Rulings of Zakaatul-Fitr -I

The scope of worship in Islam is universal, in the literal sense. For the Quran tells us that each and every constituent of creation near or far, seen or unseen, animate or inanimate­­­­ - worships The True and Only God. “Indeed, every being in the heavens and the earth but comes to the All-Merciful as a worshipper.”  [Quran; 19: 93] It is only human beings, then, that are called upon to voluntarily join in the wonderful symphony of worshipful creation.

Islam's five pillars are the cornerstones upon which we build such an outstanding and worshipful life. But no such establishment of a dignified life of faith on earth, either personally or socially, can take place without one essential pillar that represents the intersection of our professed convictions and our practical lives. Zakaah is that pillar, for it is the primary instrument that Allaah has placed at our disposal to spiritually and socially uplift every Muslim and the entirety of our community and thereby to assert a benevolent hand for the commonweal of humanity. Among Zakaah's most blessed manifestations - and certainly its most widespread - is the obligatory annual giving of the Zakaatul-Fitr charity, before the solemnizing of Ramadan by 'Eed prayer.

The Overarching Meaning of Zakaah

The Arabic word 'Zakaah' means 'purity,' 'cleansing,' 'wholesomeness,' and 'integrity' (in both their physical and moral senses). It means, also, 'growth' or 'increase.' Understanding these linguistic meanings helps our proper appreciation of what Zakaah is as a financial, or fiduciary rite mandated by Allaah. For, indeed, each of these senses finds its native expression in Zakaah's correct function in our lives and in our local communities and societies. It is known also by the term Sadaqatul-Fitr, or the Sincere, or Righteous Charity of Fast Breaking, because it testifies to one's sincerity to Allaah and his or her righteousness in seeking to comply with Allaah's legislation, or Sanctioned Laws and legislations.

Zakaah's primary goal is not that of simple "charity." Allaah has instituted other mechanisms for this purpose. Rather, Zakaah is much farther seeing and reaching. Its objective is to secure the psycho-spiritual well-being of every single Muslim as an individual servant of Allaah, and to safeguard the socio-moral welfare of the entire Muslim nation.

The reason that the objectives of Zakaah are so profound and sweeping is that its principle is so universally sound and materially decisive. Zakaah is the incumbent giving of wealth, in all its material manifestations, from all those who have it (and this is its comprehensive aspect) to all those whose need gives them a right to a minimally dignifying sum from it—and this is its deeper significance. For it means that Allaah has chosen to invest the wealth of some of us, for lawful increase, with others among us as a trust that must be conveyed to its rightful beneficiaries, if our own holdings are to remain pure and our societies are to have integrity.

What is, indeed, so profound about this is that it underscores to humanity that all of its wealth, in fact, is disbursed to it on loan from Allaah, who, as the Creator, is the sole Owner of life and all that the living possess. Allaah has revealed this pillar of faith to every believing community in history. But He has expanded it into an inclusive, highly systematized institution enjoined upon all who would follow Islam.

The Sum of Zakaatul-Fitr

Originally, the stated amount of Zakaatul-Fitr was a Saa' of dates, or barley, or wheat. A Saa' was a "goblet," or drinking utensil, at the time of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). There have been periodic inquiries by Muslim scholars (like the well-known investigation by Abu Yoosuf, the great Hanafi scholar) to determine updated weight-and-measure equivalents to that of the of Saa' at the time of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). There is some minimal discrepancy, or difference, in determining this weight based upon the conversion of quantities of varying items (dates and wheat, for example) into a unified measure. Thus a Saa' is now estimated to be equal to anywhere from 2.176 to 2.25 kilograms, or just under 5 lbs.

There is, however, an opinion in the Hanafi school of jurisprudence with regard to determining the correct amount of Zakaatul-Fitr that specifies a half a Saa' of harvested wheat grain or its flour, but one full Saa' for items such as barley, dates, and raisins. However, this was based on the availability, or scarcity, of these items at the time this opinion emerged. Hence, the price of the staple items by which Zakaatul-Fitr is determined must be reconsidered in contemporary circumstances to the advantage of the Zakaat-Fitr recipients.

The classical Maaliki, Shaafi'ee and Hanbali positions on the type of Zakaatul-Fitr offering discusses payment only in terms of weights and measures of provisions, or foodstuffs. It is the Hanafi opinion, however, that holds sway in this matter, which states that Muslims may give the price of Zakaatul-Fitr, originally determined for grains and dates, in contemporary currency equivalents. They argue this position on the basis of a higher good or more practicable benefit, saying that money enables the needy person to buy what he or she deems to be most desirable or necessary on the day of 'Eed. They point out that a person may, for example, not be in need of a provision of corn, or the like, but rather in want of clothing, or meat, etc.

Who is liable for the Zakaatul-Fitr Payment

As we have noted previously, every Muslim is liable for the payment of Zakatu-Fitr, provided food exists for one, and one's dependents, for 'Eed eve and the following day. Knowing now what a Saa' is, in terms of its contemporary weight equivalents, we can be more exact in defining who is liable to make the Zakaatul-Fitr payment. Every Muslim, whether rich or poor, who possesses (or has stored on his behalf) grains, or similar foodstuffs - or the monetary means of achieving the like of this - sufficient for one's sustenance, and that of one's dependents for a full night and day, must give Zakaatul-Fitr.

This sum is due not per household, but per person. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "Give Zakaatul-Fitr on behalf of [all your] dependents" [Al-Bayhaqi], for he indicated that Zakatul-Fitr would purify the wealth of the rich and be the cause of Allaah giving more to the poor than what they have given. Thus whoever meets the feeding requirements for his or her family must pay the Zakaatul-Fitr payment for each and every household member.

The Shaafi'ee and the Hanbali schools of jurisprudence state that a Muslim should give the Zakaatul-Fitr payment on behalf of him - or herself and on behalf of every single person under his or her care—including one's wife; children (even if they are older but still dependent, or ineligible to make the payment according to Zakaatul-Fitr requirements); parents (if they are poor or dependent); and any others who are established dependents of the household (such as foster children, orphans, and the like). 

Zakaat-ul-Fitr (post-Ramadan obligatory charity)

It was narrated on the authority of Ibn ‘Umar  may  Allaah  be  pleased  with  him that he said, "The Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) enjoined the payment of one Saa‘ (double handful) of dates or one Saa‘ of barley as Zakaat-ul-Fitr for every Muslim, slave or a free person, male or female, young or old, and he ordered that it should be paid before people went out to offer the ‘Eed Prayer." [Al-Bukhaari and Muslim]

In another narration, Naafi‘  may  Allaah  have  mercy  upon  him added, "Ibn ‘Umar used to give Zakaat-ul-Fitr on behalf of every young and old person. He even used to give on behalf of my children. Ibn ‘Umar  may  Allaah  be  pleased  with  him would give Zakaat-ul-Fitr to those who had been officially appointed for its collection. People used to give Zakaat-ul-Fitr (even) a day or two days before the ‘Eed."[Al-Bukhaari]

It was narrated on the authority of Abu Sa‘eed Al-Khudri  may  Allaah  be  pleased  with  him that he said, "We used to give one Saa‘ of food, or one Saa‘ of barley, or one Saa‘ of dates, or one Saa‘ of cottage cheese or one Saa‘ of raisins (dried grapes) as Zakaat-ul-Fitr." [Al-Bukhaari and Muslim]

It was narrated on the authority of Ibn ‘Abbaas  may  Allaah  be  pleased  with  him that he said, "The Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) made Zakaat-ul-fitr obligatory as a means of purifying the fasting person from idle talk and foul language and to feed the needy. Whoever pays it before the prayer, it is an accepted Zakaah (for him), and whoever pays it after the prayer, it is simply a type of charity.” [Abu Daawood and Ibn Maajah] [Al-Haakim: Saheeh; it meets the conditions stipulated by Al-Bukhaari] [Al-Albaani: Hasan]

It was narrated on the authority of Qays ibn Sa‘d  may  Allaah  be  pleased  with  him that he said, "The Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) ordered us to pay Sadaqat-ul-Fitr before the obligation of Zakaah. Once Zakaah was ordained, he neither ordered nor forbade us while we were still paying it." [An-Nasaa'i, Ibn Maajah and Ahmad] [Al-Haafith in Al-Fat’h: Saheeh]

Benefits and rulings:

First: Zakaat-ul-Fitr is obligatory for every Muslim and it was ordained even before the obligatory Zakaah on property and wealth. The obligation of Zakaat-ul-Fitr remained as it was even after the obligation of Zakaah on property and wealth.

