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Zakat mendepani zaman

Keanjalan fiqh Islam dengan menerima ijtihad adalah pertanda syariah itu sesuai sepanjang zaman...
Keanjalan fiqh Islam dengan menerima ijtihad adalah pertanda syariah itu sesuai sepanjang zaman…

Oleh: Hamizul Abdul Hamid
(hamizul@e-zakat.com.my)

PENDAHULUAN

Saiyidina Ali kwjh pernah berpesan: “Didiklah anak-anak kamu, di zaman mana mereka berada.” Kita kini di zaman serba canggih, zaman IT dan zaman kelajuan informasi. Apabila melihat kepada perkembangan aspek pendidikan, khususnya dalam kurikulum agama, maka salah satu perkara yang agak menyedihkan ialah betapa rigidnya ia digubal dalam mendepani keperluan zamannya.

Walhal, dalam Islam aspek pendidikan perlulah seiring dengan keperluan semasa. Salah satu bidang pendidikan itu ialah fiqh zakat, yang jika diteliti amat ketinggalan berbanding realiti. Walhal, zakat adalah bidang yang sangat akrab perkaitannya untuk saling berinteraksi dengan muamalat manusia. Fiqh zakat, menerima pelbagai input baharu sejak zaman dahulu, sehingga ia kelihatan begitu anjal dan sentiasa mampu memberikan kesan kepada perubahan dan keperluan zaman.

Di dalam kaedah fqh sendiri ada yang berbunyi: ‘Perubahan hukum adalah seiring dengan perubahan zaman.’ Sebab itulah, Islam meraikan pelbagai aspek dalam penggubalan hukum fiqh, misalnya adat setempat ataupun uruf, agar Islam dan segala ketetapan hukumnya (yang tidak bersifat qatie atau putus), mampu memberikan jalan keluar kepada pelbagai permasalahan moden.

Apatah lagi dengan kedudukan zakat sebagai rukun Islam ketiga, sebenarnya sudah memadai untuk menjadi penanda aras bahawa zakat bukanlah suatu ibadah yang boleh diambil remeh dalam perlaksanaannya. Malah, jika ditinjau pada dekad terdahulu, sama ada pada zaman kenabian dan khalifah ar-rasyidin sehinggalah ke era khilafah (sama ada Umayyah mahu pun Abbasiyyah), zakat sentiasa mendapat tempat istimewa di sisi pemerintah, malah sentiasa terbuka menerima penambahbaikan dari semasa ke semasa.

ERA NUBUWWAH DAN KHALIFAH

Nabi Muhammad SAW semasa mengutuskan Saiyidina Muadz bin Jabal r.a ke Yaman, telah berpesan kepadanya agar melaksanakan syariat Islam secara bertahap-tahap dengan mendahulukan zakat berbanding perkara yang lain. Pesan Nabi SAW: “Ajaklah mereka kepada syahadat (Tiada Tuhan selain Allah dan aku adalah utusan Allah). Kemudian apabila mereka telah mentaatinya maka beritahukanlah kepada mereka bahwa Allah mewajibkan kepada mereka mengerjakan solat lima waktu pada setiap sehari semalam. Kemudian apabila mereka telah mentaatinya maka beritahukanlah kepada mereka bahwa Allah juga mewajibkan kepada mereka zakat dalam harta mereka, yang diambil daripada orang-orang kaya (dalam kalangan) mereka dan diberikan kepada orang-orang miskin di antara mereka.” (Hadis riwayat Imam Bukhari)

Ini menjadi dalil, bahawa zakat perlu dilaksanakan sejurus selepas seseorang itu memeluk Islam dan mendirikan solat. Menangguhkan ibadah zakat, menjadikan pembinaan masyarakat Islam pincang.

Manakala, setelah kewafatan Nabi Muhammad SAW, sejarah menjadi saksi betapa pendiri ummah seterusnya, sama ada Saiyidna Abu Bakar as-Siddiq r.a mahu pun Saiyidna Umar al-Khattab r.a, begitu gigih memperkasa dan memberikan nilai tambah kepada ibadah zakat.

Abu Bakar r.a misalnya, telah melaksanakan satu pendekatan offensif (menyerang) apabila memerangi golongan yang murtad dan golongan yang menyatakan hukum zakat telah terangkat sama dengan wafatnya Rasul SAW. Malah, ada dalam kelompok ini yang mengakui masih Islam; tetapi enggan menyerahkan zakat mereka kepada khalifah, telah turut diperangi sang khalifah. Sejarah mencatatkan satu ungkapan yang amat besar implikasinya kepada hukum zakat yang dilafazkan oleh Abu Bakar r.a: “Demi Allah! Aku akan memerangi sesiapa sahaja yang membeza-bezakan zakat daripada solat, oleh sebab zakat adalah kewajipan dalam kekayaan. Demi Allah! Andai mereka enggan memberikan seekor anak kambing yang dahulunya mereka berikan kepada Rasulullah SAW (sebagai zakat), maka pasti aku perangi mereka kerana itu.” (Riwayat semua perawi hadis kecuali Ibn Majah)

Manakala, pada zaman Umar al-Khattab r.a menjadi khalifah, ia telah ditandai dengan begitu banyak inovasi yang dilakukan. Antaranya, Umar berijtihad memodenkan aspek kutipan zakat dengan menginstitusikan para amil yang sebelum itu bergerak tanpa kawalan yang sistematik. Umar telah menggajikan para amil pada zamannya. Umar juga menjadikan institusi Baitul Mal lebih tersusun operasinya, malah Umar telah melakukan banyak ijtihad terhadap hukum-hakam zakat yang ada di antaranya seakan-akan melampaui batas pemikiran manusia biasa.

