What is Zakah ?

Zakah is the third obligation of Islam, every Muslim whose finances are above a certain specified minimum must pay 2.5 per cent of his cash balance annually to a deserving fellow-being, a new convert to Islam, a traveler or a person with debts. This is the minimum. The more you pay, the greater the reward that Allah will bestow on you.
The money that we pay as Zakah is not something Allah needs or receives. He is above any want and desire. He, in His benign Mercy, promises us manifold rewards if we help our brethren. But there is one basic condition for being thus rewarded: when we pay in the name of Allah, we shall neither expect nor demand any worldly gains from the beneficiaries nor aim at becoming known as philanthropists.

 

Zakah is as basic to Islam as other forms of ‘Ibadah: Salah (prayer) and Sawm (fasting). Its fundamental importance lies in the fact that it fosters in us the quality of sacrifice and rids us of selfishness. Islam accepts within its fold only those who are ready to give away in God's way some of their hard-earned wealth willingly and without any temporal or personal gain. It has nothing to do with misers. A true Muslim will, when the call comes, sacrifice all his belongings in the way of Allah, for Zakah has already trained him to do so.

 

Muslim society has much to gain from the institution of Zakah. It is the bounden duty of every well-to-do Muslim to help his lowly-placed, poor brethren. His wealth is not to be spent solely for his own comfort and luxury -there are rightful claimants on his wealth, and they are the nation's widows and orphans, the poor and the invalid; those who have the ability but lack the means to get useful employment and those who have the talent but not the money to acquire knowledge and become useful members of the community. He who does not recognize the call on his wealth of such members of his own community is indeed cruel. For there could be no greater cruelty than to fill one's own coffers while others die of hunger or suffer the agonies of unemployment. Islam is a sworn enemy of selfishness, greed and acquisitiveness. Disbelievers, devoid of sentiments of universal love, know only how to preserve wealth and to add to it by lending it out on interest. Islam's teachings are the antithesis of this attitude. Here one shares one's wealth with others and helps them stand on their own feet and become productive members of society.

The difference between zakaah and sadaqah

Islam Question and Answer
www.islam-qa.com

Question No 9449
The difference between zakaah and sadaqah

Question:

What is the difference between Sadaka and Zakar?

Answer:

Praise be to Allaah.  

Zakaah in Arabic means growth, blessing and purification. 

See Lisaan al-‘Arab, 14/358;, 2/399 

Sadaqah comes from the word sidq (sincerity), i.e. it is a sign of sincerity of faith on the part of the person who gives it. 

See Fath al-Qadeer, 2/399 

With regard to the shar’i definition: 

Zakaah means worshipping Allaah by giving that which He has enjoined of different kinds of zakaah to those who are entitled to them, according to the guidelines prescribed in sharee’ah. 

Sadaqah means worshipping Allaah by giving money without that being made obligatory in sharee’ah. The word sadaqah is sometimes used to refer to obligatory zakaah. 

With regard to the difference between zakaah and sadaqah, it is as follows: 

1 – Zakaah is enjoined in Islam on specific things, which are: gold, silver, crops, fruits, trade goods and an’aam livestock, i.e., camels, cattle and sheep. 

With regard to sadaqah, it is not obligatory on any kind of wealth, rather it is what a person can give, without any specific limits or guidelines. 

2 – Zakaah is subject to the conditions that one full Hijri have passed since acquiring the wealth, and that the wealth meet the minimum threshold (nisaab), and it is a specific portion of wealth. 

Sadaqah is not subject to any conditions, and it may be given at any time, in any amount. 

3 – Allaah has enjoined that zakaah be given to certain types of people, and it is not permissible to give it to anyone else. They are the people mentioned in the verse (interpretation of the meaning): 

“As-Sadaqaat (here it means Zakaah) are only for the Fuqaraa’ (poor), and Al‑Masaakeen (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allaah’s Cause (i.e. for Mujaahidoon — those fighting in a holy battle), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise”

[al-Tawbah 9:60] 

With regard to sadaqah, it may be given to those mentioned in the verse on zakaah and to others.  

4 – Whoever dies and owes zakaah, his heirs must pay it from his wealth, and that takes precedence over the will (wasiyah) and inheritance. 

As for sadaqah, there are no such obligations with regard to it. 