Second: It is obligatory for every Muslim to pay Zakaat-ul-Fitr on his behalf and on behalf of those whom he is obligated to provide for, like his wife and children.

Third: If the wife and children earn their living or have money, it is preferable that every person pays it on his or her behalf because they are obliged to pay it. However, it is permissible for their guardian to pay it on their behalf even if they have their own money.

Fourth: It is not permissible for the Muslim to pay the monetary value of Zakaat-ul-Fitr. This is the opinion of the majority of scholars, because the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), neither ordered paying it in the form of money nor paid it as such and none of the Companions paid Zakaat-ul-Fitr as money despite its occurrence every year. Also, when food is given to the poor man, it benefits him as well as his family. This is unlike giving him money, which he may save and leave his family hungry. Additionally, paying the value of Zakaat-ul-Fitr does not manifest this great ritual.

Fifth: The starting time of paying Zakaat-ul-Fitr is the night of 28th of Ramadan. The Companions  may  Allaah  be  pleased  with  them would pay it one or two days before ‘Eed. The deadline of paying it is the time of the ‘Eed Prayer as supported by Hadeeths.

Sixth: Zakaat-ul-Fitr is paid to those who deserve it, such as the poor and the needy, since the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: "…and to feed the needy." It is not correct to pay it to neighbors or relatives who do not deserve it, as some people exchange it like the meat of Udh’hiyah (Sacrifice) or ‘Aqeeqah (a celebration of birth). However, this is different. Zakaat-ul-Fitr must be given to those who deserve it; the meat of the Udh’hiyah and ‘Aqeeqah, however, can be gifted. It is also incorrect to pay Zakaat-ul-Fitr every year to a specific family who was once poor and are not so anymore. It is not permissible for the Muslim to keep on paying them Zakaat-ul-Fitr after they have become well-off.

Seventh: It is preferable for the Muslim to give Zakaat-ul-Fitr to the poor people in his country; yet, it is also permissible to transfer it to other countries particularly if their people desperately need it and he does not know any poor person who needs it in his country, or that there are other Muslims who can give the needy in his country Zakaat-ul-Fitr.

Eighth: Zakaat-ul-Fitr involves many pearls of wisdom and benefits, such as:

1-    Showing gratitude for the favor of Allaah The Almighty that one has completed fasting and finished after Ramadan. Allaah The Almighty Says (what means): {To complete the period and to glorify Allaah for that [to] which He has guided you; and perhaps you will be grateful.} [Quran 2:185]

2-    It is a Zakaah on the body which Allaah The Almighty has sustained for a whole year.

3-    It purifies the slave's fasting from the idle talk, foul language and the like. The Hadeeth stated that Zakaat-ul-Fitr purifies the fasting person from idle talk and foul language.

4-    It gives comfort to the poor and the needy and prevents them from begging on the day of ‘Eed, so that they will be happy and satisfied like all other Muslims on ‘Eed.

5-    It trains the fasting person in generosity and giving, and protects him from stinginess and niggardliness.

Ninth: It is permissible for a group of Muslims or one family to pay their Zakaat-ul-Fitr for a single needy person just as it is also permissible for a single Muslim to distribute his Zakaat-ul-Fitr among several needy people.

Tenth: Zakaat-ul-Fitr becomes obligatory by the sunset of the last day of Ramadan. So, if the Muslim dies before sunset, Zakaat-ul-Fitr would not be obligatory for him because he died before it became obligatory for him. Similarly, if the Muslim had a baby after sunset on the night of ‘Eed, it would not be obligatory for him to pay Zakaat-ul-Fitr on behalf of the baby. Yet, it is recommended to pay it on its behalf.

Eleventh: Zakaat-ul-Fitr is not obligatory for the Muslim on behalf of his workers and servants unless this is stipulated in the contract. However, it is permissible for the employer to pay Zakaat-ul-Fitr on behalf of his employees as a type of donation and kindness towards them.

Twelfth: If the Muslim forgot to pay Zakaat-ul-Fitr at its due time and did not remember to do so except after the ‘Eed Prayer, he should pay it. There would be no blame on him because he is excused by his forgetfulness.

Thirteenth: If the Muslim authorized someone to deliver Zakaat-ul-Fitr to its legal recipients, it should be delivered to them before the ‘Eed Prayer. However, if the poor man asked the giver to keep it with him till the former would come to the latter, it would be permissible for the person authorized to keep it even till after the ‘Eed Prayer.

Zakah Al-Fitr is Purification for the Fasting Person and a Means to Please the Poor

Allah, the Exalted, prescribed the obligation of zakah al-fitr after the completion of fasting in the blessed month of Ramadan. Zakah al-fitr is a purification for the fasting person from idle and foul speech, a means to please the poor, and a tool to revive the spirit of cooperation, solidarity and compassion within the Muslim community. Allah, the Exalted, says (what means): {Take [O, Muammad] from their wealth a charity by which you purify them and cause them increase…} [Quran 9:103] Ibn ‘Abbas, may Allah be pleased with him, said:

The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) deemed zakah al-fitr obligatory upon Muslims as a means of purifying the fasting person from idle talk and foul language and also to feed the poor. Whoever offers it before the (eid) prayer will have it accepted as zakah, and whoever pays it after the prayer, it will count as a form of charity. [Abu Daawood]

What is the religious ruling on zakah al-fitr? What is its due amount? When and how should it be offered? How should women pay zakah al-fitr?

Shaykh ‘Abdul-‘Azeez Ibn Baaz  may  Allaah  have  mercy  upon  him said:

Zakah al-fitr is an individual obligation upon every Muslim who can afford it, young or old, male or female and free or enslaved, based on the texts of the Sunnah, as is confirmed in the hadith that was narrated by Ibn ‘Umar, may Allah be pleased with them. He, may Allah be pleased with him, said, "The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) ordered zakah al-fitr to be given as a saa’ (i.e. a handful equaling almost 3 kg) of dates or barley for every slave and free Muslim, male or female, young or old. He ordered it to be given out before the Muslims go to the eid prayer." [Al-Bukhari and Muslim]

There is no specific nisab (minimum amount one should own) for zakah al-fitr. Each and every Muslim should offer zakah al-fitr on behalf of himself, his family members, children, wives and slaves as long as the amount (i.e. one saa’) is exceeds his own needs and those of his dependants for the day and night of the eid.

The hired servant should offer zakah al-fitr for himself unless the employer donates it or it was stipulated earlier.

Zakah al-fitr should be given out of the common staple food of the country, whether in dates, barley, wheat, corn or the like, according to the more correct opinion from the two scholarly opinions in this regard. The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) did not specify a certain kind of food to be given out as zakah al-fitr and, because it is a kind of compensation, Muslims are not obliged to compensate with anything other than their main staple food.

