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The Beautiful Concept of Zakat

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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.

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Isra and al-Mi’raj

سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا ۚ إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ١ _“Glory be to the One Who took His servant ˹Muhammad˺ by night from the Sacred Mosque to the Farthest Mosque whose surroundings We have blessed, so that We may show him some of Our signs. Indeed, He alone is the All-Hearing, All-Seeing.”_ (Al-Isra, 17:1) An event (a journey) referred to in this verse is generally known as, “Isra and al-Mi’raj.” According to authentic traditions (ahadith), this journey took place a year before Hijrah on 27th of Rajab in the year 621 A.D. This journey took place in two parts. In this verse, the Qur'an mentions only one part of the Journey, i.e., from Masjid-i-Haram to the Temple at Jerusalem. The object of this journey as stated here was that Allah willed to show His servant some of His signs. The Qur'an does not give any details other than this, but we find further details in the traditions, which describe the following: “One night the Angel Jibril transported the Holy Prophet on al-Buraq from Masjid-i-Haram to Masjid-i-Aqsa (the Temple). There the Holy Prophet offered his prayers along with the other Prophets. Then he took him towards the higher spheres, where he met some of the great Prophets in different spheres. At last he reached the Highest Place in the Heavens and was received in audience by Allah. It was there that besides other important instructions five daily Prayers were prescribed. Then he returned to the Temple and from there came back to Masjid-i-Haram. During this Journey, according to many traditions, Paradise and Hell were shown to him. We also learn from authentic traditions that on the following day when he mentioned this event, the disbelievers of Makkah scoffed at him, and some of the believers also showed some discomfort.” Regarding the “Mi `raj” (the second part of the journey) it should be kept in view that all the Prophets were enabled by Allah to see His Signs in the heavens and the earth according to their ranks. And for this purpose, all the material curtains were lifted so that they could see with their naked eyes the unseen realities, to which they were required to invite the people. This was done so that the Prophets could say with full conviction what they had seen with their own eyes. For this experience would distinguish there from a philosopher who bases all his theories on guesswork and cannot say that he bears witness to what he claims. In contrast to philosophers, Prophets could say that they bore witness to the things which they presented because they had seen them with their own eyes. The same facts applied to the Prophet Muhammad, peace & blessings be with him. Extracted from Tafseer Maududi; NMS & SS; March 17, 2020

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Salah (Prayer) and its Scientifically proven benefits

Part I Salah  (Prayer) is one of the Five Pillars in the faith of Islam and an obligatory religious duty for every Muslim. It is a physical, mental, and spiritual act of devotion that is to be performed five times every day at prescribed times. In this ritual, the believer starts stand-up, bows, prostrates themselves, and completes while sitting in the prayer platform. At the time of each posture, the believer delivers or recites certain sections, phrases and prayers. The term salah is generally translated as "prayer" but this definition is little unclear. Muslims use the words "dua" or "prayer" when mentioning to the common description of prayers which is "reverent requests made to God". Many scientific studies are done on belief and worshiping approaches. A team of scholars from Malaysia recently answered this query by learning how Muslim prayer affects alpha waves in the brain, and their results show a profound connection between mind and body. The study was completed using brain scanning technology, such as magnetic-resonance imaging and electroencephalograms (EEG), to know how the brain responds to spiritual or divine practice. Islamic prayer, or salat, needs the believer to go through more than a few distinct bodily postures while performing specific supplications. The sequence of positions is fixed, and it’s repeated many times for each act of prayer. Believers start out standing, then bow at the waist till their upper bodies are corresponding with the ground, with their hands pressed against the knees. Then, they come back to a standing posture before bowing down to the fully prostrate posture and touching the foreheads on to the ground. After bowing, believers sit up on their knees temporarily before coming back to a final bowing position. The same cycle will start again. Each of the stage in this prayer cycle will last for a few seconds, and the total prayer cycle lasts around 30 seconds and a full minute. During the study, the researchers studied brain waves at variety of postures with and without vocal prayers. To learn more into this and understand how these different postures mark brain waves, they fitted the helpers with EEG monitors around the frontal, central, temporal, parietal, and occipital regions and told the volunteers to complete a series of prayer cycle. Consequently, they found substantial increases in alpha movement in volunteers’ parietal and occipital but, amazingly, only during the bowing stage of the salat. In contrast, alpha wave stages didn’t vary much at all amid inactive state and prayer in the standing, bowing, or kneeling positions. This following study dig through the effect of Islamic prayer (salat) on a relative power (RPα) of electroencephalography (EEG) and autonomic nervous movement and the connection between them by means of spectral scrutiny of EEG and heart rate variability (HRV). !(/img/equation.png) where fmax=95 Hz, fl=8 Hz, fh=13 H During the prayer salat, a remarkable increase (p

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