5 – The one who withholds zakaah is to be punished, as it says in the hadeeth narrated by Muslim in his Saheeh (987) from Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There is no owner of treasure who does not pay his zakaah, but it will be heated in the Fire of Hell and made into plates with which his sides and forehead will be branded until Allaah passes judgement between His slaves on a Day the length of which will be like fifty thousand years, then he see shown his path and whether it leads to Paradise or to Hell. And there is no owner of camels who does not pay zakaah on them, but a soft sandy plain will be prepared for him and they will be made to step on him. Every time the last of them has gone the first of them will return, until Allaah passes judgement between His slaves on a Day the length of which will be like fifty thousand years, then he will see his path and whether it leads to Paradise or to Hell. And there is no owner of sheep who does not pay zakaah on them but a soft sandy plain will be prepared for him, and he will find none of them missing, with twisted horns or without horns or with broken horns, and they will be made to gore him with their horns and trample him with their hooves. Every time the last of them has gone the first of them will return, until Allaah passes judgement between His slaves on a Day the length of which will be like fifty thousand years, then he will see his path and whether it leads to Paradise or to Hell…” 

With regard to sadaqah, the one who does not pay it will not be punished.  

6 – According to the four schools of law, it is not permissible to give zakaah to one’s ascendants or descendents. Ascendants include one’s mother, father, grandfathers and grandmothers; descendents include one's children and their children. 

Sadaqah may be given to one's ascendants and descendants. 

7 – It is not permissible to give zakaah to one who is rich or who is strong and able to earn a living. 

It was narrated that ‘Ubayd-Allaah ibn ‘Adiyy said: Two men told me that they came to the Prophet (peace and blessings of Allaah be upon him) during the Farewell Pilgrimage when he was distributing the zakaah and asked him for some of it. He looked them up and down, and saw that they were strong and able-bodied. He said, “If you wish, I will give you some, but those who are rich or strong and able to earn have no share of it.” 

Narrated by Abu Dawood, 1633; al-Nasaa’i, 2598; classed as saheeh by Imam Ahmad and others. 

See Talkhees al-Habeer, 3/108 

Sadaqah may be given to those who are rich and those who are strong and able to earn. 

8 – In the case of zakaah, it is better for it to be taken from the rich of a land and given to their poor. Many scholars are of the view that it is not permissible to send it to another country unless that serves an interest. 

But charity may be spent on those who are near and those who are far. 

9 – It is not permissible to give zakaah to kuffaar and mushrikeen. 

Sadaqah may be given to kuffaar and mushrikeen. 

Allaah says (interpretation of the meaning): 

“And they give food, in spite of their love for it (or for the love of Him), to the Miskeen (the poor), the orphan, and the captive”

[al-Insaan 76:8] 

Al-Qurtubi said: In dar al-Islam (the Muslim lands), a captive could only be a mushrik. 

10 – It is not permissible for a Muslim to give zakaah to his wife. Ibn al-Mundhir narrated that there was scholarly consensus on this point. 

But sadaqah may be given to one’s wife. 

These are some of the differences between zakaah and sadaqah. 

The word sadaqah may be applied to all kinds of good deeds. Al-Bukhaari (may Allaah have mercy on him) said in his Saheeh: “Chapter: every good deed is a charity” then he narrated from Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Every good deed is a charity.” 

Ibn Battaal said: This hadeeth indicates that every good thing that a person does or says is recorded for him as an act of charity. 

Al-Nawawi said: The Prophet’s words “Every good deed is a charity” means that it is like charity in reward. 

And Allaah knows best.

Ahaadeeth about the virtue of sadaqah (charity)

Question:

We have a weekly lesson here and every week we try to encourage the sisters to make sodaqa for some of the very poor muslims living in other countries .If you could provide ahadith and sayings of the scholars about the rewards on the day of judgement and in paradise for those who give sodaqo that will help us in encouraging the sisters and raising more money inshaallaah
Answer:
Praise be to Allaah.  

There follow some of the shar’i texts which you could quote in order to encourage giving in charity. We ask Allaah to benefit you thereby and decree reward for you. 

Allaah says (interpretation of the meaning): 

“O you who believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the Zaalimoon (wrongdoers)”
[al-Baqarah 2:254] 

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

262. Those who spend their wealth in the Cause of Allaah, and do not follow up their gifts with reminders of their generosity or with injury, their reward is with their Lord. On them shall be no fear, nor shall they grieve”

[al-Baqarah 2:261-262] 

“O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allaah is Rich (Free of all needs), and Worthy of all praise”

[al-Baqarah 2:267] 

“Believe in Allaah and His Messenger (Muhammad), and spend of that whereof He has made you trustees. And such of you as believe and spend (in Allaah’s way), theirs will be a great reward”

[al-Hadeed 57:7] 

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever gives charity equal to a date from good (halal) earnings – for Allaah does not accept anything but that which is good – Allaah will take it in His right hand and tend it for the one who gave it as any one of you tends his foal, until it becomes like a mountain.”

