Answer: 1802 Dear Sr. T. As-salaamu alaykum. First, we will answer your specific question and then, we will give you the general guideline regarding this topic. Please note that the issue of Halal and Zabiha meat is a matter that Muslim scholars have divergent opinions about it. Also, please note that Halal meat means permissible to eat according to Islamic Law (not specifying the party doing the slaughtering) while Zabiha meat means meat slaughtered by Muslims according to specific guidelines. Now, back to your request: The verses that some Muslim scholars use to prove that only Islamically Slaughtered meat (Zabiha) is Halal are found in Surah al-An�aam (6) verses 118 and 121. As to the verse that some Muslim scholars use to prove that Meat from Christians and Jews is Halal to eat is found in al-Ma�idah (5) verse 5. Having said this, this is our guidelines to you: The subject regarding the meats in non-Muslim country and non-Zabiha meat is very long and elaborate. We will only give here a very brief explanation. If you need more information in the future, please write us. Also, Dr. Ahmad Sakr has written several books about this subject, i.e., not only about meats, but also about other food, food ingredients, food additives, and preservatives in the West. You can obtain copies of his publications directly from the Foundation for Islamic Knowledge: P.O. Box 665, Lombard Illinois 60148. USA. You may also contact the Islamic Food and Nutrition Council of America. To get its address, also contact the Foundation for Islamic Knowledge. Now, back to your question, to give you a yes/no answer, I tend to allow Muslims to eat non-Zabiha meat (beef, lamb, and chicken, ducks, etc.) if they are living in non-Muslim countries under certain conditions: 1- that you know that the meat is from People of the Book i.e. they have to be Christians or Jews. You cannot eat meats of atheists, polytheists, pagans, Hindus, Buddhists, or any group that does not have a monotheistic religion. 2- You should mention the name of Allah before or while eating. 3-If you actually witness the slaughtering of the animal, by a non-Muslim or a Muslim person, in a way that is not allowed in Islam, such as killing the animal by strangling him, or that the animal died before slaughtering him, or the animal fell from an elevated place, or that he died through a horn fight, and other restrictions described in Surah al-Ma'idah (5) verse 3, then don't eat the meat because it becomes Haram, and 4- If Islamically slaughtered meat is available, you should select it; and you should consider the meat of the People of the Book as a last alternative. Thank you for asking and God knows best.
(Source: IslamiCity)

Answer: 1848 Dear Br. R. As-salaamu alaykum. Your question in 1565 was whether or not meat that is imported from Brazil or Denmark and carries the label Halal can be eaten, and our answer for you was yes. We can add to it that if you are able to verify the source and method of slaughtering through any contacts you or others Muslims have in Brazil or Denmark, then it would be good to do so, but still, meat that is claimed to be Halal is considered Halal. We didn�t see any need to go further in the answer. As to question 1848, there are several points you should know and not confuse: these points are: I-What constitutes Halal meat, II-Place of origin of Halal meat, and III- Method of slaughtering animals. I. What Constitutes Halal Meat: Regarding the first issue, please note that the issue of Halal and Zabiha meat is a matter that Muslim scholars have divergent opinions about it. Also, please note that Halal meat means permissible to be eaten according to Islamic Law while Zabiha meat refers to meat slaughtered by Muslims according to specific guidelines. The verses from the Qur�an that some Muslim scholars use to prove that only Islamically Slaughtered meat (Zabiha) is Halal are found in Surah al-An�aam (6) verses 118 and 121. As to the verse that some Muslim scholars use to prove that meat from Christians and Jews is Halal to eat is found in al-Ma�idah (5) verse 5. Having said this, this is our guidelines to you: The subject regarding the meats in non-Muslim country and non-Zabiha meat is very long and elaborate. We will only give here a very brief explanation. If you need more information in the future, please write us. Also, Dr. Ahmad Sakr has written several books about this subject, i.e., not only about meats, but also about other food, food ingredients, food additives, and preservatives in the West. You can obtain copies of his publications directly from the Foundation for Islamic Knowledge: P.O. Box 665, Lombard Illinois 60148. USA. You may also contact the Islamic Food and Nutrition Council of America. To get its address, also contact the Foundation for Islamic Knowledge. Now, back to your question, to give you a yes/no answer, I tend to allow Muslims to eat non-Zabiha meat (beef, lamb, and chicken, ducks, etc.) if they are living in non-Muslim countries under certain conditions: 1- that you know that the meat is from People of the Book i.e. they have to be Christians or Jews. You cannot eat meats of atheists, polytheists, pagans, Hindus, Buddhists, or any group that does not have a monotheistic religion. 2- You should mention the name of Allah before or while eating. 3-If you actually witness the slaughtering of the animal, by a non-Muslim or a Muslim person, in a way that is not allowed in Islam, such as killing the animal by strangling him, or that the animal died before slaughtering him, or the animal fell from an elevated place, or that he died through a horn fight, and other restrictions described in Surah al-Ma'idah (5) verse 3, then don't eat the meat because it becomes Haram, and 4- If Islamically slaughtered meat is available, you should select it; and you should consider the meat of the People of the Book as a last alternative. II. Place Of Origin of Halal Meat: Since Islam is the fastest growing religion in the West, the Muslim community living in predominantly non-Muslim countries have been able to establish their own slaughter houses. This is found in North and South America, in Australia, in Europe, and in many other countries. Actually, many Muslim countries purchase their meats from these countries and are well aware that the meat is slaughtered according to Islamic guidelines. This is still not a reason for Muslims not to check the authenticity of the claims of the foreign slaughter houses. Therefore, if you are among the Muslims who take the position that Halal meat is only Zabiha meat, it is still not a reason to condemn all meat coming from non-Muslims countries because in many times, non-Muslim slaughter houses hire Muslim butchers to slaughter the animals. III. Method of slaughtering animals: As to this issue, the fact that chicken are slaughtered by electric machines and not manually is not a reason not to make them Zabiha. In Saudi Arabia, where the largest poultry farms in the world exist, chicken are also slaughtered by electrical machines and an Allahu Akbar tape is played allowed to deal with the issue of mass slaughtering which is no longer practical to be done manually. Therefore, the method itself on its own is not the issue. We hope this answer satisfies your needs and clarifies the issue in more details. Thank you for asking and God knows best.
(Source: IslamiCity)

