❞ كتاب The Book of Zakat ❝  ⏤ محمد إقبال كيلاني

❞ كتاب The Book of Zakat ❝ ⏤ محمد إقبال كيلاني

f the five fundamentals of Islam, Zakat occupies the second positioin, the first being prayer (salat). This word is derived from Zakd, which means it (a plant) grew. The second derivative of this word carries the sense of purificatin, e. g. Qad aflaha man zakkaha (he is indeed successful who purified himself). The other word used for zakat both in the Qur'an and the Hadith is sadaqa which is derived from sidq (the truth). Both these words are highly meaningful. The spending of wealth for the sake of Allah purifies the heart of man of the love of material wealth. The man who spends it offers that as a humble gift before the Lord and thus affirms the truth that nothing is dearer to him in life than the love of Allah and that he is full prepared to sacrifice everything for His sake. Secondly, zakat is the most effective measure to improve the economic condition of the have-nots. It is not, however, a mere tax, but a form of worship whereby a man comes close to his Lord. The Muslims have, therefore, been enjoined to pay zakat with the same sense of earnestness and devotion in which the seeker of the Lord observes the prayer. The primary motive of zakat is religious and spiritual, while the social and economic aspects are subservient to it. Its social significance is that it awakens in man the sense of brotherhood with less fortunate members of society, and stirs his moral conscience to make sacrifice for their sake. From the economic point of view it discourages hoarding and concentration of wealth and helps its steady and constant flow from the rich to the poor. It is in fact a good means of providing purchasing power to the poor, for ameliorating their hard lot and enabling them to stand on their own legs.

It should also be remembered that zakat or sadaqa in Islam is not a voluntary act of charity which a rich man gives to the poor out of his own sweet will, but it is an obligatory act which every Muslim is enjoined upon to perform if he is sincere in his belief in God and the Hereafter. Thus there is no burden of obligation on one who receives zakat, but a sense of thankfulness and gratitude on the part of the giver, since he has been enabled by the recipient to discharge his obligation that he owes to God and society.

(O Prophet), take sadaqa (zakat) out of their property-thou wouldst cleanse them and purify them thereby (Qur'an, ix. 103). And away from it (the Hell) shall be kept the most faithful to duty who gives his wealth, purifying himself (xcii. 17-18).

So much is the importance of zakat in Islam that it has been mentioned at eightytwo places in the Qur'an in close connection with prayer. The Companions of the Holy Prophet (may peace be upon him) knew its basic importance in Islam. It is a known fact that after the death of the Apostle of Allah (may peace he upon him) when some of the tribes, who believed in the oneness of God and observed prayer, refused to pay zakat, the first Caliph Abu Bakr Siddiq (Allah be pleased with him), in an answer to the advice of Hadrat 'Umar (Allah be pleased with him) to show tolerance towards such people. said in explicit terms, By Allah, I would definitely wage war against them who dissociate prayer from Zakat. Zakat is paid on the surplus of wealth which is left over after the passage of a year. It is thus a payment on the accumulated wealth. Leaving aside animals and agricultural yield, zakat is paid at almost a uniform rate of two and a half %. The minimum standard of surplus wealth over which zakat is charged is known as Nisab. It differs with different kinds of property, the most important being 200 dirhams or 521 tolas (nearly 21 oz.) In case of silver, and 20 mithqals or 71 tolas (nearly 3 oz.) in case of gold. The nisab of cash is the same as that of gold and silver.

As regards the persons to whom zakat is to be paid, they have been clearly described in the Holy Qur'an: Alms are only for the poor, the needy, the officials charged with the duty of collection, those whose hearts are inclined to truth, the ransoming of captives, those in debt, in the way of Allah, and the wayfarer (ix 60)




This book is to collect all Islamic text that talk about Zakat. The author classifies and divided the book into chapters.
محمد إقبال كيلاني - ❰ له مجموعة من الإنجازات والمؤلفات أبرزها ❞ نماز کے مسائل ❝ ❞ عقیدہ توحید اور دین خانقاہی ❝ ❞ طلاق کے مسائل ❝ ❞ طہارت کے مسائل ❝ ❞ قیامت کا بیان ❝ ❞ حقوق رحمة للعالمين صلى الله عليه وسلم ❝ ❞ جنت کا بیان ❝ ❞ حج اور عمره كے مسائل ❝ ❞ دعا کے مسائل ❝ الناشرين : ❞ مكتبة الملك فهد الوطنية ❝ ❞ دار السلام للطباعة والنشر والتوزيع والترجمة ❝ ❱
من كتب إسلامية بلغات أخرى - مكتبة كتب إسلامية.

