Du'a and Its Relationship With Destiny
*by Yasir Qadhi

The topic of du'a and its relationship with destiny (qadr) is a very important one, and one around which much confusion exists. Many people ask, "If everything has already been destined to occur, then of what use is du'a? If Allah has written what I want, I will get it without making du'a. And if it is not written for me, then I will never get it no matter how much du'a I make."

The response to this question lies in understanding that the outcome of anything is dependent on the performance of the efforts that are necessary to procure it. In other words, it has already been decreed, for example, that a seed will give fruit if planted, but this will not occur unless the farmer takes the appropriate efforts in irrigating the crop, maintaining it, protecting the seedling as it grows, and ensuring as much as he can that the factors are amenable for the plant to give fruit.

So even though a person believes in divine decree, he must at the same time strive all he can to ensure that the desired goal occurs. And du'a is the means that one uses to achieve the desired goal that one has, and this in no way contradicts the destiny that has been written for that person. This stance is clarified by the Prophet sal Allaahu alayhi wa sallam's hadith reported by Thawban, that he, sal Allaahu alayhi wa sallam said:

"Nothing increases one's lifespan except good deeds, and nothing repels divine decree except du’a. A person may be deprived of sustenance due to a sin that he does" (Ibn Majah)!

In other words, the performance of good deeds is a cause of increasing one's lifespan. So if a person puts in the necessary effort, the results will be achieved, and this is also destined. So both the means to achieve a goal, and the fulfillment of the goal itself, are already decreed.

If someone were to ask, "How can du'a repel divine decree?" we would respond, "The fact that you may be ill has already been decreed by Allah for you, as has the fact that you will ask Allah to cure you of this illness (i.e. both the illness and your asking to cure the illness has been decreed). In a similar manner, a person may be deprived of his sustenance that was decreed for him, since Allah's eternal knowledge encompasses the fact that this person would perform a sinful deed that would cause the deprivation of his sustenance. All of this, then, is from the decree of Allah, all glory and praise be to Him." There are a number of ahadith that clarify this point. For example, Mu'adh ibn Jabal reported that the Prophet sal Allaahu alayhi wa sallam said:

"Caution will be of no benefit against divine decree, but du' a benefits all things, whether they come down or not. I therefore advise you to make du'a, O servants of Allah" (Ahmad, Abu Ya'la and al-Tabarani)!

So no matter how cautious a person is, he cannot escape what is written for him, simply because Allah controls everything, and nothing escapes His knowledge or power. However, by turning to Allah through du'a , it is possible to avert something that might have been decreed. Salman al-Farsi narrated that the Prophet sal Allaahu alayhi wa sallam said:

"Nothing repels divine decree except du'a, and nothing increases one's lifespan except good deeds" (Al-Tirmidhi and Al-Hakim).

This hadith informs us in no uncertain terms that the only way we can repel some divine decree is through du'a. So it is possible that some unpleasant matter has been preordained for us, but only if we do not make du'a to avert it from us. So if du'a is made, then this matter will not occur or be fulfilled, whereas if du'a is left, the misfortune will occur. Another narration in al-Tirmidhi also supports this. The Prophet sal Allaahu alayhi wa sallam said:

"There is no Muslim on the face of the earth that asks Allah for anything except that Allah gives it to him, or averts from him a similar evil, as long as he does not ask for something evil or for breaking the ties of kinship" (Al-Tirmidhi).

From this narration, the benefits of du'a are made clear, and its value is understood. For not only is a person rewarded for making a du'a, but it is also a cause of repelling an evil that was destined for him, and in obtaining the good that he was expecting.

Ibn Hajr, commenting on the benefits of du'a, said:

"And the benefit of performing du'a is the attainment of reward by obeying the command (of Allah to make du'a), and also by the attainment of what is asked for, for there is a possibility that the request is dependent on the du'a, since Allah is the Creator of both the effort and result of the effort" (Fath Al-Bari)!

