Sittings in Ramadhan with Shaikh ibn Uthaymeen (Day16)


Day Sixteen:
From Zakah
Shaykh Muhammad Bin Saleh Al-Uthaymeen (rahimahullaah)

My brothers: Allah (subhanahu wa taala) says in the Qur’an, “And they have been commanded no more than this: To worship Allah, offering Him sincere devotion, being true (in faith); to establish regular prayer; and to practice regular charity; and that is the Religion Right and Straight.” As well as, “and be constant in prayer, and spend in charity, and [thus] lend unto God a goodly loan: for whatever good deed you may offer up in your own behalf, you shall truly find it with God – yea, better, and richer in reward.” As well as, “And [remember:] whatever you may give out in usury so that it might increase through [other] people’s possessions will bring [you] no increase in the sight of God, whereas all that you give out in charity, seeking God’s countenance, [will be blessed by Him:] for it is they, they [who thus seek His countenance] that shall have their recompense multiplied!” The verses that describe the zakah as being an obligation are many. As for the ahadeeth, there is in Saheeh Muslim on the authority of Abdullah bin Umar (radiallaahu `anhu) that the Prophet (sallallaahu `alayhi wa sallaam) said, “Islam was established on five, tawhid, establishing prayer, giving the zakah, fasting Ramadhan, and Hajj…”

So giving zakah is one of the pillars of Islam. Whoever denies this obligation while they are aware, then they have disbelieved and left the fold of Islam. Whoever is greedy in performing this, or is deficient in it, then they are from the wrongdoers who are heedless to being punished.

Zakah is obligatory on four things.

First: That which emerges from the ground like crops. This is from the saying of Allah (subhanahu wa taala), “O you who have attained to faith! Spend on others out of the good things which you may have acquired, and out of that which We bring forth for you from the earth.” As well as, “and give [unto the poor] their due on harvest day.” The greatest of the rights that your money has over you is zakah. The Prophet (sallallaahu `alayhi wa sallaam) said, “On a land irrigated by rain water or by natural water channels or if the land is wet due to a near by water channel Ushr (i.e. one-tenth) is compulsory (as Zakah); and on the land irrigated by the well, half of an Ushr (i.e. one-twentieth) is compulsory (as Zakah on the yield of the land).” (Bukhari) The zakah is not due until the crops reach the threshold (nisaab) which is five Awsuq. One Awsuq equals sixty Sa’ah. This means that the threshold is 300 Sa’ah. This is calculated to be about 612 kilos. There is no zakah on other than it. There is no zakah on fruits and vegetables, this is known from the statement of ‘Umar (radiallaahu `anhu), “There is no charity for vegetables.” And the statement of ‘Ali (radiallaahu `anhu) “There is no charity on the apple and the like. But, if they sell it for money, and one year has passed on it’s profits, then there is zakah on it.”

Second: Animals such as camels, sheep, cattle. The threshold for camels are five, cows are thirty, and sheep are forty.

Third: Gold and silver no matter what state they are in. As Allah (subhanahu wa taala) says, “ But as for all who lay up treasures of gold and silver and do not spend them for the sake of Gods – give them the tiding of grievous suffering [in the life to come] on the Day when that [hoarded wealth] shall be heated in the fire of hell and their foreheads and their sides and their backs branded therewith , [those sinners shall be told:] “These are the treasures which you have laid up for yourselves! Taste, then, [the evil of] your hoarded treasures!” This is the greatest way to give in zakah. Abu Hurayrah reported Allah’s Messenger (SAW) as saying, “If any owner of gold or silver does not pay what is due on him, when the Day of Resurrection would come, plates of fire would be beaten out for him; these would then be heated in the fire of Hell and his sides, his forehead and his back would be cauterized with them. Whenever these cool down, (the process is) repeated during a day the extent of which would be fifty thousand years, until judgment is pronounced among servants.” (Muslim)

Zakah is due on the gold and silver regardless if it is being used or stored. This is known from the hadeeth of Abdullah bin Amr bin Al ‘Aas (radiallaahu `anhu) that a woman once came to the Prophet (sallallaahu `alayhi wa sallaam) with her daughter who was wearing two thick bracelets of gold. The Prophet (sallallaahu `alayhi wa sallaam) asked if she paid zakah on the bracelets, so she answered in the negative, so he replied by asking if she wished for Allaah to replace them with bracelets of fire on the Day of Judgment. She then removed the bracelets and gave them to the Prophet (sallallaahu `alayhi wa sallaam) and said, “These are for Allaah and His Messenger.” (Ahmad, Abu Dawood, Nisaee, Tirmidhee) ‘Aisha (radiallaahu `anha) reported that, “The Messenger of Allah came to me and saw me wearing silver rings, whereupon, he asked: ‘What is this, Aisha?’ I replied: ‘I made them to adorn myself for you, O Messenger of Allah.’ He said: ‘Did you pay their zakah?’ I said: ‘No, or what Allaah wishes.’ Then he said: ‘Their punishment in Hell is enough for you.’” (Abu Dawood, Bayhaqi, Hakim)

Zakah is not due on gold until it reaches its threshold, which is twenty dinars. The Prophet (sallallaahu `alayhi wa sallaam) said about gold, “There is nothing upon you until it reaches twenty dinars.” (Abu Dawood) Which is to be calculated to today’s currency.