Antaranya, Umar telah mewajibkan zakat ke atas kuda yang sebelum itu jelas ada hadis yang menegah zakat ke atas kuda, Umar juga menaikkan nisab zakat ternakan kala Madinah ditimpa musibah kemarau, malah Umar pernah menggabungkan anak-anak kambing yang baharu lahir bersama induknya agar menjadi cukup nisab untuk dizakatkan. Demikianlah ijtihad Umar, berani dan bernas mendepani zamannya.

ZAKAT WANG DILABUR SABAN BULAN

Zakat saham yang dijual beli sepanjang tahun di bursa saham dan kiraannya, bagi setiap transaksi sepanjang tahun adalah disandarkan kepada mal al-mustaghallat
Zakat saham yang dijual beli sepanjang tahun di bursa saham dan kiraannya, bagi setiap transaksi sepanjang tahun adalah disandarkan kepada mal al-mustaghallat

Soalan: Ustaz, bagaimanakah caranya untuk saya mengira zakat pelaburan secara wang tunai yang dibuat secara bulanan, ke dalam pelaburan Unit Trust (Amanah Saham). Harga per unit untuk Unit Trust pula berubah-ubah setiap hari. Mohon pencerahan daripada ustaz. Terima kasih. Saya berikan data pelaburannya:

Tarikh Mula Labur: 1 Jan 2012
Kaedah Melabur: Bulanan
Jumlah Melabur: $1,000 setiap bulan
Jangkamasa pelaburan: 10 tahun
Kadar keuntungan pelaburan: tidak tetap di anrara 5% – 15% setahun

Jawapan: Terima kasih kerana mengajukan persoalan dan semoga Allah SWT juga membantu saya dalam memberikan jawapan yang betul dan terbaik buat soalan ini, amin. Baiklah, apa yang saya fahami bahawa tuan telah memasukkan wang secara bulanan dengan tetap sepanjang tahun ke dalam Saham Amanah, bagi tempoh selama 10 tahun. Continue reading ZAKAT WANG DILABUR SABAN BULAN

Zakat Seorang Seniman

Gambar Hiasan
Gambar Hiasan
Soalan: Adakah mereka yang terlibat dalam dunia seni dan hiburan serta dipanggil sebagai seniman, wajib mengeluarkan zakat hasil daripada pendapatan seniman mereka? Misalnya seorang penulis lirik, pencipta lagu, penulis skrip, penyanyi, pelakon dan sebagainya. Ini kerana, ada pihak yang menyatakan hasil daripada sumber berkenaan tidak wajar dizakatkan. Harap penjelasan pihak ustaz.

Jawapan: Pertamanya, marilah kita mengucapkan syukur kepada Allah SWT kerana telah membuka pintu hati kita untuk melakukan perkara-perkara kebaikan, termasuklah memberikan harta sebagai zakat. Ini adalah hidayah daripada Allah SWT yang wajib untuk dipertahankan sehingga ke hujung usia.

Keduanya, melaksanakan ibadah mestilah dengan ilmu dan kefahaman yang jelas, kerana ibadah yang dilakukan atas dasar ikut-ikutan (taklid) semata-mata, meski pun diberikan kelonggaran kepada orang awam; namun ia tidak akan mendatangkan kepuasan ke dalam diri. Maka, sewajarnya tanpa mengira status, artis atau peminat, kita hendaklah berusaha mendalami ilmu agama, agar apabila kita melakukan sesuatu ibadah itu, biarlah ia dengan nilai tambah tertentu seiring dengan peningkatan usia kita.

Berzakat misalnya, hendaklah difahami bahawa ia adalah ibadah yang sangat asasi. Ia ibadah yang amat bersangkutan dengan kepentingan semua manusia, miskin dan kaya. Zakat mampu menyuburkan umat Islam dalam segenap aspek kehidupan; sebaliknya mengabaikan zakat, mampu merencatkan pembangunan umat, juga secara keseluruhan.

Baiklah, untuk menjawab persoalan yang telah dibangkitkan di atas, suka ditanyakan kembali, apakah hukum bekerja sebagai seniman itu sesuatu yang ditegah di sisi Islam? Suka saya nyatakan, di dalam Islam asal sesuatu pekerjaan itu adalah harus, sehinggalah ada dalil tertentu yang menegah atau melarangnya. Menjadi seorang penghibur misalnya, tidak dilarang asalnya, melainkan kemudiannya datang dalil-dalil yang menegahnya.

Kaedah fiqh ada menyatakan: ‘al aslu fil ashya’ al ibahah’, yang bermaksud, ‘asal hukum bagi sesuatu perkara itu adalah harus,’ dan dalam hal ini, kita boleh merujuk misalnya di dalam kitab ‘Halal dan haram di dalam Islam’ susunan al-‘allamah Syeikh Prof. Dr. Yusuf al-Qaradawi yang telah pun membahaskan perihal ini secara panjang lebar di dalam kitabnya.

