For children, - Wonderful Stories of Islam: Four Wives Story(Anecdote Illustrating Real Life)

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Once upon a time. There was a rich merchant who had four (4) wives.
He loved the 4th wife the most and adorned her with rich robes and treated her to delicacies. He took great care of her and gave her nothing but the best.
He also loved the 3rd wife very much. He's very proud of her and always wanted to show off her to his friends. However, the merchant is always in great fear that she might run away with some other men.
He too, loved his 2nd wife. She is a very considerate person, always patient and in fact is the merchant's confidante. Whenever the merchant faced some problems, he always turned to his 2nd wife and she would always help him out and tide him through difficult times.
Now, the merchant's 1st wife is a very loyal partner and has made great contributions in maintaining his wealth and business as well as taking care of the household. However, the merchant did not love the first wife and although she loved him deeply, he hardly took notice of her.
One day, the merchant fell ill. Before long, he knew that he was going to die soon. He thought of his luxurious life and told himself, "Now I have 4 wives with me. But when I die, I'll be alone. How lonely I'll be!" Thus, he asked the 4th wife, "I loved you most, endowed you with the finest clothing and showered great care over you. Now that I'm dying, will you follow me and keep me company?"
"No way!" replied the 4th wife and she walked away without another word.
The answer cut like a sharp knife right into the merchant's heart.
The sad merchant then asked the 3rd wife, "I have loved you so much for all my life. Now that I'm dying, will you follow me and keep me company?"
"No!" replied the 3rd wife. "Life is so good over here! I'm going to remarry when you die!" The merchant's heart sank and turned cold.
He then asked the 2nd wife, "I always turned to you for help and you've always helped me out. Now I need your help again. When I die, will you follow me and keep me company?" "I'm sorry, I can't help you out this time!" replied the 2nd wife. "At the very most, I can only send you to your grave." The answer came like a bolt of thunder and the merchant was devastated.
Then a voice called out: "I'll leave with you. I'll follow you no matter where you go." The merchant looked up and there was his first wife. She was so skinny, almost like she suffered from malnutrition.
Greatly grieved, the merchant said, "I should have taken much better care of you while I could have!"
Actually, we all have 4 wives in our lives. The 4th wife is our body. No matter how much time and effort we lavish in making it look good, it'll leave us when we die.
Our 3rd wife is our possessions, status and wealth. When we die, they all go to others.
The 2nd wife is our family and friends. No matter how close they had been there for us when we're alive, the furthest they can stay by us is up to the grave.
The 1st wife is in fact our soul, often neglected in our pursuit of material wealth and sensual pleasure.
Guess what? It is actually the only thing that follows us wherever we go. Perhaps it's a good idea to cultivate and strengthen it now rather than to wait until we're on our deathbed to lament.
Prophet Muhammad (pbuh) and Anecdote about Three Friends

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I'tikaaf, (residing in the mosque for worship), - Dought& clear, - * Is it permissible fora woman to observe i’tikaaf on behalf of her deceased parents?

