This fast will remain valid and is not nullified. (Fatawa Rahimiyyah 4/75)

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Yes. In such a case only qadh? is necessary and not kaffarah, meaning he has to make up only one fast in place of it. (Fatawa Rahimiyyah 4/75)

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It is makruh (disliked) to use toothpaste whilst fasting. There is a strong possibility of the toothpaste being swallowed. (Hidayah, 1/123)

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Yes (Tirmizhi, 716)

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Yes. It is permissible to take a blood test provided that it does not cause weakness in the body to such an extent where one is unable to fast. (Ahsan al-Fatawa 4/435)

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No (Fatawa Rahimiyyah 4/72-73)

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No, injections do not break the fast. (Fatawa Rahimiyyah 4/72-73)

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Visiting the dentist's office will not invalidate one's fast, however, it is advisable to delay the appointment until after Ramadan as there is a strong possibility of something reaching the throat. (Ahsan al-Fatawa 4/436)

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No (Fatawa Rahimiyyah 4/76)

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Yes. It is impermissible to smoke while fasting and it will necessitate a qadh? as well as a kaffarah, meaning he must fast two consecutive months to make up for this. (Fatawa Rahimiyyah 4/89) (Durr al-Mukhtar 3/366)

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Yes. (Radd al-Muhtar 2/395)

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No. (Ahsan al-Fatawa 4/70,433)

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It is mustahabb (recommended) to eat suhoor, as it has been encouraged by the Prophet (s). However, if one is unable to take part in suhoor, the fast will still be valid (Bukhari, 1923) (Muslim, 1095)

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After the sun has set, one should not delay in breaking the fast. It is reported in Musnad Ahmad that the Prophet (s) said, "My ummah will remain upon good so long as they delay the suhoor, and hasten in iftar (after the sun has set)." It is reported in another hadith in Sahih al- Bukhari that the Prophet (s) said, "The people will remain upon good so long as they hasten in iftar (after the sun has set)." (Musnad Ahmad, 21507) (Bukhari, 1957)

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No (Fatawa Rahimiyyah 4/67)

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No (Imd?d al-Fatawa 2/151) (Radd al-Muht?r 2/119)

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Women are not permitted to fast on the days of their cycle nor post-natal bleeding. Those fasts must be made upon later date, after Ramadan. (Ahsan al-Fatawa 4/438)

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Taraweeh prayers are specific for the month of Ramadan. The fast is to be made up without performing any Taraweeh prayer. (Bukhari, 37) (Muslim, 759)

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If there is no doubt that blood did go down a person's throat, that fast will be nullified and will need to be made up. (Radd al-Muht?r 3/367)

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No one can fast on behalf of another person. If a person is not capable of fasting in the month of Ramadan due to some reason, such as old age and or such an illness from which he has no hope of recovery, then he may offer fidya (monetary compensation) for each day he is unable to fast. (Imd?d al-Fatawa 2/151) (Radd al-Muht?r 2/119) These fidya payments are meant to feed a misk?n (person in need) for each of the fasting days missed and are equivalent to the price of feeding one person twice. If he wishes he can give fidya from the beginning of Ramadan for the entire month or he can give it at the end of the month. To give fidya before the month commences will not be correct. (Ahsan al-Fatawa 4/430,445)

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Yes, since inhalers contain medicine, they will break the fast. If a patient has asthma then their difficulty in breathing is a good indication that they should break the fast and use the inhaler if there is a flare up and make up one fast later as qadha. Therefore, if your doctor feels that your condition is severe enough to cause weakness or worsen your health if you fast then this could be considered a chronic illness which will allow you to break your fast and pay fidy?h. If you recover from your illness then you will need to perform make up the fasts (qadha). (Ramadan aur Jadid masa'il pg.141)

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All creams, lotions and medications that are for external use and are applied to the skin will not break the fast. (Ramadan aur Jadid masa'il pg.187)

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If your doctor considers it to be a severe illness because of which your condition will worsen if you fast, then you should take your medication and perform a qada later. There will be no need for kaffarah. (Maraqiy al-Falah pg.258)

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This will break the fast because generally this type of procedure is carried out using lubricants and creams which will enter the private area. If lubricants and creams are not used then it will not break the fast. (Fatawa Rahimiyyah 4/72)

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She will be allowed to eat anytime during the day. It will be preferable not to eat in front of others who are fasting. (Ahsan al-Fatawa 4/438)

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Eye drops and any other eye procedures will not break the fast even though the medication can be tasted it in the mouth. The same applies for applying surma. (Ahsan al-Fatawa 4/439)

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Is it permissible not to fast if there is a fear of harm to the fetus or the mother is unable or finds it difficult to produce milk without regular meals. (Tirmizhi, 707)

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Fast will not break a person vomits unintentionally, regardless of how much vomit came out. If he vomits intentionally (by putting his finger in his throat), his fast will break if a mouthful or more of vomit comes out. In such a case, only qadha is necessary. (Tirmizhi, 711)

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Ibn Abbas (RA) has narrated that Rasûlullâh SAW prescribed Sadaqatul Fitr as an obligatory duty in order to purify those who fast, from useless and obscene activities and to provide food for the poor. (Abu Dawood)

Sadaqatul Fitr has been stipulated by Rasulullah (SAW) in authentic Ahadith.  The Sahabah (RA) and later the Jurists adapted the stipulations according to the needs of the time.

