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Zakat Gratuiti dan Imbuhan

Ramai yang keliru tentang kedudukan gratuiti dan imbuhan yang diterima samada tunduk kepada zakat atau tidak. Bagi memudahkan kefahaman, mari kita lihat terlebih dahulu mengenai konsep gratuiti itu sendiri. Gratuiti menurut Kamus Dewan bermaksud ganjaran biasanya berupa wang yang diberikan oleh majikan kepada pekerja yang berhenti atau bersara sebagai penghargaan kepada perkhidmatan yang telah diberikan. Manakala wang pampasan pula merujuk kepada wang yang dibayarkan sebagai ganti rugi. Dalam hukum fiqh yang berkaitan dengan kewajipan zakat ke atas sesuatu jenis harta, jelas menunjukkan setiap harta yang yang diperolehi dan berpotensi untuk dikembangkan dan berupaya menerima pengembangan iaitu dari aspek al-Nama’ serta mampu mewakili konsep kekayaan dan kehartaan iaitu al-Ghina, maka kedua-dua aspek ini akan menjadikan sesuatu harta itu tertakluk kepada zakat. Selain itu ia juga bertepatan dengan arahan umum menerusi firman Allah Ta’ala dalam surah al-Baqarah ayat 267 yang bermaksud: “Wahai orang-orang yang beriman, nafkahkanlah (di jalan Allah) sebagian dari hasil usahamu yang baik-baik dan sebagian dari apa yang Kami keluarkan dari bumi untuk kamu.“ Di dalam ayat ini terdapat kalimah ma kasabtum yang bermaksud semua hasil usaha. Gratuiti adalah salah satu dari hasil usaha yang berkaitan dengan pekerjaan yang telah kita lakukan selama tempoh berkhidmat. Berdasarkan takrifan gratuiti, pampasan dan imbuhan yang dijelaskan kita mendapati ia adalah menepati ciri-ciri yang terdapat pada pendapatan yang tertakluk kewajipan zakat ke atasnya. Maka ia dikategorikan dalam hukum fiqh sebagai salah satu dari al-mal al-mustafad (harta perolehan) yang diwajibkan padanya zakat. (Lihat http://e-smaf.islam.gov.my/e-smaf/index.php/main/mainv1/fatwa/pr/15905) Justeru, semua jenis pendapatan, perolehan, gratuiti, imbuhan, pampasan bonus, emolument, royalti dan apa jua jenis perolehan yang diberikan hasil dari pekerjaan atau khidmat professional yang dilakukan adalah tunduk kepada kewajipan berzakat jika memenuhi segala syarat kewajipan zakat ke atasnya. Sebagai umat Islam, kecaknaan terhadap kewajipan ibadah dari aspek harta ini menjadi satu tuntutan yang utama kerana ia termasuk dalam rukun Islam yang lima. Semoga kita termasuk dari kalangan hamba-hamba Allah yang sentiasa setia dengan kebenaran dan landasan agama dalam usaha mencapai keredhaanNya pada setiap tindakan dan ketika. Sumber: https://www.zakat.com.my/artikel-zakat/2021/zakat-gratuiti-dan-imbuhan/