Para fuqaha menyandarkan kepada pelbagai dalil di dalam al-Quran, misalnya pada surah al-Jasiyah ayat 13: “Dan Dialah (Allah) yang menundukkan bagi kamu apa yang ada di langit dan bumi kesemuanya,” dalam menjustifikasikan hal ini. Begitu juga, ada sebuah hadis yang menerangkan: “Halal itu apa yang telah diperkatakan halal oleh Allah dalam kitab-Nya, haram itu apa yang diperkatakan haram oleh Allah itu dalam kitab-Nya, dan apa tidak diperkatakan oleh-Nya, (tidak dinyatakan halal dan haram secara qati’e atau jelas) maka ianya dimaafkan perkara tersebut di sisi Allah,” (Hadis riwayat at-Termizi)

Contohnya, jual beli adalah harus, tetapi jual beli dengan mengenakan riba adalah haram kerana jelas Allah SWT melarangnya di dalam al-Quran: “Allah telah menghalalkan jual beli dan mengharamkan riba,” (al-Baqarah: 275).
Maka, bagaimanakah halnya dengan pekerjaan sebagai seorang seniman? Maka, dalam menjustifikasikan hukum ke atasnya, hendaklah dilihat apakah pekerjaan seniman itu telah bercanggah dengan hukum atau ketentuan Allah SWT terlebih dahulu, kerana jika di dalamnya wujud perlanggaran hukum Islam, baharulah datangnya tegahan yang menjadikannya haram. Apabila ia sudah menjadi haram, maka baharulah ada kesannya ke atas pendapatan yang diperolehi, dan sudah pastilah ia memberi kesan kepada ibadah zakat yang mahu dilaksanakan.

Ini kerana, zakat adalah ibadah yang hendaklah ditunaikan dengan harta yang diperolehi secara halal, seperti mana sabda Nabi Muhammad SAW: “Allah SWT tidak menerima zakat atau sedekah daripada harta yang diperoleh lewat jalan khianat (mengkhianati perintah Allah SWT – penulis),” (Hadis riwayat muslim).

Seorang penulis lirik atau penulis skrip filem dan drama, hakikatnya samalah seperti penulis novel, cerpen dan pengarang berita di media massa ataupun penulis buku agama. Apabila tulisan yang dihasilkan itu, membawa manusia untuk lebih dekat kepada Allah SWT, menjauhi larangan-Nya dan makin sayang kepada agamanya, maka pastilah ia berpahala. Sebaliknya, wajar difahami bahawa segala macam penulisan yang membawa kerosakan, sama ada hubungan sesama manusia mahu pun menyebabkan manusia ingkar kepada Allah SWT, jelaslah ia berdosa.

Begitu juga bagi seorang penyanyi, pelakon dan sebagainya, bagaimanakah ia dilakukan? Seorang penyanyi yang menyanyikan lagu-lagu ketuhanan, mengajak manusia mentaati Allah SWT, menyintai Nabi Muhammad SAW dan ahli keluarga baginda, mencontohi akhlak mulia para sahabat dan ulama, menyayangi ibu bapa dan keluarga, menyayangi negara, mengingati mati dan menyiapkan diri menuju akhirat yang abadi, sudah pastilah lagu-lagu seperti ini menjadikan para pendengarnya lebih beriman dan bertakwa.

Pelakon pun begitu juga, seandainya lakonan yang dilakukannya penuh dengan tatatertib sebagai seorang muslim, misalnya menjaga auratnya, tidak bersentuhan dengan lelaki atau perempuan yang bukan mahramnya, tidak mengajak manusia melakukan perkara kejahatan serta sebagainya lagi, maka pastilah lakonannya itu sesuatu yang mulia dan berpahala.

Mari kita buka horizon pemikiran kita menjadi lebih luas, iaitu filem, drama, lagu dan novel atau sebarang karya seni sebenarnya mempunyai impak yang amat besar kepada pembentukan umat Islam. Filem yang baik misalnya, mampu menjentik naluri manusia untuk berubah menjadi baik. Begitu juga lagu-lagu yang melodinya lembut dan liriknya penuh keinsafan, mampu menyentuh hati manusia untuk melakukan perubahan. Inilah peranan seniman.

Walau bagaimanapun, seniman yang terlibat dengan pekerjaan yang jelas ditegah Islam, misalnya melakukan ukiran pepatung, maka ia hendaklah ditinggalkan. Ini kerana, sudah jelas ada hadis yang melarangnya. Begitu jugalah bagi seniman lain, jika berlakon misalnya dan perlu melakukan aksi-aksi yang ditegah oleh Islam, maka sudah pastilah ia wajib dijauhkan tanpa sebarang alasan.

Daripada Sa’id bin Abul Hasan r.a., katanya: “Pada suatu waktu, ketika saya berada di dekat Ibnu Abbas, tiba-tiba datang kepadanya seorang laki-laki. Kata laki-laki itu kepada Ibnu Abbas: Ya, Ibnu Abbas! Sesungguhnya aku ini seorang manusia. Penghidupanku dari usaha tangan ku sendiri. Aku bekerja membuat patung-patung.”

Kata Ibnu Abbas: “Tidaklah akan kuceritakan kepadamu selain apa yang kudengar daripada ucapan Rasulullah SAW. Baginda bersabda: Barangsiapa menggambar (mengukir) suatu patung, maka sesungguhnya Allah akan menyeksanya sehingga dia (pengukir itu) memberi nyawa pada patung itu; sedangkan (dia memang) tidak boleh memberi nyawa kepada patung itu untuk selama-lamanya.”

Laki-laki itu (tiba-tiba) menjadi sesak nafasnya (kerana takut dan cemas) dan bertambah sesak, sehingga mukanya pucat. Kata Ibnu Abbas: “Celaka! Jika engkau tidak mahu, dan engkau hendak memperbuat juga, gambarlah pohon-pohon ini, yakni segala yang tidak bernyawa,” (Hadis riwayat Imam Bukhari).

Kesimpulannya, hendaklah kerja-kerja seni yang dilakukan itu tidak bercanggah dengan syariat Islam, kerana dari situlah baharu ia dapat ditentukan, bahawa pendapatan yang dijana juga adalah halal di sisi Islam. Seandainya baharu tersedar dan mahu berubah, maka janganlah khuatir kepada jaminan rezeki Allah SWT dan berhijrahlah kepada dunia hiburan yang lebih diredai Tuhan. Yakinlah, Allah SWT pasti tidak mensesiakan setiap kesungguhan orang yang mahu berubah kepada kebaikan. Wallahua’lam.