Abdullah Ibn Umar RA is reported to have said; “Rasulullah (SAW) instructed us to give Sadaqatul Fitr, 1 Sa’ (a measure used at the time of Rasulullah SAW) of dates or 1 Sa’ of barley.  Abdullâh Ibn Umar RA mentions that the Sahabâh (RA) later gave 2 Mud (½ Sa’) of wheat in place of dates and barley.

(Bukhari 1511 and Muslim 7232)

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According to the aforementioned Hadîth it is clear that a person should give either 1 Sa’ of dates, 1 Sa’ of barley or ½ Sa’ of wheat.  Ibn Al-Humâm says that for everything besides wheat, one should give 1 Sa’ and for wheat he should give ½ Sa’.  He further states that this view is shared by Mu’awiyah, Tâ’us, Sa’id Ibn Musayyab, Ibn Zubair, Sa’id Ibn Jubair and all the Sahabah and Tabi’n (RHA). (Fathul Qadîr, Volume 2, Page 228)

An advice for the affluent Muslims

Since the prescribed amount of Sadaqatul Fitr for an individual is half a Sa’ of wheat, which currently equals to $6.00, it is very minimal for the well-to-do.  Therefore, affluent people are advised to get more and more Thawaab (reward) by paying a sum equal in value to a full Sa’ (7.5lbs) of dates, raisins or barley.  This will earn them huge Thawaab (reward) and will immensely benefit the needy.

Hadith:

Abdullah bin Abbas (R.A) said in a Khutbah (in Basra-Iraq) that Rasoolullah (S.A.W) has declared Sadaqatul Fitr to be of equal to one Sa’ of dates or barley or half a Sa’ of wheat mandatory for all men & women whether free or slave, young or old.  But when Ali (R.A) visited Basra and observed that wheat is really cheap in the local market,  he (R.A) announced that since Allah (S.W.T) has made you wealthy, it would be better for you to pay Sadaqatul Fitr according to one full Sa’ of everything .(Sunan Abi Dawood)

Therefore it is deduced that affluent and wealthy individuals should pay the added value for Sadaqatul Fitr.

 

Amount of Sadaqatul Fitr based on the New York retail market rates as of 24th  of Sha’ban 1436, corresponding to June 12, 2015:

1. Wheat: Half Sa’  (3.75 lbs.) = $6.00/-   (One Sa’ will be $12.00)

 

1. Barley: One Sa’ (7.5 lbs.) = $12.00/-

 

1. Raisins: One Sa’ (7.5 lbs.) = $23.00/-

 

1. Dates: One Sa’ (7.5 lbs.) = $32.00/-

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It is incorrect to stipulate an amount which is not in-line with Shari’ah.  It is important for the committees of Masajid to state what the Sharee amount is.  However after knowing the Sharee amount, if then people wish to give more, than it is permitted.

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The varying amounts show that there is a lot of ignorance in this issue.  The purpose of the leaflet is to educate the masses as to how to calculate the value of Sadaqatul Fitr.

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It is correct to give the value of dates (and barley) according to Imâm Abu Hanifah and Imam Abu Yûsuf (RA).  However the price of dates is very high.  Therefore if the value of dates is given, one will be paying $32.00 per head.

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It is true that you should pay the Sadaqatul Fitr yourself.  However, if you requested your father to pay or your father informed you that he will pay and you consented, then that will suffice.

