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Account Name: Masjid Silvertown
Account No: 58006168
Sort Code: 30-99-50
Knowledge Base:
Zakaat
This
is the compulsory alms-giving which Allah has given the order for in the
Qur’an. Its status is Fardh. Zakah is only eligible upon mature, sane men and
women who meet Nisab threshold. 2.5% of their wealth must then be given. Zakah
must only be given to the specific eight categories mentioned in the Qur’an. If
it is not given to any of them, then it will be void and necessary to re-pay. So,
donate to charity Zakat and fulfil the right of your wealth that Allah has
bestowed upon you.
Sadaqah
This
is the general term used for giving charity in Islam. All acts of worship
through financial expenditure are, by broader definition, classified as
Sadaqah. Due to there being many types, they have been divided into the
following two categories both of which have separate rulings:
1.
Sadaqah Wajibah
This
is charity which is binding in nature. This includes Sadaqah al-Fitr, etc. This
form of Sadaqah is similar to Zakah in that it must be spent on the same
categories as defined by the Qur’an, except that it is not a condition for the
beneficiary to be Muslim.
is the compulsory alms-giving which Allah has given the order for in the
Qur’an. Its status is Fardh. Zakah is only eligible upon mature, sane men and
women who meet Nisab threshold. 2.5% of their wealth must then be given. Zakah
must only be given to the specific eight categories mentioned in the Qur’an. If
it is not given to any of them, then it will be void and necessary to re-pay. So,
donate to charity Zakat and fulfil the right of your wealth that Allah has
bestowed upon you.
is the general term used for giving charity in Islam. All acts of worship
through financial expenditure are, by broader definition, classified as
Sadaqah. Due to there being many types, they have been divided into the
following two categories both of which have separate rulings:
Sadaqah Wajibah
is charity which is binding in nature. This includes Sadaqah al-Fitr, etc. This
form of Sadaqah is similar to Zakah in that it must be spent on the same
categories as defined by the Qur’an, except that it is not a condition for the
beneficiary to be Muslim.
This type of Sadaqah includes:
a.Sadaqatul Fitr
b. Nadhr
c. Fidyah
d. Kaffarah
e. Udhiyyah,
Dam and Badanah
a. Sadaqatul Fitr
This is a charity which is a duty upon every sane
Muslim, who possesses the value of Nisab beyond the basic necessities. Fathers
are instructed to give Sadaqah al-Fitr on behalf of those children who have not
reached of age.
The amount that must
be given is equal to 1.6 kg of wheat or 3.2 kg of barley or its like. This does
not mean that a person must distribute wheat or barley, one may give its
equivalent value. (Because this fluctuates it is improper to specify a price,
although it is usually between one and three pounds.)
Sadaqah al-Fitr is a
very emphasized Sunnah (which according to many is the status of Wajib) which
becomes due before ‘Eid Salah, although it is preferable to give it a few days
before ‘Eid so that the poor actually receive it and are able to spend it on
`Eid day. If one does not give the Sadaqah al-Fitr, it will remain due no
matter how much time passes after ‘Eid.
b. Nadhr
This
is an action which becomes necessary due to one imposing it upon oneself. This
can be done if one wishes to express gratitude, and the action can take on a
number of forms, including Sadaqah. If a person makes such an oath of giving
charity, that then becomes Sadaqah Wajibah. If they are unable to uphold the
oath, they will have to give Kaffarah, and may be sinful.
c. Fidyah
This
is compensation for missing Salah or Sawm for a person who cannot perform them
due to being in terminal illness or being deceased (in which case it is given
out of a third of the wealth) or in the event of a person making a minor
mistake in Hajj. The amount for each missed Salah or Sawm, or each minor
mistake in Hajj is to give 1.6kg of wheat or its value (i.e. the same amount
given for Sadaqah al-Fitr) to the poor. Fidyah is generally Sadaqah Wajibah.