 Narrated by al-Bukhaari, 1344; Muslim, 1014. 

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no day on which the people get up but two angels come down and one of them says, ‘O Allaah, give in compensation to the one who spends (in charity),’ and the other says, ‘O Allaah, destroy the one who withholds.’”  

Narrated by al-Bukhaari, 1374; Muslim, 1010. 

It was narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) went out – on Eid al-Fitr or Eid al-Adha – to the prayer place, and when he had finished (the prayer) he preached to the people and enjoined them to give charity. He said, “O people, give in charity!” Then he went over to the women and said, “O women, give in charity for I have seen that you are the majority of the people of Hell.” When he went home, Zaynab the wife of Ibn Mas’ood came seeking permission to see him. It was said, “O Messenger of Allaah, here is Zaynab.” He said, “Which Zaynab?” It was said, “The wife of Ibn Mas’ood.” He said, “Yes, let her in.” So they let her in and she said, “O Prophet of Allaah, today you enjoined charity, and I have some jewellery which I wanted to give in charity, but Ibn Mas’ood claims that he and his child have more right to receive it in charity.” The Prophet (peace and blessings of Allaah be upon him) said: “Give it in charity to Ibn Mas’ood, for your husband and your child have the most right that you should give it to them in charity.” 

Narrated by al-Bukhaari, 1393; Muslim, 80. 

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah said: ‘Spend, O son of Adam, and I shall spend on you.’” 

Narrated by al-Bukhaari, 5073; Muslim, 993. 

And Allaah is the Source of strength.

Different kinds of Charity

The difference between ongoing charity (sadaqah jaariyah) and other kinds of charity
Question:

Peace be upon you and the mercy of Allaah and his blessings. May Allaah reward you with good on behalf of Islam and the Muslims. Is there any difference between charity and ongoing charity? If there is a difference, we would like to know some examples of charity and some examples of ongoing charity. If an ongoing charity is destroyed – such as if a man builds a mosque then this mosque is destroyed – will he have the reward of that mosque until the Day of Resurrection? May Allaah reward you with good.

Answer:

Praise be to Allaah.  

Ongoing charity is the waqf (“Islamic endowment”) which may take many forms. The definition of a waqf is that the origin is “frozen” and the fruits are donated for the sake of Allaah, as was narrated by al-Bukhaari (2737) and Muslim (1633) from Ibn ‘Umar (may Allaah be pleased with him), that ‘Umar ibn al-Khattab (may Allaah be pleased with him) was given a share of land at Khaybar. He came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and asked him what he should do with it. He said: “O Messenger of Allaah, I have been given a share of land at Khaybar and I have never been given any wealth that is more precious to me than it. What do you command me to do with it?” He said: “If you wish, you can ‘freeze’ it and give it in charity.” So ‘Umar gave it in charity and stipulated that it was not to be sold, given as a gift or inherited, and he gave it in charity to the poor, relatives and slaves, for the sake of Allaah and for wayfarers and guests; there was no sin on the one appointed to look after it if he ate from it on a reasonable basis, and fed others without storing anything for the future.” 

Ibn Maajah (242) narrated that Abu Hurayrah said: “The good deeds that will reach a believer after his death are: knowledge which he learned and then spread; a righteous son whom he leaves behind; a copy of the Qur’aan that he leaves as a legacy; a mosque that he built; a house that he built for wayfarers; a canal that he dug; or charity that he gave during his lifetime when he was in good health. These deeds will reach him after his death.” This hadeeth hwas classed as hasan by al-Albaani in Saheeh Ibn Maajah. 

Ongoing charity may mean building a mosque, buying Mushafs (copies of the Qur’aan) to be placed in the mosque, or designating a house or a place as a waqf so that its income is spent on the poor, orphans, relatives, seekers of knowledge or others as stipulated by the one who establishes the waqf, or donating money to build a charitable hospital, and so on. 