Nota: Jawapan disediakan oleh Ustaz Hamizul Abdul Hamid, Eksekutif Komunikasi Korporat, Lembaga Zakat Selangor (MAIS) dan sebarang kemusykilan sila emailkan kepada hamizul@e-zakat.com.my atau untuk info lanjut boleh lawati www.e-zakat.com.my atau http://blog.e-zakat.com.my.

Charity in Islam

by Ibrahim B. Syed, Ph. D.
President
Islamic Research Foundation International, Inc.
7102 W. Shefford Lane
Louisville, KY 40242-6462, USA
E-mail: IRFI@INAME.COM
Website:  http://www.irfi.org/

Charity, preached by every religion of the world, is a way of bringing justice to society. And justice is the essence of religion, Islam has therefore made charity that is Zakah, obligatory and binding upon all those who embrace the faith; it has been made into an institution in order to give in permanence and regularity.

A society can flourish only when its members do not spend all their wealth to fulfil their own desires but reserve a portion of it for parents, relatives, neighbors, the poor and the debilitated. As the saying goes: Charity begins at home. A true believer is thus always prepared, after meeting the needs of his family, to assist other people in need of his help.

Thus the spirit of kindness and well wishing is the essence of charity. The giver is not to expect any reward from the beneficiary as there awaits for him an abundant reward from God – material, moral and spiritual – what God deems it best to confer on His servant.

Charity should be lawfully earned or acquired by the giver. It should include such things as are of use and value to others.

“Charity is for those in need.” This is general principle which enjoins us to help people in need, be they good or bad, on the right path or not, Muslims or non-Muslims. No one should judge in these matters. The foremost ends in charity should be God’s pleasure and our own spiritual good. The concept of charity in Islam is thus linked with justice. It is not limited to the redressal of grievances. It implies apart from the removal of handicaps, the recognition of the right that every human being has to attain the fullness of life.

The spirit of helping others to earn God’s pleasure is best reflected in Muslim society in the field of education.  The greatest charity for a Muslim is to learn something and then teach it to other Muslims in large numbers.  Thus Muslims have devoted themselves to other’s education generation after generation. Knowledge is the most wonderful thing in the whole universe. That is why there is nothing greater then knowledge being imparted by one human being to another. Muslims on a large scale have engaged themselves in receiving education and imparting it to others, individually as well as by establishing maktabs and madrasas, that is, primary schools and Colleges. These educational institutions established in the house of the teachers or in separate buildings, generally made no charges for instruction. During the medieval period, these madrasas flourished in tens of thousands throughout the Muslim world. The wealthy people helped in running these madrasas, not only though Zakah, but also by making endowments (wakf), of their properties as these madrasas. The income from these properties met the needs of these schools. The orphans and poor people were given stipends over and above free board and lodging. (Maulana Wahiduddin Khan)

There are two forms of charity in Islam – obligatory and voluntary, called Zakah and Sadaqah respectively.

The concept of charity appears in most of the world’s religions. The Islamic tradition has rigid laws associated with it. It is said that those Muslims who do not abide by them are surely noticed by their God, Allah (SWT). Charity in Islam is seen as an amplification of the ideal of community within the religion. When a Muslim person raises funds he is not gathering money for a stranger, rather he is acting on behalf of his own family. Everyone in the Islamic community is seen to reside in the house of Allah, as one people. Thus the definition of charity in Islamic tradition differs somewhat from its interpretation in other contexts.

The Qur’an states: ‘And be steadfast in your prayer and pay charity; whatever good you send forth for your future, you shall find it with Allah, for Allah is well aware of what you do’ (2:110). Charity is central to a Muslim’s life.

The best charity is to satisfy a hungry person, said Prophet Muhammad (SAS). He also said “No wealth (of a servant of Allah) is decreased because of charity.” (Al-Tirmidhi, Hadith No. 2247).

This writer believes in the axiom “WE KNOW HOW TO MAKE MONEY BUT WE DO NOT KNOW WHO TO SPEND MONEY”. We spend the first 20 to 30 years of our lives in acquiring skilled and marketable talents to earn money, but we are not taught how to spend money. We are not given guidance concerning financial transactions.

Spending in the way of Allah ‘fee Sabil Allah” e.g. in Hajj, in Jihad, the poor, on widows and orphans or on relatives and friends to help them out. The Qur’an encourages the Muslim to donate their funds: ‘the likeness of those who spend their wealth in the way of Allah, is as the likeness of a grain that sprouts seven spikes. In every spike there are 100 grains, and Allah multiplies for whom He will’ (2:261). Giving charity is thereby not seen as detracting from income, but rather as a multiplication in terms of spiritual observance. It is like one who sows a good grain of wheat in the field from which grows a plant on which sprout seven ears and each ear yields hundred grains.  As a result, one grain was worth a total yield of 700 grains. When one spends in the way of Allah, he or she receives in return (reward in the Hereafter) on the scale of one to seven hundred.

Sayyidna Abdullah ibn Abbas (RA) said: The rewards of spending one dirham in Jihad and Hajj is equal to 700 dirhams.

How to get 700 grains out of one grain?  This is possible only when the grain is good. The farmer is an expert in the art of farming. The soil for the grain should be good; we need to add fertilizer, water, and sunshine to the plant. One needs to prevent disease to the plant and also prevent the plant to be eaten by cattle, etc.  Similarly that which is spent in the way of Allah should be clean, pure and Halal (lawful)- BECAUSE ALLAH ALMIGHTY ACCEPTS NOTHING EXCEPT WHAT IS CLEAN, PURE AND HALAL.