The Sunnah of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) with regards to zakah al-fitr is that it is to be distributed among the poor in the giver's own country or town—not in any other. This is in order to enrich the people of his country or town so that they will not need to ask others or be in need on that day (i.e. eid al-fitr). If one travels two or more days before the eid, then he should give zakah al-fitr to some poor people in that Muslim country (to which he traveled). If he travels to a non-Muslim country, then he should give zakah al-fitr to any poor Muslims there. If one travels after the time in which it is permissible to pay zakah al-fitr (i.e. from the 28th night of Ramadan and until right before the eid prayer), then he should distribute it among the poor people of his country because the purpose of zakah al-fitr is to show sympathy and kindness towards them and enrich them so that they will not ask others or be in need on that day (i.e. eid al-fitr).

According to the Standing Committee for Scientific Research and Issuing Fatwas:

"The amount of zakah al-fitr is one saa‘ of the common staple food of the country and this is not dependent on inflation. Rather, the amount set in the sharia is one saa’."

It was stated in Majmoo‘ Al-Fataawa and the articles of Shaykh Ibn Baaz  may  Allaah  have  mercy  upon  him that the obligation of zakah al-fitr is to give one saa‘ of the common staple food of the country according to the words of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). This equals four handfuls (of an average man with both hands together) and weighs approximately three kilograms.

Abu Sa‘eed Al-Khudri, may Allah be pleased with him, said, “We used to give one saa‘ of food, one saa‘ of barley, one saa‘ of dates, one saa‘ of iqt (i.e. dried yoghurt), or one saa‘ of raisins (as zakah al-fitr).” [Bukhari]

Muslim Scholars have unanimously agreed that zakah al-fitr should be given before the eid prayer and that it is impermissible to delay it until after the prayer. There is no harm in giving it one or two days before the eid. Hence, one may offer zakah al-fitr on the twenty-eighth night of Ramadan because the month may be twenty-nine or thirty days. The Companions of the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) used to offer zakah al-fitr a day or two before the eid.

Muslim scholars differed on whether zakah al-fitr should be given in the form of food or cash according to its value in kind. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) and his Companions, may Allah be pleased with them, used to offer zakah al-fitr as food. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) informed us that Allah, the Exalted, commands us to offer one saa‘ of such and such (food). Therefore, it should not be given out in cash equivalent to the value of its sale for cash is one thing and food is another. Neither the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) nor his Companions, may Allah be pleased with them, offered zakah al-fitr in cash.

The opinion of some scholars that it can be paid in the form of money if it is better from the point of view of the recipient (i.e. poor person) does not constitute a solid argument. Muslims should give out the due zakah al-fitr as Allah, the Exalted, prescribed, as food and not as cash, even if some scholars said that this is a weak and outweighed opinion.

Dr. Faatimah Al-Jarallaah, Assistant Professor in the Faculty of Sharee‘ah College, Imaam Muhammad Ibn Saud Islamic University said:

Zakah al-fitr is an individual obligation on every Muslim woman as it is on every Muslim man. Muslim men and women are equal with regards to paying zakah al-fitr. A woman's father, husband, or whoever provides for her should offer zakah al-fitr on her behalf. If a Muslim woman makes her own living and provides for herself, then she should offer zakah al-fitr for herself (as she has no one to financially support her). If she is a widow and has children, then zakah al-fitr for her and her children should be taken out of their shares in the husband's inheritance. If there was no inheritance and she works and provides for her children, then she should offer zakah al-fitr for herself and her children as long as the amount (of one saa’) exceeds her own needs and that of her dependants for the day and night of the eid.

Zakah Al-Fitr and the Unity of the Muslim Nation

Muslims fulfill the obligation of fasting in the month of Ramadan and conclude this month by performing a great act of worship that culminates their commendable acts of worship and righteous deeds in this blessed month. This act of worship symbolizes a great pillar of the pillars of Islam—zakah—and it is represented in the month of Ramadan in zakah al-fitr.

The obligation of zakah al-fitr at the end of this blessed month is rarely neglected by any Muslim, especially those whose souls look forward to attaining the satisfaction of Allah Almighty and yearn to have their deeds accepted. No Muslim is exempted from this obligation. Allah, the Exalted, revealed on the lips of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) that zakah al-fitr is obligatory on every Muslim, slaves and free men, males and females, and young and old (as in the hadith of Ibn ‘Umar, may Allah be pleased with them). Imams Malik, Shafi‘i and Ahmad  may  Allaah  have  mercy  upon  them believed that it is obligatory on whoever has more than his needs and the needs of whom he provides for on the day of eid and its eve.

The great and noble wisdom behind zakah al-fitr and the implied meanings in this obligation are too clear to be elaborated upon. However, Muslims should evoke them so as to maximize their rewards and accomplish the objective of fasting on the individual level and the nation as a whole.

Zakah al-fitr is a form of purification for the fasting person. It is for the completion of his fast and as a compensation for any shortcomings at the end of this blessed month. The giver savors the feelings of poverty and servitude to Allah, the Exalted, Who bestowed the blessing of this opportunity upon him to redress any imbalance and deficiency (in his fasting).

On the other hand, it relieves poor people from the humiliation of asking others for money on the day of eid, as stated in the hadith: "Give to the poor to enrich them so that they will not ask or be in need on that day (i.e. eid al-fitr)." This highlights the refined Islamic values of solidarity and compassion within the Muslim community. If these values are well-established in the souls and hearts of the Muslims and are observed after the end of Ramadan, then the affairs of the Muslim nation will significantly improve!

This is a message to the Muslim scholars, preachers and callers to Allah Almighty, may He grant them all success, to underline these refined Islamic meanings and values and spread them among the Muslims as they are keen to explain jurisprudence and provisions related to fasting in Ramadan.

There is a significant difference between he who underlines these values and the wisdom (behind fasting) just to exempt himself from this duty and he who does it while knowing the relevant religious ruling and objectives!

Zakaah: Purity and Growth - I

The greatness of Islam is clear in all the rites, acts of worship and obligations that Allaah imposed upon His slaves. These obligations include the third pillar of Islam which is paying Zakaah. Since the blessed month of Ramadan is the month of generosity, kindness, spending, charity and feeding the needy, it is suitable to speak about the obligatory Zakaah that Allaah The Almighty associated with prayer in the Noble Quran on 82 occasions.

The religion of a Muslim is not correct unless he pays it because it plays a role in bringing together the rich and poor Muslims, creating the spirit of sympathy and love among the individuals of the society, achieving social solidarity in the Muslim community, securing the needs of the poor, the needy, the travelers, the orphans and the widows and protecting those who deserve it against need and begging.

The scholars of Islam, the predecessors and the successors alike, agreed upon the fact that the religion of a person is not complete unless he pays Zakaah. Whoever denies that it is obligatory is a disbeliever. Whoever refrains from paying it along with believing that it is obligatory, it should be taken from him by force as the Caliph Abu Bakr  may  Allaah  be  pleased  with  him did with those who refrained from paying Zakaah after the death of the Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ).

Its definition:

Zakaah linguistically means growth. It also bears the meaning of purification as well as the meaning of reform.

In the Sharee‘ah context: it means giving a specific amount of money to those who deserve it with certain conditions.

Evidence that it is obligatory:

Zakaah was imposed in the second year of Hijrah. It is obligatory by virtue of the Quran, the Sunnah and the consensus of scholars. It is one of the five pillars of Islam. It is the associate of prayer in the Book of Allaah.