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Zakat on Trade

The majority of scholars among the companions, the followers, the generation after them, and the jurists who came subsequently held that zakat on merchandise is compulsory. Abu Dawud and al-Baihaqi relate that Samurah ibn Jundub reported: “The Prophet used to command us to pay sadaqah from [the goods] we had for sale.” Ad-Daraqutni and al-Baihaqi relate that Abu Zharr reported the Prophet saying: “There is sadaqah on camels, sheep, cows, and house furniture.” Ash-Shaf’i, Ahmad, Abu ‘Ubaid, ad-Daraqutni, al-Baihaqi, and ‘Abd ur-Razzaq relate that Abu ‘Amr ibn Hammas reported from his father that he said: “I used to sell leather and containers. Once, ‘Umar ibn al-Khattab passed by me and said: ‘Pay the sadaqah due on your property.’ I said: ‘O Commander of the Faithful, it is just leather.’ He replied: ‘Evaluate it and then pay its due sadaqah.’ “ Commenting on its credentials, Ibn Quadmah says in al-Mughni that this is a kind of story that is well known and indisputable. This might be a consensus of opinion. On the other hand, the Zahiriyyah maintains that merchandise is not subject to zakat. They differ, says Ibn Rushd, because of their use of analogical reasoning to the obligation of zakat and because of their disagreement on the authenticity of Samurah’s and Abu Zharr’s reports. However, the majority of jurists view merchandise as a property that increases in value. Hence, by analogy, it is similar to the three categories upon which zakat must be paid: plantations, cattle, and gold and silver. It is stated in al-Mandr: “Most scholars agree that zakat is obligatory on merchandise even though there is no clear-cut ruling in the Qur’an or the Sunnah on this issue. However, there are a number of reports that corroborate each other with regard to the evidence provided by [their] texts. Their rationale is that since merchandise is a form of cash, there is no difference between it and dinars or dirhams in terms of which it is valued. This means that the form of the nisab can alternate between the value in the form of cash and that which is valued in the form of merchandise. If zakat had not been obligatory on merchandise, the rich–or most of them –would have converted their cash into merchandise for trading purposes, making sure that the nisab of gold and silver is never possessed by them for a year.” The main consideration here is that by levying zakat on the rich, Allah wants to help the poor and to promote the welfare of the people in general. For the rich, its benefit lies in cleansing their persons of stinginess–both in money and feelings. For the poor, its benefit lies in easing their circumstances. Zakat thus eliminates the causes of corruption which results from the increase of money in a few hands. It is this wisdom which the Qur’an refers to when it deals with the distribution of booty: “… that it becomes not a commodity between the rich among you” [refer Al-Quran, surah al-Hashr, verse 7]. Therefore, it is not reasonable to exempt businessmen from their societal obligations when they possess most of the nation’s wealth. When Goods can be Judged as Trading GoodsThe author of al-Mughm states: “Merchandise can only be considered as trading goods for two reasons: First ReasonThe actual possession of merchandise is acquired by an act such as a commercial transaction, marriage, divorce demanded by the wife (khul’), acceptance of a gift, bequest, booty, and other lawful acquisition. This is because that which is not subject to zakat cannot be considered as so subsequent to its possession on the basis of niyyah (intention) only, as, for example, in the case of fasting. It does not make any difference whether a person came to possess such items by buying them or not because his possession is by an act similar to inheritance. Second ReasonThe goods are intended, at the time of possession, for trade. These are considered non-trade goods even though the person intends to use them later for trade. However, if he possesses these goods through inheritance and intends them for trade, they are not considered as trade goods because the determining factor in such cases is the status of acquisition, not the temporary state of trade. The mere intention will not provide a valid reason to change its status. For example, if a person intends to travel without embarking upon it, then the mere expression of his intention will not constitute the act of traveling. Likewise, if a person bought merchandise for trade and then intended it for possession, it would be considered as such, and zakat will not be paid on it. How is Zakat on Trade Money to be PaidOne who possesses merchandise with a nisab for a year should pay zakat on it, the amount of which is a quarter of a tenth of its value (2.5%). This should be done by a businessman every year. However, the period of a year does not come into effect unless his inventory constitutes a nisab. Assuming a businessman possesses merchandise short of a nisab and part of a year has passed, his inventory subsequently increases through an unusual rise in value (because of supply and demand or through price fluctuation) so that it constitutes a nisab; or he sold merchandise for the price of a nisab; or during the course of the year, he comes to possess other merchandise which, together with his previous amount, completes a nisab; then, the hawl (for the purpose of zakat) starts at that time, and the time elapsed is not taken into consideration. This is the view of the Hanafiyyah (madhab), ath-Thauri, ash-Shaf’i, Ishaq, Abu ‘Ubaid, Abu Thaur, and Ibn al-Munzhir. According to Abu Hanifah, if the merchandise in possession constitutes a nisab at the beginning of the year and also at the end, zakat will still be applicable even though the nisab might have decreased within that time. The reason is that it is difficult to ascertain its completeness in

