Jurnal Doc: jurnal fiqih zakat. Berikut ini adalah Download Jurnal Gratis yang merupakan kumpulan file dari berbagi sumber tentang jurnal fiqih zakat yang bisa bapak/ibu gunakan dan diunduh secara gratis dengan menekan tombol download biru dibawah ini. Years ago, Fiqh al Zakat still remains unparalleled in its comprehensiveness exposition and depth. It is, therefore, with great pleasure that we present it to the English reading public. Zakat has always been a priority subject with us at the Centre for Research in Islamic Economics, King Abdulaziz University, Jeddah. Besides the papers on zakat.
Part of a series on | ||||||
Islamic jurisprudence (fiqh) | ||||||
---|---|---|---|---|---|---|
| ||||||
| ||||||
| ||||||
| ||||||
| ||||||
| ||||||
Islamic studies |
Raḍāʿ or riḍāʿa (Arabic: رضاع, رضاعة pronounced [rɪˈdˤɑːʕ(æ)], 'breastfeeding') is a technical term from SunniIslamic jurisprudence meaning 'the suckling which produces the legal impediment to marriage of foster-kinship'.[1] The term derives from the infinitive noun of the Arabic wordradiʿa or radaʿa ('he sucked the breast of his mother'). Often it is translated as 'fosterage' or 'milk kinship'.[2]
The concept of radāʿ derives from Islamic and pre-Islamicnotions concerning the state of consanguinity created between wet nurse and unrelated nursling—that is, a woman and a baby other than her own—through the act of breastfeeding. Radāʿ also defines the links between various relations and family members of both wet nurse and baby, such that not only are the two forbidden in marriage to one another, but so are their relations in various combination (e.g. the nursling's biological brother with the milk-mother's biological daughter). Conversely, the milk-relationship allows usually forbidden familiarities between the two, particularly if the nursling is male and of adult stature, such as viewing the milk-mother unveiled or in private, exactly as if he were a relation.[original research?]
- 1In Islamic law
- 2Examples
In Islamic law[edit]
Sunni[edit]
Radāʿ receives extensive treatment in the Islamic jurisprudence (fiqh) of the classical jurists (faqih). A primary feature of such works is the delineation of which relationships are subject to prohibition once the milk relationship is established. The following are the sorts of questions directed to the founder of the Hanbalischool of jurisprudence by his son:
“ | I asked my father about a man who has two wives, each of whom has a daughter. Then one of the wives nurses a certain man. 'Is it lawful for this man's son to marry the daughter of the wife who did not nurse him?' (...) I asked my father about a man who has a wife who nurses both a youth and a girl, and the youth has a brother. 'Is it lawful for the brother to marry the girl?' (...) I hear my father asked about a woman who nurses a young female slave belonging to someone else. Then a certain man marries the woman who has nursed the young female slave. 'Is it lawful for the man to have intercourse with the female slave his wife has nursed if he buys and takes possession of her?'[3] | ” |
Other common topics included the following:
- laban al-fahl, 'milk of the sire', as under Islam the wet nurse's husband is considered the actual owner of her milk (it is his semen which caused the pregnancy that stimulated her lactation), which ties of consanguinity exist between his relations and the nursling?
- sifat al-radāʿ al-muharrim, 'quality of the milk', which ways of transmission create consanguinity?
- ʿadad al-radāʿ al-muharrim, minimal number of sucklings necessary to establish fosterage;
- radāʿ al-kabīr, suckling of a grown-up person, the maximum age at which the milk-relationship may be established;
- al-radāʿ min mayyita, whether or not the absorption of milk from a dead woman creates the impediment.