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عن عبد الرحمن بن عوف قال قال رسول الله صلى الله عليه وسلم إن الله تبارك وتعالى فرض صيام رمضان عليكم وسننت لكم قيامه فمن صامه وقامه إيمانا واحتسابا خرج من ذنوبه كيوم ولدته أمه

رواه النسائي:٢٢٠٩

‘Abdur Rahman ibn ‘Auf (r) narrates that the Messenger of Allah (s) said, “Indeed, Allah, the Exalted and Almighty, has made the fast of Ramadan obligatory upon you and I have made the nightly prayers of Ramadan a Sunnah for you. So, whoever fasts in Ramadan and offers this prayer at night, with firm belief in the promises of Allah, seeking only to please Him, and hoping for reward, will be cleansed from his sins like the day his mother gave birth to him.” (Nasai, 2209)

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عن عائشة أم المؤمنين رضي الله عنها أن رسول الله صلى الله عليه وسلم صلى ذات ليلة في المسجد فصلى بصلاته ناس ثم صلى من القابلة فكثر الناس ثم اجتمعوا من الليلة الثالثة أو الرابعة فلم يخرج إليهم رسول الله صلى الله عليه وسلم فلما أصبح قال قد رأيت الذي صنعتم ولم يمنعني من الخروج إليكم إلا أني خشيت أن تفرض عليكم وذلك في رمضان

رواه البخاري:١١٢٩

The Mother of the Believers, ‘Aisha (r), narrates that the Messenger of Allah (s) once prayed at night in the masjid and a group of people prayed with him.  Then he prayed again the next night and the number of people praying with him increased.  They gathered again the third or fourth night but he did not come out to [pray with] them. When the Messenger of Allah (s) awoke in the morning, he said, “I saw what you did and nothing would have stopped me from coming out to [pray with] you, except that I feared it may be made obligatory upon you.” That was in Ramadan. (Bukhari, 1129)

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عن ابن عباس قال : كان النبى -صلى الله عليه وسلم- يصلّى فى شهر رمضان فى غير جماعة بعشرين ركعة والوتر

أخرجه أبو بكر بن أبي شيبة:٧٦٩٢، والبيهقي في الكبرى: ٤٣٩١، والطبراني في الأوسط:٥٤٤٠، والحافظ ابن حجر في ”المطالب العالية":٥٩٨.

‘Abdullah ibn ‘Abbas narrates that the Prophet used to pray 20 raka’aat and witr without a Jamaa’ah in Ramadan. (Baihaqi, 4391; Ibn Abi Shaibah, 7692; Tabrani in al-Awsat, 5440, Haafiz Ibn Hajr, in al-Mataalib al-‘Aaliyah, 597)

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عن أبي هريرة قال كان رسول الله صلى الله عليه وسلم يرغب في قيام رمضان من غير أن يأمرهم فيه بعزيمة فيقول من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه فتوفي رسول الله صلى الله عليه وسلم والأمر على ذلك ثم كان الأمر على ذلك في خلافة أبي بكر وصدرا من خلافة عمر على ذلك

رواه مسلم:١٧٤

Abu Hurairah (r) narrates that the Messenger of Allah (s) used to encourage praying at night in Ramadan but would not order it with emphasis.  He used to say, “Whoever prays at night in Ramadan with firm belief in the promises of Allah, seeking only to please Him, and hoping for reward, will have his past sins forgiven.”  It remained this way until the Messenger of Allah (s) passed away and likewise in the Khilaafah of Abu Bakr (r) and in the early part of the Khilaafah of  ‘Umar (r). (Muslim, 174)

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عن عبد الرحمن بن عبد القاري أنه قال خرجت مع عمر بن الخطاب رضي الله عنه ليلة في رمضان إلى المسجد فإذا الناس أوزاع متفرقون يصلي الرجل لنفسه ويصلي الرجل فيصلي بصلاته الرهط فقال عمر إني أرى لو جمعت هؤلاء على قارئ واحد لكان أمثل ثم عزم فجمعهم على أبي بن كعب ثم خرجت معه ليلة أخرى والناس يصلون بصلاة قارئهم قال عمر نعم البدعة هذه والتي ينامون عنها أفضل من التي يقومون يريد آخر الليل وكان الناس يقومون أوله

رواه البخاري:٢٠١٠

‘Abdur Rahman ibn ‘Abd (r) narrates, “One night, I went out to the masjid in the company of [Ameer al-Mu’mineen] ‘Umar ibn al-Khattab (r) and found the people in different groups. One man was praying alone here and another was praying with a little group behind him there. So, 'Umar (r) said, 'In my opinion, it would be better if I collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b (r). Then on another night I went out again in his company and the people were praying behind their Qari. On that, 'Umar remarked, 'What an excellent innovation this is! However, that [prayer] which they sleep through is better than the prayer they are performing.’ He meant by this the (Tahajjud) prayer at the end of the night.  (In those days) people used to pray in the early part of the night.” (Bukhari, 2010)

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عليكم بسنتي وسنة الخلفاء الراشدين المهديين عضوا عليها بالنواجذ

رواه الترمذي:٢٦٧٦

‘Irbaad ibn Saariyah (r) narrates that the Messenger of Allah (s) said, “Compulsory upon you is my Sunnah and the Sunnah of the rightly guided Khulfaa (Abu Bakr, ‘Umar, ‘Uthman and ‘Ali), hold onto it with your molar teeth (hold on to it firmly).” (Tirmizhi, 2676)

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حدثنا وكيع عن مالك بن أنس عن يحيى بن سعيد أن عمر بن الخطاب أمر رجلا يصلي بهم عشرين ركعة

أخرجه أبو بكر ابن أبي شيبة في مصنفه: ٧٦٨٣، وإسناده مرسل قوي. رجاله ثقات لكن يحيى بن سعيد الأنصاري لم يدرك عمر.