Therefore, the proper response to the question posed earlier is, in the words of Ibn al-Qayyim, as follows:

"The logical consequences of such a reasoning leads to a rejection of all efforts. It can, therefore, be said to a person who holds this view, 'If the satisfaction of your hunger and thirst has already been destined for you, then it will be fulfilled, whether you eat or not. On the other hand, if it has not been destined for you, it will never occur, whether you eat or not. And, if a son has been destined for you, then you will be granted one, whether you have intercourse with your wife or not. On the other hand, if a son has not been destined for you, then you will never be granted one. In this case, there is no point in you getting married...!' Now, will any sane person agree with all of these conclusions" (Al-Jawab Al-Kafi)?

To summarise, then, divine decree (qadr) cannot be used as an excuse not to make du'a. For, just as one strives to ensure that one attains worldly needs, of food, drink and family, so too must one strive in one’s religious deeds to attain the desired goal. Du'a is intrinsically related to qadr; in fact, it is a part of one's qadr. Allah has already decreed that a certain matter will be granted to a servant, or an evil averted from him, if he makes du'a. And if he were to leave du'a, then the desired goal would not be reached. Hence it is the Sunnah of the Prophet sal Allaahu alayhi wa sallam to make the following du'a during the witr prayer:

"...Bless me in what You have given me. And avert and turn away from me the evil that has been decreed for me, for verily You decree (all things), and none can decree against You..." (Al-Tirmidhi and Al-Nasa'i)

So the Muslim turns to Allah and prays to Him so that any and all evil can be averted from him.

Additionally, it should be remembered that the concept of divine decree is one that a human can never fully understand, due to his limited intellect and finite capabilities. The true Muslim does not delve too deeply into the philosophical ramifications of divine decree. Rather, he accepts all that has occurred to him in the past as having been destined for him, and he strives to obtain what he desires in the future (as long as it is permissible for him). Since he does not know what has been written for him in the future, he expects the best from Allah, and does everything in his power to ensure that what he wants is granted him. Just like going to work every day will ensure, if Allah wills, that he gets his pay-cheque at the end of the month, so too does making du'a ensure, if Allah wills, that he achieves his desired goal.

--------------------
*Excerpted and edited further from: Qadhi, Abu Ammaar Yasir (2003). Du'ā: The Weapon of the Believer: A Treatise on the Status and Etiquette of Du'ā in Islam. Birmingham: Al-Hidaayah.

Source: Khutbah.com

Barangsiapa yang takut kepada ALLAH, maka ALLAH akan mengadakan baginya jalan keluar (dari kesulitan) , Dan ALLAH akan memberinya rezeki dengan tidak terkira. Barangsiapa yang menyerahkan dirinya pada ALLAH, maka ALLAH akan mencukupkannya (memeliharanya). Sungguh ALLAH menyampaikan urusanNYA. Sungguh ALLAH mengandakan kadar (aturan yang tertentu) bagi tiap-tiap sesuatu.

AT-THOLAAQ: 2-3

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Antara 2 hati dan 2 Iman

Hati dan Iman semut

Pada zaman Nabi Allah Sulaiman, berlaku satu peristiwa antara Baginda dan seekor semut.
Apabila Baginda ternampak semut itu melata di atas batu, Baginda berasa sangat hairan bagaimanakah seekor semut kecil boleh hidup di atas batu yang kering di tengah-tengah padang pasir yang tandus. Lalu Baginda pun bertanya kepadanya: "Wahai semut, apakah engkau yakin ada makanan yang cukup untukmu?".Semut pun menjawab: "Rezeki di tangan ALLAH. Aku percaya dan yakin di atas batu yang kering di padang pasir yang tandus ini pon ada rezeki untukku". Lantas Nabi Allah Sulaiman pun bertanya: "Wahai semut, berapa banyakkah engkau makan sebulan? Dan apakah yang engkau gemar makan?”Maka jawab semut; "Aku hanya makan sekadar sebiji gandum sebulan".Lantas baginda pun mencadangkan; "Kalau engkau hanya makan sebiji gandum sebulan, tidak perlulah engkau melata di atas batu. Aku boleh menolongmu".Kemudian Nabi Allah Sulaiman pun mengambil sebiji bekas lalu diletakkan semut didalamnya beserta sebutir gandum. Kemudian Baginda meninggalkan bekas tersebut selama sebulan.Apabila cukup sebulan Nabi Allah Sulaiman mendapati gandum itu hanya dimakan setengah sahaja oleh semut, lantas Baginda menemplak semut; "Engkau rupanya berbohong padaku!.Bulan lalu engkau katakan bahawa engkau makan sebiji gandum sebulan. Ini sudah sebulan, tetapi engkau hanya makan setengah!"Jawab semut: "Aku tidak berbohong! Aku tidak berbohong!Sekiranya aku berada di atas batu, aku pasti akan makan apa jua sehingga banyaknya sama seperti sebiji gandum untuk sebulan. Ini kerana makanan itu aku cari sendiri dan rezeki itu datangnya daripada Allah, dan Allah tidak pernah lupa padaku. Tetapi apabila engkau memasukkan aku kedalam bekas, rezeki aku bergantung pada engkau. Aku tidak percaya pada manusia, sebab itulah aku makan setengah sahaja supaya ianya tahan untuk dua bulan. Aku takut engkau lupa…"