Evidence from the Quran that it is obligatory:

Allaah The Almighty Says (what means):

{And establish prayer and give Zakaah.} [Quran 2:110] 

{Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase.} [Quran 9:103]

{And those within whose wealth is a known right For the petitioner and the deprived} [Quran 70:25]

{And they were not commanded except to worship Allaah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give Zakaah. And that is the correct religion.} [Quran 98:5]

In the Sunnah, there are many proofs:

The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "Verily, Islam is founded on five (pillars): testifying that there is none worthy of worship except Allaah and that Muhammad is the messenger of Allaah, establishment of prayer, payment of Zakaah, fast of Ramadan and Pilgrimage to the House for those who are able." [Al-Bukhaari and Muslim] Besides, when the Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) sent Mu‘aath, may Allaah Be Pleased with him, to Yemen, he said: "Then inform them that Allaah has made it obligatory upon them to pay Zakaah from their property and it is to be taken from the wealthy among them and given to the poor." [Al-Bukhaari and Muslim]

‘Abdullaah ibn ‘Umar, may Allaah Be Pleased with them, narrated that the Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "I have been ordered (by Allaah) to fight against the people until they testify that none has the right to be worshipped but Allaah and that Muhammad is the Messenger of Allaah, and offer the prayers perfectly and give Zakaah, so if they act in accordance with that, then their lives and property are sacred to me unless they violate Islamic laws and then their reckoning will be with Allaah." [Al-Bukhaari and Muslim]

Abu Hurayrah, may Allaah Be Pleased with him, narrated that a Bedouin came to the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) and said: "Tell me of a deed that will make me enter Paradise, if I do it." The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "Worship Allaah, and worship none along with Him, offer the (five) prescribed compulsory prayers perfectly, pay the compulsory Zakaah and fast the month of Ramadan." The Bedouin said: "By Him, in Whose Hand my life is, I will not do more than this." When he (the Bedouin) left, the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "Whoever likes to see a man of Paradise, then he may look at this man." [Al-Bukhaari and Muslim]

The consensus:

It was mentioned by many scholars. Ibn Qudaamah said: “Muslims at all times agreed upon its obligatoriness.” [Al-Mughni]

The conditions of it being obligatory:

Scholars agreed that Zakaah is obligatory upon every Muslim who is free (not a slave), adult, in possession of mental faculties and who fully possesses the minimum amount eligible for Zakaah upon which a year passed except for fruits and grains as it becomes due without the passage of a year. They differed concerning the apostate, the child, the slave and whoever other than the completely possessing owner. (These matters are explained in detail in their original sources in the books of Fiqh).

Its wisdom and virtue:

Zakaah purifies one’s soul and money, elevates ranks, brings about blessing, increases one’s reward, eliminates poverty, consoles the needy and bonds the Muslim community together.

Allaah The Almighty specified its channels of disbursement as He Says (what means): {Zakaah expenditures are only for the poor and for the needy and for those employed to collect [Zakaah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allaah and for the [stranded] traveler - an obligation [imposed] by Allaah. And Allaah is Knowing and Wise.} [Quran 9:60]

From its name, it is clear to us that it entails purification and growth (the root of the word Zakaah in Arabic means “purify”). Allaah The Exalted Says (what means): {Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase.} [Quran 9:103] It purifies money and completely treats the diseases of miserliness, avarice, greediness, selfishness and grudge.

Allaah The Almighty promises the people of Zakaah and spending with blessing, increase and growth as He Says (what means): {But whatever thing you spend [in His cause] - He will compensate it; and He is the best of providers."} [Quran 34:39] Moreover, the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "Charity never reduces one's money." [Saheeh At-Tirmithi]

Zakaah plays a great role in achieving the principle of social solidarity in the Muslim community. Allaah The Exalted distributes sustenance among His slaves according to His will and He favors some of them over others in sustenance. He made among them the rich and the poor and the strong and the weak. He imposed upon the rich a specific right and an obligatory share that is taken from them and returned to the poor so that money will not be a perpetual distribution among the rich and so that the poor people may lead a decent life. The rich person should not boastfully remind the poor of his charity. It is the wealth of Allaah and it is He who imposed the right of spending and consoling. This is one of the most wonderful forms of solidarity in societies. The Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "The similitude of believers in regard to mutual love, affection and sympathy is that of one body; when any of its limbs aches, the whole body aches because of sleeplessness and fever." [Muslim]

Zakaah: Purity and Growth - II

Furthermore, Zakaah is a practical expression of brotherhood in Islam and is a realistic application of the morals of the Muslims on the part of the giver of Zakaah. In addition, paying Zakaah plays a great role in achieving security and stability. When the poor person obtains his right and what secures his life, he avoids causing any troubles or disorder in the life of the Islamic community and he feels that he is among a group that observes his right. Thus, security, safety and peace prevail over the all classes of the society.

Besides, whenever the rich person fulfills the right of the poor, the phenomenon of envy will disappear from the Islamic society, Muslims will be free from grudges and everyone will live in brotherhood, love, affection, happiness and delight.

Zakaah also expiates sins, protects against afflictions and brings about the mercy of Allaah. Allaah The Almighty Says (what means): {but My mercy encompasses all things. So I will decree it [especially] for those who fear Me and give Zakaah…} [Quran 7:156]

The stance of Islam towards those who refrain from paying Zakaah:

From among the most serious disasters with which man is afflicted is the disease of miserliness that makes him think that his miserliness will preserve his money from loss or that it will increase his wealth. Nevertheless, if he knew the loss he incurs in the life of this world, the torture he suffers in the hereafter and the reward and blessing he misses; he would hasten to pay it and rather increase his charity and good deeds.

Severe threatening came in the Book of Allaah The Almighty to those who are miserly and who do not pay the Zakaah of their money.

Allaah The Exalted Says (what means): {And let not those who [greedily] withhold what Allaah has given them of His bounty ever think that it is better for them. Rather, it is worse for them. Their necks will be encircled by what they withheld on the Day of Resurrection. And to Allaah belongs the heritage of the heavens and the earth. And Allaah, with what you do, is [fully] Acquainted.} [Quran 3:180]

Allaah The Almighty also Says (what means): {And those who hoard gold and silver and spend it not in the way of Allaah - give them tidings of a painful punishment. The Day when it will be heated in the fire of Hell and seared therewith will be their foreheads, their flanks, and their backs, [it will be said], "This is what you hoarded for yourselves, so taste what you used to hoard."} [Quran 9:34-35]

Refraining from paying Zakaah is a grave sin and a great harm to the poor and the needy and it exposes one to the Anger of Allaah and His quick punishment. That is why abstention from Zakaah ruins the society and destroys its foundations, and that is why Zakaah should be taken by force from whoever refrains from paying it. If they are a group who possesses power and authority, the Imaam should fight them until they pay Zakaah as Abu Bakr, may Allaah Be Pleased with him, did with those who refrained from paying Zakaah.

Whoever denies that it is obligatory while knowing its ruling is a disbelieving apostate according to the consensus of the Muslim scholars. On the other hand, he who abandons it without denying it, it should be taken from him with the power of the Sultan and the ruler should punish him if he has no excuse. He is liable to the severe threatening addressed to those who refrain from paying Zakaah.

In the Prophetic Sunnah, those who abstain from paying Zakaah are threatened as follows: Abu Hurayrah, may Allaah be Pleased with him, narrated that the Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: “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, and he sees whether his path is to take him to Paradise or to Hell.” It was said: “O Messenger of Allaah, what about the camel?” He  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: “If any owner of a camel does not pay what is due on him, and of his due in that (camel) is (also) to milk it on the day when it comes down to water, when the Day of Resurrection comes a soft sandy plain would be set for him, as extensive as possible, (he will find) that not a single young one is missing, and they will trample him with their hoofs and bite him with their mouths. As often as the first of them passes him, the last of them would be made to return during a day the extent of which would be fifty thousand years, until judgment is pronounced among servants and he sees whether his path is to take him to Paradise or to Hell.” It was (again) said: “O Messenger of Allaah, what about cows (cattle) and sheep?” He said: “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 would be spread for them, he will find none of them missing, with twisted horns, without horns or with a broken horn, and they will gore him with their horns and trample him with their hoofs. As often as the first of them passes him, the last of them would be made to return to him during a day the extent of which would be fifty thousand years, until judgment would be pronounced among the servants. And he would be shown his path leading him to Paradise or to Hell…” [Muslim]

Abu Hurayrah, may Allaah Be Pleased with him, narrated that the Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "Whoever is made wealthy by Allaah and does not pay the Zakaah of his wealth, then on the Day of Resurrection his wealth will be made like a bald-headed 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 the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) recited the noble verses: {And let not those who [greedily] withhold what Allaah has given them. . .} (to the end of the verse) [Quran 3:180]. [Al-Bukhaari]

Abu Hurayrah, may Allaah Be Pleased with him, also narrated that the Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "If the owner of camels does not pay their Zakaah, then, on the Day of Resurrection those camels will come to him and will strike his face with their hooves." [Al-Bukhaari]

Moreover, ‘Abdullaah ibn ‘Umar, may Allaah Be Pleased with him, narrated that the Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "Those who refrain from paying Zakaah will be deprived from the rain of the sky. If it were not for the cattle, Allaah would not send them rain..." [Saheeh Ibn Maajah; Al-Albaani: Hasan]

How terrifying are these intimidations and threats! Those who abstain from paying Zakaah should fear Allaah and repent to Him. He accepts repentance from those who repent.