Yahya ibn Sa’eed (r) narrates that ‘Umar ibn al-Khattab (r) ordered a man to lead them in 20 raka’aat (during Ramadan). (Ibn Abi Shaibah, 7764; Strong Mursal Chain)

 

عن السائب بن يزيد قال كنا نقوم في زمن عمر بن الخطاب بعشرين ركعة والوتر

رواه البيهقي في "المعرفة"، وصححه العلامة السبكي في "شرح المنهاج".

Saaib ibn Yazeed (r) narrates, “We used to pray 20 raka’aat and Witr in the time of ‘Umar ibn al-Khattab (r).” (Baihaqy, 4393; Saheeh Chain)

 

عن يزيد بن خصيفة عن السائب بن يزيد قال كانوا يقومون على عهد عمر بن الخطاب رضي الله عنه في شهر رمضان بعشرين ركعة قال وكانوا يقرؤون بالمئين وكانوا يتوكؤن على عصيهم في عهد عثمان بن عفان رضي الله عنه من شده القيام

رواه البيهقي في "الكبرى":٤٣٩٣، وابن جعد:٢٨٢٥، وعبد بن حميد:٦٥٣. وإسناده صحيح، صححه النووي في "الخلاصة"، وابن العراقي في "الشرح التقريب"، والسيوطي في "المصابيح".

Saaib ibn Yazeed (r) narrates that they used to pray 20 raka’aat in the month of Ramadan during the time of ‘Umar ibn al-Khattab (r).  They used to recite the surahs with two hundred ayaat and used to lean on their walking sticks in the time of ‘Uthman (r) due to the severity of the extended standing in the prayer. (Baihaqy, 4393; Ibn Ja’d, 2825; ‘Abd ibn Hameed, 653; Saheeh Chain)

 

عن يزيد بن رومان : كان الناس في زمن عمر بن الخطاب يقومون في رمضان بثلاث وعشرين ركعة

رواه البيهقي:٤٣٩٤، ومالك:٢٥٢، وإسناده مرسل قوي

Yazeed ibn Roumaan (r) narrates, “The Muslims used to pray 23 raka’aat in Ramadan during the time of ‘Umar ibn al-Khattab (r).” (Maalik, 252; Baihaqy, 4394; Strong Mursal Chain)

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حدثنا حميد بن عبد الرحمن عن حسن عن عبد العزيز بن رفيع قال كان أبي بن كعب يصلي بالناس في رمضان بالمدينة عشرين ركعة ويوتر بثلاث 

أخرجه أبو بكر ابن أبي شيبة:٧٧٦٦، وإسناده مرسل قوي، عبد العزيز بن رفيع لم يدرك أبي بن كعب.

‘Abdul ‘Azeez ibn Rafee’ (r) narrates that Ubayy ibn Ka’b (r) used to lead the people in 20 raka’aat and perform Witr of 3 raka’aat during Ramadan. (Ibn Abi Shaibah, 7766; Strong Mursal Chain) 

 

أخبرنا أبو زكريا بن أبي إسحاق، أبو عبد الله محمد بن يعقوب، حدثنا محمد بن عبد الوهاب، حدثنا جعفر بن عرن،حدثنا أبو الخَصِيب قال : كان يؤُمُّنا سُويد بن غفلة فى رمضان فيصلّى خمس ترويحات عشرين ركعة (البيهقي)

رواه البيهقي:٤٣٩٥، وإسناده حسن

Abul Khusaib (r) narrates, “Suwaid ibn Ghafalah (r) used to lead us in 20 raka’aat during Ramadan with 5 Tarweehaat (intermission after every 4 raka’aat).”  (Baihaqy, 4395; Hasan Chain)

 

عن وكيع عن نافع عن ابن عمر قال كان ابن أبي مليكة يصلي بنا في رمضان عشرين ركعة

أخرجه أبو بكر ابن أبي شيبة:٧٦٨٣، وإسناده صحيح.

Naafi’(r) narrates that Ibn ‘Umar (r) said that Ibn Abi Mulaikah (r) used to lead us in 20 raka’aat during Ramadan. (Ibn Abi Shaibah, 7683; Saheeh Chain)

 

حدثنا الفضل بن دكين عن سعيد بن عبيد أن علي بن ربيعة كان يصلي بهم في رمضان خمس ترويحات ويوتر بثلاث

أخرجه أبو بكر ابن أبي شيبة:٧٧٧٢، وإسناده صحيح.