نبذة عن الكتاب:
The Book of Zakat

1997م - 1446هـ
f the five fundamentals of Islam, Zakat occupies the second positioin, the first being prayer (salat). This word is derived from Zakd, which means it (a plant) grew. The second derivative of this word carries the sense of purificatin, e. g. Qad aflaha man zakkaha (he is indeed successful who purified himself). The other word used for zakat both in the Qur'an and the Hadith is sadaqa which is derived from sidq (the truth). Both these words are highly meaningful. The spending of wealth for the sake of Allah purifies the heart of man of the love of material wealth. The man who spends it offers that as a humble gift before the Lord and thus affirms the truth that nothing is dearer to him in life than the love of Allah and that he is full prepared to sacrifice everything for His sake. Secondly, zakat is the most effective measure to improve the economic condition of the have-nots. It is not, however, a mere tax, but a form of worship whereby a man comes close to his Lord. The Muslims have, therefore, been enjoined to pay zakat with the same sense of earnestness and devotion in which the seeker of the Lord observes the prayer. The primary motive of zakat is religious and spiritual, while the social and economic aspects are subservient to it. Its social significance is that it awakens in man the sense of brotherhood with less fortunate members of society, and stirs his moral conscience to make sacrifice for their sake. From the economic point of view it discourages hoarding and concentration of wealth and helps its steady and constant flow from the rich to the poor. It is in fact a good means of providing purchasing power to the poor, for ameliorating their hard lot and enabling them to stand on their own legs.

It should also be remembered that zakat or sadaqa in Islam is not a voluntary act of charity which a rich man gives to the poor out of his own sweet will, but it is an obligatory act which every Muslim is enjoined upon to perform if he is sincere in his belief in God and the Hereafter. Thus there is no burden of obligation on one who receives zakat, but a sense of thankfulness and gratitude on the part of the giver, since he has been enabled by the recipient to discharge his obligation that he owes to God and society.

(O Prophet), take sadaqa (zakat) out of their property-thou wouldst cleanse them and purify them thereby (Qur'an, ix. 103). And away from it (the Hell) shall be kept the most faithful to duty who gives his wealth, purifying himself (xcii. 17-18).

So much is the importance of zakat in Islam that it has been mentioned at eightytwo places in the Qur'an in close connection with prayer. The Companions of the Holy Prophet (may peace be upon him) knew its basic importance in Islam. It is a known fact that after the death of the Apostle of Allah (may peace he upon him) when some of the tribes, who believed in the oneness of God and observed prayer, refused to pay zakat, the first Caliph Abu Bakr Siddiq (Allah be pleased with him), in an answer to the advice of Hadrat 'Umar (Allah be pleased with him) to show tolerance towards such people. said in explicit terms, By Allah, I would definitely wage war against them who dissociate prayer from Zakat. Zakat is paid on the surplus of wealth which is left over after the passage of a year. It is thus a payment on the accumulated wealth. Leaving aside animals and agricultural yield, zakat is paid at almost a uniform rate of two and a half %. The minimum standard of surplus wealth over which zakat is charged is known as Nisab. It differs with different kinds of property, the most important being 200 dirhams or 521 tolas (nearly 21 oz.) In case of silver, and 20 mithqals or 71 tolas (nearly 3 oz.) in case of gold. The nisab of cash is the same as that of gold and silver.

As regards the persons to whom zakat is to be paid, they have been clearly described in the Holy Qur'an: Alms are only for the poor, the needy, the officials charged with the duty of collection, those whose hearts are inclined to truth, the ransoming of captives, those in debt, in the way of Allah, and the wayfarer (ix 60)




This book is to collect all Islamic text that talk about Zakat. The author classifies and divided the book into chapters. .
المزيد..

تعليقات القرّاء:

f the five fundamentals of Islam, Zakat occupies the second positioin, the first being prayer (salat). This word is derived from Zakd, which means it (a plant) grew. The second derivative of this word carries the sense of purificatin, e. g. Qad aflaha man zakkaha (he is indeed successful who purified himself). The other word used for zakat both in the Qur'an and the Hadith is sadaqa which is derived from sidq (the truth). Both these words are highly meaningful. The spending of wealth for the sake of Allah purifies the heart of man of the love of material wealth. The man who spends it offers that as a humble gift before the Lord and thus affirms the truth that nothing is dearer to him in life than the love of Allah and that he is full prepared to sacrifice everything for His sake. Secondly, zakat is the most effective measure to improve the economic condition of the have-nots. It is not, however, a mere tax, but a form of worship whereby a man comes close to his Lord. The Muslims have, therefore, been enjoined to pay zakat with the same sense of earnestness and devotion in which the seeker of the Lord observes the prayer. The primary motive of zakat is religious and spiritual, while the social and economic aspects are subservient to it. Its social significance is that it awakens in man the sense of brotherhood with less fortunate members of society, and stirs his moral conscience to make sacrifice for their sake. From the economic point of view it discourages hoarding and concentration of wealth and helps its steady and constant flow from the rich to the poor. It is in fact a good means of providing purchasing power to the poor, for ameliorating their hard lot and enabling them to stand on their own legs.