With regard to charity that is not ongoing, this is charity in which the thing given is not “frozen”, rather it is given to the poor to become his property and be made use of however he wishes, such as giving him money, food, clothing, medicine or furniture. 

If a person establishes a mosque as a waqf, then it is destroyed or falls down, it is permissible to sell part of it in order to renovate the rest. If it is not possible to make use of any part of it, then the whole thing may be sold and the money donated to another waqf. Ibn Qudaamah (may Allaah have mercy on him) said: “If a waqf is destroyed and nothing is left of it, it may be sold and the money used to buy something to be given back to the people in charge of the waqf, and it should be made a waqf like the first one was. The same applies to a horse kept for jihad, if it is no longer fit for fighting, it should be sold and the money used to buy another one that is fit for jihad. What we conclude from this is that if a waqf is destroyed and is no longer of any use, such as a house that collapses or land that is ruined and becomes dead and no longer fit for cultivation, or a mosque from which the people move away, and is now in a place where people do not pray, or it becomes too small for the people and cannot accommodate them all, or it falls into disrepair, and it cannot be maintained except by selling part of it, then it is permissible to sell part of it in order to take care of the maintenance of the rest of it. If it is not possible to use any part of it, then the whole thing may be sold. Ahmad said, according to a report narrated by Abu Dawood: if there are two pieces of wood in the mosque which are of some value, it is permissible to sell them and spend the money raised on the mosque. According to a report narrated by Saalih: the mosque may be removed to another location if there is the fear of it being robbed or if the location is in a filthy area. Al-Qaadi said: i.e., if that prevents people from praying there. And he stated that it is permissible to sell its courtyard, according to a report narrated by ‘Abd-Allaah. The imam should give testimony to that effect (i.e., that these changes are necessary)

From al-Mughni, 5/368.

 So long as the waqf is still in existence, the reward for its founder will be ongoing; the same is also true if the original waqf is sold and the money put into a new waqf. Whoever builds a mosque will have the reward promised for that. This is what is narrated in the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever builds a mosque for the sake of Allaah, even if it is like the nest of a sand grouse, Allaah will build for him a house in Paradise.” The hadeeth gives an example of building the smallest thing possible. Narrated by Ahmad, 2157; classed as saheeh by al-Albaani in Saheeh al-Jaami’. And Allaah knows best .

The wisdom behind the prescription of zakaah

Question:

Is there any particular reason why zakaah is prescribed?
Answer:

Praise be to Allaah.

Firstly: 

It should be noted that Allaah does not prescribe anything that is not for the best reasons and does not achieve the best interests. Allaah is the All-Knowing, Who encompasses all things by His knowledge, and He is the All-Wise Who does not prescribe anything except for a reason. 

Secondly: 

With regard to the reason behind the prescription of zakaah, the scholars have mentioned many reasons for it, including the following: 

1 – To complete and perfect a person’s Islam, because it is one of the pillars of Islam. If a person fulfils it, his Islam is complete. Undoubtedly this is an important aim for every Muslim, and every believing Muslim will strive to perfect his faith. 

2 – It is indicative of a person’s sincerity of faith, because wealth is dear to people, and something that is loved will not be given up except for something that is equally or more loved, or rather for something that is more loved. Hence it is called sadaqah, because it is indicative of the sincerity (sidq) of a person’s desire to please Allaah, may He be exalted. 

3 – It cleanses the character of the one who gives it, so that he is saved from being a miser and is included among the generous, because if he accustoms himself to giving, whether it is giving knowledge or giving wealth or using his position to help others, that giving will become a characteristic for him and will be part of his nature, until he gets upset if there is a day when he does not give. Like the hunter who gets used to hunting, if one day he does not hunt, you will find him feeling anxious. Similarly the one who has gotten used to being generous will feel anxious if he does not give some of his wealth or use his position to help others one day. 

4 – It gladdens the heart. If a person gives something, especially wealth, he feels a sense of joy. This is something that is tried and tested, but it is subject to the condition that he gives gladly and willingly, not grudgingly. 

Ibn al-Qayyim said in Zaad al-Ma’aad that giving and generosity are means of gladdening the heart, but no one benefits from that except the one who gives gladly and willingly, and gives the wealth from his heart before he gives it from his hand. As for the one who gives from his hand but his heart is still attached to the wealth, his heart, he will never benefit from that giving. 

5 – It joins a person to the ranks of the true believers. “None of you truly believes until he loves for his brother what he loves for himself.” Just as you love to be given money with which you can meet your needs, you should also love to give it to your brother, thereby you will perfect your faith. 