Sa’eed ibn ‘Ubaid (r) narrates that ‘Ali ibn Rabee’ah (r) used to lead us in Salah during Ramadan with five Tarweehaat (intermission after each four raka’aat) and three raka’aat of Witr salah. (Ibn Abi Shaibah,  7772; Saheeh Chain)

 

حدثنا ابن نمير عن عبد الملك عن عطاء قال أدركت الناس وهم يصلون ثلاثا وعشرين ركعة بالوتر

أخرجه أبو بكر ابن أبي شيبة:٧٧٧٠، وإسناده صحيح.

‘Ataa (r) narrates, “I found the Muslims praying 23 raka’aat including Witr salah (in Ramadan).” (Ibn Abi Shaibah, 7770; Saheeh Chain)

 

What about ‘Aisha (r)’s words:

ما كان رسول الله صلى الله عليه و سلم يزيد في رمضان ولا في غيره على إحدى عشرة ركعة يصلي أربعا فلا تسل عن حسنهن وطولهن ثم يصلي أربعا فلا تسل عن حسنهن وطولهن ثم يصلي ثلاثا

رواه البخاري:١١٤٧

“The Messenger of Allah (s) did not pray more than eleven raka’aat in Ramadan or any other month. He used to pray four raka’aat – and do not ask me about their beauty and length – then another four raka’aat  – and do not ask me about their beauty and length – and finally, he used to pray three raka’aat (Witr).”(Bukhari,  1147)?

This is regarding Tahajjud Salah (Qiyaam al-Lail), not Taraaweeh Salah (Qiyaam Ramadan) as is evident by

(1) ‘Aisha (r) saying that he (s) would not pray more than this in Ramadan or any other time.  Taraaweeh Salah is only in Ramadan, not any other time. Tahajjud however is performed all throughout the year.

(2) Imaam al-Bukhari (r)  lists this under the chapter of Tahajjud (chapter 25, subchapter 16).

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ما كان رسول الله صلى الله عليه و سلم يزيد في رمضان ولا في غيره على إحدى عشرة ركعة يصلي أربعا فلا تسل عن حسنهن وطولهن ثم يصلي أربعا فلا تسل عن حسنهن وطولهن ثم يصلي ثلاثا

رواه البخاري:١١٤٧

“The Messenger of Allah (s) did not pray more than eleven raka’aat in Ramadan or any other month. He used to pray four raka’aat – and do not ask me about their beauty and length – then another four raka’aat  – and do not ask me about their beauty and length – and finally, he used to pray three raka’aat (Witr).”(Bukhari,  1147)?

This is regarding Tahajjud Salah (Qiyaam al-Lail), not Taraaweeh Salah (Qiyaam Ramadan) as is evident by

(1) ‘Aisha (r) saying that he (s) would not pray more than this in Ramadan or any other time.  Taraaweeh Salah is only in Ramadan, not any other time. Tahajjud however is performed all throughout the year.

(2) Imaam al-Bukhari (r)  lists this under the chapter of Tahajjud (chapter 25, subchapter 16).

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Prepared by Darul Ifta, Shariah Board, New York

Zakat is one of the most important pillars of Islam. It is a monetary devotion, or ‘Ibadah, that has been obligated in the Sharaah of Allah (swt). Denying its obligation renders a person out of the fold of Islam. Not discharging Zakat, after it has become due, is a transgression of the highest degree which destroys a person’s spirituality.

Zakat is a set amount ordained by the Sharaah that must be given with the intention of 'Ibadah from the wealth of a person and the ownership of this amount must to be transferred to eligible individuals.

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Prepared by Darul Ifta, Shariah Board, New York

Allah (swt) said: “As for those who accumulate gold and silver and do not spend it in the way of Allah, give them the ‘good’ news of a painful punishment. On the day it (the wealth) will be heated up in the fire of Jahannam, then their foreheads and their sides and their backs shall be branded with it: ‘This is what you had accumulated for yourselves. So, taste what you have been accumulating.’” (Surah at-Taubah:34-5)

Rasulullah (saw) has said: "The person to whom Allah has bestowed wealth, and he does not give Zakat, on the Day of Resurrection, this wealth will be turned into a venomous bald serpent which will wind around his neck and bite his jaws and say, "I am your wealth, I am your treasure."(al-Bukhari)

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Prepared by Darul Ifta, Shariah Board, New York

Zakāt is Fard upon a person if he/she is:

1. Muslim

2. Adult

3. Sane

4. Owner of wealth at least the value of Nisāb (the Quantum)

Furthermore the wealth must be

a. Fully owned by the person

b. In excess of personal needs (clothing, household furniture, utensils, cars, etc.)

c. It should be possessed by the person for at least complete Islamic lunar year (see Nisāb, Hawl section)

d. Monetary wealth (i.e. gold, silver, cash, etc.), livestock, or trade goods.