Answer: Dear Br. M. As-salaamu alaykum. The subject regarding the meats in non-Muslim country and non-Zabiha meat is very long and elaborate. We will only give here a very brief explanation. If you need more information in the future, please write us. Also, Dr. Ahmad Sakr has written several books about this subject, i.e., not only about meats, but also about other food, food ingredients, food additives, and preservatives in the West. You can obtain copies of his publications directly from the Foundation for Islamic Knowledge: P.O. Box 665, Lombard Illinois 60148. USA. You may also contact the Islamic Food and Nutrition Council of America. To get its address, also contact the Foundation for Islamic Knowledge. Now, back to your question, to give you a yes/no answer, I tend to allow Muslims to eat non-Zabiha meat (beef, lamb, and chicken, ducks, etc.) if they are living in non-Muslim countries under certain conditions: 1- that you know that the meat is from People of the Book i.e. they have to be Christians or Jews. You cannot eat meats of atheists, polytheists, pagans, Hindus, Buddhists, or any group that does not have a monotheistic religion. 2- You should mention the name of Allah before or while eating. 3-If you actually witness the slaughtering of the animal, by a non-Muslim or a Muslim person, in a way that is not allowed in Islam, such as killing the animal by strangling him, or that the animal died before slaughtering him, or the animal fell from an elevated place, or that he died through a horn fight, and other restrictions described in Surah al-Ma'idah (5) verse 3, then don't eat the meat because it becomes Haram, and 4- If Islamically slaughtered meat is available, you should select it; and you should consider the meat of the People of the Book as a last alternative. Thank you for asking and God knows best.
(Source: IslamiCity)

Answer: Dear Br. S. K. As-Salaamu Alaykum. For a Zabiha to be correct, it should be slaughtered Islamically and meet the following conditions: 1-The knife should be sharp to make the slaughtering easy and quick on the animal. 2-The person performing the slaughtering should say Bismillah ar-Rahman Ar- Raheem. He/she may say it in English or his/her native tongue. This condition is agreed upon among all scholars except for the Shafi'i school which says that it is not a requirement. 3-That the slaughtering cuts the wind pipe, the throat, and the two main arteries, 4-It is recommended (but not required) that the animal be facing the Kibla. 5- That the animal meat is from the animals that Muslims are allowed to eat, i.e., not a pig slaughtered Islamicly. 6-That the animal is slaughtered by a Muslim or a person from the people of the Books (Jews and Christians), otherwise we cannot eat the meat from other groups. 7-That the animal gets slaughtered for God and not for anything else such as a statute. Thank you for asking and God knows best.
(Source: IslamiCity)

Answer: Dear Br. R. As-salaamu alaykum. Yes, if the meat is claimed to be Halal, then you may eat it. A number of Western and other countries are producing Halal meat. Thank you for asking and God knows best.
(Source: IslamiCity)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger. Zakaah must be paid for the amount mentioned, and the fact that you saved it to buy a land for the purpose of rent does not waive Zakaah as long as you possess it. Once you purchase the land and started to rent it, then there is no Zakaah due on its value, and you only have to pay Zakaah on the revenue it generates. In sum, you must pay Zakaah on the amount mentioned; 2.5% as soon as a lunar year elapses from the time you possess it, and if it reaches the Nisaab (the minimum amount one must pay Zakaah on). Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallahu 'alayhi wa sallam, is His slave and Messenger. The zakaah on two hundred camels is five she-camels in their third year (Bint Laboon) or four she-camels in their fourth year (Hiqqah) because if the number of camels exceeds one hundred and twenty, their zakaah is one Bint Laboon for each forty or one Hiqqah for each fifty camels. The Prophet, sallallahu 'alayhi wa sallam, said, "If they exceed one hundred and twenty, a Bint Laboon is due for every forty and a Hiqqah is due for every fifty." [Al-Bukhaari and others] The Arabic word "Bint Laboon" used in the hadeeth means a two-year-old she-camel in its third year, and the word "Hiqqah" means a three-year-old she-camel in its fourth year. The zakaah collector (the worker employed to collect the zakaah), if any is appointed, is the one who should determine whether the zakaah on the camels should be five Bint Laboon or four Hiqqah. The Maaliki Fiqh book Irshaad As-Saalik reads, "The zakaah on the two hundred camels is four Hiqqah or five Bint Laboon, and it is to be decided by the zakaah collector or rather by the owner if there is no zakaah collector appointed. If there is an appointed zakaah worker, the owner has no say in this regard." This is if the camels are freely grazed in open fields during the greater part of the year. However, if the camels are given feed by its owner for most of the year, then they are not subject to zakaah on animals (but could be suject to zakaah on articles of merchandise if they are tradeable items), according to the majority of the scholars, contrary to the Maalikis, who held that camels are liable for zakaah regardless of whether they are freely grazed in open or stall-fed in private fields. For more benefit, please refer to fatwa 18856.Allah knows best.
(Source: islam_web)

Answer:

Praise be to Allah.

In the case of palm trees growing in people�s houses (gardens), zakaah is due on their fruits if it reaches the nisaab, because Allaah says (interpretation of the meaning):

�O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you� [al-Baqarah 2:267]. This is one of the things that Allaah produces from the earth for us, so zakaah is obligatory on it whether it is given as gifts, eaten or sold.

If it does not reach the amount of the nisaab, there is no zakaah due on it, because the Prophet (peace and blessings of Allaah be upon him) said: �No sadaqah (i.e., zakaah) is due on anything less than five wasq of dates.� A wasq is sixty saa� of the Prophet (peace and blessings of Allaah be upon him), and the saa� of the Prophet (peace and blessings of Allaah be upon him) is equivalent to 2.4 kilograms. So the nisaab is 612 kilograms. The standard in this case is the weight of good quality wheat; 2.4 kilograms of good quality wheat should be put in a vessel, and the goods to be assessed should be of the same volume as this, no more and no less. This is the saa� of the Prophet (peace and blessings of Allaah be upon him): to measure goods other than wheat by volume.

It is well known that things to be measured by volume may vary in weight; if it is heavy then the zakaah should be increased accordingly.