Spender should be good in intentions and righteous in deeds. The one to whom Sadaqah (charity) is given should also be deserving of it. It should not be wasted by spending on the non-deserving.

Masnoon (according to Sunnah)

Abu Hurayrah (RA) reported Allah’s Messenger (peace be upon him) as saying that Allah, the Most Blessed and High, said: O son of Adam, I will spend on you. The right hand of Allah is full and overflowing and nothing would diminish it, by overspending day and night. (Sahih Muslim; Kitab al-Zakat; p. 477)

The following five words are the most frequently used words to describe charity in the Noble Qur’an:

1. Infaq fi Sabil Allah (spending in the path of Allah).   Infaq Meaning spending benevolently

2. Ihsan Meaning the doing of good or (kindness and consideration

3. Zakah   Meaning growth or purification

4. Sadaqah Derived from the root sidq and meaning truth, and comes to signify charitable deed

5. Khayrat Meaning good deeds

Zakah

‘Lo those who believe and do good deeds and establish Salah and pay Zakah, their reward is with the Sustainer; and no fear shall come on them, nor shall they grieve.’ (Qur’an 2:227)

Zakah, is derived from the verb zaka, (which signifies “to thrive,” “to be wholesome,” “to be pure”) means purification. Giving up of a portion of the wealth one may possess in excess of what is needed for sustenance is to “purify” or legalize it so that the remainder may lawfully be used by the alms giver. The law of Zakah is to take from those who have wealth and give it away to those who do not. This rotation of wealth is a way to balance social inequality.

Islam has established this institution to make concern for the poor a permanent and compulsory duty. This means an annual contribution of two and a half percent of one’s income to public welfare. The rate on other types of wealth such as agricultural produce and jewelry is more. It is incumbent on minors and adults, males and females, living or dead.

Zakah in spirit is an act of worship while in its external form it is the carrying out of social service. It is thus not just the payment of a tax as it is generally understood but is rather an act of religious significance. Its importance is underscored by the fact that the Qur’an treats it at par with salat (prayer). The Qur’an frequently enjoins the believers ‘to perform the worship and pay the Zakah.’  It goes to the extent of saying that one cannot attain righteousness unless one spends out of one’s wealth for the love of God: “By no means shall you attain righteousness, unless you give of that which you love.”(3:92)

So the test of charity lies not in giving away something we have discarded but the things that we value greatly, something that we love. It is unselfishness that God demands. It may be in any form – one’s personal efforts, talents, skill, learning, property or possessions.

Zakah is the type of Muslim charity that is obligatory, as decreed by the Glorious Qur’an. This basic law is seen as a solution to poverty and suffering. The Muslim community is obliged to donate a certain portion of their yearly earnings in the name of Allah, so that the needy and the sick can have a brighter future.

The Qur’an states: ‘Of their wealth take alms to purify and sanctify them’ (Tauba 9:103). Thus Zakah is looked upon as a means of spiritual purification; therefore, it is an obligation whether or not there are needy members of the community. Zakah acts to remind the Muslim of Allah’s gift of wealth bestowed upon them, and of those others not so fortunate.

Zakat forms a part of the whole for a Muslim, in terms of religious observance. Along with prayer and faith, Zakat enables the Muslim to be true in his/her belief of Allah. The law states that 2.5% of a wealthy Muslim’s savings must be donated to the cause.

The Qur’an stipulates the specific uses of Zakah within the community: ‘The alms are only for the poor and the needy, and for those employed in connection therewith, and for those whose hearts are to be reconciled, and for the freeing of slaves, and for those in debt, and for the cause of Allah, and for the wayfarer’ (Al-Tauba 9:60). Above all, Zakah is given in the name of Allah to further His ways amongst the Muslims.

Zakah is a form of worship, rather than a levy.

Zakah (welfare contribution) is obligatory on every Muslim who is sahib-e-nisab. That is, wealth equivalent to the value of three ounces of gold or 21 ounces of silver – at present this value in the USA  $1,000. It is a pillar of Islam and the Qur’an has emphasized it equally as Salah (prayer). The Prophet (SAS) of Allah said: ‘If they accept Islam, then inform them that Allah enjoined on them Zakah to be taken from their rich, and given to the poor among them.’

Deducting Zakah from one’s earnings is a material acknowledgment of the fact that the actual giver is God. Since the giver is God, the recipient is duty bound to spend it in His cause. Giving Zakah reminds us that our wealth belongs to Allah, and He has blessed us with this wealth as a test. It is important that we should give our Zakah in the way Allah would wish. Zakah should be paid at the rate of 2.5% on any wealth (cash, savings, investments, gold and silver, etc.) remaining after meeting the expenses for such necessities as food, clothing, housing, vehicles and craft machines, which has been held for over 13 months. The family home is not zakatable. Mortgage is not classed as debt (resale will pay it off). According to the Qur’an, Zakah is only for (1) the poor and needy, (2) those who collect it (Zakah), (3) for those whose hearts are to be reconciled, (4) for the freedom of those who are captives, (5) those who are in debt, (6) for the cause of Allah (This category allows such funds to be used for the general welfare of the community – for the education of the people, for public works, and for any other need of the Muslim community) and (7) for the wayfarers. As Zakah is compulsory on those who can pay, it is important that it is calculated accurately.