Note: There is no zakāt on assets that are not of a productive nature even if these are in excess of ones needs, such as cars, utensils, houses, furniture etc. as long as such items are not intended for trade.

There is no zakāt on those whose short term liabilities due immediately exceed or equal their assets.

For example: A person has $1,000 in silver at hand but has $1,200 in debt due immediately.  This person has no zakāt due.  IMPORTANT: Long-term loans such as house mortgages, car loans, student loans, etc. are not to be used in this calculation.  However, the yearly payment of these loans due this current year may be used as a liability.

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Prepared by Darul Ifta, Shariah Board, New York

1. Gold and silver, be it in the form of jewelry, utensils, bullion or any other form.

2. Cash, checking and savings balance

3. Loans lent to others which are acknowledged (see Paying Zakāt section)   

4. Merchandise for business, equal to the value of nisāb

5. Livestock

6. Income of properties if it is equal to the value of nisāb

7. Income derived from a hiring business, such as cars, vans, trucks, etc.

 

The value of these should be at least the amount which is shown under nisāb (the Quantum) rate.

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Prepared by Darul Ifta, Shariah Board, New York

1. Any metal besides gold or silver as long as it is not for business purpose

2. Fixtures, fittings or machinery of a shop, factory, delivery vehicle, etc., which is used in the operation of a business

3. Diamonds, pearls, and other precious or semi-precious stones which are for personal use. However, zakāt is payable on the gold or silver used in jewelry with diamonds, pearls, etc.

4. Imitation jewelry

5. Living quarters, household furniture, personal clothing, whether they are in use or not. However, Islam does not justify extravagance.

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Prepared by Darul Ifta, Shariah Board, New York

The amount of wealth which makes one liable for zakāt is called nisāb.  nisāb is the threshold line, which separates those who are obligated to give zakāt from those who are not. In other words, nisāb is the minimum amount of wealth whose owner is deemed to be wealthy in the conception of SharÄ«’ah and zakāt is obligatory on him.

 

Zakāt is calculated periodically. Each period is one Islamic year long and is called a hawl. A person’s hawl date (on which he calculates his zakāt every year) is set by the date on which (1) his zakātable assets reached the amount of nisāb for the first time and (2)one full Islamic year after that date, the assets are at least nisāb value as long as (3) some of the wealth remained throughout the course of this year (i.e. the wealth did not diminish to zero at any point throughout the course of this year). Thereafter, the zakāt hawl date remains constant on that date every year. 

 

For example: Zaid owns nisāb amount, $400, on Rajab 1, 1434. He did not own any wealth prior to this. He continues to own some wealth (it did not diminish to zero at any point) throughout the following year. On Rajab 1, 1435, he calculates his wealth again and sees that he owns $450, which is at least nisāb amount. This date (Rajab 1) becomes the set date on which Zaid calculates his zakāt hawl every year.

Note: If ones wealth diminishes to zero at any point, the hawl calculation restarts from the point his wealth reaches the nisāb amount again.

If ones wealth decreases during the course of the hawl, and it increases again to the value of nisāb by the date of the hawl, the zakāt must be calculated on the full amount that is possessed at the date of the hawl. Fluctuations in the course of the year are to be disregarded. 

For example: A person’s yearly hawl date is Sha’ban 1 and his cash balances are:

Date                            Cash Balance

Sha’ban 1, 1434        $2,000

Ramadan 1, 1434      $4,500

Muharram 1, 1435  $200

Sha’ban 1, 1435         $2,500

Zakāt will be payable on the $2,500 at hand on Sha’ban 1, 1435.

Note: Zakāt is due on whatever wealth is in ones possession on the date of hawl. It is not necessary that any particular asset remains in ones possession for a full year.

The nisāb of gold and silver fixed by Ras$3;lullāh (saw) is as follows:

87.48 grams (2.8125 troy ounces) of gold or 612.36 grams (19.6875 troy ounces) of silver or its equivalent amount of cash or trading assets, etc.

As prices changes frequently, the current market price of gold and silver must be used to calculate the dollar amount of nisāb on the hawl date.

Note: If one has only gold assets, the nisāb for gold must be used to see if he is liable for zakāt.  Similarly, if one has only silver assets, he is to use the nisāb for silver.  If one has different types of zakātable assets, such as cash, merchandise, gold and silver mixed, he must use the lesser of two nisāb values. This is most beneficial for the poor.  