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PPZ-MAIWP, ZPP & MAINPP Turut Membantu

Program Sentuhan Kasih MAIWP turut mendapat kerjasama daripada Zakat Pulau Pinang, Majlis Agama Islam Negeri Pulau Pinang, Jabatan Hal Ehwal Agama Islam Pulau Pinang, Wakaf Pulau Pinang dan Kolej Islam Teknologi Antarabangsa Pulau Pinang yang telah menyumbang barangan keperluan yang bernilai RM100,000 untuk kami agihkan kepada mereka yang terlibat dengan musibah banjir di Wilayah Persekutuan. TERIMA KASIH kepada Tn. Amran Hazali, Ketua Pegawai Eksekutif Zakat Pulau Pinang yang turut hadir bagi menyerahkan sumbangan ini. Kepada individu mahupun syarikat yang ingin berkongsi rezeki bersama asnaf boleh salurkan zakat anda kepada PPZ-MAIWP. Salurkan zakat anda secara atas talian mengikut 6 pilihan saluran seperti di dalam link ini: http://bit.ly/saluranzakat

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PPZ-MAIWP dan MAIJ Bekerjasama

Alhamdulillah, Program Sentuhan Kasih MAIWP mendapat kerjasama daripada Majlis Agama Islam Johor yang telah menyumbang 1,000 kotak barang makanan kering untuk kami agihkan kepada mereka yang terlibat dengan musibah banjir di Wilayah Persekutuan. TERIMA KASIH kepada Tn.Hj. Zulkifly Hj. Mohd Tahir, Ketua Pegawai Eksekutif Majlis Agama Islam Johor yang turut hadir bagi menyerahkan sumbangan ini. Kepada individu mahupun syarikat yang ingin berkongsi rezeki bersama asnaf boleh salurkan zakat anda kepada PPZ-MAIWP. Salurkan zakat anda secara atas talian mengikut 6 pilihan saluran seperti di dalam link ini : http://bit.ly/saluranzakat

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PPZ-MAIWP dan LZNK Berganding Bahu

Alhamdulillah, Program Sentuhan Kasih MAIWP mendapat kerjasama daripada Lembaga Zakat Negeri Kedah Darul Aman yang telah menyumbang 6000 kampit beras untuk kami agihkan kepada mereka yang terlibat dengan musibah banjir di Wilayah Persekutuan. TERIMA KASIH kepada Syeikh Zakaria Bin Othman, CEO Lembaga Zakat Negeri Kedah yang turut hadir bagi menyerahkan sumbangan ini. Kepada individu mahupun syarikat yang ingin berkongsi rezeki bersama asnaf boleh salurkan zakat anda kepada PPZ-MAIWP. Salurkan zakat anda secara atas talian mengikut 6 pilihan saluran seperti di dalam link ini: http://bit.ly/saluranzakat

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Karikatur Ustaz Amil No. 7

Barangsiapa memiliki dua nikmat ini (waktu lapang dan nikmat sihat), hendaklah ia mensyukurinya dengan melaksanakan segala perintah dan menjauhi setiap larangan Allah. Barangsiapa yang tidak bersyukur, maka dialah orang yang tertipu. Semoga Allah selalu memberi kita taufik dan hidayah-Nya untuk memanfaatkan dua nikmat ini dalam ketaatan. Semoga kita tidak termasuk orang-orang yang tertipu dan terperdaya. ~Karikatur Ustaz Amil No. 7~____________________________________ PPZ-MAIWP sedang mengadakan Kempen Year End Zakat 2021 bermula 15 November hingga 31 Disember 2021. Lebih 1,200 hadiah ditawarkan kepada pemenang yang bertuah. Mohon sahabat-sahabat semua dapat menguar-uarkan kempen ini kepada sahabat handai & kenalan. Maklumat lanjut boleh layari portal PPZ www.zakat.com.my/yez2021 #KempenYEZ2021#PPZMAIWP#PusatPungutanZakat#MemudahkanAndaBerzakat#BerdiriBersama

