agreed.

When the surgeon came to amputate his leg with his scalpel and saw, he said to Urwah: 'I think it would be appropiate for us to give you a mouthful of intoxicant so that you do not feel the excruciating pain of amputation'. Urwah replied: 'No, I will not do that. I do not believe that anything forbidden can be a source of peace or happiness'. So the doctor said, 'So we will give you some tranquilizer". Urwah replied: 'I do not wish to be deprived of one of my limbs without me feeling it's pain, and therefore the reward I aspire for it from Allah". Then, just before the surgeon was about to cut his leg, a group of men came to them, so Urwah said: 'Who are these people?" It was said to him, 'They have been sent for, so that they can hold you, since perhaps when the pain becomes severe, it might cause you to pull back your leg causing you harm. Urwah replied, 'Send them back! I have no need of them as I hope that as dhikr (rememberance of Allah) will suffice me of them.'

So the surgeon began by first cutting off his flesh with a scalpel and when he reached his bone, he started to saw. All that could be heard from Urwah was La-ilaha-illa-Allah (There is no god but God) and Allahu-akbar (God is the Greatest) until his leg was cut off. Urwah thent lost consciousness and fell into such a deep sleep that he did not read his normal portion of Quran that day. This was the only time when he did not perform his regular good deed.

When he regained consciousness, he called for his amputated leg, kissed it and said while rubbing his hands over it:
"I swear by the One, Who mounted me on you, I never used you to walk to any place of wrong action or to any place where Allah would not like me to be." Then he gave instructions that the leg should be washed, perfumed, wrapped in a cloth and buried in the Muslim graveyard.

Urwah was carried to his hometown of Madinah where the people and his family gathered to meet him, whereupon he promptly said:

"Do not be frightened with what you see. Allah has bestowed upon me four sons and He has taken back one and allowed me to remain with three, so for Him is the Praise. Allah has given me four limbs and has taken one and allowed me to remain with three, so for Him is the praise. I swear to you by Allah, that if he has taken from me a little, then he has caused to remain with me much, and if he has tried me once then he has forgiven me many times."

Many people came to him to offer their condolences but of the best words given were those of Ibrahim bin Muhammad bin Talha, when he said:

"Receive the glad tidings! O Abu Abdullah (his kunya) one of your limbs and one of your sons has preceded you to Paradise… and behind that which has gone, the others shall follow inshallah… and Allah has caused to remain for us from you that which we are in need of and that which we cannot do without, and that is your knowledge, your understanding and your opinion… May Allah continue to benefit us with it"

Narrated Abu Hurayrah:

Jibril came to the Prophet (peace be upon him) and said, “O Messenger of Allah! This is Khadijah coming to you with a dish having meat soup (or food or drink). When she reaches you, greet her on behalf of her Lord (i.e. Allah) and on my behalf, and give her the glad tidings of having a Qasab (palace in Paradise) wherein there will be neither any noise nor any fatigue (trouble).”[Bukhari]

Khadijah, may Allah be pleased with her, came from a noble family. Her father Khuwaylid had been one of the most honored leaders of their tribe until he was killed in battle. Her husband had also died, leaving her a very wealthy woman. When Muhammad (peace be upon him) was still a young man, she entrusted him with some of her wealth, asking him to trade with it in Syria on her behalf. He was already well known for his honesty, truthfulness and trustworthiness. He returned from Syria after having made a large profit for Khadijah.
After hearing his account of the journey, she decided that he would make the best of the husbands, even though many of the most important nobles of the Quraish had already proposed to her and had been refused, and in due course she proposed to him. After the Prophet’s uncle, Abu Talib, had given the proposed marriage his blessing, Muhammad and Khadijah were married. At the time of the marriage, the Prophet was twenty-five years old, while Khadijah was forty years old.

For the next fifteen years they lived happily together, and Khadijah bore several children. Their first child, a son whom they named Qasim, died when he was only two years old. However, Muhammad and Khadijah also had four daughters who survived: Zaynab, Ruqayya, Umm Kulthum and Fatima. Then Abdullah was born to him but also died in his infancy.