Sadaqah

 Sadaqah is also a means of moral learning.  Sadaqah (Charity) is an Ibadah (worship). According to Hadith, Sadaqah is prescribed for every person every day the sun rises.  Hadith is much more explicit. To remove from the road anything, which may cause hurt is called Sadaqah or a charitable deed.  According to another Hadith  “there is a Sadaqah (charity) on every limb with every new sun, and to do justice among people is also a charity”. On every limb there is a Sadaqah (charity) every day. If a man allows another to ride his animal, it is a charity; or if he helps him to load his animal, this is also a charity.  And so is a good word. Every step, which a man takes in going to pray, is a charity; and to show the way is charity. Sadaqah is a very wide term and is used in the Quran to cover all kinds of charity.  Examples of other charitable deeds are; “your salutation to people,” “your enjoining what is right and forbidding what is wrong”, “refraining from doing evil to any one”, of a smile or a glass of water to a thirsty person, or they may even just utter a kindly word and so on. The circle of those toward whom an act of charity may be done is equally wide. To give food to one’s wife or one’s children is called a charitable deed, while to maintain even one’s self is not excluded from the category of charitable deeds. The Noble Prophet said, “Whatever you feed yourself with is a charity, and whatever you feed your children with is a charity, and whatever you feed your wife with is a charity, and whatever you feed your servant with is a charity.” The doing of good to the dumb creation is also called a charity; Planting something from which a person, bird or animal later eats also counts as charity. The Glorious Qur’an also speaks of extending charity not only to all men (including believers and unbelievers) (2:272), but also to the dumb creation (51:19).

The Qur’an lays stress on the believers to care for the needy, the orphans, the destitute and the unfortunate members of the society. ‘The believers … are steadfast in prayers, and in whose wealth there is a right acknowledged, for the poor and the destitute. (Qur’an 70:22-24). There is no limit on Sadaqah. Prophet of Allah (SAS) said,  ‘your smile for your brother is Sadaqah. Your removal of stones, thorns or bones from the paths of people is Sadaqah. Your guidance of a person who is lost is Sadaqah.’ (Related by Bukhari from Ibn Hibban’s Sahih).

‘A Muslim does not plant, or sow anything from which a person, animal or anything eats but it is considered as Sadaqah from him.’ (Prophet of Allah (SAS) related by Bukhari.)

Sadaqah-e-jaria (an everlasting Sadaqah): Leaving a contribution in your will in the form of a Sadaqah to some charitable institution is surely a noble decision and will be deemed as a Sadaqah-e-jaria. Sadaqah in the form of wakf is also Sadaqah-e-jaria, i.e. permanent alms. Helping someone to establish himself in business, giving someone a proper education; helping someone to recover from some disease by monetary assistance; to looking after the orphans and the destitute; giving scholarships to students, all such charitable works, come under Sadaqah-e-jaria  – that is why so many centers of social welfare have continued to function in the Muslim community. The reward for giving voluntary alms in secret is seventy times that of giving it publicly (Al-Baydawi, Anwar al-Tanazil, 2/211). Any gift from a Muslim’s estate will live on in the lives of other brothers and sisters less fortunate than the donor and his/her heirs.

The scope of Sadaqah is so vast that even the poor who can have nothing tangible to give can offer Sadaqah.   Good conduct is frequently termed Sadaqah in the Hadith. In this extended sense, acts of loving kindness, even greeting another with a cheerful face, is regarded as Sadaqah. In brief, every good deed is Sadaqah.

Sadaqah should start at home

‘When one of you is poor, he starts with himself. If anything is left, he spends it on his dependants. If anything is (still left) then on his relatives, and then, if more is left, he spends it here and there.’ (Prophet of Allah (SAS) related from Jabir.)

The very words used to denote charitable deeds are an indication of the broadness of its conception. The Glorious Qur’an not only lays stress on such great deeds of charity as the emancipation of slaves (90:13; 2:177), the feeding of the poor (69:34; 90:11-16; 107:1-3), taking care of orphans (17:34; 76:8; 89:17; 90:15; 93:9, 107:2) and doing good to humanity in general, but gives equal emphasis to smaller acts of generosity.  And in a similar vein, the speaking of a kind word to parents is referred to as Ihsan (doing good) in 17:23, and generally the use of the words is recommended as in itself a charitable deed in 2:83, 4:8 and other places.

The three basic rules involved with donating funds emphasize charity as a religious function. Firstly, a Muslim must always donate in the name of Allah alone. Secondly, all money donated must be from a legitimate source. Money that has been stolen or earned unethically is annulled in the eyes of Allah. Thirdly, all excess wealth is seen as Allah’s ownership in Islam. Therefore it is left up to the individual as to how much they are willing to give back to Him, in the form of charity.

The Qur’an affirms: ‘Those who believe, and do deeds of righteousness, and establish regular prayers and regular charity, will have their reward with their Lord: On them shall be no fear, nor shall they grieve’ (2:277). Thus charity, on a generic level, plays a major role in Muslim society. One of the key purposes of the religion is grounded in a sense of community, which charity emphasizes.

The Practice of Sadaqah

 The Prophet was the most generous of men. He used to give with his own hand. When asked for anything, he never refused. If he had nothing to give, he would borrow from one of his companions and pay him later.

The Prophet’s wives were also known for their alms giving. Of them Zainab bint Khuzaimah was the most generous and was called by the Prophet “the longest in arm.” She was also known as the “mother of the poor” (umm al-masakin) for her alms giving. Áisha, the youngest wife of the Prophet too was known as the mother of the poor.”(Al-Ghazali, Ihya ulum al-din, vol-1/298).

