Date: June 18, 2015
Zakat is one of the five pillars of Islam. The word Zakat means purification and growth. Quran promotes feeding hungry people and helping the poor. Since, the month of Ramadan is termed as the very month of forgiveness, blessings, helping others, prayers and thanks giving. Zakat is an activity connected with prayer and compassion towards the poor people. Allah says that provide Zakat with prayers and it will make you and the receiver blessed. Conditions for Zakat Giving If you are possessing property in excess of a minimum exemption limit, you must give Zakat to the needy. Another term is that if your wealth equal to or in surplus of Nisab in the beginning and at the end of the lunar year, you must give Zakat. At the same time, at the end of the lunar year if the wealth is less than the Nisab, it is not necessary to give Zakat. It says that Zakat is due on all the gold and silver ornaments, jewellery. All bank deposits and provident fund will fall under the Zakat giving. It is also said that if one has agriculture land irrigated by rain water or by natural water channels or if the land is wet due to a nearby water channel, the yield of the land must be provided as Zakat. Zakat is obligatory on goats, sheep, cows, buffaloes and camels which graze on wild grass, plant leaves and on some feed, now and then given by the owner, and on the above animals meant for sale. Do Not Give Zakat to these People * To a person who owns minimum 7 1/2 tolas of gold or 52 1/2 tolas of silver or equivalent wealth in cash, kind or in trade goods. * To one’s mother, father, paternal and maternal grand-parents, great grand-parents, etc. * To one’s offspring-sons, daughters, grand-children, great grand-children, etc. * to spouse * To other relatives such as brothers, sisters, uncles, aunts, cousins, nieces, nephews, etc. * To Sayyeds(descendants of Prophet Muhammad (Pbuh). * To domestic or other servants as wages. * Zakat cannot be given for repairing or maintenance of mosque. * Do not pay Zakat to meet the funeral expenses.
"The best of what a man leaves behind are three: a righteous child who supplicates for him, ongoing charity the reward of which reaches him, and knowledge that is acted upon after him."
Sunan Ibn Mājah
"Every day two angels come down from Heaven and one of them says, 'O Allah! Compensate every person who spends in Your Cause,' and the other (angel) says, 'O Allah! Destroy every miser.'"
Sahih Bukhari
The author Jameel Syed expresses his experience in Umrah that he witnessed while his pilgrimage. He says nobody can walk empty handed from this place of purification. He first visited Umrah in the month of Ramadan in 1998. The pilgrimage journey was a gift from his parents for graduating from the University of Michigan. Pilgrims chanted loud and loud as they moved closer to the object of desire. His heart beats started to beat faster and faster when he reaches the place of Allah. His eyes started to fill with tears and while walking towards the object of desire he was in a dreamy state. Finally he stopped and he knew that he was in the presence of majesty. People come from far and near to have their prayers heard. Different people believes in Islam with different skin colors eat different foods, speak different languages, wear different clothes and practice different customs all gathered in one place to celebrate peace, brotherhood and unity. The pilgrimage places like Mecca and Madinah have their own flavors. Both cities carry the wonderful air of devotion and humanity and both are complimentary to one another. Both cities make you feel safe and privileged. While the trip to Madinah, he could meet many notable personalities who are working for Islam and its teachings. Qalam Institute, Ustadh Wissam Sharieff, Imam Dawood Yasin, Imam Khalid Latif, imam Omer Bajwa, Ustadh Jameel Besada were some among them. The ever loving and memorable thing that the author could do was being given the permission to raise the adhan in two masajid of the holy city: Darul Hadith and the famed Islamic University of Madinah. Since this greatest thing happened, he believes that nobody can walk away from this place empty handed.