It should also be remembered that zakat or sadaqa in Islam is not a voluntary act of charity which a rich man gives to the poor out of his own sweet will, but it is an obligatory act which every Muslim is enjoined upon to perform if he is sincere in his belief in God and the Hereafter. Thus there is no burden of obligation on one who receives zakat, but a sense of thankfulness and gratitude on the part of the giver, since he has been enabled by the recipient to discharge his obligation that he owes to God and society.

(O Prophet), take sadaqa (zakat) out of their property-thou wouldst cleanse them and purify them thereby (Qur'an, ix. 103). And away from it (the Hell) shall be kept the most faithful to duty who gives his wealth, purifying himself (xcii. 17-18).

So much is the importance of zakat in Islam that it has been mentioned at eightytwo places in the Qur'an in close connection with prayer. The Companions of the Holy Prophet (may peace be upon him) knew its basic importance in Islam. It is a known fact that after the death of the Apostle of Allah (may peace he upon him) when some of the tribes, who believed in the oneness of God and observed prayer, refused to pay zakat, the first Caliph Abu Bakr Siddiq (Allah be pleased with him), in an answer to the advice of Hadrat 'Umar (Allah be pleased with him) to show tolerance towards such people. said in explicit terms, By Allah, I would definitely wage war against them who dissociate prayer from Zakat. Zakat is paid on the surplus of wealth which is left over after the passage of a year. It is thus a payment on the accumulated wealth. Leaving aside animals and agricultural yield, zakat is paid at almost a uniform rate of two and a half %. The minimum standard of surplus wealth over which zakat is charged is known as Nisab. It differs with different kinds of property, the most important being 200 dirhams or 521 tolas (nearly 21 oz.) In case of silver, and 20 mithqals or 71 tolas (nearly 3 oz.) in case of gold. The nisab of cash is the same as that of gold and silver.

As regards the persons to whom zakat is to be paid, they have been clearly described in the Holy Qur'an: Alms are only for the poor, the needy, the officials charged with the duty of collection, those whose hearts are inclined to truth, the ransoming of captives, those in debt, in the way of Allah, and the wayfarer (ix 60)

 


This book is to collect all Islamic text that talk about Zakat. The author classifies and divided the book into chapters.



سنة النشر : 1997م / 1418هـ .
حجم الكتاب عند التحميل : 3.2 ميجا بايت .
نوع الكتاب : pdf.
عداد القراءة: عدد قراءة The Book of Zakat

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المؤلف:
محمد إقبال كيلاني - Muhammad Iqbal Kilani

كتب محمد إقبال كيلاني ❰ له مجموعة من الإنجازات والمؤلفات أبرزها ❞ نماز کے مسائل ❝ ❞ عقیدہ توحید اور دین خانقاہی ❝ ❞ طلاق کے مسائل ❝ ❞ طہارت کے مسائل ❝ ❞ قیامت کا بیان ❝ ❞ حقوق رحمة للعالمين صلى الله عليه وسلم ❝ ❞ جنت کا بیان ❝ ❞ حج اور عمره كے مسائل ❝ ❞ دعا کے مسائل ❝ الناشرين : ❞ مكتبة الملك فهد الوطنية ❝ ❞ دار السلام للطباعة والنشر والتوزيع والترجمة ❝ ❱. المزيد..