ʿAdad al-radāʿ al-muharrim, or minimal number of sucklings necessary to establish the milk-kinship, was the subject of extensive debate and ever more elaborate exegetical theorizing. For the adherents of older schools of law, such as the Malikis and Hanafis, one suckling was enough. Others, such as the Shāfi'īs, maintained that the minimum number was five or ten, and that in fact a Qur'ainic verse had once stipulated this exact number until its wording had been expurgated from the Qur'ānic text[4][5] The following tradition (hadith) treats both this topic as well as that of radāʿ al-kabīr, or suckling of an adult:
“ | She [Aisha] reported that 'in what was revealed of the Qur'ān, ten attested breast-feedings were mentioned as required to establish the marriage-ban. The ten were replaced by mention of five attested breast-feeds. The Prophet died and the five were still being recited in the Qur'ān. No man ever called upon 'Ā'isha who had not completed the minimum number of five sucklings'... Urwa b. al-Zubayr reports that the Prophet commanded the wife of Abū Hudhayfa to feed her husband's mawlā [i.e. servant], Sālim, so that he could go on living with them [upon attaining manhood]. Sāalim b. 'Abdullāh reports that he was never able to visit 'Ā'isha. She had sent him to be suckled by her sister Umm Kulthum who, however, suckled him only three times, then fell sick. Sālim added, 'Thus I never did complete the course of ten sucklings.'[6] | ” |
For most jurists (Ibn Hazm being one prominent exception), the bar to marriage was effective only if the nursling was an infant. Yet even these allowed that a new relationship resulted between the two; Ibn Rushd, for example, ruled that the woman could now comport herself more freely in front of the nursed adult male, such as appearing before him unveiled.[7] The famous traditionistMuhammad al-Bukhari was forced to resign his position of mufti and leave the city of Bukhara after ruling that two nurslings who suckled from the same farm animal became milk-siblings.[8]
Shia[edit]
As per Quranic guidelines, non-mahram (not related) people are forbidden for each other as long as they are not legally married. Shi'ite Islam prohibits marriage to the consanguineous kin of a milk-parent. In Shi'ite societies, the wet nurse was always from a subordinate group, so that marriage to her kin would not have been likely.
Examples[edit]
Egypt[edit]
In May 2007 Dr. Izzat Atiyya, lecturer at Cairo's Al-Azhar University, issued a fatwa that suggested that male and female colleagues could use breastfeeding to get around a religious ban on being alone together. The fatwa said that if a woman fed a male colleague 'directly from her breast' at least five times they would establish a family bond and thus be allowed to be alone together at work. 'Breast feeding an adult puts an end to the problem of the private meeting, and does not ban marriage,' he ruled. 'A woman at work can take off the veil or reveal her hair in front of someone whom she breastfed.'[9]
The fatwa sparked outrage and embarrassment, with critics deriding the author on Egyptian television. The university suspended the lecturer, who headed the university's hadith department. The fatwa was widely publicized by Arabic-language satellite television channels and was discussed in the Egyptian parliament.[10] After being threatened with disciplinary action by the university, Atiyya issued a retraction, saying the fatwa was 'a bad interpretation of a particular case' during the time of Muhammad[9] and that it was based on the opinions of only a minority of scholars.[10] Egypt's minister of religious affairs, Mahmoud Zaqzouq, has called for future fatwas to 'be compatible with logic and human nature'.[9]
Saudi Arabia[edit]
In 2010, a clerical adviser to the Royal court and Ministry of Justice issued a fatwa suggesting that women should provide breast milk to their employed drivers thereby making them relatives (a concept known as Rada).[11] The driver could then be trusted to be alone with the woman. The fatwa was ridiculed by women campaigners.
See also[edit]
- Fiqh
References[edit]
- ^Giladi, Infants, Parents and Wet Nurses: Medieval Islamic Views on Breastfeeding and Their Social Implications, ISBN90-04-11223-5, p. 69
- ^G. J. H. van Gelder, Close Relationships: Incest and Inbreeding in Classical Arabic Literature, ISBN1-85043-855-2, p. 93
- ^Giladi, Infants, Parents and Wet Nurses, p. 70
- ^John Burton, The Sources of Islamic Law: Islamic Theories of Abrogation, ISBN0-7486-0108-2, pp. 156-158
- ^Burton, Naskh, Encyclopaedia of Islam²
- ^John Burton, The Sources of Islamic Law: Islamic Theories of Abrogation, pp. 157
- ^Giladi, Infants, Parents and Wet Nurses, p. 86
- ^Giladi, Infants, Parents and Wet Nurses, p. 69
- ^ abcBreastfeeding fatwa causes stir. BBC. May 22, 2007.
- ^ abLecturer suspended after breastfeeding fatwa. Reuters. May 21, 2007.