6 – It is one of the means of entering Paradise, because Paradise is for the one who “speaks good words, spreads (the greeting of) salaam, feeds the hungry and prays at night when the people are asleep.” And all of us are striving to enter Paradise. 

7 – It makes the Muslim society like a single family, in which those who have the means show compassion to those who do not have the means, and the rich to those who are in hardship. Thus a person feels that he has brothers to whom he must do good as Allaah has been good to him. Allaah says (interpretation of the meaning): 

“and do good as Allaah has been good to you”

[al-Qasas 28:77] 

So the Muslim ummah becomes like a single family. This is what is known nowadays as “social security”, but zakaah is better than that, because a person is paying it as an obligatory duty and benefitting his brothers thereby. 

8 – It extinguishes the flames of revolution among the poor, for a poor man may be provoked by finding a man who can ride whatever kind of vehicle he wants, and live in whatever kind of palace he wants, and eat whatever kind of food he wants, whereas he has no means of transportation but his own two feet, and can sleep only on the ground, and so on, so undoubtedly he will feel some kind of resentment in his heart. 

But if the rich are generous to the poor, they will prevent rebellion and soothe their anger and they will say: we have brothers who acknowledge us at times of hardship, so they will feel love towards the rich.

 9 – It prevents financial crimes such as robbery and stealing and the like, because the poor will get enough to meet their needs, and they will excuse the rich because they are giving them some of their wealth, and they will see that they are treating them well, so they will not transgress against them. 

10 – Salvation from the heat of the Day of Resurrection. The Prophet (peace and blessings of Allaah be upon him) said: “Every man will be in the shade of his charity on the Day of Resurrection.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’ (4510). And he listed among those whom Allaah will shade with His shade on the Day when there will be no shade but His: “… a man who gives charity and conceals it so much that his left hand does not know what his right hand is doing.” Agreed upon. 

11 – It leads a man to learn about the laws of Allaah, because he can never pay his zakaah until he has learned the rulings on zakaah, the kinds of wealth that are subject to zakaah and those who are entitled to receive it, and other information that he needs. 

12 – It purifies wealth, so that the wealth will grow literally and metaphorically. If a person gives charity from his wealth, that this will protect him from problems, and Allaah may increase his provision because of his giving charity. Hence it says in the hadeeth: “Wealth never decreases because of charity.” Narrated by Muslim, 2588. This is something that is tried and tested, because a miser’s wealth may be overtaken by something that destroys it or most of it, such as fire, and great losses, or sickness that forces him to seek treatment which takes up much of his wealth. 

13 – It is a means of bringing down blessings. In the hadeeth it says: “No people ever withhold the zakaah of their wealth but rain is withheld from the sky.” 

Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 5204. 

14 – “Charity given in secret extinguishes the wrath of the Lord,” as was narrated from the Messenger (peace and blessings of Allaah be upon him) and classed as saheeh by al-Albaani in Saheeh al-Jaami’, 3759. 

15 – It wards off a bad death.

 16 – It wrestles with the calamity that comes down from heaven and prevents it reaching earth. 

17 – It expiates for sins. The Messenger (peace and blessings of Allaah be upon him) said: “Charity extinguishes sins as water extinguishes fire.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 5136.

Encouragement to give ongoing charity (sadaqah jaariyah)

Question:

I would like some information explaining what is meant by ongoing charity (sadaqah jaariyah) and encouragement to do it.

Answer:

Praise be to Allaah.

Allaah has created man to worship Him. Allaah says (interpretation of the meaning): 

“And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)”

[al-Dhaariyaat 51:56] 

Allaah has prescribed for him acts of worship by means of which he may attain great reward in this world and in the Hereafter. 

These deeds and acts of worship are not limited to this world only, rather Allaah has prescribed means of increasing one’s good deeds after one's death, namely ongoing charity (sadaqah jaariyah), as the Messenger (peace and blessings of Allaah be upon him) said: “When a man dies, his good deeds come to an end except three: ongoing charity, beneficial knowledge and a righteous son who will pray for him.” Narrated by Muslim, 3084. 

Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim: 

The scholars said: the meaning of this hadeeth is that the deeds of the deceased come to an end when he dies, and the renewal of reward ceases for him, except in these three cases, because he is the cause of them: his son is counted among his earnings, as is the knowledge that he leaves behind through teaching or writing, and ongoing charity, i.e., a waqf (Islamic endowment). End quote. 