The rate of zakaah is one-half of one-tenth [i.e., one twentieth, 1/20] because it is irrigated with water which is brought from wells or the sea, but there is effort and cost involved in pumping or desalinating the water. The Prophet (peace and blessings of Allaah be upon him) said: �For things which are watered by rain or springs, the zakaah is one-tenth; for things which are watered by bringing water to them, the rate is half of one-tenth.� (Narrated by al-Bukhaari).

There is no zakaah on the seedlings, but if they are sold for cash and the money is kept for an entire (hijri) year, then zakaah becomes due on it.

There is no zakaah on the palm-tree which is planted for the purpose of obtaining seedlings, just as there is no zakaah on the palm-tree which is planted for the purpose of selling its fruits. Whatever fruit of domestic palm trees is sold, zakaah should be paid on its value. Whatever dates are eaten fresh, zakaah should be paid in fresh dates of intermediate quality, if they are plentiful, and whatever dates are kept and dried, their zakaah should be paid in dried dates. And Allaah knows best.

(Source: IslamQA)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.

Zakaah is not due on diamonds and jewelry that are used as ornaments of a woman. All the Muslim scholars are agreed upon this fact. Ibn Qudaamah wrote in his book al-Mughni: “There is no Zakaah on jewelry of woman since no scholars believe that.”

On the other hand, are the ornaments of gold and silver subject to Zakaah or not? Muslim scholars have different opinions. According to the majority of Muslim scholars, Zakaah is not due on golden and silver ornaments. So, you are not obliged to pay the Zakaah on ornaments regardless of their cost.

Moreover, if the income of your husband is not sufficient to satisfy your family needs, such as housing, food, clothes, and other expenditures, then he is eligible to receive Zakaah from others. It is also permissible for your husband to take Zakaah even if you are rich to spend on himself and on his family members. He is not considered rich if his wife is rich since she is not responsible to spend on her husband.

For more benefit on Zakaah on gold jewelry worn by women, please refer to Fataawa 82925, 81703, 83665, and 81677.

Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.

It is lawful for the woman to give her Zakaah to her poor husband or any other poor relatives.

The evidence about this is the Hadeeth in which Zaynab, the wife of ‘Abdullah Ibn Mas'ood said: “O Prophet of Allah! Today you ordered people to give alms (Sadaqah) and I had an ornament and I intended to give it as alms, but Ibn Mas'ood said that he and his children deserved it more than anybody else.” Thereupon, the Prophet (saw) said: “Ibn Mas'ood had spoken the truth. Your husband and your children had more right to it than anybody else.” [Al-Bukhari]

For more benefit on Zakaah on gold jewelry worn by women, please refer to Fataawa 82925, 81703, and 81677.

For more benefit that Zakaah is not obligatory for gold kept as jewelry, please refer to Fataawa 286222, 89106, 83665, 81703, 85625, and 83684.

Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallahu ʻalayhi wa sallam, is His slave and Messenger.According to most scholars, it is permissible for a Muslim to enter into a partnership with a non-Muslim. The Kuwaiti Encyclopedia of Fiqh reads:"The Maalikis and Hanbalis held that it is permissible for a Muslim to engage in a (business) partnership with a non-Muslim provided that the non-Muslim partner acts only in the presence of his Muslim partner because this guarantees that the non-Muslim partner would not engage in any prohibited acts as far as their partnership is concerned. The Shaafiʻis and Abu Yoosuf (from the Hanafis) also held that it is permissible yet disliked because the non-Muslim is unaware of the permissible actions in Islam. Abu Haneefah and Muhammad held that it is impermissible for a Muslim to engage in a partnership with a non-Muslim because the non-Muslim partner may buy alcohol and pigs/pork and sell them, while this is prohibited for the Muslim."As for the zakaah, a non-Muslim is not liable for zakaah, meaning that he is not asked to pay it. Rather, he should be invited to embrace Islam; if he accepts and reverts to Islam, he is then asked to fulfil the obligation of zakaah. If a non-Muslim pays zakaah while adhering to disbelief, it is not accepted from him, as Allah, the Exalted, says (what means): {And what prevents their expenditures from being accepted from them but that they have disbelieved in Allah and in His Messenger...} [Quran 9:54]As a Muslim, you are obliged to pay the zakaah with its due conditions and you are rewarded for it. It will be a blessing for you in the life of this world and a source of reward in the afterlife. If your share of the harvest does not amount to the Nisaab, you are not required to pay zakaah for it. Joint farming does not affect the obligation of zakaah. Each partner should pay the zakaah on his share of the harvest if it amounts to the Nisaab. If his share does not amount to the Nisaab, there is no zakaah on him.Ibn Qudaamah said, "If the wealth of the partners is mixed in other than free-grazing cattle, such as in gold, silver, trade goods, land produce and fruits, it does not affect the zakaah. The ruling on them is that on individuals. This is the opinion of most scholars." [Al-Mughni]Even the scholars of Fiqh who held that zakaah is due on the joint wealth of the partners even if the share of each partner does not amount to the Nisaab (as long as the total harvest amounts to the Nisaab) stipulated that the partners must both be liable for the zakaah. If one of the partners is a non-Muslim, his share is not subject to zakaah. Rather, the share of the Muslim partner only is liable for zakaah if it amounts to the Nisaab. An-Nawawi wrote about the conditions for the zakaah on the joint wealth, "Both partners must be eligible zakaah payers (i.e. required to pay the zakaah). If one of the partners is a non-Muslim or Mukaatab (a slave who has entered into a contract of manumission), the joint wealth is not subject to zakaah, and there is no scholarly difference of opinion in this regard. If the share of the Muslim partner amounts to the zakaah, it is subject to zakaah; otherwise, it is not subject to zakaah, and the scholars did not differ in this regard either." [Al-Majmoo�]It is important, dear Brother, that you know that the criterion for determining the Nisaab is the harvest itself, and not the price which you received for selling it. If your share of the harvest amounts to five Wasaqs (about 652.8 kg according to the majority of scholars), it has amounted to the Nisaab and it is subject to zakaah. The rate of zakaah differs according to the method of irrigation. If it is watered naturally by rain, spring water, or flowing water that does not incur a cost to transfer it, then the due zakaah is 10% of the harvest. If it is irrigated by watering animals or machinery or with purchased water (and you bear the irrigation expenses), then the due zakaah is 5% of the harvest. Please refer to fatwas 336532 and 327868.Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.