- ^Shaheen, Abdul Rahman (20 June 2010). 'Saudi women use fatwa in driving bid'. gulfnews.com. Retrieved 19 September 2010.
Further reading[edit]
- John Burton (1990). The Sources of Islamic Law: Islamic Theories of Abrogation. Edinburgh University Press. ISBN0-7486-0108-2.
- John Burton and Joseph Schacht (1999). 'Radā'. Encyclopaedia of Islam (CD-ROM v. 1.0 ed.).
- Avner Giladi (1999). Infants, Parents and Wet Nurses: Medieval Islamic Views on Breastfeeding and Their Social Implications. Brill Academic Publishers. ISBN90-04-11223-5.
External links[edit]
- MEMRI: Al-Azhar Lecturer Suspended after Issuing Controversial Fatwa Recommending Breastfeeding of Men by Women in the Workplace
Retrieved from 'https://en.wikipedia.org/w/index.php?title=Rada_(fiqh)&oldid=841317052'
Part of a series on |
Islam |
---|
|
|
|
Zakāt (Arabic: زكاة zakāt, 'that which purifies',[1] also Zakat al-malArabic: زكاة ألمال, 'zakat on wealth'[2]) is a form of alms-giving treated as a religious tax and/or religious obligation in Islam[3][4][5][6] for all Muslims who meet the necessary criteria of wealth,[7] and one of the Five Pillars of Islam.[8] Beneficiaries of zakat include zakat collectors, poor Muslims, new converts to Islam, Islamic clergy.[9][10][11] Zakat is prescribed to cleanse the individual's wealth, heart, and baser characteristics in general, and to replace them with virtues.[12]
Zakat is based on income and the type and value of one's assets/possessions[13][14] above a minimum amount known as nisab.[7][Note 1] The Quran does not provide specific guidelines on which types of wealth are taxable under the zakat, nor how much is to be donated, and Islamic scholars differ on how much nisab is and other aspects of zakat.[16] However, the amount of zakat paid on capital assets (e.g. money) and stock-in-trade and jewelry is customarily 2.5% (1/40).[8] Zakat is also payable on agricultural goods, precious metals, minerals, and livestock at a rate varying between 2.5 and 20 percent, depending on the type of goods.[17][18]Income from business, salaries and other means are traditionally exempt.[19]
- 1Doctrine
- 1.3Livestock
- 4References
Doctrine[edit]
While the Quran talks about the importance of zakat (Quran7:156[20]) and gives general guidance on who should receive it (Quran2:215[20]), it does not specify which types of wealth are 'zakatable', nor how much is to be given in zakat.[16]
While some kinds of stores of wealth are mentioned in hadith in regards to zakat (for example wheat, rye, date, raisin, camels, silver), many others are not. Consequently, noted scholar of fiqhYusuf al-Qaradawi emphasizes the importance in zakat regulation of the use of ijma' (the agreement of scholars), and qiyas (analogy or applying to a case the same ruling given to a similar case because of common reason (`illah)).[21] An example of use of ijma is the rule that zakah is 'obligatory on golden assets at the same rate as it is on silver', (i.e. one fourth of a tenth) despite the fact that only silver had zakat ordered upon it by a hadith of Muhammad.[22] Zakat regulations on silver and gold are also an example of qiyas as both metals are being 'used in several countries as measures and store of value', and so are analogous.[23]
According to Mohammad Najatuallah Siddiqui, the ulema (Islamic scholars) are 'unanimous in regarding the rates of Zakat as permanently fixed by Islamic law', but 'a number' of recent writers, 'mostly economists, argue in favour of making these rates amendable to modification'.[24]
Gold and silver[edit]
Gold dinar of Umayyad Caliph
Al-Qaradawi quotes Imam Al-Shafi‘i in his Al Risalah about zakah on gold: 'The Prophet of God ordered zakah on silver currency and Muslims after him collected zakah on gold. They were either depending on a saying of the Prophet that never reached our times or applying analogy because of the similarities between gold and silver as money, since both were used in several countries as measures and store of value.'[23][25]
Jewellery and precious metals — such as gold and silver — come under Zakat even if they are used merely for decorative purposes.[26]
Farm produce[edit]
Wheat harvest
According to al-Qardawi, the grains and fruits mentioned in hadith on zakah are limited to wheat, rye, date and raisin. However,