For example: A person has 20 grams of gold, 100 grams of silver and $350 in cash.  The dollar value of the gold Nisāb is $3,700 and silver Nisāb is $370.  He must combine the value of all his zakātable assets and see if it is at least the value of the lesser of the two nisābs (silver = $370), then calculate zakāt on these assets. 

The rate of zakāt which was fixed by Ras$3;lullāh (saw) is 2.5% (1/40) i.e. 2.5 cents per dollar.

Note: Zakāt is calculated by subtracting the liabilities due immediately or in the near future. For example: A person has $900, but owes $400 immediately. Zakāt is due on the remaining $500 (given that it is at least equal to nisāb amount).

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Prepared by Darul Ifta, Shariah Board, New York

1. Zakāt should be given as soon as possible after it becomes due, rather than delaying it or waiting for Ramadān. It is possible that death occurs and thus leads to failure in fulfilling ones obligations. 

2. Zakāt must be paid on a loan lent to others when the loan is received back.  Zakat of all previous years during which this money was lent out, must be calculated and paid. It is recommended that zakāt on this loan be paid every year as long as it is acknowledged, so it does not become difficult to pay all the previous years’ zakāt at once when received. 

3. A poor person cannot be paid for his work from zakāt, nor can zakāt be given in payment of ones services, except when an Islamic government pays salaries to persons appointed to collect zakāt.

4. Zakāt will only be valid if the recipient is made the unconditional owner of the amount. This is referred to as Tamlīk.

5. Zakāt cannot be given or used for the construction of a masjid, madrasah, hospital, a well, a bridge or any other public amenity.

6. Poor adult students can be given a grant from zakāt. The zakāt must be given to the student personally. If the student is not an adult, then his Shar'ī Wakīl (parents or legal guardian) must be eligible to receive zakāt and they must be given possession of the amount.

7. Zakāt can be paid in the same material on which it is due (e.g. gold can be given as zakāt due on gold assets) or alternatively, it could be paid in cash. It is of vital importance to ensure at all times that the recipient is made the owner of the zakāt.

8. Authority can be delegated to another person or an organization for the distribution of zakāt in order to utilize it in accordance with the laws of SharÄ«’ah.

9. If a person requests someone to give a certain amount on his behalf as zakāt, and that sum is given out, the discharge of the zakāt will be valid. The sum given will be due upon the one who made this request.

10. If an agent is given zakāt for distribution, and he does not distribute it, the zakāt will not be fulfilled, and the sin of not discharging the obligatory duty of zakāt will remain upon whom it was due.

11. Zakāt should not be payed by estimation.

12. Gold or silver jewelry must be weighed accurately for zakāt purposes.

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Prepared by Darul Ifta, Shariah Board, New York

1. AL-FUQARÄ€’: People who are poor and who possess more than their basic needs but do not possess wealth equal to nisāb.

2. AL-MASĀKĪN: People who are destitute and extremely needy to the extent that they do not have enough for their daily food ration.

3. AL-‘Ä€MILĪN: Those persons who are appointed by an Islamic state or government to collect zakāt. It is not necessary that this be a needy person.

4. AL-MU’ALLAFATUL QUL$2;B: Those persons that have recently accepted Islam and are in need of basic necessities who would benefit from encouragement by the Muslims and it would help to strengthen their faith in Islam.

5. AR-RIQÄ€B: Those slaves that are permitted to work for remuneration and have an agreement from their owners to purchase their freedom on payment of fixed amounts.

6. AL-GHĀRIMĪN: Those that have a debt and do not possess any other wealth or goods with which they can repay that which they owe. It is conditional that this debt was not created for any un-Islamic or sinful purpose.

7. FĪ SABĪLILLĀH: Those people that have to carry out a fard (obligatory) act and subsequently (due to loss of wealth) are unable to complete that fard.

Important: ALL TYPES OF COMMON CHARITABLE CAUSES ARE NOT INCLUDED IN THIS CATEGORY. A widespread misunderstanding about the term FĪ SABĪLILLÄ€H has misled many to believe that this includes all types of charitable deeds. The Qur’an and Ahadith do not support this. If all charitable causes were included in this category, there would have been no need for mentioning eight different categories of Masārif in the Quran.

8. IBN AS-SABĪL: Those who are Musāfirs (travelers in view of SharÄ«’ah) and during the course of their journey do not possess basic necessities, though they are well to do at home. They could be given zakāt in order to complete their travel needs to return home.

IMPORTANT:

1. All the above mentioned recipients excluding Al-‘Ä€milÄ«n must be those who do not possess the nisāb.
2. When giving zakāt, one’s poor and needy relatives should be given preference. To avoid embarrassment, it should be given without saying that it is zakāt.
3. There is great reward in giving zakāt to poor persons who are striving in the way of the DÄ«n, those who are engaged in religious knowledge, or to religious institutions where poor or needy students are being cared for. Care should be taken that only such institutions are given zakāt which use it according to the SharÄ«’ah.
4. A child of a wealthy father cannot be given zakāt. When such a child becomes mature and does not own wealth to the value of nisāb, he may then be given zakāt.