Ibn Maajah (224) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The good deeds that will reach a believer after his death are: knowledge which he learned and then spread; a righteous son whom he leaves behind; a copy of the Qur’aan that he leaves as a legacy; a mosque that he built; a house that he built for wayfarers; a canal that he dug; or charity that he gave during his lifetime when he was in good health. These deeds will reach him after his death.” Classed as hasan by al-Albaani in Saheeh Ibn Maajah. 

Ongoing charity is that which continues to earn reward after a person has died, hence many of the scholars defined it as the waqf, such as building a mosque, because the reward will continue to be earned so long as the waqf remains.  

As for that which does not bring a continual reward – such as feeding the poor and needy – it is not correct to call it ongoing charity, although it brings a great reward. 

Ibn Hazm said in al-Muhalla (8/151): Ongoing charity is that which continues to bring reward even after death. End quote. 

Shaykh Ibn ‘Uthaymeen said in Sharh Riyaadh al-Saaliheen (4/13): Ongoing charity refers to any righteous deed of a man that continues after his death. 

Whatever a person gives in charity of his wealth is his true wealth that will abide for him and benefit him. 

Al-Tirmidhi (2470) narrated that they slaughtered a sheep at the time of the Prophet (peace and blessings of Allaah be upon him) and gave it in charity except for its shoulder. The Prophet (peace and blessings of Allaah be upon him) asked ‘As’ishah, “What is left of it?” She said: “Nothing is left except the shoulder.” He said: “All of it will remain except its shoulder.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

What this means is that whatever a person eats is that which is gone and no longer remains, but that which he gives in charity is what will remain for him with Allaah and he will benefit from it on the Day of Resurrection. This hadeeth is a reference to the verse in which Allaah says (interpretation of the meaning): 

“Whatever is with you, will be exhausted, and whatever is with Allaah (of good deeds) will remain”

[al-Nahl 16:96] 

The Prophet (peace and blessings of Allaah be upon him) told us that every man will be shaded by his charity on the Day of Resurrection, the day on which the sun will be brought close to people’s heads until Allaah passes judgement between them. Narrated by Ahmad, 16882; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 4510. 

So hasten to give charity and strive to make your charity ongoing, so that you may benefit from it after death. We ask Allaah to help us to do that which He loves and which pleases Him.

Riba (Usury and Interest)

Riba (Usury and Interest)
According to Quran and Sunnah

Defining the Problem

Riba (Usury) is of two major kinds:
.Riba An-Nasia - Interest on lent money.

Riba Al-Fadl - Taking a superior thing of the same kind of goods by giving more of the same kind of goods of inferior quality, eg.,dates of superior quality for dates of inferior quality in great amounts.

The definition of Interest, the literal meaning of interest or Al-Riba as it is used in the arabic language means to excess or increase. In the Islamic terminology interest means effortless profit or that profit which comes free from compensation or that extra earning obtained that is free of exchange. Riba has been described as a loan with the condition that the borrower will return to the lender more than and better than the quantity borrowed.

As muslims, our main concern when it comes to financial transactions is to avoid Riba in any of its forms, despite the fact that the basic foundation of the world economics and finance today is that of riba and dealing in usury.

The Prophet has foretold us of a time when the spread of riba would be so overwhelming that it would be extremely difficult for the muslim to avoid it. This situation calls for muslims to be extra cautious before deciding on what money payment of financial methods to use in any personal or business transaction.

To make sure that we are safe from Riba, we have to learn which transactions lead to it.


Interest in Pre-Islamic Times
HafizIbn hajr writes in his commentary of Sahih Bukhari (Fathul Bari), Vol. IV p.264:
Imam Malik reports on the authority of Zaid Ibn Aslam that in the period of ignorance (pre-Islamic times) interest was changed according to the following scheme. One person had a right to the property of another person. It may have been a general right because of the amount lent or the price of something purchased or in any other form. A time was set when the claim would be settled.When the appointed time arrived the creditor would ask the debtor if he wanted to settle the claim or pay interest with an extension of time. If the claim was settled then there was no increase in the payment. Otherwise the debtor would increase the amount payable and the creditor would extend the period further.