the majority of scholars applied zakah on different kinds of grains and fruits by analogy to those grains and fruits mentioned by the Prophet, (p)l instead of restricting zakah to the items stated in the sayings. ... By the same token we apply analogy on silk, milk and other animal products because they are similar to honey, which is mentioned in the Traditions. ... It is reported that 'Umar used analogy with respect to zakah when he ordered zakah on horses after he realized that they had become high in value, saying, 'Should we only take one sheep out of every forty sheep and leave horses with nothing?' 'Umar was followed in that respect by Abu Hanifah13.[23]
The classic fiqh nisab for dates or grain is five wasq (609.84 kg), so that no zakat is due if the amount of dates or grain possessed is less than that.[27] Zakah is payable on the gross yield of land for each crop.[19]
Livestock[edit]
'Zakāt' on Livestock or cattle, Al-An'amArabic: زكاة الأنعام[28] According to Fiqh az-Zakat by al-Qaradawi[29] and other traditional handbooks of zakat fiqh (such as one issued by IslamKotob,[30]) zakat on livestock such as sheep, cows and camels should be paid in-kind according to a detailed schedule.
Scripture and livestock[edit]
Livestock (Al-An'am) and how God created them is mentioned in the Quran in SuratAl-An'am (136),[31] and SuratAn-Nahl (5).[32]Flocks and feeding the poor are mentioned in SuratAl-Hajj (28).[33]
Livestock and how they will punish sinners who have not paid zakat when they reach Jahannam (hell) is mentioned in Hadith:Narrated Abu Dhar: Once I went to him (the Prophet ) and he said, 'By Allah in Whose Hands my life is (or probably said, 'By Allah, except Whom none has the right to be worshipped), whoever had camels or cows or sheep and did not pay their Zakat, those animals will be brought on the Day of Resurrection far bigger and fatter than before and they will tread him under their hooves, and will butt him with their horns, and (those animals will come in circle): When the last does its turn, the first will start again, and this punishment will go on till Allah has finished the judgments amongst the people.' (Bukhari, Vol.2, Book 24, No. 539)[34]
Camels[edit]
Camel used as a draft animal
If the number of camels exceeds 120, for each 40 more there is one she-camel two to three years old, and for each 50 additional there is one she-camel three to four years old.[29]
Number owned | Zakat[35] |
---|---|
1-4 | 0 |
5-9 | 1 Goat or sheep (1 yr old) |
10-14 | 2 Goat or sheep (1 yr old) |
15-19 | 3 Goat or sheep (1 yr old) |
20-24 | 4 Goat or sheep (1 yr old) |
25-35 | 1 One-year-old she-camel |
36-45 | 1 Two-year-old she-camel |
46-60 | 1 Three-year-old she-camel |
61-75 | Four-year-old she-camel |
76-90 | 2 Two-year-old she-camel |
91-120 | 2 Three-year-old she-camel |
121-129 | 3 three-year-old she-camels |
130-139 | 2 Two-year-old she-camel + Three-year-old she-camel |
140-149 | 2 Two-year-old she-camel + 2 Three-year-old she-camel |
150-159 | 3 Three-year-old she-camel |
160-169 | 4 Two-year-old she-camel |
170-179 | 1 Three-year-old she-camel +3 Two-year-old she-camel |
180-189 | 2 Three-year-old she-camel +2 Two-year-old she-camel |
190-199 | 3 Three-year-old she-camel +1 Two-year-old she-camel |
200-209 | 4 Three-year-old she-camel or 5 Two-year-old she-camel |
Cows, and buffaloes (Domestic and not wild)[edit]
Cows
According to al-Qaradawi there are no prescribed nisab limits in ahadith for cows:
There is no correct saying that provides us with the nisab and rates of zakah on cows as we have seen on camels. This may be because cows were rare in the area of Hijaz (around Makkah and Madinah); it may be also because cows are close in size and value to camels, so the Prophet did not determine their rates on the assumption of their obvious similarity. But the fact that there is no correct saying on the issue left the jurists with varying views on the determination of nisab and rates.[36]
However, the 'reputed position upheld by the four schools of jurisprudence' is that nisab is '30 cows', and so that for 30 cows, a 'one-year oldcow is due', and for 40 to 59 cows a two years old cow is due, and so on[36] (see below).