ZAKÄ€T CAN BE GIVEN TO a brother, sister, nephew, niece, uncle, aunt (both paternal and maternal) step-grandfather, step-grandmother, father-in-law, mother-in-law PROVIDED THEY DO NOT POSSESS NISÄ€B.

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Prepared by Darul Ifta, Shariah Board, New York

1. Zakāt cannot be given to the Sayyid(Sādāt) family.

2. Zakāt cannot be given to immediate antecedents such as parents, grandfather, etc. In the same manner one's descendants such as children and grandchildren, cannot be given zakāt. A husband and wife cannot give zakāt to each other.

3. Zakāt contributions cannot be given to such institutions or organizations that do not give the rightful recipients (Masārif) possession of zakāt, but instead use zakāt funds for construction, investment or salaries.  Zakāt must be given in the ownership of the eligible individuals.

4. Zakāt cannot be given to non-Muslims.

5. If one cannot determine whether the recipient is needy or not, it is better to make certain before giving zakāt. If zakāt is given without inquiry and subsequently it is known that the recipient is wealthy, the zakāt is not valid. It has to be given again.

6. Zakāt will not be fulfilled by purchasing books for an institution, or land purchased for public utility and made waqf.

7. Zakāt cannot be used for the kafn (shroud) of a deceased person who has no heirs.

8. Zakāt cannot be given as salary or amount due upon a contract.

9. Zakāt cannot be given to construct a masjid, school, etc.

10. A dead person’s debt cannot be paid from Zakāt.

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Prepared by Darul Ifta, Shariah Board, New York

1. Articles that are for sale are referred to as merchandise. The nisāb for zakāt on merchandise is the same as that for cash, i.e. if the value of the articles is at least equivalent to the value of 87.48 grams of gold or 612.36 grams of silver (whichever is less), and it is be obligatory to pay zakāt at the rate of 2.5% or one fortieth.

2. Zakāt is Fard (obligatory) on the following items when calculating a balance sheet:

a. Stock in trade

b. Goods in transit (which have been paid for)

c. Cash on hand

d. Outstanding cash and loans (when repaid and if they are equal to nisāb)

e. Cash at bank

f. Savings account

g. Fixed deposits

h. Misc. income outstanding (when repaid and if they are equal to nisāb )

i. Claims (acknowledged)

j. Other savings

3. All these must be added as one amount and after subtracting the creditor’s amount and/or any other liabilities, the balance must be added to the capital. zakāt must then be given on this combined figure.

4. Zakāt should be given on the capital that exists on the hawl date, which includes the profit, e. g. at the beginning of the year the capital is $20,000. When the year ends a profit of $5,000 is shown. Zakāt must be given on $25,000.

5. If a bad debt is recovered and it is equal to or exceeds the nisāb, then zakāt on all the past years must be given.

6. If one has various different types of merchandise then the total value of all the goods should be calculated. If it is equal to or exceeds the value of nisāb then it will be necessary to give zakāt.

7. If at the beginning of the year one has the full nisāb and during and year the amount decreases and by the end of the year possession of the full nisāb is regained then it will be necessary to give zakāt on this amount regardless of fluctuations in the interim.

8. If one mixes halāl and harām merchandise and the amount is equal to or exceeds the nisāb at the end of the year, it will be necessary to give zakāt.

9. It is necessary to calculate the price of merchandise at the current wholesale price. zakāt should be calculated on these figures.

10. If a few persons are partners in a company and if any one share of the partners is equal to or exceeds nisāb, it will be necessary for that partner to give zakāt.

11. Zakāt on stocks must be calculated on the hawl date.

12. Zakāt is due at the current price on shares held in a company at the end of every hawl.

13. As machinery, land, fixtures and fittings, furniture, buildings etc. are exempt from zakāt; one is allowed to subtract these from the total assets. This could be obtained from the company's annual report. For example if one has shares worth $10,000 and the machinery, land, etc., are worth 5% of the total assets of the company, then deduct $500 for machinery, land, fixtures and fittings, furniture and buildings (the zakāt-exempted items) thereafter deduct the liabilities of the company proportionately to the percentage of shares held, and the zakāt must be calculated on the balance.

14. When zakāt is given on a capital amount once, and thereafter if this same amount remains with the owner until the following year then zakāt will be due again. Zakāt will be due repeatedly after every hawl has elapsed.

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Prepared by Darul Ifta, Shariah Board, New York