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Is it permissible for a woman to observe i’tikaaf on behalf of her deceased parents?.
Praise be to Allaah.
Some of the scholars are of the view that it is permissible to do any act of worship and to give the reward for it to the dead, whilst others are of the view that that is limited only to the acts of worship that are mentioned in the texts.
Shaykh Saalih ibn Fawzaan (may Allaah preserve him) was asked: What are the things that will benefit the deceased if done by the living? Is there a difference between physical acts of worship and others? We hope that you can explain this matter to us and show us a principle to which we may refer whenever we are confused about such issues. Please advise us, may Allaah bless you.
He replied: The living may benefit the deceased in the ways indicated by the evidence, such as saying du’aa’ for him, seeking forgiveness for him, giving charity on his behalf, performing Hajj and ‘Umrah on his behalf, paying off debts that he owes, and carrying out Islamically acceptable instructions left in his will. The evidence indicates that all of these are prescribed in Islam.
Some of the scholars added to these all acts of worship that a Muslim does and gives the reward for it to another Muslim, living or dead. But the correct view is that it is limited only to those for which there is evidence, and that may be regarded as an exception to what Allaah says in the verse (interpretation of the meaning):
“And that man can have nothing but what he does (good or bad)”
[al-Najm 53:39]
And Allaah knows best. Al-Muntaqa, 2/161
With regard to parents in particular, Islam regards the son as a source of his father’s earning good deeds.
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The good deeds that will reach a believer after his death are: knowledge which he learned and then spread; a righteous son whom he leaves behind; a copy of the Qur’aan that he leaves as a legacy; a mosque that he built; a house that he built for wayfarers; a canal that he dug; or charity that he gave during his lifetime when he was in good health. These deeds will reach him after his death.” Narrated by Ibn Maajah, 242; classed as saheeh Ibn Khuzaymah 4/121; classed as hasan by al-Tirmidhi and al-Albaani inSaheeh al-Targheeb1/18.
Al-Sindi said in his commentary onSunan Ibn Maajah:
A righteous child is regarded as part of a person’s deeds and good teaching, because the father is the reason for his existence, and he is the cause of his righteousness because he has taught him true guidance, just as Allaah said in the Qur’aan, describing the son of Nooh (peace be upon him), (interpretation of the meaning): “verily, his work is unrighteous” [Hood 11:46] (i.e., a person may be labeled according to his deeds). End quote.
Shaykh al-Albaani (may Allaah have mercy on him) said:
What a righteous son does of good deeds, his father will have a similar reward for them, without that detracting from his reward in the slightest, because his son is part of his efforts and his earning (of deeds). Allaah says (interpretation of the meaning):
“And that man can have nothing but what he does (good or bad)”
[al-Najm 53:39]
And the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The best that a man consumes is what he earns, and his son is part of his earnings.” Narrated by the four authors ofal-Sunanand classed as saheeh by Shaykh al-Albaani because of corroborating reports. End quote fromAhkaam al-Janaa’iz, p. 126, 217.
Shaykh Saalih al-Fawzaan (may Allaah preserve him) was asked:
What are the deeds that will benefit one’s parents, whether they are alive or dead?
He replied: These deeds are: honouring them when they are alive, treating them kindly in word and deed, taking care of their needs for maintenance, accommodation and other things, feeling happy to be with them, speaking nicely to them and serving them, because Allaah says (interpretation of the meaning):
“And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents”
[al-Isra’ 17:23]
especially when they grow old.
After they die, the ways of honouring them that remain are making du’aa’ for them, giving charity on their behalf, doing Hajj and ‘Umrah on their behalf, paying off debts that they owe, upholding the ties of kinship that one has through them, honouring their friends, and carrying out their last wishes that are in accordance with Islam. End quote.
Al-Muntaha, 2/162.
Secondly:
With regard to women observing i’tikaaf, i’tikaaf is mustahabb for men and women, but in the case of women it is subject to the condition that it be done with the permission of the woman’s family or husband, and that there should be no fitnah caused by her observing i’tikaaf.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
A woman may observe i’tikaaf so long as her doing so does not involve any fitnah. If it involves any fitnah, then she should not be allowed to do that, because if something forbidden results from something that is mustahabb, it must be prevented, just as if something forbidden results from something that is permissible, it must be prevented. If we assume that if she observes i’tikaaf in the mosque there will be fitnah, such as happens in al-Masjid al-Haraam, because in al-Masjid al-Haraam there is no place that is just for women, and if a woman observes i'tikaaf she will inevitably have to sleep, whether at night or during the day, and if she sleeps among men who are coming and going there will be fitnah.
The evidence that i’tikaaf is prescribed for women is the fact that the wives of the Prophet (peace and blessings of Allaah be upon him) observed i’tikaaf during his lifetime and after his death. But if there is the fear of fitnah, then a woman should not be allowed to do it, because the Prophet (peace and blessings of Allaah be upon him) forbade things that were less that that. When he (peace and blessings of Allaah be upon him) wanted to observe i’tikaaf he went out one day and saw a tent for ‘Aa’ishah and a tent for others of his wives. He (peace and blessings of Allaah be upon him) said: “Is it righteousness that you seek?!” then he ordered that the tents be taken down, and he did not observe i’tikaaf that year, and he made it up in Shawwaal. This indicates that if a woman’s i’tikaaf will result in fitnah, it should not be allowed. End quote.
Al-Sharh al-Mumti’, 6/510, 511
Conclusion: A person should do a lot of righteous deeds on his own behalf, before his life comes to an end and his deeds are cut off. His parent will have a share of the reward for these deeds without that detracting from their children’s reward. I’tikaaf is a righteous deed, but in the case of a woman it must be done according to the guidelines and conditions as stated by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).
And Allaah knows best.