Itulah Iman Semut!!

…………………………………………………………………………………………………………………………..
Hati dan Iman manusia

Pada zaman Imam Suffian, ada seorang hamba Allah yang kerjanya mengorek kubur. Kerja mengorek kubur bukanlah kerja yang ganjil. Ini kerana kebiasaannya apabila berlaku kematian, penggali kubur dipanggil untuk keperluan si mati.
Namun, apa yang ganjil mengenai hamba Allah ini ialah dia tidak menggali kubur untuk menanam mayat. Sebaliknya, apabila mayat sudah ditimbus, dan waris si mati sudah lama pulang ke rumah, barulah hamba ALLAH ini datang semula ke kubur tersebut untuk dikorek. Hamba ALLAH ini hendak melihat bagaimana keadaan mayat setelah di dikuburkan dan kemungkinan besar setelah disoal oleh Munkar dan Nakir.

Pekerjaan ini dilakukan saban waktu sehinggalah jumlah kubur yang pernah digalinya mencecah 100. Selepas itu hamba ALLAH ini pergi berjumpa Imam Suffian dan bertanya kepadanya: "Ya Imam, mengapakah daripada 100 kubur orang Islam yang kugali, hanya dua sahaja mayat yang masih mengadap kiblat, manakala selebihnya sudah membelakangkan kiblat?"

Jawab Imam Suffian," Diakhir zaman ini hanya 2 daripada 100 umat Islam yang percaya rezeki itu di tangan Allah.Manakala 98 lagi tidak".

Mungkin kerana itulah manusia di akhir zaman ini sewenang-wenangnya sanggup mengambil rasuah lantaran kurang keyakinan pada rezeki pemberian YANG MAHA PEMURAH. Wallahua’lam.

Nyatalah iman semut lebih kuat dari iman manusia.

In Search of Sincerity
by Muhammad Alshareef

In one of the battles that the Muslims waged against the Romans, the Muslims – under the commandment of Maslamah (rahimahullaah) – surrounded a city that had a tall and well-fortified wall. The siege went on for months.

Then one night, one of the Muslim soldiers came to General Maslamah and told him of a hole that he had accomplished to bore through the wall. “It is only large enough for a slim soldier.” He knelt closer. “Quickly, send with me someone who can squeeze through and fight the army on the inside until he has opened the gates for all of us to enter.”

Maslamah sent out the news, and that night someone volunteered. In a sweeping assault, the gate was opened and the Muslims were victorious.

Maslamah, overwhelmed with happiness, sent out the word that the soldier that entered the hole should come forward. No one showed. A day passed and the request was repeated. Another day, then another. No one arrived to take credit.

On the fourth day, a soldier approached Maslamah, his face wrapped in a scarf. He said to him, “I have news of the soldier that entered the hole.”

Maslamah sat up sharp, “Tell me who it is?”

“First, however,” said the soldier, “he has three conditions before exposing himself. Do you agree to this?”

“Of course,” Maslamah said.

“The first is that you do not try to compensate him for what he did. The second is that you do not tell anyone who he is. And the third is that you shall not ask for his presence ever again. Do you agree to these conditions?”

“It is agreed,” Maslamah said.