According to the teachings of Islam the giving of Sadaqah serves a number of functions. First and foremost act of Sadaqah is expiation for sins. The believers are asked to give Sadaqah immediately following any transgression (Ihya-e-Ulumuddin, Al-Ghazzali, 1/298). Voluntary alms giving can also compensate for any shortcoming in the past payment of Zakah.   Sadaqah also gives protection against all kinds of evil. Sadaqah wards off affliction in this world, and punishment on Judgment Day. (Ismail Hakki, Tafsir Ruh-alBayan, 1/418). It is therefore recommended to give Sadaqah by night and by day, in secret and in public to seek God’s pleasure (Quran, 2:274). The constant giving of a little is said to please God more than the occasional giving of much. (Maulana Wahiduddin Khan)

REFERENCES:

The Concept of Charity in Islam By Maulana Wahiduddin Khan,   (www.Alrisala.org/articles/) Date: 30 March 2000.

Prophet Muhammad’s Care for The Poor

Prophet Muhammad, peace be upon him, feared for his nation from surplus more than he feared from poverty:

“By Allah, it is not poverty about which I fear for you, but I fear in your case that (the worldly) riches may be given to you as were given to those who had gone before you, and that you begin to vie with one another for them as they vied for them, and that they may destroy you as they destroyed them.” (Al-Bukhari)

Yet, he realized that poverty is quite a great trial. Therefore, he used to supplicate to Allah:

“O Allah, I seek refuge in You from disbelief and poverty.” (Abu-Dawud)

“Steady us in our faith, and protect us from poverty.” (Muslim)

Because the Prophet realized the severity of the crisis of poverty and its attenuating impact on people, he supported the poor and even lived amongst them.

His life was not that different from the lives of the poor. Lady Aisha, may Allah be pleased with her, narrated:

“The family of Muhammad did not eat their fill for three successive days till he died.” (Al-Bukhari)

He treated the poor with mercy and kindness, and he used to give them whatever he could, although he, himself, was poor. He also used to teach his companions to have mercy upon the poor as well. Consider his kind, sweet words:

“O son of Adam! It is better for you if you spend your surplus (wealth), but if you withhold it, it is evil for you. There is (however) no reproach for you (if you withhold the essentials) for a living. And begin (charity) with your dependants; and the upper hand is better than the lower hand.” (Muslim)

He also said:

“If anyone gives as sadaqa (charity) the equivalent of a date from that (earning) earned honestly, for Allah accepts that which is lawful, the Lord would accept it with His Right Hand, and even if it is a date, it would foster in the Hand of the lord, as one of you fosters his colt, till it becomes bigger than a mountain.” (Al-Bukhari)

Nothing is more delighting to me than this that Uhud should be of gold for me, and no dinar is left with me out of it before three nights pass except a dinar which I would set aside for the repayment of debt upon me.” (Al-Bukhari)

The Prophet’s Mercy

The Prophet was always keen to help the poor by giving them what he had, and when he could not find anything, he would ask his companions to help
The Madinan society was generally poor, and therefore, to list all incidences and narrations that demonstrate the Prophet’s mercy is impossible. Yet, we are trying to clarify the picture by giving examples, and those who seek more detail can refer to the Sunnah.

Consider what the Prophet had taught Abu-Dharr, may Allah be pleased with him, although Abu-Dharr was very poor:

“Abu-Dharr, when you prepare the broth, add water to it and invite your neighbor over.” (Muslim)

He also used to teach women to give their neighbors:

“O Muslim women, none of you should consider even a sheep’s trotter too insignificant to give to her neighbor.” (Al-Bukhari)

He wanted every individual in the society to care for others and to help them as much as they could afford.

One day, Jabir ibn-Abdullah, may Allah be pleased with him, invited the Prophet to eat with him at his house. Although the Prophet was starving, he did not want to go alone. He took some of the Muhajirin (immigrants from Makkah) and the Ansar (residents of Madinah) along with him, and miraculously, the little amount of food available at Jabir’s house became enough to satisfy all those who attended. (Al-Bukhari)

Abu-Talha, may Allah be pleased with him, also invited the Prophet to eat and the Prophet did the same thing; he took along all the people present in the mosque at the time, and again, a miracle happened and everyone was satisfied.

Jareer ibn-Abdullah, may Allah be pleased with him narrated:

“Some desert Arabs clad in wool clothes came to Allah’s Messenger. He saw them in sad plight as they had been hard pressed by need. He (the Prophet) exhorted people to give charity, but they showed some reluctance until (signs) of anger were seen on his face. Then a person from the Ansar came with a purse containing silver. Then came another person and then other persons followed them in succession until signs of happiness were seen on his face. Thereupon Allah’s Messenger said:

He who introduced some good practice in Islam which would be followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which would be followed subsequently (by others), he would be required to bear the burden like that of the one who followed this (evil practice) without their being diminished in any respect.” (Muslim)

The Prophet was always keen to help the poor by giving them what he had, and when he could not find anything, he would ask his companions to help, not to leave a poor man without help.

The Generous Hosts

This was how mercy was so evident in Madinah at the time of the Prophet, peace be upon him, who never stopped giving despite his continuous suffering.
Abu-Huraira narrated:

“A person came to Allah’s Messenger (peace be upon him) and said, ‘I am hard pressed by hunger.’

The Prophet (peace be upon him) sent a message to one of his wives (to procure food for him) but she said,

‘By Him Who has sent you with Truth, there is nothing with me (to serve him) but only water.’ He then sent the (same) message to another, and she gave the same reply, until all of them gave the same reply. The Prophet then said, ‘Allah would show mercy to him who will entertain this guest tonight’

A person from the Ansar stood up and said, ‘Messenger of Allah, I am ready to entertain him.’