It is not an obligation on you to pay Zakaah on your share from the real estate that you had inherited from your grandmother, since it is fixed assets. In addition, fixed assets are not subject to Zakaah since they are undeveloping properties unless they are a form of merchandise. In which case, such assets will be subject to Zakaah at the same rate as articles of merchandise. Moreover, if such real estate is rented, then the revenue of its monthly rent is subject to Zakaah provided that:

1) Such a revenue reaches the value of Nisaab (the value of 85 grams of gold).

2) Such a revenue should be possessed by one for a complete lunar year.

Here, we draw your attention to the fact that if the house that you inherited was sold before and your share constituted a Nisaab, then you should pay the Zakaah for all previous years after selling, whether you took your share or not, taking into consideration the above-two conditions (1, 2).

Also, know that Zakaah is obligatory on any amount of money you have, since it is a developing property, but as mentioned above in conditions 1 and 2. Concerning the Nisaab and possessing it for a complete lunar year.

The rate of Zakaah is 2.5 percentage.

For more benefit on Zakaah, please refer to Fataawa 165375, 401332, and 379973.

Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad (saw) is His slave and Messenger. Zakaah on land is only obligatory when two conditions are met:Firstly: it should be purchased with the intention of trading with it.Secondly: its value should reach the Nisaab (minimum amount liable for zakaah). So if these plots of land were purchased with the intention of trading with them, then they are tradeable items and they are subject to zakaah � if their value reaches the Nisaab � pursuant to the hadith of Samurah ibn Jundub, may Allah be pleased with him, who said, "The Prophet (saw) used to order us to pay zakaah on the items that we prepare for sale." [Abu Daawood]Therefore, if you were determined at the time of purchasing those plots of lands to trade with them, then they are considered as tradeable items and zakaah must be paid on them. So the land should be evaluated once a whole lunar year has elapsed since the time that you possessed the money with which you purchased the land, and then you should give out 2.5% of the market price of the land as zakaah.As regards the land on which you intended to build a house for yourself and which you do not want to trade with, then you do not have to pay zakaah on it because it is not a tradeable item.Also, if you are not determined to trade with those plots of land in the future but you would only sell them in case you need to do so, and if you are not in need, then you would not sell them, then in such case they are not considered as tradeable items and you do not have to pay zakaah on them.Shaykh Ibn 'Uthaymeen said, "There is no zakaah on this land, in principle, as long as one does not have a definite intention that it is a commodity for trade; there is no zakaah on it because he is hesitant; even if he hesitates only one per cent, then there is no zakaah on it."He also said, "If a person is hesitant and says, 'By Allah, I do not know if I will trade with it or keep it;' for example, he has a piece of land and says, 'I do not know if I trade with it or keep it or build a building on it,' then is there any zakaah on it or not? The answer is: there is no zakaah on it because in principle there is no zakaah unless one has a firm intention to trade with it."For more benefit, please refer to fatwas 83761 and 81404.Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad (saw) is His slave and Messenger.Since the amount reached the Nisaab (minimum amount liable for zakaah) and it remained for a whole lunar year, then it is obligatory to pay zakaah on it. However, we have to look at the installments which you still owed to the bank when a whole lunar year elapsed on the amount; if you have other assets for personal use, such as a house or car or the like, which you do not need, then you put this against the debt (consider it debt collateral) and pay the zakaah on the entire amount. Otherwise, it is permissible for you to deduct the value of the debt installments from the amount and then look at what is left. If it is less than the Nisaab, then there is no zakaah on it, and if it is more than the Nisaab, then you pay zakaah on it. The Fiqh Encyclopedia reads, "The scholars who say that the debt waives the zakaah in its amount, most of them conditioned that the person who pays the zakaah does not have (other) assets to pay the debt except the amount on which the zakaah is obligatory. So if he has other assets that are in excess of his basic needs, then he puts it against the debt so that the money on which zakaah is due becomes safe (free of liability), and then he pays its zakaah." For more benefit, please refer to fatwa 116828.There is no difference of opinion in regard to what we have mentioned between the due and deferred debt. Deferred installments are deducted from the debt just like the due debts. The author of Al-Iqnaa� wrote, "There is no zakaah on a person who has a debt that consumes the Nisaab or reduces it while he does not find anything to pay the debt with except the Nisaab or other money which is indispensable to him � so zakaah is not obligatory on the debt amount, whether the debt is due or deferred in the hidden money, such as gold and silver and values of tradeable commodities�"One narration from Imaam Ahmad says that it is only the due debt that is deducted; the author of Al-Insaaf said, "There is no zakaah on the money of a person who owes a debt that decreases the Nisaab. This is the view of the (Hanbali) School, except what he (Imaam Ahmad) excluded. It was also narrated from him (Imaam Ahmad) that debt does not prevent paying the zakaah at all, and in another of his opinions, it is only the due debt that prevents from paying the zakaah ... this opinion was decisively stated in Al-Irshaad and other books� "As regards gold, please refer to fatwas 87362 and 89106. Allah knows best.
(Source: islam_web)

Answer:

Praise be to Allah.

If a person is owed money by a rich man that reaches the amount of the nisaab, or when added to the money he has would bring the amount up to the nisaab, he must pay zakaah on it, and when he gets the money back he should pay zakaah for the time that has passed, whether it is a year or more. If he pays zakaah on it before he gets it, that is fine. If the person who owes the money is not rich, he should pay zakaah one year after he gets the money, even if more than a year has passed. This is one opinion reported from Imaam Ahmad; it is also the opinion of Maalik and of Shaykh Muhammad ibn �Abd al-Wahhaab (may Allaah have mercy on him). Allaah is the Source of strength. May Allaah bless our Prophet Muhammad and his family and companions.

(Source: IslamQA)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.

The money which you mentioned in the question belongs to you and you are the one who is responsible for paying its Zakaah and for distributing it among its legitimate recipients. As regards the person who holds it as a loan or a deposit, then he is not responsible for paying its Zakaah unless you entrusted him to pay its Zakaah on your behalf.