Zakah is not due on silver until it reaches its threshold, which is five ‘Awaq. This is from the statement of the Prophet (sallallaahu `alayhi wa sallaam), “There is no charity upon other than five ‘Awaq.” (Agreed upon) Which the Sheikh calculates to today’s currency. Zakah is taken on cash because cash takes the place of silver, so if you reach the threshold of silver then you have to pay zakah on it. Zakah is due on the money, gold, and silver regardless if it is in your possession or not. So for this reason, zakah is due on a loan that is given out as well. The person can either add the loan with their money every year, or they can wait until they get the money back and then pay what they would have paid for every year.

Fourth: All that is held with the intention to trade and make money with, from animals, to cars, to food and drink. So the person should estimate the cost of it all once it reaches one year in their possession. Then they should take out 14% of the total amount, the amount is not estimated by how much the person paid, but it is taken by how much the product is worth.

There is no zakah on what a person uses for themselves, be it food, drink, house, animals, cars, clothes, and gold and silver jewelry that is used. This is known from the statement of the Prophet (sallallaahu `alayhi wa sallaam), “There is no charity due on a slave or horse belonging to a Muslim.” (Agreed upon)

About Umm Abdulazeez

"I am a Muslim who is upon the Qur'aan and the Sunnah and upon the methodology of the Salaf As-Saalih (Pious Predecessors). And that can be said in short by saying, 'I am a Salafee' " [Shaykh Al-Albaanee رحمه الله] ________ Sufyaan Ath-Thawree (rahimahullaah) said: “Indeed knowledge should only be learned for the purpose of fearing Allaah. Indeed, knowledge has been given virtue over other than it because with it Allaah is feared.” [Jaam'i Bayaan al-'Ilm wa Fadlihi by Imaam Ibn Abdil-Barr (rahimahullaah)]
This entry was posted in Deeds, Ibadaah|Worship, Punishment, Ramadaan, Shaykh Muhammad ibn Salih Al-'Uthaymeen, Sins, Sittings in Ramadhan with Shaikh ibn Uthaymeen, Zakaah. Bookmark the permalink.

One Response to Sittings in Ramadhan with Shaikh ibn Uthaymeen (Day16)

  1. Amir Al Hasan says:

    The Etiquettes of Reading the Qur`an

    Shayhk Muhammad bin Saalih bin Uthaymeen ( Rahimahullaah Ta`aAla )

    [Part 4]

    Among st the etiquettes: To recite the Quran with Tarteel (slow and pleasant tone and style) due to the saying of Allah the Elevated:

    {And recite the Quraan (aloud) in a slow (pleasant tone and) style. } [Al Muzzammil: 4]
    So one should take his time reading it, you shouldn’t read it in a rushed manner. This would facilitate its understanding and the proper recital of its letters and words. In a Hadeeth collected by al Bukhaaree, Anas – may Allah be pleased with him – was asked about the recital of the Prophet – صلى الله عليه وسلّم – so he said:
    “It was prolonged, he then recited; Bismillahir Rahmaanir Raheem and extended ar Rahmaan and ar Raheem.”
    Um-mu Salamah – may Allah be pleased with her – was asked about the recital of the Prophet – صلى الله عليه وسلّم; she said:
    “He used to separate his recital Ayah by Ayah; Bismil Laahir-Rahmaanir-Raheem – Al hamdu lilaahi Rabbil ‘Alameen – Ar Rahmaanir Raheem – Maaliki yawmid Deen…” [Collected by Ahmad, Abdu Dawood and at Tirmdihee.]
    Ibn Mas’ood – may Allah have mercy upon him – stated:
    “Do not scatter the Quran like the scattering of sand, and do not recite it like a poem, pause at its wonders and move your hearts with it. Reaching the end of the Surah should not be the objective.”
    There is no problem in speed that does not contribute to a flaw in the articulation of the Qur an, or cause one to skip some of its letters, or join two words that are not supposed to be joined, for indeed defects in the articulation are prohibited because this changes the Quraan.
    Among st the etiquettes: To prostrate if one comes by an Ayah of prostration while in a state of purification, whatever the time is, whether during the day or night. One should say the Takbeer for the prostration and say; ‘Subhaana Rabbil ‘Alaa.’ Then supplicate and rise from prostration without the Takbeer or giving the Salaam, because this has not been related from the Prophet – صلى الله عليه وسلّم – , except if this prostration is during the prayer. In this case one must say the Takbeer before and after the prostration due to the Hadeeth of Abu Hurayrah – may Allah be pleased with him – that he (Abu Hurayrah) used to say the Takbeer throughout the prayer, when he bowed [and prostrated] and when he rose, and he used to narrate that the Messenger – صلى الله عليه وسلّم – used to do that as was collected by Muslim. Ibn Mas’ood – may Allah be pleased with him – stated:

    “I saw the Messenger say the Takbeer in every bow [and prostration] and rising, and every sitting and standing.” It was collected by Ahmad, an Nasaa-ee and at Tirmidhee who authenticated it.
    This [ruling] is general for the prostration in the prayer, whether it is for the prayer itself or the prostration of recital.
    These are some of the ettiquettes of reciting the Quran, so abide by them, be keen upon practicing them and seek the reward of your Lord through them.

    O Allah, make us amongst those who venerate Your prohibitions, and amongst those who succeed in attaining Your rewards, and amongst those who inherit Your Gardens, and forgive us and our parents, as well as all the Muslims, with Your Mercy yaa Rahmaan Yaa Raheem. And may the Salaat and the Salaam be upon our prophet Muhammad, and upon all his family and companions.

    “One who directs others to good, is as the one who initiated it [in reward]” – at Tirmidhee.

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