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Impact of Zakat on the Muslim

  • December 23, 2021
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There is no doubt that Zakat (obligatory charity) has a great impact on both the person who pays it and on society as a whole. Among its impacts are the following: It purifies the person who gives it from sins and acts of disobedience he committed; Allah Says (what means): {Take, [O Muhammad Sallallahu `Alayhi wa Sallam (may Allah exalt his mention) ], from their wealth a charity by which you purify them and cause them to increase.}[Quran 9:103]. Moreover, it is confirmed that the Prophet Sallallaahu `Alayhi wa Sallam (may Allah exalt his mention) said: “Charity wipes out the sin exactly as water extinguishes the fire.” [At-Tirmithi] It results in the increase and blesses of the money; linguistically, Zakat means to bless, increase, or purify. Allah 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]. Besides, it is confirmed that the Prophet Sallallaahu ‘Alayhi wa Sallam (may Allah exalt his mention) said: “I swear by Allah on the following three things: ….(and he mentioned) charity does not decrease the wealth of the person who gives it.” [At-Tirmithi] It fulfills the need of the needy; this leads to the spread of security in society, as theft and robbery will decrease. It also means harmony in society. The above are some fruits yielded by the payment of Zakat, and whoever wants to find out more in this regard may refer to the books of the scholars may Allah have mercy upon them on this subject. Allah Knows best.

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Why We Should Purify Our Wealth?

  • December 23, 2021
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Why it is important that we should ‘purify’ our wealth and what is the significance of zakat? In Islam, all wealth belongs to Allah. It does not belong to the individual. Wealth is an amanah (trust that is entrusted to the individual) from Allah. We are but the administrator of it. We will have to account for the wealth that Allah has entrusted to us in the Hereafter. Allah has made it obligatory on us that a very small part only 2.5 percent of the wealth He entrusted us with must be paid as zakat. This 2.5 percent does not belong to us. It belongs to the poor and the needy and those who can receive it. The poor and the needy have the right to demand the due zakat from the wealthy. When a Muslim gives the zakat, Allah, through His Love and Mercy, makes the rest of his wealth which is the remaining 97.5 percent halal (lawful) for him to use as he pleases. Allah encourages him to spend a portion of his 97.5 percent in charity (sadaqah) but He does not make it obligatory or compulsory. In giving zakat, a person purifies his soul from the filth of miserliness, greed, and selfishness. It cleanses his soul from feeling contempt for the poor. It stops him from behaving harsh-heartedly towards the poor. It nurtures in him feelings of spiritual goodness which include compassion, concern, and understanding for the poor. It ensures that the giver will receive the Blessings of Allah in the Hereafter. One of the main aims of zakat is to eradicate poverty (al-faqr). Allah, due to His all-encompassing Knowledge and Mercy, knows that it will be difficult for a person to perform his obligatory duties, personal, spiritual, social, political, and otherwise when he is starved of food and deprived of shelter. Thus performing zakat will help them. Allah knows best!