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I'tikaaf, (residing in the mosque for worship), - Dought& clear, - * Taking pills to preventmenses in order to observe i’tikaaf

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I want to sit in Aitikaaf. This would be my third time I will be in Aitikaaf. My menses date will be somewhere in the last 10days of Ramadaan. There are pills available nowadays to stop the periods. I have used them while I sat in Aitikaa for the first time as my menses date was there. But this time I am afraid to use them as I had cancer and I have been operated and went through Chemotherapy. When I was diagnosed to cancer I did neeeyat that may ALLAH grant me health and I will sit in Aitikaaf. Now it the matter of my promise with ALL MIGHTY ALLAH. What should I do? Should I consult a doctor to know if the pills would be no harm or shall I not sit in Aitikaaf? Please tell me as I am very worried.
Praise be to Allaah.
Firstly:
We ask Allaah to heal you and grant you good health, and to keep your spiritual and worldly affairs safe and sound.
Secondly:
It is permissible to take pills to prevent menses in order to be able to do acts of worship such as i’tikaaf, ‘umrah and Hajj, but that is subject to the condition that they should not be harmful to the body. As you are suffering from the disease that you mentioned, you have to consult the doctor before taking these pills, and make sure that they will not conflict with your treatment or cause any harm to you. The Muslim is enjoined to take care of his body and not harm it, because Allaah says (interpretation of the meaning):
“And do not kill yourselves (nor kill one another). Surely, Allaah is Most Merciful to you”
[al-Nisa’ 4:29]
“and do not throw yourselves into destruction”
[al-Baqarah 2:195]
and the Prophet (peace and blessings of Allaah be upon him) said: “There should be neither causing harm nor reciprocating harm.” Narrated by Ahmad and Ibn Maajah (2341), classed as saheeh by al-Albaani inSaheeh Ibn Maajah.
It says inal-Adaab al-Shar’iyyah(2/463): It is haraam to use as a remedy anything that causes harm. End quote.
Based on this, if these pills are harmful then it is not permissible for you to take them, and you can start i’tikaaf, then if your menses comes then you should leave the mosque and stop i’tikaaf; this is an excuse for you to stop it, and in fact it will be obligatory for you to do so because it is not permissible for a menstruating woman to remain in the mosque.
But if they are not harmful then there is nothing wrong with your taking them.
And Allaah knows best.

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I'tikaaf, (residing in the mosque for worship), - Dought& clear, - * He wants to observe i’tikaaf but he has an appointment with the doctor