Read MoreDo we know? Majority of Muslims celebrate January 1 each year as New Year but do not pay much attention to our own Islamic New Year that begins on Muharram 1. This year we have already entered in our New Year but without any observance and without even saying a Takbeer! Let us remember, the Islamic calendar starts with the month of Muharram. Some months of the Islamic calendar have more virtues than the other, and Muharram is one among them. This month is highly important because on the first day of Muharram our beloved Prophet Mohammad (peace and blessings of Allah be upon him (SAW) left Mecca and traveled to Madinah with his close companion Abu Baker (may Allah be pleased with him). This journey is called as migration in Islamic history. The purpose of this migration, as we know, was to safeguard his life and calling to Islam. The most significant day of this month is the 10th day which is known as “ASHURA.” When Prophet (SAW) came to Madinah he found the Jews fasting on this day of the month. Upon enquiry, he came to know that the Jews fasted on this day to thank GOD for saving Moses (Alaih-is Salam) and his companions and drowned Firoun and his people. Moosa (Alaih-is Salam) fasted on this day to thank Allah (SWT). On hearing this Prophet (SAW) said,” we are worthier of Moosa (Alaih-is Salam) than you and so we will also fast to thank Allah (SWT). But to stand apart from the Jews Rasool Ullah (SAW) asked his companions to fast on the 9th and 10th of this month or the 10th and 11th. Although the fast of the month of Muharram is not obligatory, the one who fasts on these days will be rewarded greatly by Allah (SWT). Every minute of our life is a gift from Allah (SWT) and we should try to make it useful and to please HIM, SWT. Every single day or month is special if we use it correctly, therefore, follow what was taught and practiced by Rasool Ullah (SAW) and please ALLAH (SWT) by doing so.
Read MoreThe Initiative on Islam and Medicine (II&M)(https://www.medicineandislam.org/overview/), located in Brookfield, Wisconsin, conducts research on Islam and Biomedicine. Their research programs are focused on the theological, social, and biomedical aspects of religion and medicine and are meant to benefit the health of American Muslims and also in the development of an academic, multidisciplinary field of Islamic Bioethics. They support and provide scholarships to healthcare providers and religious leaders and act as a platform for impactful research and tailored education. Additionally, II&M provides educational opportunities, workshops, consultations, courses and certifications, medical student internships, and hosts events that facilitate the participation of medical and social scientists, Islamic studies experts, and Islamic scholars. After extensive pilot testing and methodical curation, as claimed by II&M, they have announced the launch of a self-paced, multi-modal course named “An Introduction to the Field of Islamic Bioethics”(https://www.medicineandislam.org/bioethics-course/). This course is said to benefit Muslim clinicians, healthcare practitioners, medical students and trainees, chaplains, religious leaders, bioethicists, and patients and is based on II&M’s principles of data-driven, theologically appropriate, and research-tested intellectual resources to engage with contemporary healthcare. The course will introduce learners to: * Critical concepts in Islamic theology and law that undergird normative ethical frameworks * Scholarly discussions regarding the methods, content, and scope of Islamic bioethics and * Extant normative rulings and discursive products of applied Islamic bioethics relate to end-of-life care, organ donation, and reproductive health. This course is based on adult learning theory and is a 10-module course that runs in 4-months cohorts. It involves: * Specially curated lectures and readings that allow for active learning as participants engage with the source material of Islamic bioethics, * Summative lectures that hit on the key points from the material with added experiential commentary and explanation from a practicing clinician, clinical ethicist, health policy consultant, and scholar * Short quick-hitting reflection questions and quizzes that allow for the learning to be concretized Additionally, the course yields 16.5 CME and MOC credits for physicians. At the completion of the course, participants will be able to: * Describe the sources of Islamic morality * Identify the producers, consumers, and the discursive material of Islamic bioethics * Describe the contentions around what constitutes the "Islamic" in Islamic bioethics * Apply critical analysis skills to decipher gaps in the Islamic bioethics discourse * Delineate the major Islamic juridical views on end-of-life healthcare, organ donation, and reproductive health Register now(https://www.medicineandislam.org/bioethics-course/) for the course at II&M’s website and avail of the introductory 50% discount.
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