كتب محمد إقبال كيلاني
الناشر:
دار السلام للطباعة والنشر والتوزيع والترجمة
كتب دار السلام للطباعة والنشر والتوزيع والترجمةدار السلام للطباعة والنشر والتوزيع والترجمة دار نشر عربية أسسها عبد القادر البكار عام 1973م بـ مدينة حلب في سوريا، واستمرت بها حتى عام 1980م، ثم انتقلت إلى القاهرة مصر من هذا التاريخ، بدأت بمقر للإدارة تلاه افتتاح مكتبة للبيع كفرع أول لها بـ شارع الأزهر، تبعه فرع ثان بشارع مصطفى النحاس في مدينة نصر، ثم تبعه لاحقًا الفرع الثالث في مدينة الإسكندرية. . ❰ ناشرين لمجموعة من المؤلفات أبرزها ❞ فى قلبى أنثى عبرية ❝ ❞ أنتيخريستوس (الجزء الأول) ❝ ❞ روضة المحبين ونزهة المشتاقين ❝ ❞ مدارج السالكين (ط. العلمية) ❝ ❞ تربية الأولاد في الإسلام ❝ ❞ شخصية المرأة المسلمة ❝ ❞ تيسير الكريم الرحمن في تفسير كلام المنان = تفسير السعدي (ط. دار السلام) ❝ ❞ الإدارة في عصر الرسول ❝ ❞ شرح بداية المجتهد ونهاية المقتصد وبهامشه السبيل المرشد ❝ ❞ جمالية الدين معارج القلب إلى حياة الروح ❝ ومن أبرز المؤلفين : ❞ محمد بن صالح العثيمين ❝ ❞ محمد ابن قيم الجوزية ❝ ❞ أحمد خالد مصطفى ❝ ❞ أبو الفرج عبد الرحمن بن الجوزي ❝ ❞ خولة حمدى ❝ ❞ محمد ناصر الدين الألباني ❝ ❞ أبو الحسن علي الحسني الندوي ❝ ❞ أبو زكريا يحي بن شرف النووي ❝ ❞ فاضل صالح السامرائي ❝ ❞ صفي الرحمن المباركفوري ❝ ❞ عبد الله محمد عبيد البغدادي أبو بكر ابن أبي الدنيا ❝ ❞ عبد الكريم بكار ❝ ❞ فريد الأنصاري ❝ ❞ مصطفى السباعي ❝ ❞ مجموعة من المؤلفين ❝ ❞ محمد عمارة ❝ ❞ محمد الطاهر بن عاشور ❝ ❞ محمد بن إسماعيل الأمير الصنعاني ❝ ❞ آمال عطية ❝ ❞ ناصر بن عبد الكريم العقل ❝ ❞ عبد الله ناصح علوان ❝ ❞ عبدالرحمن بن ناصر السعدي ❝ ❞ محمد علي الهاشمي ❝ ❞ محمد سليمان عبد الله الأشقر ❝ ❞ محمد بن عبد العزيز المسند ❝ ❞ الحارث المحاسبي ❝ ❞ سعيد حوى ❝ ❞ د.زينب عبدالعزيز ❝ ❞ محمد العریفی ❝ ❞ عبد الرحمن بن حسن آل الشيخ ❝ ❞ محمد إقبال كيلاني ❝ ❞ مسلم بن الحجاج القشيري النيسابوري أبو الحسين ❝ ❞ عبد الشافي محمد عبد اللطيف ❝ ❞ هدى درويش ❝ ❞ عبد الوهاب عبد السلام طويلة ❝ ❞ محمد بن أحمد بن رشد الحفيد ❝ ❞ د.أحمد البراء الأميري ❝ ❞ أحمد عادل كمال ❝ ❞ شعبان محمد إسماعيل ❝ ❞ محمد نبيل كاظم ❝ ❞ حافظ صلاح الدین یوسف ❝ ❞ عبدالله بن محمد المعتاز ❝ ❞ محمد عوامة ❝ ❞ محمد أبو الفتح البيانوني ❝ ❞ د. محمود زيادة ❝ ❞ حافظ أحمد عجاج كرمي ❝ ❞ د. غسان حمدون ❝ ❞ أحمد بن محمد بن جعفر البغدادي القدوري أبو الحسين ❝ ❞ أحمد عبد الرحيم السايح ❝ ❞ مغلطاي بن قليج ❝ ❞ محمد حسن عبد العزيز ❝ ❞ حافظ ابن حجر عسقلانی ❝ ❞ مصطفي طوران ❝ ❞ عبد العزيز الخياط ❝ ❞ الشيخ حسن أيوب ❝ ❞ علاء الدين مغلطاي أبو عبد الله ❝ ❞ مبارك البراك ❝ ❞ Izzath Uroosa ❝ ❞ وائل عادل الصلوي ❝ ❞ د. حافظ أحمد عجاج الكرمي ❝ ❞ محمد نعيم ساعي ❝ ❞ محمد راكان الدغمي ❝ ❞ صهيب محمود السقار ❝ ❞ محب الدين محمد بن يوسف بن أحمد ناظر الجيش ❝ ❞ علي شواخ إسحق ❝ ❞ د. صفوت مصطفى خليلوفيتش ❝ ❞ أحمد محمد كنعان ❝ ❞ رمضان حافظ عبدالرحمن ❝ ❞ د. عبد العزيز وعزت الخياط ❝ ❞ ياسر عبدالله علوان ❝ ❞ أحمد بن الحسين بن الخباز ❝ ❞ عائشة يوسف المناعي ❝ ❞ غازي عزير ❝ ❞ غياث الدين أبو محمد بن غانم بن محمد البغدادي ❝ ❞ مهاتما غاندي ❝ ❞ أبو عبد الله بن جماعة الكناني الحموي الشافعي بدر الدين ❝ ❞ آلكس وولف ❝ ❞ جورج نبيل ❝ ❞ آنيتا لوغري ❝ ❱.المزيد.. كتب دار السلام للطباعة والنشر والتوزيع والترجمة