Fasting brother and sister, here we are in the blessed last ten days of Ramadan - the ten days of mercy, forgiveness and salvation from Hellfire. You should have a share of spending. Do not be among those who are misers so they regret this afterwards. Pay the Zakaah of your money on time and pay charity from the excess of your wealth so that Allaah will increase it for you and multiply it many times over. Allaah The Almighty Says (what means): {Who is it that would loan Allaah a goodly loan so He may multiply it for him many times over? And it is Allaah who withholds and grants abundance, and to Him you will be returned.} [Quran 2:245] May Allaah accept from me and you the good deeds and Decree that we are among those whom he saves from Hellfire.

Understanding the Obligations of Zakaat Al-Fitr

Zakaat Al-Fitr is an individual obligation upon every Muslim who can afford it, prescribed by the Sharee‘ah (Islamic legislation) based on the texts of the Quran and Sunnah (Prophetic tradition), and scholarly consensus. It was ordained, along with fasting, in the second year after Hijrah (Emigration). The recipients of Sadaqat Al-Fitr are the same recipients of general Zakaah (obligatory charity), based on what Allaah The Almighty Says (which means): {Zakaah expenditures are only for the poor and for the needy…} [Quran 9:60]

 There is a consensus among the scholars on the obligation of Zakaat Al-Fitr, which has two conditions:

1.   The amount (one Saa’) should be superfluous over one’s own need and the need of his dependants for the day and night of ‘Eed.

2.   It should be given upon (and not before) the arrival of its due time, which is sunset of the last day of Ramadan.

The amount given as Sadaqat Al-Fitr is a single Saa‘ for each Muslim, but it can be less than one Saa‘ if the Muslim does not find any more than that. Sadaqat Al-Fitr is obligatory upon every Muslim individually, and the Muslim is not obligated to give it on behalf of others according to the majority opinion of scholars. However, one can give it on behalf of those under his care with their consent. An exception to this ruling is the slave, for whom Sadaqat Al-Fitr is, of course, an obligation, but in his case it is acceptable for his master to pay on his behalf. The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: "There is no charity to be paid on the slave (i.e. for owning him) except Sadaqat Al-Fitr." [Muslim]

It is recommended that the Muslim gives Sadaqat Al-Fitr on behalf of the fetus if it is four months old as ‘Uthmaan did so, and he was one of the four Rightly-Guided Caliphs regarding whom we are ordered to follow their practices.

According to an authentic narration, it is permissible to give Zakaat Al-Fitr early but only by a maximum of two days before ‘Eed as reported from Ibn ‘Umar . In a Hadeeth (narration), it was said, "Ibn ‘Umar gave Sadaqat Al-Fitr for those who would accept it, and they used to receive it one or two days before ‘Eed Al-Fitr." [Al-Bukhaari]

However, it is preferable to give it before the ‘Eed Prayer due to the Hadeeth which was narrated on the authority of Ibn ‘Umar where it was mentioned that the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), ordered Sadaqat Al-Fitr to be distributed before Muslims go out for the ‘Eed Prayer. It is not permissible to delay it until after the ‘Eed Prayer, and if it is, it would not be valid. The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: "Whoever introduces something to our affairs (i.e. religion) which does not belong to it, it will be rejected."

Therefore, the time for giving Zakaat Al-Fitr can be one of three:

1-    Permissible: Two days before ‘Eed Al-Fitr.

2-    Recommended:  On the morning of the day of ‘Eed before the Prayer.

3-    Prohibited: After the ‘Eed Prayer, when it is not considered valid.

It is permissible to authorize someone to give Sadaqat Al-Fitr  on one's behalf. There is no harm in delaying it for a valid reason. Sadaqat Al-Fitr can be given out of the common staple food of the country, and according to the majority of scholars, it is not permissible to give the monetary value of Sadaqat Al-Fitr. The Muslim may give one person many Saa‘s or one Saa‘ to many people.

It is preferable for the Muslim to give it personally so that he can be sure that it is delivered on time.

The Commander of the Believers, ‘Umar ibn ‘Abdul-Azeez would command the Muslims to give Sadaqat Al-Fitr and recite the verse (which means): {He has certainly succeeded who purifies himself. And mentions the Name of his Lord and prays.} [Quran 87:14-15]

Ibn ‘Umar said, "The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) ordained Zakaat Al-Fitr to be given as one Saa‘ (handful) of dates or barley for every slave and free Muslim, male or female, young or old. He ordered it to be given out before the Muslims go to the ‘Eed Prayer." [Al-Bukhaari and Muslim] 

نشيدة بالقرآن اهتديت عبدالعزيز عبدالغني و عبدالرحمن الكندري

Why did God commanded us to pray before zakat! Question enter a French man to Islam

من أوائل مسلمي اليابان يحكي قصته لأول مرة #بالقرآن_اهتديت٢ ح٧

Film Malcolm X was the cause in a famous advocate of turning Japan from Buddhism to Islam

Japanese professor known converting to Islam#

Hajar Film - Sirin Hamsho | فيلم هاجر - سيرين حمشو

هاجر

Fasting for Those who Encounter Dawn in a State of Janaabah

Allaah The Almighty Says (what means):

{It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations].} [Quran 2:187]

{So now, have relations with them and seek that which Allaah has decreed for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night].} [Quran 2:187]

It is narrated by ‘Aa'ishah and Umm Salamah  may  Allaah  be  pleased  with  them that “the Messenger of Allaah, sallallaahu ‘alayhi wa salam, was sometimes overtaken by dawn, while he would be in a state of Janaabah (post-coital impurity) after having sexual intercourse with his wives; he would then perform Ghusl (ritual bath for purification) and observe [his] fast.” [Al-Bukhaari and Muslim]

It is further reported on the authority of Umm Salamah  may  Allaah  be  pleased  with  her that “the Messenger of Allaah, sallallaahu ‘alayhi wa salam, sometimes got up in the morning in the state of Janaabah, because of sexual intercourse and not due to a wet dream. Then, he would neither break his fast nor [later] make up for it.” [Muslim]