Number owned | Zakat[36] |
---|---|
1-29 | 0 |
30-39 | 1- One-year-old Bull-Calf (Male) |
40-59 | 1- Two-year-old Cow-Calf (Female) |
60-69 | 2- One-year-old calf (Male or Female) |
70-79 | 1- Two-year-old Cow-Calf (Female) + 1- One-year-old Bull-Calf (Male) |
80-89 | 2- Two-year-old Cow-Calf (Female) |
90-99 | 3- One-year-old Cow-Calf (Female) |
100-109 | 1- Two-year-old Cow-Calf (Female) + 2- One-year-old Bull-Calf (Male) |
110-119 | 2- Two-year-old Cow-Calf (Female) + 2- One-year-old Bull-Calf (Male) |
120-129 | 3- Two-year-old Cow-Calf (Female) or 4- One-year-old Bull-Calf (Male) |
Sheep and goats[edit]
Sheep
Goats
There is no zakat on sheep and goats until their number reaches forty. [Neither male or female is specified].
Number owned | Zakat[37] |
---|---|
1-39 | 0 |
40-120 | 1- Goat or sheep (not less than 1 yr old) |
121-200 | 2- Goat or sheep (not less than 1 yr old) |
201-299 | 3- Goat or sheep (not less than 1 yr old) |
300-399 | 4- Goat or sheep (not less than 1 yr old) |
400-499 | 5- Goat or sheep (not less than 1 yr old) |
Contemporary practice[edit]
As of 2010, Zakat was mandatory by state law and collected by the state in six Muslim majority countries: Libya, Malaysia, Pakistan, Saudi Arabia, Sudan, and Yemen,[38] according to researcher Russell Powell.
There were government-run but voluntary Zakat contribution programs in Bahrain, Bangladesh, Egypt, Indonesia, Iran, Jordan, Kuwait, Lebanon, and the United Arab Emirates.[39][40]
The states where zakat is compulsory differ in their definition of what assets (and sometimes income) are 'zakatable'—eligible for contributing zakat.[41] A 1995 study by Fouad Abdullah al-Omar[42] found many differences.[41]
- Agricultural produce. All six countries charge zakat on agricultural produce, but in Malaysia only rice is subject to zakat.[41][42]
- Livestock. Five countries (Libya, Malaysia, Saudi Arabia, Sudan, Yemen) subject Livestock to zakat. Only one country (Libya) includes camels and cows used for agricultural work (ploughing, irrigation, etc.).[41][42]
- Precious metals. Zakat on Gold, silver, cash and other forms of invisible wealth is collected in four countries, but the assets are assessed differently in the different countries.[41]
- Treasures buried in the earth. Three countries (Libya, Saudi Arabia, and Sudan) collect zakat for treasures buried in the earth.[41]
- Wealth that yields income. Only one country, Sudan, imposes zakat `on wealth that yields income, such as rented property, factories, farms, etc.` and in two countries (Sudan and Saudi Arabia) `regulations provide for the collection of zakah in respect of factories, hotels, art producing companies, taxi owners and offices of real estate agents`.[41][43]
- Income. Income is subject to zakat in only two of the six countries: `The Saudi and Malaysian regulations are ... the same as to the imposition of the zakah in respect of free vocational jobs and employees` salaries`[43] Kahf (1999:27-8)[44] explicates that the income of certain professionals (physicians, engineers, lawyers, etc.) is subject to zakat in Saudi Arabia only if they work independently but not if they are salaried person, while professional incomes are generally not included in zakat in Yemen but always—whether independent or salaried—in Sudan.'[41][42]
See also[edit]
References[edit]
Notes[edit]
- ^In addition to property exceeding the amount of Nisab, conditions required for Zakah to become obligatory include: the owner of the property being mature and sane; being able to dispense with the property. In the case of cows, sheep, camels, the livestock must have been in possession of the owner for at least twelve months. However, if having met the conditions for zakat at the beginning of the twelfth month, some of the conditions disappear later on in the month, the obligation of Zakah remains.[15])
Citations[edit]
- ^Benda-Beckmann, Franz von (2007). Social security between past and future: Ambonese networks of care and support. LIT Verlag, Münster. p. 167. ISBN978-3-8258-0718-4.