The soldier, uncovering his scarf, said, “It is I. I went through that hole only for the sake of Allah.” Then, turning, he walked away.

After that day, Maslamah was often heard praying to Allah, “O Allah, (on the Day of Resurrection) grant me companionship with the soldier of the hole.”

taken from: khutbah.com (click here to read the whole khutbah)

Note: How sincere are we in everything we do. Can we be like the sahabah in the khutbah above? Think about it.

The Purpose of Zakat al-Fitr


Every Muslim is required to pay Zakat al-Fitr at the conclusion of the month of Ramadan as a token of thankfulness to God for having enabled him to observe fasts. Its purpose is to purify those who fast from any indecent act or speech and to help the poor and needy.[1] This view is based upon the hadith which reads, “The Messenger of Allah, upon whom be peace, enjoined Zakat al-Fitr on those who fast to shield them from any indecent act or speech, and for the purpose of providing food for the needy. It is accepted as Zakah for the one who pays it before the `Eid prayer, and it is sadaqah for the one who pays it after the prayer.”[2] Al-Qaradawi comments on this hadith by saying that there are two purposes: one is related to the individual; for completion of his fast and compensation for any shortcomings in his acts or speech. The other is related to society; for the spreading of love and happiness among its members, particularly the poor and needy, during the day of `Eid.[3] It also purifies one’s soul from such shortcomings as the adoration of property, and from miserliness. Furthermore, it purifies one’s property from the stain of unlawful earnings. It is also a cure for ailments.[4] The Prophet, peace and blessings be upon him, said, “It would be better that you treat your patients with charity.”[5]
In addition, it provides for the needs of the poor and the indigent and relieves them from having to ask others for charity on the day of `Eid.[6] The Prophet, peace and blessings be upon him, said, “Fulfil their need on this day (i.e., the day of `Eid)”[7]

Who must pay Zakat al-Fitr
Zakat al-Fitr is incumbent on every free Muslim who possesses one Sa` of dates or barley which is not needed as basic food for himself or his family for the duration of one day and night. Every free Muslim must pay Zakat al-Fitr for himself, his wife, children, and servants. This is the opinion of Imam Malik, Al-Shafi`i, and Ahmad. Imam Abu Hanifah, however, said that it is only obligatory for one who possesses a nisab (a minimum amount of property) after fulfilling the costs of his house, servant, horse, and weapon.[8]
Al-Khattabi explained that Zakat al-Fitr was obligatory for all Muslims, not only those who possess the nisab stating that this is the view of the majority of scholars. He said, “In essence, the rationale behind it was stated to be the purification of one who fasts from any indecent act or speech. And since every Muslim needs this, it is therefore obligatory upon every fasting Muslim, whether rich or poor, who possesses one Sa` in excess of his main staple food for the duration of one day and night. This is because so long as the essential rationale is shared by all Muslims, then they also share the same obligation.”[9]
Al-Qaradawi also asserts the majority view when he says, “It is a virtuous wisdom of Islam that it makes this Zakah obligatory not only on the rich, but also upon nearly every Muslim, for you can hardly find a person who does not possess one Sa` of food above his main staple food for the duration of one day and night. The wisdom behind this obligation, therefore, is to prepare the poor to practice benevolence and feel the dignity and honour of giving in charity. Allah described the believers with these words, “Those who spend (freely), whether in prosperity, or in adversity…”[10] Thus if we contemplate on this wisdom, we will not find it strange that the needy pay this Zakah, because it does not cause them to suffer any loss. He will pay only his Zakah and then receive the Zakah of various people.” [11]
Moreover, we have to bear in mind that Zakat al-Fitr is obligatory for everyone who lives until the sun sets on the last day of Ramadan. This is the point of view of the Shafi`is, Hanbalis, and Malikis. Accordingly, whoever dies before the sun sets on the last day of Ramadan is exempted. Likewise, a person who has a baby on the last day of Ramadan should pay Zakat al-Fitr for the baby. The majority of jurists argue that we should not pay Zakat al-Fitr for an embryo. But Imam Ahmad holds that Zakat al-Fitr is also obligatory for an embryo, because it is permissible to assign property to an embryo by means of a will.