Textual Evidence
Hadith - Sahih Bukhari, Volume 3, No. 299; Narrated ‘Aun bin Abu Juhaifah, r.a.
My father bought a slave who practised the profession of cupping, (My father broke the servants instruments of cupping). I asked my father why he had done so. He replied: "The Prophet forbade the acceptance of the price of a dog or blood, and also forbade the profession of tatooing, or getting tatooed and receiving or giving Riba (Usury), and cursed the picture makers".

Hadith - Sahih Bukhari, 2.468, Narrated Samura bin Jundab, r.a.
He speaks of in a dream related to the Prophet (SAW) that there is a river of blood and a man was in it, and another man was standing at its bank with stones in front of him,facing the man standing in the river. Whenever the man in the river wanted to come out , the other one threw a stone in his mouth and caused him to retreat back into his original position.The Prophet was told that these people in this river of blood were people who dealt in Riba (usury).


The Noble Qur'an - Al-Baqarah 275-281
275. {Those who eat Ribâ (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitân (Satan) leading him to insanity. That is because they say: "Trading is only like Ribâ (usury)," whereas Allâh has permitted trading and forbidden Ribâ (usury). So whosoever receives an admonition from his Lord and stops eating Ribâ (usury) shall not be punished for the past; his case is for Allâh (to judge); but whoever returns [to Ribâ (usury)], such are the dwellers of the Fire - they will abide therein }

276. {Allâh will destroy Ribâ (usury) and will give increase for Sadaqât (deeds of charity, alms, etc.) And Allâh likes not the disbelievers, sinners}.

277. {Truly those who believe, and do deeds of righteousness, and perform As-Salât (Iqâmat-as-Salât), and give Zakât, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve}.

278. {O you who believe! Be afraid of Allâh and give up what remains (due to you) from Ribâ (usury) (from now onward), if you are (really) believers}.

279. {And if you do not do it, then take a notice of war from Allâh and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums)}.

280. {And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay, but if you remit it by way of charity, that is better for you if you did but know}.

281. {And be afraid of the Day when you shall be brought back to Allâh. Then every person shall be paid what he earned, and they shall not be dealt with unjustly}.

The Noble Qur'an - Al-Imran 3:130
{O you who believe! Eat not Ribâ (usury) doubled and multiplied, but fear Allâh that you may be successful}.


Hadith - Mishkat-ul-Masabih
The following three ahadith have been taken from Mishkat-ul-Masabih under the section of interest and the English translation has been taken from its English version written by Al Hajj Moulana Fazl Karim (218-227 vol.11).

Hazrat Jabir r.a. has reported that the Messenger of Allah peace be upon him cursed the devourer of usury, its payer, its scribe and its two witnesses. He also said that they were equal (in sin).

Hazrat Abu Hurairah r.a. reported that the Prophet peace be upon him said: «A time will certainly come over the people when none will remain who will not devour usury. If he does not devour it, its vapour will overtake him» [Ahmed, Abu Dawood,Nisai,Ibn Majah].

Hazrat Abu Hurairah radiyallahu anhu reported that the Messenger of Allah peace be upon him said: «I came across some people in the night in which I was taken to the heavens. Their stomachs were like houses wherein there were serpents, which could be seen from the front of the stomachs. I asked :O Gabriel! Who are these people? He replied these are those who devoured usury» [Ahmed, Ibn Majah].

Hadith -
Hazrat Al-Khudri radiyallahu anhu reported that the Prophet said: «Gold in exchange for gold, silver in exchange for silver, wheat in exchange for wheat, barley in exchange for barley, dates in exchange for dates, salt in exchange for salt is in the same category and (should be exchanged) hand to hand, so whoever adds or demands increase he has practised usury. The giver and taker are the same» [Reported by Muslim].

Conclusion
After reading the above, it is apparent to us that interest is haram (prohibited). How could anybody even take the time out to think about a matter in which Allah has declared war on the user and his Beloved Prophet has cursed him? As sensible people we can understand that what our Creator has chosen for us is for our own prosperity and benefit.

Islam has encouraged men to earn their own provision and provide for their families. The condition is that the earning has to be according to the Shari’ah. These rules can be found under the heading of trade in the books of jurisprudence. Interest is amongst those conditions which all dealings must be free from.

Imam Abu Hanifah has ruled that: "if the measurement system (volumetric or in compounds) is the same and the two items are in the same category, then they should be sold in the same amount and direct not in credit otherwise interest will be found".

Imam Shaf’ee says that: "if the items are valuable and could be considered food then there is the chance of interest".

Imam Malik says that: "if the items are valuable and are edible then interest is a subject".