If a trustee who is entrusted with the money is absent and disposed of the money as he wished, then this money is considered as a debt and the ruling of Zakaah on debts apply to it.

If the indebted person is wealthy and able to repay his loan then the owner is responsible to pay the Zakaah of that loan every year.

However, if the indebted person is poor or he is a procrastinator, then the owner should pay the Zakaah of that money for only one year after the loan is repaid.

Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallahu 'alayhi wa sallam, is His slave and Messenger. Regarding zakaah and whether it is due on the mentioned plots or not, the religious ruling in this regard is based on knowing the exact nature of the transaction in reference and whether it establishes full ownership or not, given what you mentioned that the ownership is transferred to the buyer after four years or so. Assuming that the ownership is transferred and that what is meant with possession is the purely legal procedures, then the question that must be answered first is: what is the purpose of buying the plot? Is it to trade with it (sell it and make a profit) or only to own it? A property bought without the intention to trade with it is not liable to zakaah. Please, refer to fatwa 344731.It should be noted, though, that there is no difference between paying the purchase price in cash or in installments as far as the obligation of zakaah is concerned. However, there is a more detailed ruling regarding the person who pays in installments, as the majority of scholars held that the debt cancels the zakaah due on its collateral. It should be stressed here that a person is not entitled to sell what he does not own, as this was forbidden in the hadeeth narrated by Hakeem ibn Hizaam, may Allah be pleased with him, who said, "I went to the Messenger of Allah, sallallahu 'alayhi wa sallam, and asked, 'A man may come to me and asked me to sell him something that I do not have. May I buy it from the market and then sell to him?' He, sallallahu 'alayhi wa sallam, said, 'Do not sell what you do not have.'" [Ahmad, Abu Daawood, An-Nasaa'i, and Ibn Maajah - At-Tirmithi graded it Hasan (good)] You mentioned that the ownership is not transferred except after four or five years. Accordingly, it is invalid to sell these lands before having full ownership and possession of them regardless of whether the purchase is in cash or on installments. However, if, by possession, you mean the mere legal procedures such as registering it in the buyer's name with the authorities, then this does not negate actual ownership. For more benefit, please refer to fatwa 122183.The reason for the delay in these legal procedures should be investigated though. If the reason is to mortgage the land for its price when it is sold in installments, for example, then it is invalid to sell it because the (original) seller has a legal right to it, and it cannot be sold except with his permission. If the reason is otherwise, then please clarify it so that we can form our judgment accordingly. Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.

There are two types of wealth which are subject to the payment of Zakaah:

The first type requires Zakaah to be paid every year such as gold and silver, or similar items, like cash money, trade commodities and cattle (cows, sheep, goats and camels).

The Zakaah of this kind must be paid on yearly bases for the meaning of the Hadeeth of the Prophet (saw) which reads: “No Zakaah is due on any wealth unless a whole lunar year elapses on it.” [Ibn Maajah, As-Sayooti and Al-Albaani]

The second category of property for which Zakaah must be paid include items which are weighed and stored such as grains, fruits, farm products and minerals, etc; their owner must pay the Zakaah on them when he collects them and provided they reach the Nisaab (minimum amount liable for Zakaah). When the owner pays the Zakaah on such items, he is not required to pay it again no matter how long he owns it. The time period of one year does not apply to items in this category. However, a person is obliged to pay Zakaah whenever he gets a new Nisaab [in new items] even if this happens in the year many times.

The difference between the two categories of wealth is that the first category is subject to be increased, as the animals reproduce (bear offspring), and so, they bring many benefits to its owners. Similarly, trade commodities, gold, silver and cash money may bring benefits.

It is for this reason that it is an obligation to pay Zakaah on the first category every year, because it is believed that in the period of a year this wealth may be increased. As regards the farm products and fruits, then after paying Zakaah on it, it decreases and it does not increase, and it is for this reason that it is only a must to pay Zakaah on them once. This is indeed from the mercy of our religion as it safeguards the benefit of all the people, the poor as well as the rich.

Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.

An amount of money that is deducted from basic salary and retained for a fixed time, is subject to Zakaah every lunar year provided that such a sum is controlled by someone who can pay at anytime. In other words, such an amount of money is considered as a delayed debt.

As for the gratuity given by some companies, if you are sure that that amount will be retained on your behalf and given to you at death, retirement or resignation, then it also becomes subject to Zakaah.

With regard to paying Zakaah in these two or similar cases, one can pay Zakaah at a fixed time every year or delay payment until he/she receives that sum of money and then pays for the entire period.

But, if an employee will not receive such a gratuity, or must meet some conditions, then there is no Zakaah.

For more benefit on Zakaah, please refer to Fataawa 165375, 401332, and 379973.

Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad (saw) is His slave and Messenger. First of all, it should be noted that in principle zakaah should be paid from the same kind on which it is due; if the zakaah is due on crops, for example, then zakaah must be given out from the crops; if the zakaah is due on animals, then it must be given out from the animals, and if the zakaah is due on money, then it must be given from the money. This is the principle. If we presume that in those ancient ages people did not have any money, then your question has no meaning, because there was no money � according to what you mentioned � to say that the zakaah was obligatory on money or that money would be given as zakaah for other things. As regards giving the zakaah as value, that is to say if a person must pay the zakaah on crops, for example, is he permitted to pay the zakaah as money [instead of giving it from the crops] or as other things that are equivalent to the value on which the zakaah is obligatory? Then this is a matter of difference of opinion among the scholars. The Hanafi School permitted it, while the majority of the scholars forbade it. The preponderant view on this matter is the view chosen by Shaykh Ibn Taymiyyah which is that giving the monetary value in zakaah is sufficient if there is a benefit for the poor in doing that. As for what you mentioned about the previous nations and how they paid their zakaah, then this is a matter which only Allah knows. Allah legislated laws that are suitable for every nation, as Allah says (what means): {To each of you We prescribed a law and a method.} [Quran 5:48] A person who has a sound mind preoccupies himself with what benefits him in his worldly life and the Hereafter, especially if there is no way to know the reality of what he is inquiring about. Allah knows best.
(Source: islam_web)

Answer:

Praise be to Allah.