When Zakat al-Fitr is due
The jurists agree that Zakat al-Fitrr is due at the end of Ramadan. They differ, however, about the exact time. Al-Thawri, Ishaq, Malik (in one of two reports), and Al-Shafi`i (in one of his two opinions), are of the opinion that it is due at the sunset of the night of breaking the fast, for this is when the fast of Ramadan ends. However, Al-Layth, the Hanafi school, Al-Shafi`i (in his other opinion), and the second report of Malik say that Zakat al-Fitr is due at the start of Fajr (dawn) on the day of `Eid because it is an act of worship connected with `Eid, so the time of its payment should not be before `Eid just as sacrifice on the `Eid of Adha.[12]
These two different views acquire relevance if a baby is born after sunset but before dawn on the day of `Eid; the question then is whether Zakat al-Fitr is obligatory for the baby or not. In accordance with the first view, it is not, since the birth took place after the prescribed time, while according to the second view, it is obligatory because the birth took place within the prescribed space of time.[13]

Time of payment
It is not permissible to delay giving Zakat al-Fitr after the day of `Eid (i.e. one may give it up to the time of the `Eid prayer). However, there are some jurists who think that it is permissible to delay giving it even after the `Eid prayer.[14] The founders of the four schools of Fiqh hold the first opinion, but Ibn Sirin and al-Nakha‘i say that its payment can be delayed. Ahmad says: “I hope that there is no harm [in delaying the payment].” Ibn Raslan says that there is a consensus that payment cannot be delayed merely for the reason that it is a type of Zakah. Thus, any delay is a sin and is analogous to delaying one’s prayers without an acceptable excuse.[15]
Anyway, the founders of the four accepted Islamic legal schools agree that Zakat al-Fitr is not nullified simply by failure to pay it on its due time. If it is not paid before `Eid prayer, one is not exempt from it. It becomes a debt payable even after death. The heirs must not distribute the deceased’s legacy before payment of the deceased’s unpaid Zakat al-Fitr.[16]
Most scholars believe that it is permissible to pay Zakat al-Fitr a day or two before `Eid. Ibn `Umar reported that the Messenger, upon whom be peace, ordered them to pay Zakat al-Fitr before the people went out to perform the `Eid prayer. Nafi‘ reported that `Umar used to pay it a day or two before the end of Ramadan. However, scholars hold different opinions when a longer time period is involved. According to Abu Hanifah, it is permissible to pay it even before Ramadan so long as you make the intention of Zakah.[17] Al-Shaf‘i holds that it is permissible to do so at the beginning of Ramadan. Malik and Ahmad (in his well-known view) maintain that it is permissible to pay it only one or two days in advance.[18]
Al-Qaradawi explains the reasons for these differences in opinion by saying that the Prophet, peace and blessings be upon him, used to pay Zakat al-Fitr after Fajr prayer on the day of `Eid but before the `Eid prayer for the reason that the Muslim community was still small and limited in number. During the time of the Companions the payment was made one or two days before the `Eid. After the spread of Islam the jurists permitted its payment from the beginning and middle of Ramadan so as to ensure that the Zakat al-Fitr reached its beneficiaries on the day of `Eid, thereby avoiding the possibility that the process of distribution would delay reception of the payment after the day of `Eid.[19] After explaining the different views regarding the time of payment, Sheikh `Atiyyah Saqr stated that these differences of opinion among the jurists justify some leniency for Muslims in regard to the time of payment, and therefore a Muslim can pay at any of these times. He also took the view that paying it at different times gives the poor and needy the opportunity to benefit from Zakat al-Fitr and fulfil their needs for longer periods.[20]
In my opinion these differences are due to taking into consideration both the needs of the poor and the opportunity of attaining the wisdom behind the obligation of Zakat al-Fitr. Therefore, the most acceptable and practical approach is to apply whichever practice fulfils the purpose and wisdom behind Zakat al-Fitr, that is bringing happiness to the poor on the day of `Eid and giving their children a chance to enjoy this day as others do.