Sadaqah Nafilah may be given in addition either from the deceased’s estate or
on their behalf in which case both the giver and the deceased are rewarded.
d. Kaffarah
This
is major compensation and like Fidyah it is also Sadaqah Wajibah. It applies in
various situations such as if a person breaks a fast intentionally, breaks an
oath, or kills someone, Kaffarah would then be binding as the form of
redemption. There are five actions for which kaffarah will be necessary,
however, they fall under two types.
Greater Kaffarah
For
redemption of this a person may free a slave (if feasible) or fast for sixty
consecutive days (If a person breaks a fast intentionaly they would need to
fast for sixty consecutive days, unless they can’t fast due to poor health or
old age, there are no exceptions to this). Failing that one may feed sixty poor
people for a day (i.e. two meals a day, each meal is equivalent to a fidyah).
This Kaffarah applies to:
* Intentionally breaking Sawm (fast)
* Breaking Zihar (To consider one’s wife as Haram for oneself by comparing her
to a Mahram – anyone too closely related to be marriageable)
* Being the direct cause of someone’s death (this is coupled with the set
punishments).
Note: In the instance of not being able to feed sixty
people in a single day then he may feed one person for sixty days, but in this
case if he were to try to quicken payment of this by giving all the money in
one day to one person, kaffarah would not be fulfilled, and his offering would
only be equal to one days feeding.
Lesser Kaffarah
For
redemption of this a person may free a slave (which is no longer applicable) or
feed ten poor people for two meals in one day, or give each one of them
clothing. Failing this, he may fast for three consecutive days (The order is
also different from the greater Kaffarah). This Kaffarah applies to:
* Breaking/violating
Yamin (an oath)
* Breaking Ila’ (To take an oath on not having conjugal relationships with
one’s wife)
e. Udhiyyah
This
is also known as Qurbani or sacrifice. It is Wajib upon all mature Muslims who,
on the day of `Eid al-Azha, possess Nisab. Whoever qualifies for this is
required to purchase a sheep or goat of more than one year in age, and
slaughter that in the name of Allah after the ‘Eid prayer preferably on the
same day. The sacrifice can also be done on the two days after Eid. If one
fails to make the sacrifice in these three days he will still have to donate
the value of the animal (this remains Wajib).
From the meat he may
eat himself and feed his family and also distribute meat amongst the poor
Muslims. One is not responsible to give Zakah or any necessary Sadaqah for
one’s spouse nor one’s mature children – they are responsible for themselves.
One is however, responsible for only giving sadaqah al-fitr for one’s minor
children, however, neither Zakah is given from their wealth, nor Udhiyyah given
on their behalf.
Note: One may slaughter goats or sheep, which
constitute one sacrifice each, or one may slaughter a larger animal (i.e. cow
or buffalo) which will be counted as seven sacrifices each. In the event of
living in a wealthy country, it is better that one sacrifices one part locally
to fulfil the Sunnah of sacrificing oneself; and to arrange for the remaining
sacrifices to be performed in a poorer country, where the poor may also partake
of it.
Dam is of two types.
one is like Udhiyyah in the sense that it is a religious requirement on adult
Muslims. The only difference is that it is specific to people who are
performing Hajj. This Dam is called Dam ash-Shukr.
The second type of
Dam, like fidyah, is a means of compensation for mistakes in Hajj, but the
difference is the magnitude of the mistake. Fidyah is given in lieu of minor
mistakes while Dam is in lieu of major mistakes. Dam, like Udhiyyah, is the
sacrifice of a sheep or goat. It can also be made a part (i.e. 1/7) of a larger
sacrifice.
Badanah is like Dam,
but while Dam is the sacrifice of a sheep or goat, Badanah is the sacrifice of
a large animal, i.e. a cow or camel. This is the largest penalty in Hajj, and
is specific to three acts.
2.
Sadaqah Nafilah
This
is charity which is not binding in nature but is optional. This type includes
alms given for the removal of difficulties, philanthropic (to give out of mercy
to the less fortunate), the general giving of any Halal item to any one etc.