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I want to sit for iteqaf but i have an important apointment with my doctor . Can i go to the doctor while having iteqaf, eller i should not sit for iteqaf. please give me answer as early as possible so i become assure what should I do.
Praise be to Allaah.
I’tikaaf means staying in the mosque.
I’tikaaf is Sunnah and mustahabb, especially in the last ten days of Ramadaan, but it is not obligatory unless a Muslim has made it obligatory for himself by means of a vow. But if there is no vow, it is not obligatory.
See the answer to question no. 48999.
The basic principle is that the person who is observing i’tikaaf should not exit the mosque except in the case of a need which cannot be met in the mosque, such as wudoo’, ghusl and relieving himself, because of the hadeeth of ‘Aa’ishah which says that when the Prophet (peace and blessings of Allaah be upon him) observed i’tikaaf, he did not enter the house except to relieve himself. Narrated by Muslim (297).
If you need to go to the doctor and this appointment cannot be delayed until after Ramadaan, then it seems that there is nothing wrong with your exiting the mosque to go to the doctor, then coming back to the mosque. Al-Nawawi (may Allaah have mercy on him) stated inal-Majmoo’(6/545) that for a person in i’tikaaf who is so sick that it is too hard for him to stay in the mosque because he needs to be in his bed, and he needs to be helped and to be visited by the doctor etc, it is permissible for him to leave the mosque. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said inJalasaatRamadaaniyyah(1411 AH/ al-Majlis al-Saabi’, 144):
Whoever needs to see a doctor may leave, otherwise he should stay in the mosque. End quote.
And Allaah knows best.

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I'tikaaf, (residing in the mosque for worship), - Dought& clear, - * Should he observe i’tikaaf during the last ten days of Ramadaan by himself and not go back to his family and worship with them?

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I travel everyday for about 122km to go to work, but during ramadhan i'm staying at the city where i work from monday to friday, i dont get to see my family the whole week. Can i normally fast on journey coz its not as hard as during those days, will my fast be valied? What if i take off the last 10days and do itikaaf at the same city or do i do itikaf with my family which i dont get to spend so much time with them? Also helping my wife with house work because she gets so tired and she cant do so much of ibadah. Should i do itikaf or spend time with my family and do ibadah together?please advice me.
Praise be to Allaah.
Firstly:
It is permissible for a traveller to break the fast in Ramadaan, because Allaah says (interpretation of the meaning):
“So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days. Allaah intends for you ease, and He does not want to make things difficult for you”
[al-Baqarah 2:185]
It makes no difference whether the travel is difficult or easy.
But is it better for him to fast or not to fast?
The answer is that it is better for him to fast, unless he experiences difficulty in which case it is better for him not to fast.
This is discussed in more detail in the answers to questions no. 65629and 20156.
Secondly:
It is better for you to go back to your family and stay with them in order to help your wife with the housework and help her to do acts of worship and to benefit from the last ten days. Your staying with your family to encourage them to worship is better than your observing i’tikaaf on your own and depriving them of that help because of your being far away from them. ‘Aa’ishah (may Allaah be pleased with her) told us about what the Prophet (peace and blessings of Allaah be upon him) used to do during the last ten days, which included waking up his family – i.e., so that they could worship, pray and say du’aa’. The Prophet (peace and blessings of Allaah be upon him) did not observe i’tikaaf and leave his family with no help or care. It is proven that Safiyyah (may Allaah be pleased with her) visited him when he was in i’tikaaf and it is proven that they observed i’tikaaf with him. I’tikaaf is a private act of worship that does not benefit anyone else. Your staying with your family and encouraging them to worship and treating them kindly is an action that benefits others and you will not be deprived of the reward for their worship and you will not deprive yourself of worship, because you can accompany your family to qiyaam al-layl (night prayers) in a mosque, and you can wake them up at the end of the night to say du’aa’ and read Qur’aan. This is something good that will include you and your family. So we advise you to go back to your family and stay with them during the last ten days, and encourage them to worship Allaah. If you think that your family are doing well, and that they are performing acts of worship regularly, then you can observe i’tikaaf on some nights in your local mosque, so you can combine different kinds of worship and attain a great reward in sha Allaah. We ask Allaah to help you to do that which He loves and which pleases Him, and to accept the good deeds from you and your family.
And Allaah knows best.