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On Increasing Good Deeds

  • December 23, 2021
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All praise is due to Allah. He made the Quran a beacon of light for its readers. He also made the prayers a source of comfort for worshipers and the charity a rewarding trade for those who spend in the cause of Allah. Reciting Al-QuranPlease know that the faithful believers who run a beneficial trade, recite the Quran in days and nights, establish prayers to please their Lord, and spend from their wealth in private and in public shall, by Allah’s grace, see their good deeds increased in amounts they could barely imagine. They shall also expect their sins to be forgiven and some of their good deeds to be appreciated. The Almighty says: “Indeed, those who recite the Book of Allah and establish prayer and spend [in His cause] out of what We have provided them, secretly and publicly, [can] expect a profit that will never perish That He may give them in full their rewards and increase for them of His bounty. Indeed, He is Forgiving and Appreciative.” [Al-Quran, Surah Al-Fatir, verse 29-30]. This verse starts with a reference to reciting the Quran, in an indication of its great standing. Indeed, it is amongst the most rewarded trades and one of the worships that bring us closer to Allah, the Most Exalted. For this reason, in the following verse, Allah enjoins His Messenger to recite the Quran; He says, “Recite, [O Muhammad], what has been revealed to you of the Book and establish prayer.” [Al-Quran, Surah Al-Ankabut, verse 45]. Allah revealed His holy Quran for us to read and ponder over its meanings. He says, “[This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded.” [Al-Quran, Surah Sad, verse 29]. Indeed, for each letter of the Quran we read, we will attain multiple rewards. This was further stressed by the Prophet when he said, “Whoever recites a letter from the Book of Allah will be credited with a good deed, and a good deed gets a tenfold reward. I do not say that Alif Lam Mim is a letter, but Alif is a letter, Lam is a letter and Mim is a letter.” Furthermore, learning the Quran is better for the believer than possessing treasures and great wealth. The Prophet said in this regard, “if anyone of you goes out in the morning to the mosque and learns two verses of the Book of Allah, the Exalted, it is better for him than two she-camels, and three verses are better for him than three she-camels, and four verses are better for him than four she-camels, and so on than their numbers in camels.” It is, then, such a great thing that we engage in learning the Quran and teaching it to our children. Abdullah ibn Masood said in this regard, “this Quran is the Banquet of Allah. So, learn as much as you can from it. Indeed, understanding comes through learning.” So, when we read the Quran, Allah, the Almighty, will, in fact, witness over our recitation and listen to it as evidenced in this verse, “And, [O Muhammad], you are not [engaged] in any matter or recite any of the Quran and you [people] do not do any deed except that We are witness over you when you are involved in it.” [Al-Quran, Surah Yunus, verse 61]. That is: Allah sees you and hears what you read. Another great virtue of reciting the Quran is that on the Day of Judgment, the one who is devoted to the Quran will be told, “Recite and ascend (in ranks) as you used to recite when you were in the world. Your rank will be at the last verse you recite.” Do PrayPlease also know that observing prayer is one of the strongest and most rewarded acts of worshipping. Allah, the Almighty, ordered us to be steadfast in performing prayers when He says, “Maintain with care the [obligatory] prayers and [in particular] the middle prayer and stand before Allah, devoutly obedient.” [Al-Quran, Surah Al-Baqarah, verse 238]. This verse orders us to perform prayer at its specified time and as required. We must also remain diligent in observing it. It was the last advice from the Prophet to his nation. Ali bin Abu Talib narrated that the last of the Prophet’s words were “Prayer, prayer!” The same was echoed by, Abdullah ibn Masood when he said, “whoever aspires to meet Allah as a Muslim, let him uphold the habit of attending prayers whenever the call to prayer is given. Allah has shown your Prophet the way of guidance, and these prayers (in the mosque) are part of that way.” On another note, you should be aware that whoever performs Wudu’ (ablution) at home well, will be an expiation for the sins he committed prior to it. The Prophet said, “Whoever performs ablution like my present ablution, all his previous sins would be forgiven and his prayer and walking towards the mosque would have an extra reward.” This Hadith advocates that whoever walks to the mosque Allah will raise their status and increase their credits of good deeds. He further stressed the same in another Hadith as he said, “He who purified himself in his house, and then he walked to one of the houses of Allah for the sake of performing one of the obligatory acts enjoined by Allah, both his steps (would be significant) as one of them would obliterate his sin and the second one would raise his status.” As such, a believer goes to prayer and stands in the hands of his Creator pure in heart and body. It is indeed such a great honor to pray amongst the worshipers, bowing with them and standing when they do. Therein, Allah will look over the rows of worshipers to find us humbly submissive and devoutly obedient to Him, fully abiding by His orders and following the guidance of His Messenger. The reward for

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