What type of food can be given and permissible substitutes
The jurists hold different views as to the types of food which must be given as Zakat al-Fitr. The Hanbali view is that the kinds of food which can be given are five: dates, raisins, wheat, barley, and dry cottage cheese. Imam Ahmad is reported to have said that any kind of staple grain or dates are also permissible, even if the above five types are available. The Malikis and Shafi`is are of the view that it is permissible to give any kind of food as long as it is the main staple in that particular region or the main food of the person. As for the Hanafis, they permit paying the value of Zakat al-Fitr in money.[21]
Ibn Al-Qayyim highlighted these different viewpoints and concluded that the Prophet, peace and blessings be upon him, prescribed Zakat al-Fitr as one Sa` of dates, barley, raisins or dry cottage cheese. These were the main staple kinds of food in Madinah. As for people of other territories, what they should pay is one sa’ of their staple grain, such as corn, rice, etc. But if their main staple food is other than grain, such as milk, meat, fish, etc., then they should pay one Sa` of that particular food. This is the opinion of the majority of scholars and is the preferred point of view, since it achieves the purpose of fulfilling the needs of the poor on the day of `Eid with the staple food of their region.[22]

The calculation of Zakat al-Fitr
The amount of Zakat al-Fitr, as we referred earlier, is one Sa` of food. There is consensus on this amount among the scholars with regard to all types of food except wheat and raisins. As for these two types the Shafi`is, Malikis and Hanbalis agree that the prescribed amount is one Sa`, however the Hanafis say it is sufficient to pay half Sa` from wheat and they differed with regard to raisins.[23] After discussing the arguments of these two opinions al-Qaradawi reached the following conclusion: wheat was not a common food amongst them during the time of the Prophet so he did not prescribe one Sa` of it as he did with the other types of food. As for those of the Companions of the Prophet who prescribed half Sa` of wheat instead of one Sa` of barely or dates like Mu`awiyah and other Companions, he views that they did so by analogy, since the value of wheat was more than those of other types of food which were equal. But according to their opinion, he says, the value should be considered and taken as the criterion and this will cause instability and confusion for it changes from place to another and from time to time. He mentioned that in Pakistan the value of wheat is less than that of dates, then how should we pay of it half the amount (i.e. Sa`) that we should pay of dates? He also mentioned that nowadays raisins are more expensive than wheat and dates. The only solution for these problems, he says, is to regard Sa` as the criterion and basis.[24]
Al-Qaradawi explains why the Prophet appointed Sa` as the measure and did not prescribe it in money saying that in his opinion there are two reasons for this: First, money was still rare among the Arabs particularly the Bedouins. They did not have their own currency. So if the Prophet had prescribed it in money, he would have caused hardship to them. Second, the purchasing power of money changes from time to time. For instance, the purchasing power of a certain currency sometimes becomes low and other times high, so paying Zakat al-Fitr in money makes its value unstable. That is why the Prophet prescribed it with a stable measure, that is an amount of food which fulfils the needs of one family. For one Sa` provides a family with food for a whole day.[25]

The amount of Sa`
Sa` is a certain measure which equals 4 mudds (a mudd equals a handful of an average man). The contemporary equivalent weights of Sa` differs according to the stuff which is weighted. For example a Sa` of wheat equals 2176 grams, a Sa` of rice is 2520 grams, a Sa` of beans equals 2250 grams etc.[26] Therefore some scholars are of the view that the criterion should be the measure not the weight for there are kinds of food which are heavier than others.[27] But I think this is the case if the equivalent weight of a certain kind of food is not known. If there is no available measure or weight with the person, then he should pay 4 mudds. Nowadays, it is not that problem because ministries of religious affairs in Muslim countries and mosques and Islamic centres in Western countries announce the value of Zakat al-Fitr every year. Anyhow, this is the obligatory amount which every Muslim should pay. It is better and recommended that one pays an extra amount, particularly for those who are wealthy, for they will be rewarded for it.