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Taraaweeh prayers, - Dought&clear, - * Women taking their children to the mosque with them for taraweeh prayer

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What is the ruling on women taking their children with them to the mosque for Taraweeh prayer?.
Praise be to Allaah.
There is no reason why women should not bring their children to the mosque with them in Ramadaan. The Sunnah indicates that women came to the mosque with their children at the time of the Prophet (peace and blessings of Allaah be upon him), because of the hadeeth: “I begin to pray and I intend to make it lengthy, then I hear the crying of a child and I make my prayer short, because I know that his mother is experiencing hardship because of his crying.” And: The Prophet (peace and blessings of Allaah be upon him) carried Umaamah as he offered an obligatory prayer whilst leading the people in prayer in the mosque.
But they should try to protect the mosque against any najaasah (impurity) and being careful lest the children fall asleep in the mosque and so on. End quote
Fataawa al-Shaykh Ibn Ibraaheem (may Allaah have mercy on him) (4/214, 215).

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Taraaweeh prayers, - Dought&clear, - * Paying attention to the weak such as the elderly and others in Taraweeh prayers

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Should the imam pay attention to the weak such as the elderly and others in Taraweeh prayers?.
Praise be to Allaah.
This is something which is required in all prayers, in Taraweeh and in the obligatory prayers, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you leads the people in prayer, let him make it brief, because among them are the weak, the young and those who have things they need to do.” So the imam should pay attention to the congregation and be kind to them in the night prayers in Ramadaan and in the last ten days. The people are not all the same; people vary. So he should pay attention to their situations and encourage them to come and attend the prayers. When he makes them too long he makes it difficult for them and puts them off attending. So he should pay attention to that which will encourage them to attend and make them want to come and pray, even if that is by making it short and not lengthy. A prayer in which people are able to focus and feel at ease, even if it is short, is better than a prayer in which they do not focus properly and get bored. End quote.
Majmoo’ Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) (11/336).

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Taraaweeh prayers, - Dought&clear, - * Goingaround to different mosques looking for a beautiful voice

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What is the ruling on going around to different mosques looking for an imam with a beautiful voice, because that makes one more focused in prayer?.
Praise be to Allaah.
It seems – and Allaah knows best – that there is nothing wrong with that, if the purpose is to find something which will help one to focus properly in prayer and be at ease therein, because not every voice is pleasant, so if the aim in going to hear the voice of a particular imam is to encourage one to do good and focus more fully in prayer, there is nothing wrong with that. Rather his action will be appreciated and he will be rewarded for that. A person may focus well behind one imam and not behind another, because of the difference between the two recitations and the two prayers. So if the aim in going to a distant mosque is to listen to his recitation because of his beautiful voice, and to benefit from that and to focus properly in his prayer, and not just for fun, but to benefit and learn, and to focus properly in prayer, there is nothing wrong with that. It is proven in the saheeh hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “The people who will have the greatest reward for prayer will be those who walk the furthest distance to come and pray, then those who walk the next furthest.” Narrated by al-Bukhaari (651) and Muslim (662). If his aim is also to increase the number of steps he takes, this is also a good purpose. End quote.
Majmoo’ Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) (11/328, 329).

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Taraaweeh prayers, - Dought&clear, - * He led his wife and children in praying qiyaam al-layl and did not recite out loud