Zakat literally means that which purifies. It is a form of sacrifice which purifies worldly goods from their worldly and sometimes impure means of acquisition, and which, according to God's wish, must be channeled towards the community.
- ^'Zakat Al-Maal (Tithing)'. Life USA. Retrieved 11 August 2016.
- ^Salehi, M (2014). 'A Study On The Influences Of Islamic Values On Iranian Accounting Practice And Development'. Journal of Islamic Economics, Banking and Finance. 10 (2): 154–182. doi:10.12816/0025175.
Zakat is a religious tax that every Muslim has to pay.
- ^Lessy, Z (2009). 'Zakat (alms-giving) management in Indonesia: Whose job should it be?'. La Riba Journal Ekonomi Islam. 3 (1).
zakat is alms-giving and religiously obligatory tax.
- ^Muḥammad ibn al-Ḥasan Ṭūsī (2010), Concise Description of Islamic Law and Legal Opinions, ISBN978-1904063292, pp. 131–135
- ^Hefner R.W. (2006). 'Islamic economics and global capitalism'. Society. 44 (1): 16–22. doi:10.1007/bf02690463.
Zakat is a tax levied on income and wealth for the purpose of their purification.
- ^ abal-Qaradawi, Fiqh az-Zakat, 1969: p.xix
- ^ abMedani Ahmed and Sebastian Gianci, Zakat, Encyclopedia of Taxation and Tax Policy, p. 479-481
- ^Ghobadzadeh, Naser (2014), Religious Secularity: A Theological Challenge to the Islamic State, Oxford University Press, ISBN978-0199391172, pp. 193–195
- ^Ariff, Mohamed (1991). The Islamic voluntary sector in Southeast Asia: Islam and the economic development of Southeast Asia. Institute of Southeast Asian Studies. p. 38. ISBN981-3016-07-8.
- ^M.A. Mohamed Salih (Editor: Alexander De Waal) (2004). Islamism and its enemies in the Horn of Africa. Indiana University Press. pp. 148–149. ISBN978-0-253-34403-8.
- ^The Zakat Handbook(PDF). Zakat Foundation of America. 2007. pp. 13–14. Retrieved 20 August 2016.
- ^Décobert, C. (1991), Le mendiant et le combattant, L’institution de l’islam, Paris: Editions du Seuil, pp. 238–240
- ^Medani Ahmed and Sebastian Gianci, Zakat, Encyclopedia of Taxation and Tax Policy, p. 479, quote: 'As one of the Islam's five pillars, zakat becomes an obligation due when, over a lunar year, one controls a combination of income and wealth equal to or above Nisaab.'
- ^'أحكام الزكاة'. Islamdoor.com. Retrieved 2013-09-04.
- ^ abal-Qaradawi, Fiqh az-Zakat, 1969: p.xxi-xxii
- ^Kuran, Timur (1996). 'The Economic Impact of Islamic Fundamentalism'. In Marty, Martin E. & Appleby, R. Scott (eds.). Fundamentalisms and the state: remaking polities, economies, and militance. University of Chicago Press. p. 318. ISBN978-0-226-50884-9.CS1 maint: Uses editors parameter (link)
- ^Kuran, Timur (2010). Islam and Mammon: The Economic Predicaments of Islamism. Princeton University Press. p. 19. ISBN978-1-4008-3735-9.
- ^ abKhan, What Is Wrong with Islamic Economics?, 2013: p.417
- ^ ab'Zakah; the Obligatory Charity'. submission.org. Retrieved 20 August 2016.
- ^al-Qaradawi, Fiqh az-Zakat, 1969: p.xxxi-xxxiii
- ^al-Qaradawi, Fiqh az-Zakat, 1969: p.xxx
- ^ abcal-Qaradawi, Fiqh az-Zakat, 1969: p.xxxii
- ^Siddiqi, Muhammad Nejatullah (1981). Muslim Economic Thinking: A Survey of Contemporary Literature. International Centre for Research in Islamic Economics, King Abdul Aziz University. p. 23. ISBN9780860370819.