Ibn �Umar (may Allaah be pleased with them both) said: �The Messenger of Allaah (peace and blessings of Allaah be upon him) made giving a saa� of dates or a saa� of barley as Zakaat al-Fitr an obligation for all Muslims, slave and free, male and female, young and old, and ordered that it should be given before the people went out to pray (Salaat al-Eid).�

(Al-Bukhaari, 1503).

Abu Sa�eed al-Khudri (may Allaah be pleased with him) said: �We used to pay as Zakaat al-Fitr a saa� of food or a saa� of barley (which was their food at that time) or a saa� or dates or a saa� of aqit (dried yoghurt) or a saa� of raisins.�

(1506)

From this it is clear that Zakaat al-Fitr must be food, not money, so we must adhere to what has been recorded in the Sunnah. So give one saa� of whatever is the staple food in your country, such as rice or wheat, for example, on behalf of yourself and each member of your household. (A saa� is equivalent to approximately 3 kilograms). It is not permissible to give it to anyone except a needy Muslim. If you cannot find anyone in your own country, you can delegate someone else to give it on your behalf in another country. May Allaah help us and you to do the duties that He loves. And Allaah knows best.

(Source: IslamQA)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.

Zakaatul-Fitr is obligatory on a person who is able to give it. That is to say, a person who has food in excess of what he needs to sustain himself and those whom he is obliged to spend on for the day of 'Eed and the night preceding it.

If a person does not have this amount of food, he is not obliged to give it. The evidence for this is the Hadeeth narrated by Ibn 'Umar who said: "The Prophet, sallaallahu 'alayhi wa sallam, enjoined the payment of one Saa' of dates or one Saa' of barley as Zakat-ul-Fitr on every Muslim, free and slave, male and female, young and old." [Al-Bukhari and Muslim]

It is known that paying Zakaatul-Fitr is subject to ability like all other obligations of Islam. As regards borrowing money in order to give the Zakaat-ul-Fitr, then it is not obligatory according to the view of the majority of the scholars .

*[a Saa' equals 2480 grams]

Allah knows best.
(Source: islam_web)

Answer: As-Salamu `alaykum wa Rahmatullahi wa Barakatuh. In the Name of Allah, Most Gracious, Most Merciful. All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. We commend your keenness on getting yourself well-acquainted with Islam and its teachings, and we implore Allah Almighty to help us serve His cause and render our work for His Sake. At-Taubah 103 authorizes the Prophet, upon whom be peace, to take either a stipulated amount of alms from the believers' holdings in the form of the obligatory zakah, or a voluntary, unstipulated amount (zakah of tatawwul). In this 'ayah, "purify" means to purify them from stinginess, greed, and meanness, and a lack of remorse toward the poor and the wretched. To sanctify them is to raise them in esteem through good deeds and blessings so that they will be worthy of happiness both now and in the afterlife. Zakah must be paid by every Muslim who has a nisab(he may be from Saudi Arabia or the rest of the world!), which is the minimum of one's holdings liable to zakah. The nisab is conditioned by the following: 1. Zakah should be paid on any amount of money remaining after meeting the expenses for such necessities as food, clothes, housing, vehicles and craft machines. 2. A complete year of Islamic calendar should pass, starting from the very day of the nisab's possession, without any decrease during the year. In case of its decrease (being less than nisab), the year count (hawl;) starts from the day of the nisab completion. Commenting on the issue, an-Nawawi said: "In our view and the views of Malik, Ahmad, and the majority of scholars, the amount of property liable for payment of zakah, such as gold, silver, or cattle, is tied to the completion of nisab through the turn of a whole year. If the nisab decreases in any time of the year, [the counting of] the year discontinues. Later, if the nisab is completed, the year count is resumed from the time of its completion." On the same subject, Abu Hanifah holds: "What matters is the availability of nisab at the beginning and end of the year. Its decrease at any time in between does not matter, even though the zakah payer had two hundred dirhams and he lost all but one dirham during the year, or if he had forty sheep, all of which died except for one during the year. If, at the end of the year, he had two hundred dirhams, or forty sheep, then he must pay zakah on all of that. This condition is not applicable to the zakah of plantations and fruits, for their zakah should be paid on the harvest day. Allah, the Exalted One, says: 'And pay the due thereof upon the harvest day' [alA'raf 142]." Al-'Abdari elaborated that: "The holdings subject to zakah are of two kinds. The first kind grows by itself: crops and fruits. The second kind is used for growing and production: money, merchandise, and cattle. In the former case, zakah should be paid at the time of harvest. In the latter case, it should be paid at the end of the haul. This was the opinion of all jurists as reported in anNawawi's al-Majrnu'." Fiqhus Sunnah, 046 : 3.059 : The Recipients of Zakah. There are eight categories of the beneficiaries of zakah which Allah specifies in the Qur'an: "The alms are only for the poor and the needy, for those who collect them, for those whose hearts are to be reconciled, for the freedom of those who are captives and in debt, for the cause of Allah, and for the wayfarers; [it is] a duty imposed by Allah. Allah is the Knower, the Wise" [at-Taubah 60]. If you are still in need of more information, don't hesitate to contact us. Do keep in touch. May Allah guide us all to the straight path! Wassalam and Allah Almighty knows best.
(Source: IslamiCity)

Answer: Bismillahir-rahmanir-rahim. Brother Muslim, Islamically, you may pay zakat to the needy and sick wif's sister. Wassalamu alikum,
(Source: islamicity)

Answer: Dear Br. N. As-salaamu alaykum. The basic Islamic ruling is that all of the descendants of prophet Muhammad�s (peace be upon him) family do not qualify to receive Zakat funds. This is based on the Hadith of prophet Muhammad (PBUH) himself that stated: "sadaqat (here zakat) is not permissible to the family of Muhammad". However, nowadays, many people claim to be descendants of the prophet�s family although they cannot document it and it is an unfounded claim. Thank you for asking and God knows best.
(Source: IslamiCity)

Answer: Bismillahir-rahmanir-rahim. Brother Muslim, Zakat charity is a must. it is due on the extra money sitting unused for 12 months or more . If the zakat is not paid, it is s sin. And unpaying zakat has nothing to do with being Muslim or out of Islam. We do appreciate your keenness of being good Muslim. Wassalamu alaikum.
(Source: islamicity)