Its payment in money
As it is mentioned earlier, the Hanafis permitted the payment of Zakat al-Fitr in money. This is the view of Al-Thawri, Al-Hasan al-Basri, and `Umar ibn `Abd al-`Aziz. However, the other three schools did not permit this. Their argument is that the Prophet did not do so and hence its payment in money contradicts the Sunnah of the Prophet. But some contemporary scholars support the Hanafi view since this is easier nowadays for the payer particularly in cities where people use only money for dealings. Among them are Sheikh Shaltut, al-Ghazali, and al-Qaradawi[28] who mentioned earlier the two reasons for which the Prophet did not prescribe it in money. He also stated that the purpose of Zakat al-Fitr is to fulfil the needs of the poor and this is achieved also by payment in money and that in most cases and most countries the payment in money is more useful to the poor.[29] He also mentioned that when the Prophet prescribed it from food, it was easy for the payer and useful for the recipient during that time. But nowadays to pay it in food is not useful for the poor because he cannot make use, for instance, of wheat or dates unless he sells them with any price, generally low, to buy his needs with the money.[30]
Al-Qaradawi excluded the times of famines where the payment of food is more useful for the recipients and said that the criterion is the benefit of the poor so if food proves to be more useful as in times of famines and catastrophes, then its payment in kind is better. But if money is more useful, then its payment in money is better.[31]
Nowadays, if we consider the condition in the Muslim world in general and that of Muslims in the West in particular we will discover that the second view is more convenient with the spirit of Islamic legislation and the present condition of Muslims. As we will see later when Muslims living in the West decide to transfer their Zakah funds or some of them to needy Muslims in Muslim countries, then the payment in money is more convenient.

[1] Sabiq, op.cit, vol. III, p. 87.
[2] Abû Dâwûd, Sunan Abî Dâwûd, ed. Muhammad ‘Abd al-‘Azîz al-Khâlidî, vol. 1, Dâr al-Kutub al-‘Ilmiyyah, Beirut, 1416/1996, p. 473.
[3] Qaradâwî, Yûsuf al-, Fiqh al-Zakâh, 4th ed., vol. II, Mu’assasat al-Risâlah, Beirut, 1980, pp. 922.
[4] Shahatah, Hussain H., How to Calculate Zakat ul-Fitr, trans. Abdel-Hamid Eliwa, 1st ed., Al-Falah Foundation, Cairo-Egypt (1999), pp. 3-4.
[5] Bayhaqî, Ahmad b. al-Husayn b. ‘Alî, Sunan al-Bayhaqî al-Kubrâ, ed. Muhammad ‘Abd al-Qâdir ‘Atâ, Maktabat Dâr al-Bâz, Makkah al-Mukarramah, 1414/1994, vol. 3, p. 382.
[6] Shahatah, op.cit, p. 6.
[7] Darqutnî, ‘Alî b. ‘Amr Abû al-Hasan al-, Sunan al-Darqutnî, ed. Al-Sayyid ‘Abdullah Hâshim Yamânî al-Madanî, vol. 2, Dâr al-Ma‘rifah, Beirut, 1386/1966, p.152.
[8] Dahmân, Muhammad Ahmad, Kitâb al-Siyâm, 1st ed., Matba‘at al-Taraqqî, Damascus, 1341/1923, p. 34.
[9] Ibidem, pp. 19-20.
[10] The Qur’ân, ’Âl ‘Imrân [3: 134]
[11] Qaradâwî, Yûsuf, Al-‘Ibâdah fî al-slâm, 5th ed., Maktabat Wahbah, Cairo, 1985,p. 282.
[12] Ibn Qudâmah al-Maqdisî, ‘Abdullâh b. Ahmad, Al-Muqni‘, vol. 1, Al-Maktabah al-Salafiyyah, n.d., p. 336.
[13] Sabiq, op.cit, vol. III, p. 89.
[14] Shahatah, How to Calculate Zakat ul-Fitr, p.17.
[15] Sabiq, op.cit, vol. III, p. 89.
[16] Shahâtah, Hussayn H., Fiqh wa Hisâb Zakât al-Fitr, Cairo 1998, pp. 21-22.
[17] Ibidem, pp. 20-21.
[18] Sabiq, op.cit, vol. III, p. 89.
[19] http://qaradawi.net/arabic/meetings/shreai-&-hayaa/prog-46.htm
[20] Qinâwî, ‘Abd al-Râziq Muhammad, Fatâwâ al-Sawm, 1st ed., Dâr Al-Amîn , Cairo, 1998, p. 59.
[21] Shahâtah, Fiqh wa Hisâb Zakât al-Fitr, pp. 11-12.
[22] Ibn Qayyim al-Jawziyyah, A‘lâm Al-Muwaqqi‘în ‘an Rabb Al-‘Âlamîn, vol. III, Dar al-Kutub al-Hadîthah, Cairo, 1969, pp. 15-16.
[23] Qaradâwî, Fiqh al-Zakâh, pp. 932-33.
[24] Ibidem, pp. 937-40.
[25] Qaradâwî, Fatâwâ Mu‘âsirah, vol. I, 8th ed., Dâr al-Qalam, Kuwait, 1420/2000, p. 336.
[26] Shahâtah, Fiqh wa Hisâb Zakât al-Fitr, pp. 16-17.
[27] Qaradâwî, Fiqh al-Zakâh, p. 942.
[28] Shahâtah, Fiqh wa Hisâb Zakât al-Fitr, p. 15.
[29] Qaradâwî, Fiqh al-Zakâh, pp. 948-49.
[30] http://qaradawi.net/arabic/meetings/shreai-&-hayaa/sh-2000-01-02.htm
[31] Qaradâwî, Fiqh al-Zakâh, pp. 950-51.