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I had the intention to spend lailat-ul-qadr praying, but I could not. So I prayed taraweeh at home with my wife and children. Was my salaah correct or not?
My second question: we prayed together and I was the imam. I did not recite Quraan out loud while praying, I recited it silently, please enlighten me, may Allah enlighten you!.
Praise be to Allaah.
Firstly:
Praying Taraweeh at home is permissible and there is nothing wrong with it, but offering the prayer in congregation in the mosque is better.
The scholars of the Standing Committee were asked:
The month of Ramadaan has come and it is time to pray Taraweeh. Should I go to the mosque or pray in my house? I am not an imam, rather I am one of the congregation, but I like to recite Qur’aan, and I prefer to recite rather than to listen. If I pray at home, is there any sin on me? I am referring to Taraweeh prayer only.
They replied:
There is no sin on you if you pray in your house because it is naafil. But praying with the imam in the mosque is better, following the example of the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them), because when the Prophet (peace and blessings of Allaah be upon him) led his companions in prayer at night until the end of the first third of the night, one of them said to him: We wish that you would lead us in naafil prayer for the rest of the night. He said: “Whoever prays qiyaam with the imam until he finishes, it is as if he spent the whole night in prayer.” Narrated by Ahmad (5/159) and the authors ofal-Sunanwith a hasan isnaad from the hadeeth of Abu Dharr (may Allaah be pleased with him). End quote.
Fataawa al-Lajnah al-Daa’imah(7/201-202).
Secondly:
The basic principle concerning Taraweeh prayer is that it is one of the prayers in which Qur’aan is to be recited out loud, because this is proven from the Sahaabah (may Allaah be pleased with him) at the time of ‘Umar ibn al-Khattaab (may Allaah be pleased with him), when Ubayy ibn Ka’b and others would lead the people in prayer and recite at length.
But reciting out loud in prayers in which Qur’aan is recited out loud, and reciting silently in prayers in which Qur’aan is recited silently, is something that is recommended in prayer for the imam, but it is not obligatory, as is the view of the majority of scholars among the Maalikis, Shaafa’is and Hanbalis.
It says inal-Mawsoo’ah al-Fiqhiyyah(16/188):
The majority of fuqaha’ are of the view that reciting out loud in prayers in which Qur’aan is recited out loud, and reciting silently in prayers in which Qur’aan is recited silently, is one of the Sunnahs of prayer. The Hanafis are of the view that it is obligatory to recite out loud in prayers in which Qur’aan is recited out loud, and to recite silently in prayers in which Qur’aan is recited silently. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said inNoor ‘alaal-Darb(al-Salaah/218):
Reciting out loud in prayers in which Qur’aan is recited out loud is not obligatory, rather it is preferable. If a person recites silently in a prayer in which it is prescribed to recite out loud, the prayer is not invalid, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer for the one who does not recite the Essence of the Qur’aan (i.e., al-Faatihah).” And there is no stipulation that this recitation should be done out loud or silently. So if a person recites what he is required to recite, whether it is silent or out loud, he has done what is required. But it is better to follow the Sunnah in prayers in which Qur’aan is recited out loud, such as the first two rak’ahs of Maghrib and ‘Isha, and Fajr prayer, and Jumu’ah and the Eid prayers, and prayers for rain (istisqa’) and Taraaweeh prayer and so on, where it is customary. If a person deliberately does not recite out loud when he is leading the prayer, his prayer is still valid, but it is lacking. As for the person who is praying alone, if he offers a prayer in which Qur’aan is recited out loud then he has the choice between reciting out loud or silently, so he should decide which will make him focus better, and do that. End quote.
It says inFataawa al-Lajnah al-Daa’imah li’l-Ifta’(6/392):
It is proven that the Prophet (peace and blessings of Allaah be upon him) used to recite Qur’aan out loud in the two rak’ahs of Fajr, and in the first two rak’ahs of Maghrib and ‘Isha’ prayer, so reciting out loud in these prayers is Sunnah, and it is prescribed for his ummah to follow his example because Allaah says (interpretation of the meaning):“Indeed in the Messenger of Allaah (Muhammad صلى الله عليه وسلم) you have a good example to follow for him who hopes for (the Meeting with) Allaah and the Last Day, and remembers Allaah much” [al-Ahzaab 33:21]. And it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “Pray as you have seen me praying.”
So if he recites silently in prayers where Qur’aan should be recited out loud, he is forsaking the Sunnah, but his prayer is not invalidated by that. End quote.
To sum up: your prayer is valid and you do not have to do anything else.
And Allaah knows best.