Moreover, Abu Bakr ibn ‘Abd-Ar-Rahmaan  may  Allaah  have  mercy  upon  him related, “I heard Abu Hurayrah  may  Allaah  be  pleased  with  him saying: ‘Whoever is overtaken by dawn while being in the state of Janaabah, should not observe fast [on that day].’ I mentioned that to ‘Abd-Ar-Rahmaan ibn Al-Haarith [i.e., his father], who disproved it. So, ‘Abd-Ar-Rahmaan and I went to ‘Aa’ishah and Umm Salamah  may  Allaah  be  pleased  with  them; [he] asked them about that and both of them replied: ‘[Sometimes] the Prophet, sallallaahu ‘alayhi wa salam, would wake up in the morning while in the state of Janaabah [because of sexual intercourse and] not after a wet dream; yet, he would observe fast on that day.’ Then, we went to Marwaan, to whom ‘Abd-Ar-Rahmaan mentioned this, at which the former remarked: ‘I swear that you must go to Abu Hurayrah  may  Allaah  be  pleased  with  him and tell him that what he says is wrong.’ Then, we went to Abu Hurayrah  may  Allaah  be  pleased  with  him [and Abu Bakr witnessed this all]; when ‘Abd-Ar-Rahmaan told him all that had happened, Abu Hurayrah asked him: ‘Did both of them [i.e., ‘Aa’ishah and Umm Salamah  may  Allaah  be  pleased  with  them] say that to you?’ When he answered in the affirmative, Abu Hurayrah  may  Allaah  be  pleased  with  him declared: ‘The two of them know better’; and attributed his previous statement to Al-Fadhl ibn Al-‘Abbaas  may  Allaah  be  pleased  with  them. He said, ‘I heard it from Al-Fadhl, but I did not hear it from the Prophet, sallallaahu ‘alayhi wa salam, himself.’ Then, Abu Hurayrah  may  Allaah  be  pleased  with  him retracted all his statements regarding this subject. I [i.e., Abu Bakr ibn ‘Abd Ar-Rahman] asked [the sub-narrator] ‘Abd Al-Malik: ‘Did [the wives of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention )] say that [this used to happen during] Ramadan?’ He replied: ‘Thus did he get up in the morning [in that month], while being in the state of Janaabah [after sexual intercourse and] not a wet dream; and then, he observed fasting.’” [Muslim]

‘Aa’ishah  may  Allaah  be  pleased  with  her narrated that a man went to the Messenger of Allaah, sallallaahu ‘alayhi wa salam, to seek a religious ruling from him, while she was listening from behind the door. He said: “O Messenger of Allaah! Sometimes, I might encounter the [Fajr] prayer while I am still in the state of Janaabah; would I be able to fast [that day]?” The Messenger of Allaah, sallallaahu ‘alayhi wa salam, replied: “I too might be overtaken by that prayer while being in the state of Janaabah; and then I would fast [on that very day].”The man said: “But, you are not like us, O Messenger of Allaah; for Allaah has forgiven for you your previous and later sins.” At that, he,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: “By Allaah! [I do this and] I expect to be the most fearing of Allaah among you and the most knowledgeable of you of what I should save myself from.” [Muslim]

Benefits and rulings [derived from these Hadeeths]

First: it is permissible for a man to approach his wife sexually, during the nights of Ramadan; abstinence from sexual intercourse deviates from the Prophetic guidance. The exception is for those who observe I‘tikaaf (seclusion in mosque for worship) in its last ten nights.

Second: Whoever has sexual intercourse or has a wet dream during the nights of Ramadan and delays Ghusl until after daybreak, should continue with his fast and he does not incur a sin, according to the consensus of the religious scholars.

Third: The great benefit conferred by the Mothers of the Believers  may  Allaah  be  pleased  with  them on the Muslim Ummah (nation), is their preservation of the information specific to the life of the Prophet, sallallaahu ‘alayhi wa salam, at home and with his wives; and, also, their conveying of that knowledge to the people, who are in dire need of it.

Fourth: The sayings of the Mothers of Believers  may  Allaah  be  pleased  with  them concerning the private life of the Prophet, sallallaahu ‘alayhi wa salam, which no one else is privy to, should overrule the sayings of anyone else.

Fifth: It is permissible to delay performing Ghusl until after dawn; this is not exclusive only to the Prophet, sallallaahu ‘alayhi wa salam, but is general and common to all members of the Muslim Ummah.

Sixth: There are two implications in the statement of Umm Salamah  may  Allaah  be  pleased  with  her: “The Messenger of Allaah, sallallaahu ‘alayhi wa salam, sometimes got up in the morning in the state of Janaabah, because of sexual intercourse and not due to a wet dream. Then, he would neither break his fast nor [later] make up for it.”

*       Firstly the Messenger of Allaah, sallallaahu ‘alayhi wa salam, sometimes had sexual intercourse during the nights of Ramadan; then, he delayed Ghusl until dawn, in order to clarify that this is permissible.

*       Secondly, this [i.e., his state of Janaabah] occurred due to sexual intercourse and not a wet dream, for he, sallallaahu ‘alayhi wa salam, did not experience that; wet dreams come from Satan and he was protected from him.

Seventh: Among people, the Prophet, sallallaahu ‘alayhi wa salam, was the most God-conscious and knowledgeable of that from which he should safeguard himself.

Eighth: Depending on the aforementioned Hadeeths, if a woman’s menstruation or post-partum bleeding ends before dawn and she does not perform Ghusl until afterward, whether unintentionally or on purpose, and with or without a valid excuse, her fast would be regarded as sound. The same applies to those in a state of Janaabah.

Ninth: It should be learned from the narrations cited above that Muslims ought to imitate the Prophet, sallallaahu ‘alayhi wa salam; they must cease being so extreme so as to abstain from what is permissible and quit asking excessive questions.

Tenth: If dawn breaks and someone who was in a state of Janaabah or a woman whose menstruation or post-partum bleeding had just finished, had not performed Ghusl yet, their fasting would still be valid, whether it was done in Ramadan, in [making up an] obligatory fast, a voluntary fast or a fast of expiation.

Eleventh: A disputable matter should be referred to one who is thought to have knowledge of it. This is extrapolated from the significant statement of Abu Hurayrah  may  Allaah  be  pleased  with  him: ‘The two of them [i.e., i.e. ‘Aa'ishah and Umm Salamah  may  Allaah  be  pleased  with  them] know better’, for their knowledge in this respect was better than that of anyone else.

Twelfth: The Sunnah of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), must be referred to, in order to make a decision when there is a disagreement.

Thirteenth: One in error must acknowledge his mistake and act fairly once he hears solid proof. This is why Abu Hurayrah  may  Allaah  be  pleased  with  him confessed that he had not heard what he based his opinion on directly from the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), but someone else.

The Relationship of the Salaf with the Quran in Ramadan

Dear brothers and sisters,

Let us emulate two actions of the Salaf (righteous predecessors) that were the cause of numerous blessings in Ramadan:

a-       Reciting the Quran more frequently.

b-      Weeping during recitation or when listening to the Quran in submissiveness to Allaah.

a- Reciting the Quran more frequently: The month of Ramadan is the month of the Quran. A Muslim should therefore increase his recitation of the Quran during this month. The Salaf used to pay particular attention to the Book of Allaah. The angel Jibreel (Gabriel),  may  Allaah  exalt  his  mention, used to review the Quran with the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), during Ramadan. ‘Uthmaan ibn ‘Affaan,  may  Allaah  be  pleased  with  him, used to complete reciting the Quran once each day. Some of the Salaf also completed the Quran in their voluntary night prayer every three nights. Others completed it every seven nights, while some others completed it every ten nights. They used to recite the Quran during prayers and at other times.

During Ramadan, Ash-Shaafi‘i,  may  Allaah  have  mercy  upon  him, completed reciting the Quran sixty times, excluding prayer times. Qataadah,  may  Allaah  have  mercy  upon  him, regularly completed the Quran within seven nights, while during Ramadan, he completed it every three nights, but in the last ten days of Ramadan, he completed it every night. When Ramadan came, Az-Zuhri,  may  Allaah  have  mercy  upon  him, left studying the Hadeeth and teaching and he concentrated on reciting the Quran. When Ramadan came, Sufyaan Ath-Thawri,  may  Allaah  have  mercy  upon  him, left all other acts of worship and concentrated on the Quran.