Assalamualaikum...

di bulan baik ni elokla sama2 kita perbanyakkan sedekah jariah. di sini ade satu artikel berita harian berkenaan anak yatim yg memerlukan bantuan. jika sesapa yg berkemampuan tu elok la hulur kan bantuan semampu yg mungkin. boleh la call number yg disertakan dlm artikel tu.

http://www.bharian.com.my/m/BHarian/Sunday/Nasional/20051022225429/Article/

semoga kita digolongkan dikalangan orang2 yg menghulurkan dengan tangan kanan tanpa tangan kiri mengetahui.

salam ramadhan

Bismillaahirrahmaanirraheem...

Ramadhan yang mulia betul2 menginsafkan...
betul2 membawa khabar gembira buat yg mencari berkatnya...
betul2 mengelokkan langkah hamba yg mencari pedoman...
betul2 menyalur cahaya buat hamba yg mendamba kebenaran...
lantaran...
hati ini patut ikhlas dan jujur dalam mengejar sinar ramadhan...
sinar ramadhan dalam erti kata yg luas...
yg mana sinar itu membawa sejuta makna buat insan yg bergelar hamba...
yg bergelar pengembara...
pengembara di dunia yg fana...
yg tak kekal...
yg penuh rintangan...yg mana...
dunia ini bukan milik kita...BUKAN MILIK KITA...
percayalah ia bukan milik kita...jika kita yakin bahwa yg milik kita....
adalah dihujung sana...di pengakhiran sana...
namun...bilakah pengakhirannya???
ada yg akhirnya tua...akhirnya muda...
akhirnya hari ini...atau juga lusa...
bila akhirnya tiba...tak mampu kita mengelaknya...

http://utusan.com.my/utusan/content.asp?y=2005&dt=1009&pub=Utusan_Malaysia&sec=Dalam_Negeri&pg=dn_01.htm
http://www.bharian.com.my/m/BHarian/Sunday/Mukadepan/20051008233459/Article/

inikah dunia yg dikatakan milik KITA...jika anak2 kecil dibiar tanpa ibu bapa...
dibiar meyatimi hidup mereka seterusnya...
nyata...
dunia ini bukan milik kita kerna...jika ia milik kita...
tentu Dia(Yg Esa) melimpah segala nikmat suka buat semua...nikmat tanpa ada cacat...
namun dunia BUKAN milik kita...
sebab itu Dia menduga...termasuk kepada anak2 yg tak berdosa...
semoga hidup mereka dalam keberkatanNya...
walau tanpa ibu dan bapa...doakan mereka dan kita semua...
semoga kita semua bertemu disana...
di syurga Allah yg memang hak kita...
jika kita mengejarinya...

Orang sukses selalu mencari peluang untuk membantu orang lain. Orang yang tidak sukses selalu bertanya, "Apa untuk saya?" - Brian Tracy