This type does not need to be spent on the specified categories to be rewarding
nor does it have to be spent on Muslims, although if spent on poor Muslims it would
be more rewarding. This can also be bequeathed in one’s will (in which case it
would be only up to a third of the deceased person’s entire estate).
The following are types of Sadaqah Nafilah:
a. Lillah
b. Waqf
c. Aqeeqah
d. Sadaqah
for the upliftment of difficulties
e. Sadaqah
for the expiation of sins
f. Charity
above the amount of Zakat and Sadaqah Wajibah.
a. Lillah
This
is Sadaqah Nafilah but is a type that does not have the condition of having to
be passed into the possession of a person, as it can be given to institutes
(e.g. Masajid, hospitals, schools, orphanages, etc).
b. Waqf
This
is to allot something as a trust for a certain cause. This can be during one’s
lifetime or bequeathed in one’s will (up to the value of a third of one’s
estate). When executed, the donation becomes the property of Allah (and thus
has specific rules regarding it), and its beneficiaries are to remain those
named as the cause (e.g. the poor, orphans, students, the people of a certain
locality, etc.) The difference between this and Lillah is that with Waqf
ownership is not given to people or institutes but only the benefits are
ascribed. Like today’s trusts, Waqf also requires the care of trustees over it.
c. Aqeeqah
This
is the sacrifice of an animal or two as thanks to Allah for the birth of a
child. With this too can members of the locality be fed, preference again is
for the poor and close family members.
d. Sadaqah for
Removing Difficulties
One,
at the time of donating, should ask Allah to make easy one’s deliverance. This
can be understood from the Hadith:
‘Sadaqah soothes the Lord’s anger and protects against a bad
death.’ (al-Tirmidhi, al Bayhaqi)
This type of Sadaqah can also be given as ‘Lillah’.
e. Sadaqah for
Expiating Sins
One,
at the time of donating, should ask Allah to forgive one’s shortcomings. This
can be understood from the verse:
‘Indeed good deeds take away bad deeds.’ [Qur’an, 11:114]
This type of Sadaqah can also be given as ‘Lillah’.
f. Charity above
the amount of Zakat and Sadaqah Wajibah
This
type of Sadaqah is the essence of Lillah. Although not categorised as
necessary, this type of charity, as long as from pure means and with pure
intentions, is always accepted by Allah. It is also this type that Allah I has described
as a beautiful debt, as He treats this charity as a loan which He will repay in
the hereafter.
‘Who is he that will loan to Allah a beautiful loan? For (Allah)
will increase it manifold to his credit, and he will have (besides) a liberal
reward.’ [Qur’an, al Hadid, 57:11]
Other Types of Charity
Sadaqah Jaariyah
This
Sadaqah is not a separate category but it is really any Sadaqah Nafilah which
is spent on a cause of long term benefit (e.g. wells), and in essence is very
similar to Waqf.
Qardh Hasan
This
literally means to give a good loan. In the language of the Qur’an this term is
used for Sadaqah Nafilah. The rewards of Qardh Hasan are thus exclusive to
Sadaqah. Loans given to Islamic institutes and then forgiven become this type
of Sadaqah. Presently, this term is often used to denote Qardh.
Qardh This means an Islamic loan. Islamic here means that two
things must be upheld from the side of the creditor: the first that neither
interest can be charged nor any other benefit (advantage or gifts) be taken in
lieu of the loan; the second is that at no time can the creditor show any signs
of self-glory, or remind the debtor of the favour/help given (this does not
mean that he/she cannot ask for payment). This type of loan may be given to
either an individual or an institute, and if the conditions are upheld, it is
immensely rewarding for the creditor.
Interest
In
Islam the taking and also giving of interest have been expressly forbidden.
This presents problems in secular countries, wherein no loan or mortgage is
ever done without it. In so far as taking loans which charge interest are
concerned, it can only be said that unless it is a life-or-death situation one
must stay away from such loans, to avoid the Wrath of Allah.
But what should one
do about the interest accumulated in one’s own bank account? This issue is also
something that unfortunately affects many of us. What is established is that it
is not at all permissible for one to utilise this for one’s own benefit.