Answer: Bismillahir-rahmanir-rahim. Sister, Islamically, since the land plot was NOT bought for business,for reselling for some profit, then the value of the plot is NOT subjedt to ZAKAT CHHERGE. Wassalamu alaikum.
(Source: islamicity)

Answer: Dear M. As-salaamu alaykum. For the yearly prescribed zakat (zakatul mal), you should give it in the form of money because it is easier for the person who receives it to spend it on the needs he/she views them as priority. Therefore, if the sister you are talking about needs gold to get married, she may buy it with the money you give her. On the other hand, if she has other priorities, she may decide where and how the money is most appropriately to be spent. However, there are certain opinions that allow a person to give zakat in kind (food, clothes, etc.) under the condition that the person giving the zakat is a trader or manufacturer of that commodity. But it is still recommended to give money. Sometimes, you may worry that your money may be spent on cigarettes or items that are considered harmful or not useful. Even in such an instance, it is still recommended to give the zakat in the form of money, yet at the same time, you can remind the recipient of the danger of smoking and the prohibition of wasting one's resources. Thank you for asking and God knows best.
(Source: IslamiCity)

Answer: Dear Br. Shameem: Assalamu alaikum, Sometimes, the answer page can not be accessed if it is under repair or being improved. As for the question on Zakat to relatives, certainly! Not only you can give to them, but Allah (s.w.t.) will give you double reward; first for giving Zakat to poor people, and second for helping your family. Thank you, assalamu alaikum.
(Source: IslamiCity)

Answer: Dear Br. M. As-salaamu alaykum. There are many sites on the internet that teach you how to calculate Zakat. Please try Islamicity�s site or the following site. http://www.jamiat.org.za/zakaat_c.html. Also, please remember that when you calculate zakat in the future, which is 2.5 percent, it should be paid every lunar year (around 355 days) and not every solar year (365 days). As to the second portion of your question, try to estimate how much money you had ten years ago, then take 2.5 percent of this money to know the owed zakat, then estimate how much you had nine years ago, and take 2.5 percent of that amount, etc. until you reach the current period, then add all of the zakat you owed and pay it off. If one lump sum payment is a lot on you, try to break it into two or three years. Allah doesn�t overburden His servants. Please note that what a person owed in the past is a liability on him /her that doesn�t expire with time, so do your best to pay what you owed and ask Allah for forgiveness. Thank you for asking and God knows best.
(Source: IslamiCity)

Answer: Bismillahir-RaHmanir-RaHeem. When one adds all Zakatable assets as one amount, one must see how much he/she owes to other people, and then subtract this amount from the total. Zakat will be paid from whatever remains after subtraction, if it reaches the value of Nisab (Zakat payable amount), at the rate of 2.5 %. ( Radd al-Muhtar 2/260, al-Hidaya 1/186 & others.) Professor `Ali Muhi-Deen Al-Qurrah Daghi, head of department of Islamic Jurisprudence, Qatar university, says: "First, the minimum amount of gold on which Zakah is due is 20 Mithqals. A Mithqal is equal to 4.25 g. Hence, the Zakah-payable amount of gold is 85 g. of pure gold. Thus, whoever possesses such an amount of gold, i.e., 85 g, has to pay Zakah that amounts to 2.5% of the total value of the gold provided that one lunar year has passed. To know how to pay Zakah on gold, one has to know the market value of gold for sale. One has to pay 2.5% of its value provided that the gold amounts to the aforementioned minimum nisab (prescribed amount)." May Allah guide us all to the straight path! Wassalam and Allah Almighty knows best.We further add that the money from selling your house, if you use them to buy another house, the money is not subject ot zakat
(Source: IslamiCity)

Answer: Bismillahir-rahmanir-rahim Sister Muslimah, Two points has to be cleared: A. Ornament gold : there are two scholars schools. the first one says that ornament gold -within reasonable limit-is Not subject to zakat, so there is no need to pay for them. And the other school does consider ornament gold IS subject to zakat, so you have to pay for the ornaments, no matter how much they value. B. As you said, zakat is due only at the end of the year, meaning after 12 months. So ONLY Whatever is left in your account after your regular expenses at the end of the year would be subject to zakat. As for your National Saving Certificate. It is considered an accumulated extra money, and the total is subject to zakat evry 12 months. Wassalamu alaikum
(Source: Islamicity)

Answer: Bismillahir-rahmanir-rahim. Sister, Islamically, you may spend Zakat money on IFTAR FEAST at a local masjud if the iftar is offered to needy people. Wassalamu alaikum.
(Source: Islamicity)

Answer: Bismillahir-rahmanir-rahim. Brother Muslim, There is NO zakat charge on residential property. but if the property is bought for resale for profit, then it is subject to zakat charge. Wassalamu alaikum.
(Source: Islamicity)

Answer: 2206 Dear Br. S. As-salaamu alaykum. What you should learn is the guideline to calculate Zakat. Once you know the basics, then you can decide whether your income and savings qualify you to pay or receive Zakat. Please visit the following site for the guidelines: URL http://www.orst.edu/groups/msa/books/zakat.html. Thank you for asking and God knows best.
(Source: IslamiCity)

Answer: Bismillahir-rahmanir-rahim. Brother Muslim, Since your relative has the NISAB, then she has to pay Zakat. Wassalamu alaikum.
(Source: islamicity)

Answer: Dear Sr. S. As-salaamu alaykum. Zakat al Fitr has to be given to the needy and the poor and not to any person. Like the regular Zakat (Zakat al-Mal), this is one way wealth is distributed and shared in the Muslim communities between the rich and the poor. Thank you for asking and God knows best.
(Source: IslamiCity)

Answer: Dear Br. E. As-salaamu alaykum. You shouldn't pay Zakat based on the total money you earned throughout a year, but based on the Nisab, which is the amount of money that you possess after a whole lunar year has passed. Please refer to the following site to get some guidelines about how to calculate zakat. http://www.orst.edu/groups/msa/books/zakat.html. In your case, since you are financially dependent on your parents and since you don't have the nisab throughout a whole lunar year, then you don't have to pay zakat. Also, you don't have to pay zakat during a specific month. Once the Nisab is accumulated, the zakat is due. Thank you for asking and God knows best.
(Source: IslamiCity)

