انما الصدقات للفقراء — خليط كيك بيتي كروكر

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Get this book in print. انما الصدقات للفقراء والمساكين وابن السبيل. Some of the Jurists are of the opinion that according to this verse only that wayfarer who does not undertake a journey for a sinful purpose may be helped out of Zakat Funds. But the fact is, and the majority of the earliest Muslim scholars have opined, that here the 'Way of Allah' stands for Jihad in the Way of Allah, that is, the struggle to eradicate the systems based on kufr and to establish the Islamic system in their stead. First, help may be given to a slave for the payment of the ransom money, if he enters into an agreement with his master that he will set him fret, if the slave pays him a certain amount of money. All are agreed that during the time of the Holy Prophet pensions and gifts were given under the head of 'winning over people', but there is a difference of opinion whether this head of expenditure was abolished or not after his death.

1. انما الصدقات للفقراء والمساكين
2. إنما الصدقات للفقراء و
3. انما الصدقات للفقراء والمساكين وابن السبيل
4. إنما الصدقات للفقراء والمساكين والعاملين
5. إنما الصدقات للفقراء مكتوبة

انما الصدقات للفقراء والمساكين

Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler - an obligation [imposed] by Allah. But no such condition has been laid down in the Qur'an or the Hadith to this effect. الموسوعة الكبرى لأطراف الحديث النبوي الشريف 1-50 ج14 - محمد السعيد بن بسيوني زغلول. Is a general word for all those who are needy because of some physical defects, or old age, or temporarily, and can become self-supporting if they are helped. 65) A portion of Zakat Funds may be spent for the ransoming of slaves in two ways. Imam Shafi`i is of the opinion that something tray be given to j sinful Muslims under this head from Zakat Funds but not to unbelievers, while other Jurists arc of the opinion that expenses under this head are lawful even now, if a need arises for them.

إنما الصدقات للفقراء و

محمد السعيد بن بسيوني زغلول. They took it to some other highly placed Companions for further confirmation and some of them endorsed this order. As regards the opinion of Imam Shafi`i, it appears to be correct in so far as it is not lawful to spend anything under this head out of Zakat Funds, if these expenses can be met out of other funds. Hadrat 'Ali, Said bin Jubair, Laith _Thauri, Ibrahim Nakh`i, Sha'abi; and Muhammad bin Sirin, Hanafis and Shafi'' is consider this as unlawful while Ibn, 'Abbas, Hasan Basri, Malik, Ahmad and Abu Thaur consider this as lawful expenditure from this Fund. 62) According to the Arabic usage( masakin) are those indigent people who are in greater distress than the needy people usually are. According to a Tradition "Miskin is one who cannot make both ends meet, though his appearance does not show that he needs help nor does he beg for help. " Jihad applies to all those efforts that are made to degrade the word of kufr and to exalt the Word of Allah and to establish the Islamic System of life, whether by propagating the Message of Allah in the initial stage or by fighting in the final stage of the struggle. Dar Al Kotob Al Ilmiyah. All the incidents mentioned in the traditions show that whatever he spent for the purpose of winning over hearts to Islam, was spent out of the spoils of war and not out of Zakat funds. إنما الصدقات للفقراء والمساكين والعاملين. According to some Jurists, the only exceptions to this are those debtors who are spendthrifts or involve themselves in debts by spending money on wicked deeds. At this they went to Hadrat Abu Bakr and complained to him about it and taunted him, saying, "Are you the Caliph or `Umar? "

انما الصدقات للفقراء والمساكين وابن السبيل

For the Qur'an has not allocated the share because of the faith of the prospective recipients but because Islam required to win their hearts for its own good and because this could not be achieved except by giving them a portion of wealth. Imam Abu Hanifah and his followers are of the opinion that it was abolished during the Caliphate of Hadrat `Umar, and `now it is not lawful to spend anything under this head'. In my opinion there is nothing to show that the expenses for winning over hearts have been made unlawful for ever up to the Last Day. Therefore the Qur'an allows the Amir of the Believers to spend a part of the Zakat Funds to achieve this end, if, when and where the required conditions exist. They, therefore, are of the opinion that Zakat Fund may only be used for the purpose of fighting. But Jihad in the Way of Allah is a much more comprehensive term than mere fighting in the Way of Allah. تفسير القرآن العظيم مسنداً عن رسول الله صلى الله عليه وسلم والصحابة والتابعين - IslamKotob. Accordingly, he never received any remuneration for collecting or distributing Zakat Funds. Dar Al Kotob Al Ilmiyah دار الكتب العلمية. In such cases, the condition of being needy or indigent or on a journey etc., is also waived; nay, they might be even rich people or chiefs who are otherwise not eligible for anything from Zakat Funds. 64) A portion of Zakat Funds may also be given to win over to Islam those who might be engaged in anti-lslamic activities or to those in the camp of the unbelievers who might be brought to help the Muslims or to those newly converted Muslims, who might be inclined to revert to kufr if no monetary help was extended to them. 68 This is an obligatory duty from Allah: and Allah is All-Knowing, All-Wise.