- ^Imam al Shafi'i, al Risalah, pages 193-4
- ^'zakat'. Muslim aid. Retrieved 15 August 2016.
- ^'Fiqh of Zakat'. zakatpages.com. Retrieved 15 August 2016.
- ^'معنى كلمة الانعام في قاموس المعاني. قاموس عربي انجليزي مصطلحات صفحة 1'. Almaany.com. Retrieved 2013-09-04.
- ^ abal-Qaradawi, Fiqh az-Zakat, 1969: p.86
- ^Nofal, Abd el-Razzak. The Poor Due (Al Zakat) - الزكاة. IslamKotob, under the auspices of the Supreme Council for Islamic Affairs, Cairo. p. 16. Retrieved 14 August 2016.
- ^Quran6:136
- ^Quran16:5
- ^Quran22:28
- ^Sahih Bukhari translated by Muhammad Muhsin Khan]| Peace Vision| Vol.2, Book 24, No. 539
- ^Abu Qanit al-Sharif al-Hasani (2001–2002). The Guiding Helper: Main Text and Explanatory Notes. lulu. p. 172. ISBN978-1-4452-3791-6. Retrieved 17 August 2016.
- ^ abcAl-Qardawi, Figh Al Zakah, v.I, 1969: p.92
- ^'12.19. Livestock, Animals, Cows, Sheep, Camels'. Hidaya Foundation. Retrieved 18 August 2016.
- ^Marty, Martin E. & Appleby, R. Scott (1996). Fundamentalisms and the state: remaking polities, economies, and militance. University of Chicago Press. p. 320. ISBN978-0-226-50884-9.
- ^'Zakat by country'. Money Jihad. August 9, 2010. Retrieved 17 August 2016.
- ^Powell, Russell (2009). 'Zakat: Drawing Insights for Legal Theory and Economic Policy from Islamic Jurisprudence'. University of Pittsburgh Tax Review. 7 (43). SSRN1351024.
- ^ abcdefghSohrab Behdad, Farhad Nomani, eds. (2006). Islam and the moral economy: the challenge of capitalism. Routledge. p. 268.CS1 maint: Multiple names: authors list (link) CS1 maint: Extra text: authors list (link)
- ^ abcdAl-Omar, Fouad Abdullah (1995), 'General, Administrative and Organizational Aspects', el-Ashker and Sirajul Haq (eds.), Institutional Framework of Zakah, Jeddah, IDB/IRTI, pp. 21-59.
- ^ abAl-Omar, Fouad Abdullah (1995), 'General, Administrative and Organizational Aspects', el-Ashker and Sirajul Haq (eds.), Institutional Framework of Zakah, Jeddah, IDB/IRTI, p. 39.
- ^Kahf, Monzer (April 26–30, 1999). 'The Performance of the Institution of Zakah in Theory and Practice'(PDF). International Conference on Islamic Economics, Towards the 21st Century: 27–8. Retrieved 17 August 2016.
Books and journals[edit]
- Khan, Muhammad Akram (2013). What Is Wrong with Islamic Economics?: Analysing the Present State and Future Agenda. Edward Elgar Publishing. Retrieved 26 March 2015.
- al-Qaradawi, Yusuf (1969). Fiqh az-Zakat, Volume 1(PDF). Monzer Kahf (translator). Saudi Arabia, London: King Abdulaziz University, Dar al Taqwa. ISBN978-967-5062-766. Retrieved 14 August 2016.
- Quran. University of Southern California. Retrieved 20 August 2016.
with three translations by YUSUFALI, PICKTHAL, and SHAKIR for each verse
- Kahf, Monzer (April 26–30, 1999). 'The Performance of the Institution of Zakah in Theory and Practice'(PDF). International Conference on Islamic Economics, Towards the 21st Century. Retrieved 17 August 2016.
External links[edit]
Retrieved from 'https://en.wikipedia.org/w/index.php?title=Calculation_of_Zakāt&oldid=825852693'