The more Khadijah came to know about her husband, the more she loved and respected him. Everyone in Makkah called him ‘al-Amin’, which means ‘the trustworthy one’, and she, more than anyone else, knew how fitting this name was. It became Muhammad’s custom each year to spend the month of Ramadan in seclusion and reflection in a cave on the mountain of Hira, which is on the outskirts of Makkah. Khadijah would always make sure that he was provided with food and drink during his retreat. Towards the end of one Ramadan, when he was forty and Khadijah fifty-five, Muhammad suddenly appeared at their house in the middle of the night, trembling with fear and saying, “Cover me up, cover me up!”

Khadijah was very alarmed to see him in such a state. Quickly she wrapped a blanket around his shoulders and, when he had calmed down, she asked him to describe exactly what had happened. He told her how a being whom he had never seen before – in fact it was the angel Jibril – had suddenly appeared to him while he was asleep and had said, “Recite!”
“But I am not a reciter,” he had replied, for he was unlettered and could neither read or write. “Recite!” the angel had repeated, clasping Muhammad close to his chest. “I am not a reciter,” he had repeated. “Recite!” the angel had repeated, firmly embracing him yet again. “What shall I recite?” he had asked in desperation, and the angel had replied:

“Recite, in the Name of your Lord who created, created man from a clot, Recite, and your Lord is the Most Gracious, Who taught with the pen, taught man what he did not know.” [Quran 96:1-5]

“Oh Muhammad,” said Jibril eventually, “you are the Messenger of Allah and I am Jibril,” and with these words he disappeared from Muhammad’s sight.

As she listened to Muhammad’s words, Khadijah did not share any of these fears. She realized that something tremendous and awe-inspiring had happened to her husband, and she was certain, knowing him as she did, that he was neither mad nor possessed. “Do not worry,” she said, “for by Him who has dominion over Khadijah’s soul, I hope that you are the Prophet of this nation. Allah would never humiliate you, for you are good to your relatives, you are true to your word, you help those who are in need, you support the weak, you feed the guest and you answer the call of those who are in distress.”

When Muhammad (peace be upon him) was a little more relaxed, Khadijah took him to see her cousin, Waraqah ibn Nawfal, for he was a man of knowledge, and she was sure that he would be able to explain the meaning of what had just happened to her beloved husband. Waraqah had studied the books of both the Jews and the Christians very closely and he had learned a great deal from many of their wisest people. He knew that the coming of another Prophet had been foretold by both Moses and Jesus, peace be on them, and he knew many of the signs that would confirm the identity of this Prophet when he appeared.

After listening closely to his story, Waraqah, who was both old and blind, exclaimed, “This is the same being who brought the revelations of Allah to Moses. I wish I was young and could be alive while our people will drive you out.”

He explained to Muhammad (peace be upon him) about his Prophethood and that it was the Angel Jibril that had visited him at the cave.

Khadijah as both overjoyed and awed to find that her understanding of what had happened on the mountain had been confirmed. Khadijah did not hesitate in expressing “I bear witness that there is no god except Allah, and I bear witness that Muhammad is the Messenger of Allah.”

In the years that followed, difficult years in which the leaders of the Quraish did everything in their power to stop the Prophet spreading his message, Khadijah (may Allah be pleased with her) was a constant source of help and comfort to Muhammad (peace be upon him) in the difficulties which he had to face. All her wealth was spent in the way of Allah, helping to spread the message of her husband, helping to free slaves who had embraced Islam, and helping to feed and shelter the community of Muslims that slowly but surely began to grow in numbers and strength.

The Quraish were infuriated by the Prophet’s success and did everything in their power to discourage both him and his followers, often inflicting awful tortures on them, but without success. Eventually there came a time when, as Waraqah had foretold, Muhammad and his followers -along with all the members of his tribe, the Banu Hashim were driven out of the city of Mecca and forced to camp out in a small ravine in the mountains nearby. No one would buy and sell with the Muslims, or allow their sons and daughters to marry any of them.