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Zakaath, - Dought&clear, - * He is asking about paying zakaah on the profits of a company only

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I am the owner of a small company that designs and manufactures decorative glass. My question has to do with paying zakaah. I pay zakaah on the net profits after deducting taxes, which reach a rate of 30%. Is paying it in this manner correct?
I got confused about my situation after I heard from some of the brothers that this is not correct. Please note that the way my company works is that we make a contract with a customer to design and manufacture some domes or windows made of coloured glass, then we import the raw materials such as glass, lead, tin solder etc from abroad. We bring it to our warehouse where we use it for manufacturing, and some of it remains and is counted among our stock at the end of the financial year, when we do our stocktaking and the finance department publishes the budget showing the profits for that year, on which the payment of zakaah is based.
My question is:
Should zakaah be paid on the net profits, or on the capital?
Or should it be paid on the assets of the owner that are listed in the budget issued by the finance department?
Are the taxes – which are taken from the profits and paid to the department of zakaah and income – regarded as a kind of zakaah?
I hope that you can tell me the right way of paying zakaah, because I am confused about my situation. I pray that Allaah will guide me to the right way so that I can correct any mistake that I may have made in the past or so that I can put my mind at rest if what I have done is correct.
Praise be to Allaah.
We ask Allaah to reward you with good for your keenness to ask about the rulings of your religion. What every Muslim should do is to ask about the rulings of his religion without any delay or hesitation.
The answer to your question is:
Firstly:
This company of yours is a manufacturing and commercial company, and manufacturing and commercial companies must pay zakaah on trade goods, but there is no zakaah on the tools, materials, vehicles, buildings and furnishings that are intended to be used and not to be sold for profit.
See question no. [ 74987] and [ 69916]
Based on this, the way in which your zakaah is to be worked out at the end of the year is:
You should calculate what the company has in its stores of materials that were bought with the aim of selling them. That includes the “glass, lead, solder etc”. Its value should be calculated at the end of the year, regardless of the price for which it was bought.
To that should be added the cash that is kept in the company or in the bank.
To that should be added the debts that people owe you and which you expect will be repaid. Then you should pay zakaah on the total at a rate of 2.5%.
Secondly:
With regard to the company’s profits throughout the year, these profits may be divided into two types:
1 – Profits that result from the sale of glass to customers
These profits are subject to zakaah, and a new year should not be started for them, rather the year for them starts when the capital with which they are bought was acquired, if it reaches the nisaab.
Al-Mughni, 4/75
2 – Profits that result from the assembly process itself (i.e., they may be regarded as payment for assembly and manufacturing). Zakaah is due on these profits if they meet the nisaab and one year has passed since they were acquired.
It may be difficult in practical terms to differentiate between these two types of profit, hence it is better to pay zakaah on the entire profit at the end of the year as based on the capital. Whatever is profit on trade goods, you will have paid its zakaah at the proper time (i.e., after a year has passed) and whatever is payment for the work, you will have paid its zakaah in advance, and paying zakaah ahead of time is permissible.
Thirdly:
There is no zakaah on profits that are spent during the year and which do not remain at the end of the year.
Fourthly:
The year of trade goods for a company does not start from the date the company was first established or from when the raw materials were purchased, rather it starts from when the money with which the raw materials were purchased was acquired.
For example: if you first acquired the nisaab in Muharram, and the company was founded in Rajab, and you bought the raw material and started work in Ramadaan, the year for the trade goods starts in Muharram, not in Ramadaan.
Shaykh Ibn ‘Uthyameen (may Allaah have mercy on him) said: Note that the year for trade goods does not end one year after they were bought, rather it is one year after the original wealth was acquired. Because it is it is another form of money which is part of your capital, where you have changed it into trade goods, so the year starts with the acquisition of the original wealth. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 18/234
See also the answer to question no. 32715
Fifthly:
With regard to calculating zakaah after deducting taxes:
If the taxes are deducted and paid before the end of the year (i.e., the year for zakaah purposes), then what you are doing is correct, because the money that has been paid has not been with you for a year.
But if they are paid after the year is over, then it is more on the safe side to pay zakaah on it; the fact that this money is taken wrongfully from you does not mean that zakaah is waived.
Sixthly:
As for regarding taxes as part of zakaah, that is not permissible, because zakaah is to be spent in specific ways as defined by Allaah, may He be exalted, in the verse (interpretation of the meaning):
“As-Sadaqaat (here it means Zakaah) are only for the Fuqaraa’ (poor), and Al‑Masaakeen (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allaah’s Cause (i.e. for Mujaahidoon — those fighting in a holy battle), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise”
[al-Tawbah 9:60]
Taxes are not spent in these ways. Moreover, governments do not take taxes on the basis that they are zakaah.
The scholars of the Standing Committee said:
The fact that taxes are on a property does not mean that zakaah should not be paid, and that does not waive the duty to pay it on the income earned through that building, if it reaches the nisaab and one year has passed. End quote.
Fataawa al-Lajnah al-Daa’imah, 9/339
See also question no. 2447
The scholars of the Standing Committee were also asked:
What do you say about the manner of paying zakaah? I own a shop that sells lumber and one year has passed for the products that are in the store. There are debts connected to the products in the store, as the purchasers have paid some of the price and the rest is to be paid at a later date. There are also annual expenses such as the rent for the store, annual fees, taxes, insurance, and employee salaries.
They replied:
Zakaah must be paid on the products that are offered for sale, such as the lumber etc, if its value reaches the nisaab by itself or when added to whatever cash or other trade goods you have, and one year has passed. As for the debts, rent, fees, etc, these do not mean that it is not obligatory to pay zakaah. End quote.
Fataawa al-Lajnah al-Daa’imah, 9/348
Seventhly:
With regard to zakaah for past years, you have to work out the zakaah for every year and pay whatever you still owe, because ignorance of how zakaah is to be paid does not mean that the obligation is waived. This is a debt that you owe and must pay.
And Allaah knows best.