Answer: Bismillahir-rahmanir-rahim. Brother Muslim, For a house that is rented Zakat is due on the rental collecte, not one the value of the house. Wassalamu alaikum.
(Source: Islamicity)

Answer: Bismillahir-rahmanir-rahim You may pay what you like to pay, but once Eid is passed, the payment would be considered SADAKAH (charity) which is good as well, Wassalamu alaikum
(Source: islamicity)

Answer: Dear Sr. S. As-Salaamu Alaykum. Please check the following site on the internet regarding some guidelines of paying Zakat. URL http://www.orst.edu/groups/msa/books/zakat.html. Zakat is only due on money and other items that are used for business purposes. No Zakat is due on personal properties such as a car, a home, or a company. Also, Zakat is not due on a woman's jewelry if it is little used for her ornaments and considered as necessity. But if the Jewelry is over 400g, then she should pay Zakat on it. There are two conditions that have to be met for Zakat: 1-if you own any commercial or business items that is valued at over the equivalent of 700g of silver (depending on the local currency)(this is called the Nisab), then you have to pay Zakat on it. 2-a whole year should have passed on the Nisab to qualify for Zakat. For example, if you earned $5,000 dollars in Ramadan 1997, and the $5,000 was still with you by Ramadan 1998, then you have to pay 2.5% Zakat on it. Regarding precious stones, Zakat doesn't apply to them unless they are used for trade.Thank you for asking. An Allah knows best.
(Source: IslamiCity)

Answer: Dear Br. A. As-salaamu alaykum. Please refer to the following addresses that can give you general guidelines on the principles for calculating Zakat. http://www.jamiat.org.za/zakaat_c.html http://www.orst.edu/groups/msa/books/zakat.html Usually, the amount is 2.5 percent over a certain amount of money or wealth (such as gold) called in Arabic Nisab that has accumulated with you over a lunar year (around 355 days). You may pay it in advance if you want to, but make sure you pay it to deserving people. The category of these people is mentioned in Surah at-Tauba (9), verse 60. Thank you for asking and God knows best.
(Source: IslamiCity)

Answer: Bismillahir-rahmanir-rahim Brother Muslim, zakat nisab is whatever equal in value to 85grs.of gold Now, subjedt to zakat is whatever is left after deducting from annual income, the regualr expenses that you and your family incur, and after diducting the part of loan that belongs to the subject year. Wassalamu alaikum
(Source: islamicity)

Answer: Bismillahir-rahmanir-rahim. Brother Muslim, Islamiclly, any adult Muslim,whether male or female, has to pay zakat if he or she has what is over the NISAB (value which is over 80 grms. of gold for twelve months, and he or she is not in any debt.) Wassalamu alaikum.
(Source: Islamicity)

Answer: Bismillahir-rahmanir-rahim. Brother Muslim. Islamically, any extra value ( whether in money or gold or any other valuable thing)is subject to ZAKAT charge after every twelve months.\ Wasslamu alaikum.
(Source: islamicity)

Answer: Bismillahir-rahmanir-rahim Brother Muslim, Zakat Nisab is whatever equals 85grs. gold, due at the end of a year of 12 month. According to some scholars the wife's ornament gold is Not subject to zakat. Zakat is due on the surplus money after all expenses.You deduct from the surplus whatever equals to the part of the loan that is due the subject year. Your money in the retirement fund is also subjedt to zakat. Wassalamu alaikum
(Source: Islamicity)

Answer: Dear Br. K. As-salaamy alaykum. Regarding your question, yes, Zakat has to be paid not only on liquid money but also on Jewelry, and other items of monetary value. As to your comments, you are correct that people should not complain about paying Zakat, however, it is important that people know the exact amount they owe, and if they wish to pay more as Sadaqa or for charitable causes, then they can. Thank you for asking and God knows best
(Source: IslamiCity)

Answer: As-Salamu `alaykum wa Rahmatullahi wa Barakatuh. In the Name of Allah, Most Gracious, Most Merciful. All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. We commend your keenness on getting your self well-acquainted with Islam and its teachings, and we implore Allah Almighty to help us serve His cause and render our work for His Sake. You have to pay the Zakat on 2005 to 2009 every year because the money is yours and this is the ruling on deposited amount.. If you are still in need of more information, don't hesitate to contact us. Do keep in touch. May Allah guide us all to the straight path! Wassalam and Allah Almighty knows best.
(Source: IslamiCity)

Answer: Dear Br.: As-salaamu alaykum. Thank you for your interest in seeking correct knowledge. For the future, it is important to read about a subject before making a judgment on it. As you know, we don't give our opinions based on translations but based on authentic Tafseer or explanations of the Qur'an such as Ibn Kathir, Qurtubi, etc. Still, the first thing to mention is that while the translation of Yusuf Ali is the classical one because it is the first one done by a Muslim into the English language, there have been more accurate translations by Muslim scholars. We use many translations to give the most accurate meanings and the one we recommend is 'Interpretation of the Meanings of the Noble Qur'an' by Dr. Muhammad al-Hilali and Dr. Muhammad Khan who teaches Islamic Studies at the Islamic University in Madina. They base their translations also on the Hadiths and interpretations of the scholars instead of limiting it to the Qur'anic text. They also previously translated the collections of Bukhari and Muslim. Their Translation of Surah at-Taubah (9) verse 60: '.... and those who have been inclined (towards Islam)' The parenthesis is theirs and not ours. As to the authentic interpreters of the Qur'an, they clearly explain that (almualifa kulubuhum) or those who have been inclined towards Islam- are Kuffars (non-believers) who are given money to attract them to Islam or to provide certain help for the Muslims. Also, this category can include the Muslims with weak faith, where by Zakat can strengthen it. Thank you for asking and God knows best.
(Source: IslamiCity)

Answer: Bismillahir-rahmanir-rahim. Sisters, Different schools of shariah have different judgments on whether personal jewelleries, like gold, which is owned and used by women as their own jewellery for decoration purpose. Some scholars say it is subject to zakat and some say it is not subject to zakat. To be on the safe side, we recommend payment. And if you decide to pay, the rule is that the NISAB (limit) for payment is 85 grams of gold. So if your gold is 85 gramms or more then you have to pay 2.5% of the value every twelve months. Wassalamu alaikum.
(Source: islamicity)