For three years the small Muslim community lived a life of hardship and deprivation, but although they suffered from hunger and thirst, and from exposure to heat and cold, this was a time in which the hearts of the first Muslims were both purified and also filled with the light of knowledge and wisdom. It was during this period that the Prophet’s uncle, Abu Talib, who was by then more than eighty years old, died; and then a few months later, during the month of Ramadan, Khadijah also died, at the age of sixty-five, may Allah be pleased with her. The Prophet Muhammad (peace be upon him) mourned her deeply. They had shared twenty-five years of marriage together and she had given birth to five of his children.

The Prophet Muhammad (peace be upon him) never stopped loving Khadijah, and although he married several more wives in later years and loved them all, it is clear that Khadijah always had a special place in his heart. Indeed whenever ‘Ayshah, his third wife, heard the Prophet speak of Khadijah, or saw him sending food to Khadijah’s old friends and relatives, she could not help feeling jealous of her, because of the love that the Prophet still had for her.

Once Ayshah asked him if Khadijah had been the only woman worthy of his love. The Prophet (peace be upon him) replied: “She believed in me when no one else did; she accepted Islam when people rejected me; and she helped and comforted me when there was no one else to lend me a helping hand.”

By Imam ibn al Qayyam al Jawzeeyah

*The first: *The category of the oppressor to himself, the negligent one,
one who is deficient in performing ablution for it, negligent with its
appointed time periods, its boundaries and its pillars.

*The second: *One who preserves it appointed time periods, its boundaries,
its outward pillars and ablution for it. However, he forsakes striving
against his own self from whisperings and thinking to himself, and so is
preoccupied with whisperings and thoughts.

*The third: *One who preserves its appointed time periods, its pillars as
well as strives against himself in repelling whisperings and distracting
thoughts that overcome him, he is busy in striving against his enemy in
order to prevent him from stealing his prayer, he is in prayer as well as
Jihaad.

*The fourth: *One whom when he stands for prayer perfects its rights, its
pillars and its boundaries. His heart is occupied with preserving its
boundaries and preventing anything of it being lost, rather all his
attention is directed to performing it as it should be, in its most complete
and perfect form, his heart is occupied with the prayer and worshiping his
Lord the Elevated with it.

*The fifth: *One who performs the prayer like the previous person, but in
addition to this, he has taken his heart and presented it to his Lord. He
looks at his Lord with his heart, fully concerned with Him, in utmost
obedience out of love and reverence for Him, it is as if he sees and
witnesses his Lord. All distracting thoughts and whisperings fade away and
the veil between him and his Lord is removed. The difference between this
person in his prayer and others, is greater and better than all that is
between the heavens and earth, he is fully occupied and overjoyed with his
Lord in his prayer.

The first category is punished, the second is held accountable, the third is
pardoned, the fourth is rewarded and the fifth is brought close to his Lord,
because he gains a portion of what made the prayer a delight to him. For
whoever is delighted with his prayer in the life of this world, will be
delighted by being close to his Lord in the afterlife as well as being
delighted with his Lord in this life, and whoever is delighted with Allaah,
everything would be delighted with him, and whoever is not delighted with
Allaah the Elevated, his soul will be torn apart for the life of this world
in loss.

It is narrated that when a servant stands for prayer, Allaah the Glorified
says; “Remove the veil.”, and if the servant turns away He says: “Replace
it.”

This ‘turning away’ has been explained as the turning of the heart away from
Allaah the Mighty to other than Him. So if he turns away, the veil is
replaced between him and his Lord and Shaytaan enters and presents worldly
affairs to him, he shows them to him in the image of a woman. But if he
turns with his heart to Allaah and does not turn away, Shaytaan would not be
able to come between Allaah and that heart, he only enters if the veil is
replaced. If he returns to Allaah the Elevated with his heart, the Shaytaan
would escape, and if he turns away, the Shaytaan would return, such is his
state with his enemy in prayer.