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Zakaath, - Dought&clear, - * Is zakaah due on business premises?

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In 1996 I bought a shop for my brother to work in, but the shop has remained closed until now; my brother has not worked in it and I have not benefited from it. It did not enter my mind that zakaah may be due on it until recently. The price of the shop when I bought it was 400,000, then the price dropped to 300,000 in the year 2000. Now the price is between 700,000 and 800,000. In the coming year, in sha Allaah, I will try to open the shop so that someone can work in it and benefit from it.
I hope that you can advise us as to whether zakaah is due on it or not. What can I do if I do not have enough money to pay zakaah?.
Praise be to Allaah.
The Muslim does not have to pay zakaah on his car, house or shop, even if the value of these things is great. Rather zakaah is due on things that are bought and sold for the purpose of trade and profit, which are called “trade goods”. If a person has any property or real estate – land, houses or shops – which he has acquired for the purpose of trade, buying and selling, then he should work out their value at the time when zakaah becomes due and pay one-quarter of one-tenth. But if a person has acquired that property to live in, or to farm it, or to rent it out or to buy and sell in it, then no zakaah is due on it.
The scholars of the Standing Committee said:
Wealth that people own is of various types. With regard to money, zakaah is due on it if it reaches the minimum threshold (nisaab) and one hijri year has passed. In the case of agricultural land, zakaah is due on the grains and crops on the day of the harvest, not on the land itself. In the case of land or buildings that are rented out, zakaah is due on the rent when one year has passed, not on the land or building itself. If the land, building or other goods are for trade, then zakaah is due on them when one year has passed, and you should pay zakaah on the profit when one year has passed for the capital, if the capital has reached the nisaab. End quote.
Fataawa al-Lajnah al-Daa’imah, 9/331
Based on this, you do not have to pay zakaah on this shop.
And Allaah knows best.








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