إنما الصدقات للفقراء والمساكين والعاملين

As regards the other members of Bani Hashim, they were allowed to do this service without receiving any remuneration, but otherwise it is unlawful for them. ترجمة الآية 60 من سورة At-Taubah - English - سورة التوبة: عدد الآيات 129 - - الصفحة 196 - الجزء 10. For if they get a support in the tithe of need, it may reasonably be expected that they would turn towards purifying their souls. 67) "The Way of Allah" is a general term which unplies all those good works which please Allah. Pages displayed by permission of. 63) " arc employed to collect them.... " are those who collect Zakat dues, supervise the collections and keep accounts, and help in their distribution, irrespective of the fact whether or not they are needy or indigent; their remunerations shall be paid out of the Zakat Funds. Besides this, we learn from the fundamental principles of Islam that the sins of a needy person would in no way prevent us from helping him As a matter of fact such a help may prove very useful in reforming sinful and depraved persons. 66) Help may be given out of Zakat Funds to such debtors as would be reduced to a state of poverty, if they paid off all their debts out of their own possessions, irrespective of the fact whether they are earning any money or not, whether they are indigent in the general sense or well off. إنما الصدقات للفقراء و. On the contrary, the payment of the Zakat dues was obligatory on Bani Hashim if their possessions warranted this under the prescribed limits, but under no circumstances whatsoever were they allowed to accept anything out of zakat collected from others. تفسير ابن أبي حاتم الرازي (التفسير بالمأثور) 1-7 ج5. Uyainah bin Hisan and Aqra`a bin Habis came to Hadrat Abu Bakr and asked him to allot to them a certain piece of land.

إنما الصدقات للفقراء مكتوبة

In this connection it should be noted well that the Holy Prophet had declared the Zakat Funds to be unlawful for himself and for the members of his own family (Bani Hashim). Advanced Book Search. Therefore the Companions unanimously abolished expenditure under this head. تفسير القرآن العظيم مسنداً عن رسول الله صلى الله عليه وسلم والصحابة والتابعين. And Allah is All-Knower, All-Wise. 9:60) As a matter of fact, Zakat collections are only for the needy *61 and the indigent, *62 and for those who are employed to collect them *63 and for those whose hearts are to be won over *64 and for the ransoming of slaves *65 and for helping the debtors *66 and for the way of Allah *67 and for the hospitality of the wayfarers. تفسير الطبري (جامع البيان في تأويل القرآن) 1-13 مع الفهارس ج6 - أبي جعفر محمد بن جرير/الطبري. Therefore the Zakat Fund may be utilised to meet the expenses of the journeys the people make, or for procuring means of conveyance, equipment, weapons and other articles needed for Jihad, irrespective of the fact whether they are so well off or not as to need any help fur personal requirements. It is permissible to award pensions to them or give them lump sums of money to make them helpers of Islam or submissive to it or at least to render them into harmless enemies. On the other hand, if need for this arises at any time, it is authorized to incur expenses under this head for Allah has kept a provision for this. You have reached your viewing limit for this book (. In short, he is a self-respecting man who has become needy. There is, however, a difference of opinion as to whether they should accept anything out of the collections made from their own family or not. 68) Help from Zakat Fund may be given to a wayfarer on a journey even though he might be quite well off at home.

It should also be noted that there has arisen a misunderstanding regarding the "Way of AIIah, " for the early scholars usually use for Jihad the Arabic word as (ghazvah) which is synonymous with "fight". Likewise help of a temporary or permanent nature may also be given to those people who devote the whole of their time and energies, temporarily or permanently, for this work. There is a consensus of opinion about the first way, but there is difference of opinion about the second way. And Allah is Knowing and Wise. The Hanafis conclude from this incident that when the number and power of Muslims increased by the grace of Allah and they no longer stood in need of any support from such people; the reason for which expenses under this head were permitted in the first instance remained no longer there. Reviews aren't verified, but Google checks for and removes fake content when it's identified. تفسير الطبري (جامع البيان في تأويل القرآن) 1-13 مع الفهارس ج6.

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