Ibn Rajab,  may  Allaah  have  mercy  upon  him, said, "It was reported from the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) that the Quran may not be completed in less than three days by those who recite it regularly. As for the blessed times such as Ramadan, especially during the nights of seeking Laylat-ul-Qadr or when in holy places such as Makkah for those not inhabiting it, it is recommended that the recitation of the Quran be increased in order to benefit from the blessings of the time and place. This is the opinion of Ahmad, Is-haaq and other prominent scholars. As we indicated earlier, the actions of other scholars also support this view.”

b- Weeping during the recitation of the Quran: It was not reported from the Salaf that they chanted the Quran like poetry without pondering and reflecting on its meanings; rather, they were moved by the words of Allaah The Almighty, and they in turn changed the hearts of others with it. ‘Abdullaah ibn Mas‘ood,  may  Allaah  be  pleased  with  him, narrated, "The Messenger of Allaah said to me: 'Recite (the Quran) to me.' I said, 'How shall I recite it to you while it was revealed to you?' He said: 'I like to hear it from others.' So I recited the Soorah of An-Nisaa’ till I reached the verse (which means): {How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?} [Quran 4:41] So the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: 'Stop.' I turned to him and found him shedding tears." [Al-Bukhaari]

Abu Hurayrah,  may  Allaah  be  pleased  with  him, narrated, "When the verse in which Allaah The Almighty Says (what means): {Then at this statement do you wonder? And you laugh and do not weep} [Quran 53:59-60] was revealed, the people of Suffah (poor people who resided in the courtyard of the Prophet's mosque) wept until tears ran down their cheeks. When the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) heard their weeping, he wept with them and his weeping made us weep. The Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: 'The person who weeps in humility to Allaah will not enter Hell.' [Al-Bayhaqi]

It was narrated that Ibn ‘Umar,  may  Allaah  be  pleased  with  them, recited the Chapter Al-Mutaffifeen until he reached the verse in which Allaah The Almighty Says (what means): {The Day when mankind will stand before the Lord of the worlds?} [Quran 83: 6] He wept until he fell to the ground and could not move on to the next verse.

Muzaahim ibn Zufar,  may  Allaah  have  mercy  upon  him, related, "Sufyan Ath-Thawri lead us in the Maghrib prayer, and when he reached the verse in which Allaah The Almighty Says (what means): {It is You we worship and You we ask for help.} [Quran 1: 5] he wept and this disrupted his recitation. So he started from Alhamdulillah (the first verse of the Chapter) again."

It was narrated that Ibraaheem ibn Al-Ash‘ath,  may  Allaah  have  mercy  upon  him, said, "One night, I heard Fudhayl reciting and repeating the verse from the Chapter Muhammad in which Allaah The Almighty Says (what means): {And We will surely test you until We make evident those who strive among you [for the cause of Allaah] and the patient, and We will test your affairs.} [Quran 47:31] He kept on (repeating) the words of Allaah, 'And We will test your affairs', then he would say, 'And You will test our affairs? If You test our affairs, You will disgrace us and expose our secrets. Indeed if You do that, You will destroy us and punish us,' and he would weep."

How the Salaf Spent in Charity in Ramadan

The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), was the most generous of people in giving charity, but he was even more generous during the month of Ramadan. He was more generous and faster in giving charity than a blowing wind. Anas  may  Allaah  be  pleased  with  him narrated that the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: "The best charity is the one given during Ramadan." [At-Tirmithi]

Zayd ibn Aslam narrated that his father said, "I heard ‘Umar ibn Al-Khattaab saying, 'One day the Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) commanded us to give in charity. At that time, I had some money. I said, 'Today I shall surpass Abu Bakr, if I am to ever surpass him on any day.' I therefore brought half of my wealth. The Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) asked: 'What have you left for your family?' I replied, 'The same amount.' Abu Bakr then brought all that he had with him. The Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) asked him: 'What have you left for your family?' He replied, 'I have left Allaah and His Messenger for them.' Thereupon I said, 'I shall never surpass him in anything.'"

Talhah ibn Yahya ibn Talhah  may  Allaah  be  pleased  with  him narrated,

"My grandmother Su‘da bint ‘Awf Al-Muriyyah who was the wife of Talhah ibn ‘Ubaydullaah related to me, 'Talhah came to me one day disconcerted. So I asked him, 'Why is it that I see you with a gloomy face? What is the matter with you? Did I do something that upset you?' He said, 'No, you are the best wife a Muslim man can have.' I said, 'Then what is the matter?' He said, 'The wealth I have has increased and that disturbs me.' I said, 'Do not worry. Distribute it.' She said, 'He distributed it until not even a single dirham was left."

Talhah ibn Yahya  may  Allaah  be  pleased  with  him further said, "I asked the custodian of Talhah's property: how much was the amount?" He said, 'Four hundred thousand."'

Charity during Ramadan has special significance, so hasten to give as much as you can. Charity has many channels, including:

a- Feeding the needy: Allaah The Almighty Says (what means): {And they give food in spite of love for it to the needy, the orphan, and the captive, [saying], "We feed you only for the countenance of Allaah. We wish not from you reward or gratitude. Indeed, we fear from our Lord a Day austere and distressful." So Allaah will protect them from the evil of that Day and give them radiance and happiness, and will reward them for what they patiently endured [with] a garden [in Paradise] and silk [garments].} [Quran 76: 8-12]

The Salaf (righteous predecessors) were keen to provide food for others and they placed it before many acts of worship. Whether you feed a hungry person or a wealthy Muslim – the reward is the same. Hence, poverty is not a condition for feeding a person. It was narrated that the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: "O people, spread the greeting of peace, provide food, maintain kinship ties and pray during the night when people are asleep, and you will enter Paradise peacefully." [Ahmad and At-Tirmithi. Al-Albaani: Saheeh]

Some of our righteous predecessors said, "For me to invite ten of my friends and feed them with a meal that they like is dearer to me than freeing ten of the descendants of Ismaa‘eel (Ishmael)."

Many of the Salaf used to leave their Iftaar (food for breaking the fast) to others. They included ‘Abdullaah ibn ‘Umar  may  Allaah  be  pleased  with  him Daawood At-Taa’i, Maalik ibn Dinaar and Ahmad ibn Hanbal  may  Allaah  have  mercy  upon  them. Ibn ‘Umar  may  Allaah  be  pleased  with  him did not break his fast except with the orphans and the needy. Sometimes, if he learned that his family had turned away orphans and the needy, he would not break his fast that night.

Some of the Salaf, including Al-Hasan and Ibn Al-Mubaarak  may  Allaah  have  mercy  upon  them used to feed their fellow Muslim while they still continued to fast. They also served them and attended to their well-being.

Abu As-Sawwaar Al-‘Adwi  may  Allaah  have  mercy  upon  him said, "Some men from Banu ‘Adyy tribe used to pray in this mosque. None of them ever broke the fast alone with his food. If he found someone to share with, he ate with him, if not, he would take it to the mosque, so that others ate with him and he ate with others."

Feeding other people is an act of worship that leads to many other acts of worship, including endearing yourself to your brothers whom you fed, which will lead you to Paradise. The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: "You will not enter Paradise until you believe and you will not believe until you love one another." This deed will keep you close to righteous people and Allaah The Almighty will reward you as the food you provide gives them energy to perform acts of obedience.

b- Providing food to break the fast: It was narrated that the Messenger of Allaah,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: "Whoever feeds a fasting person will have a reward equal to that of the fasting person, without any reduction in his reward." [Ahmad and An-Nasaa’i. Al-Albaani: Saheeh]

In another Hadeeth, Salmaan  may  Allaah  be  pleased  with  him narrated that the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: "Whoever feeds a fasting person in it (meaning Ramadan) will be recompensed with forgiveness of sins and salvation from Hell. He will also receive the same reward as the fasting person without causing him any reduction (in his reward)." The Companions asked, "O Messenger of Allaah, not all of us can find something to feed a fasting person." The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), responded: "Allaah will give this reward to him who feeds a fasting person with a sip of milk or a date or a sip of water. Also, Allaah will make him who quenches the thirst of a fasting person to drink from my basin a drink after which he will never feel thirsty until he enters Paradise (where there is no thirst)."

