65) A portion of Zakat Funds may be spent for the ransoming of slaves in two ways. 68 This is an obligatory duty from Allah: and Allah is All-Knowing, All-Wise. تفسير ابن أبي حاتم الرازي (التفسير بالمأثور) 1-7 ج5 - أبي محمد عبد الرحمن/ابن أبي حاتم الرازي. So he gave them a written order for this. 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. 67) "The Way of Allah" is a general term which unplies all those good works which please Allah. And Allah is Knowing and Wise. Hadrat `Umar and the other Companions agreed only on this that there was no need to give anything for this purpose at that time because the circumstances did not warrant it.
- إنما الصدقات للفقراء والمساكين والعاملين
- انما الصدقات للفقراء والمساكين وابن السبيل
- إنما الصدقات للفقراء مكتوبة
إنما الصدقات للفقراء والمساكين والعاملين
Therefore the Companions unanimously abolished expenditure under this head. Dar Al Kotob Al Ilmiyah. 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. 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. تفسير القرآن العظيم مسنداً عن رسول الله صلى الله عليه وسلم والصحابة والتابعين - IslamKotob. 68) Help from Zakat Fund may be given to a wayfarer on a journey even though he might be quite well off at home. تفسير الطبري (جامع البيان في تأويل القرآن) 1-13 مع الفهارس ج6. Get this book in print. 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. Advanced Book Search. Download on Google Play.
انما الصدقات للفقراء والمساكين وابن السبيل
ترجمة الآية 60 من سورة At-Taubah - English - سورة التوبة: عدد الآيات 129 - - الصفحة 196 - الجزء 10. Imam Shafi'i says that there is nothing to prove that the Holy Prophet ever spent anything out of Zakat Funds 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. إنما الصدقات للفقراء مكتوبة. 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. Accordingly, he never received any remuneration for collecting or distributing 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. But he took no notice of this nor did any of the Companions differ with Hadrat `Umar's opinion.
إنما الصدقات للفقراء مكتوبة
Pages displayed by permission of. 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. There is no doubt that the action taken by Hadrat `Umar was absolutely right, for if and when the Islamic State does not consider it necessary to spend anything under this head, Islam does not make it obligatory to spend something for `winning hearts'. The second way is that the Islamic government may itself pay the price of Iris freedom and set him at liberty. الموسوعة الكبرى لأطراف الحديث النبوي الشريف 1-50 ج14. Help may be given to them only if and when they repeat. 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". أبي محمد عبد الرحمن/ابن أبي حاتم الرازي. انما الصدقات للفقراء والمساكين. They, therefore, are of the opinion that Zakat Fund may only be used for the purpose of fighting. But if it is necessitated that something should be spent under this head out of Zakat Funds, there is no reason why a differentiation should be made in this regard between sinful Muslims and unbelievers. 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. And Allah is All-Knower, All-Wise.
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. 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. 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). 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. انما الصدقات للفقراء والمساكين وابن السبيل. For if they get a support in the tithe of need, it may reasonably be expected that they would turn towards purifying their souls. The Hanafis base their opinion on an incident that happened after the death of the Holy Prophet. 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. 61) According to the Arabic usage (fuqara: the needy) are all those people who depend on others for the necessities of life. But there is no reason to conclude from this that the Companions disallowed for ever the expenses that were permitted by the Qur'an under certain circumstances for the good of Islam.