Glittering stars in Ramadan – II

7. The Great Striving of Women and Elderly Old Men During Ramadan:

The Companions  may  Allaah  be  pleased  with  them were keen on standing in prayer for a long time in spite of their old age. In fact, this matter never hindered them from making lengthy prayer. Sa‘eed ibn ‘Aamir narrated that Asmaa’ ibn ‘Ubayd said, “We went to Abu Rajaa’ Al-‘Utaaridi, and Sa‘eed said, ‘They believed that he had reached the age of one hundred and thirty years. He said, ‘They would come and carry me as if I was a basket and place me at the front to lead people in prayer and I would recite thirty verses’, or I think he said, ‘forty verses every Rak‘ah in Ramadan.’ Moreover, it was reported that Abu Rajaa’ would complete the recitation of the entire Quran every ten days in the night prayer in Ramadan.”

Additionally, women at that time had the same share of long prayers in the month of Ramadan. Abu Umayyah Ath-Thaqafi narrated from ‘Arfajah that ‘Ali  may  Allaah  be  pleased  with  him would order people to pray the night prayer in Ramadan, and he would assign an Imaam for men and another Imaam for women. He (i.e. Arfajah) said, “He ordered me to lead the women (in prayer).”

8- Generosity and Openhandedness

It was narrated that Ibn ‘Abbaas  may  Allaah  be  pleased  with  him and his father, said, “The Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) was the most generous person, and he would be even more so in the month of Ramadan because Jibreel would meet him every night in the month of Ramadan till it elapsed. The Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) would recite the Quran for him. When Jibreel met him, he would be more generous than the blowing wind in doing good.” [Al-Bukhaari and Muslim]

Ibn Rajab  may  Allaah  have  mercy  upon  him said, “Ash-Shaafi‘i said it is better for men to be exceedingly generous during the blessed month of Ramadan, following the example of the Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ).”

Furthermore, people have a dire need for such charity as many of them are too busy with fasting and praying to earn their livelihood in that month.

Ibn ‘Umar  may  Allaah  be  pleased  with  him did not have his Iftaar (fast-breaking) meal except in the company of the needy. If anyone came to him while he was eating and asked for something, he would take his share of the food and give it to him. When he returned to his family he would find that they had eaten all the remaining food in the bowl and thus he would observe fasting the following morning without having eaten anything the night before.

9- Not Over-Eating

Ibraaheem ibn Abi Ayyoob  may  Allaah  have  mercy  upon  him  said, “Muhammad ibn ‘Amr Al-Ghazzi would eat only two meals a day throughout the whole month of Ramadan.”

Furthermore, Abu Al-‘Abbaas Haashim ibn Al-Qaasim  may  Allaah  have  mercy  upon  him said, “I was visiting Al-Muhtadi one night in the month of Ramadan. I stood up to leave; however, he said to me, ‘Sit down.’ So I did. He led us in prayer and then called for food. Then a tray was brought upon which there were loaves of bread and a pot that had some salt, oil and vinegar and he invited me to eat. I ate like someone who awaits cooked food to be served. So he said, ‘Were you not fasting?’ I said that I was. Then he said, ‘Eat until you are satisfied for there is no food here other than what you see.’”

So whoever wants to enjoy the prayer should not eat too much for eating little softens the heart, strengthens the ability of understanding, humbles the soul, weakens the desires and controls anger.

Muhammad ibn Waasi‘ said, “Whoever eats little will understand and make others understand and will be clear and humble. Overeating weighs a person down and keeps him from much of what he wants [to accomplish].”

Salamah ibn Sa‘eed  may  Allaah  have  mercy  upon  him  said, “A man would be taunted because of overeating in much the same way he would be when he committed a sin.”

It was narrated that a man burped in the presence of the Messenger of Allaah,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), who responded:“Keep your burps away from us, for the one who eats his fill the most in this world will be hungry for the longest time on the Day of Resurrection.”[At-Tirmithi]  

10- Guarding the Tongue, Speaking Little and Avoiding Lying

Abu Hurayrah  may  Allaah  be  pleased  with  him narrated that the Messenger of Allaah,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: “Whoever does not give up false speech and acting upon it, Allaah has no need of his giving up his food and drink.” [Al-Bukhaari]

Al-Muhallab  may  Allaah  have  mercy  upon  him commented on this Hadeeth, saying: “This shows that fasting entails refraining from obscene and false speech just like it entails refraining from food and drink. If one does not abstain from false or obscene speech, then he detracts from the reward of his fast, and he exposes himself to the displeasure of his Lord and to the possibility of his fast not being accepted.” [Ibn Abi Shaybah]

‘Umar ibn Al-Khattaab  may  Allaah  be  pleased  with  him said, “Fasting does not just mean giving up food and drink; it also means giving up lies, falsehood and idle talk.” [Ibn Abi Shaybah]

‘Ali ibn Abi Taalib  may  Allaah  be  pleased  with  him said, “Fasting does not just mean abstaining from food and drink, rather fasting means abstaining from lying, and idle and obscene speech.” [Ibn Abi Shaybah]

Jaabir ibn ‘Abdullaah  may  Allaah  be  pleased  with  them said, “If you fast, then guard your ears, eyes and tongue against lies and evil deeds; do not abuse your servants; be tranquil and dignified on the day you observe fasting; do not let the day when you do not fast and the day when you fast be the same.” [Ibn Abi Shaybah in the book of fasting, chapter of avoiding too much talking and lying for the fasting person 2/422]

‘Ataa’  may  Allaah  have  mercy  upon  him said, “I heard Abu Hurayrah  may  Allaah  be  pleased  with  him saying. ‘If you are fasting, do not act in an ignorant manner or insult people, and if someone attacks you, then say, ‘I am fasting.’’” [‘Abdur-Razzaaq in Al-Musannaf]

Mujaahid, may Allaah Have mercy upon him, said, “Whoever avoids two things, then his fast will be safe: backbiting and telling lies.” [Ibn Abi Shaybah]

11- Striving Hard in Worship During the Last Ten Days

As for the last ten days of the blessed month of Ramadan, the companions of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), would strive hard in worship following the footsteps of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). It was narrated that ‘Aa’ishah  may  Allaah  be  pleased  with  her said, “When the last ten days began, the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) would stay up at night, wake his family, exert himself, and tie his Izaar (lower garment) tight.” [Al-Bukhaari and Muslim] And, in another narration reported by Imaam Muslim: “The Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) used to strive hard in worship in the last ten nights as he did not do at other times.”

The greatest aim of doing so many righteous acts is to seek the Night of Al-Qadr (Divine decree). In fact, they would make special preparations for this night. Some of them would wash and wear perfume on the night of the twenty-seventh which many scholars believe is the Night of Al-Qadr. So they would spend it in praying, remembering and mentioning  Allaah The Almighty, reciting Quran, and supplicating to Allaah The Almighty to save them from the punishment of the Hellfire. 

Ash-Shaafi‘i  may  Allaah  have  mercy  upon  him said, “It is recommended to do more acts of worship during the last ten nights of Ramadan.”

Ibn Jareer  may  Allaah  have  mercy  upon  him said, “Many of the righteous predecessors would perform Ghusl (ritual bathing) every night during the last ten days of Ramadan. Ayyoob As-Sakhtiyaani  may  Allaah  have  mercy  upon  him would do the same and Imaam Maalik  may  Allaah  have  mercy  upon  him would do so for the night in which he believed was the Night of Al-Qadr. So he would wash himself, wear nice fragrance and dress up in a garment which he did not wear again except in the Ramadan of the following year.”

Other righteous predecessors used to do the same, so try as much as you can to follow their footsteps so that you may be like them and attain success.