He took him to his house and said to his wife, ‘Is there anything with you (to serve the guest)?’ She said, ‘No, but only sustenance for our children.’ He said, ‘Distract their attention with something, and when the guest enters extinguish the lamp and give him the impression that we are eating.’ So they sat down, and the guest had his meal. When it was morning he went to Allah’s Messenger (peace be upon him) who said,

‘Allah was well pleased with what you both did for your guest this night.’”

This was how mercy was so evident in Madinah at the time of the Prophet, peace be upon him, who never stopped giving despite his continuous suffering.
Sahl ibn-Saad narrated:

“A woman brought a woven Burda (sheet) having edging (border) to the Prophet. Then Sahl asked them whether they knew what is Burda, they said that Burda is a cloak and Sahl confirmed their reply. Then the woman said, ‘I have woven it with my own hands and I have brought it so that you may wear it.’ The Prophet accepted it, and at that time he was in need of it. So he came out wearing it as his waist-sheet. A man praised it and said, ‘Will you give it to me? How nice it is!’ The other people said, ‘You have not done the right thing as the Prophet is in need of it and you have asked for it when you know that he never turns down anybody’s request.’ The man replied, ‘By Allah, I have not asked for it to wear it but to make it my shroud.’ Later it was his shroud.”

The Prophet always considered giving to be better than keeping, and consequently, he continuously gave. Among the best descriptions of his merciful attitude is what Lady Aisha narrated:

“We slaughtered a sheep and gave away most of it. I told the Prophet only a small piece was left. He then said in all his wisdom, ‘All of it is remaining (through charity) but that piece’”

Such was his life and his mercy!

Out of the Poverty Trap

he was keen on teaching the poor the importance of working to fulfill one’s own needs
It should not be perceived that by the Prophet’s giving and encouraging his companions to give would mean that he would accept that the poor may continue to ask for help for the rest of their lives. On the contrary he was keen on teaching the poor the importance of working to fulfill one’s own needs. He wanted them to avoid the disgrace of asking and begging and enjoy the sweetness of giving.

Anas ibn-Malek, may Allah be pleased with him, narrated:

“A man from the Ansar came to ask the Prophet (peace be upon him) for charity. The Prophet asked about what he has at home, and the man said that he has some fabric which they use to wear sometimes and other times to sit on. The Prophet instructed him to bring it over. Then he asked if any of his companions would like to purchase the fabric. A man offered to buy it for one Dirham. The Prophet asked for a higher price, until a man offered two Dirhams for it.

The Prophet took the money and gave it to the poor man. The Prophet told him to buy food for his family with one Dirham and to use the other to buy and axe-head and bring it back to him. The Prophet then tied a hand to the axe-head and asked the man to use it in cutting wood, then selling it. And so the man went to cut wood and began to sell it. He collected ten Dirhams which he used for food and clothes.

The Prophet said to the man, ‘This is better than asking for charity which you will be asked about on the Day of Judgment. Asking charity is permissible for only three cases; extreme poverty, paying off a large fine, or for paying blood-money in case of killing someone by mistake.’”

The Prophet’s mercy upon the poor was for their own good and welfare and to help them attain true happiness. He did not only aim to feed them temporarily, but also to teach them, raise their spirits, and broaden their minds.

He wanted their welfare in this worldly life and in the hereafter as his approach was truly balanced and comprehensive; a sign of a true Prophet!

It was the Prophet’s humility, mercy and kindness that Allah spoke about: “And in no way have We sent you except as a mercy to the worlds.” (Al-Anbiya’, 21:107).

Source: Islam Story – http://en.islamstory.com

Zakat: Alat mengukur kekayaan

Dari aspek sejarah, zakat yang mula diwajibkan kepada umat Islam pada tahun kedua hijrah mempunyai pertautan yang rapat dengan aspek kekayaan negara. Ini kerana, zakat pada masa terasasnya negara Islam Madinah telah dijadikan sebagai sumber pendapatan negara. Apabila disebut sebagai pendapat negara, maka ia akan dijana demi pembangunan negara Madinah dan rakyatnya.

Kekayaan umat Islam dapat dikesan melalui zakat. Sifir mudahnya ialah, semakin tinggi kutipan zakat maka ia menunjukkan semakin kaya umat Islam. Ini kerana, zakat harta ditunaikan dengan kadar tertentu dan setelah melepasi syarat tertentu, iaitu melepasi kadar nisab dan cukup haul (setahun). Nisab zakat yang disandarkan kepada nilai emas semasa pula adalah satu sandaran yang kukuh, kerana nilai emas sukar jatuh di pasaran. Ia tidak ‘fluctuate’ yakni begitu mudah mengikut rentak pasaran mata wang dunia.

Nisab zakat (kadar minimum wajib zakat) adalah bersamaan 85 gram emas. Jadi, andaikan sahaja pada hari ini satu gram emas bersamaan RM70.00, maka 85 gram emas bersamaan RM70 x 85 gram emas = RM5,950.00. Ini menunjukkan kekayaan umat Islam di negara ini adalah apabila mereka mempunyai harta melebihi RM5,950.00 pada satu-satu tempoh masa, yakni setahun (cukup haul). Jika mereka hanya memiliki RM5, 950.00 dalam tempoh kurang setahun, maka mereka tidak diiktiraf berkemampuan (kaya) untuk berzakat.

Oleh itu, secara mudahnya dapat dikatakan apabila semakin ramai umat Islam di sesebuah negara berzakat, maka semakin ramai yang memiliki kekayaan minimum dalam tempoh setahun. Pada tahun 2007, kutipan zakat di seluruh Malaysia ialah RM806 juta. Jika dibandingkan dengan jumlah keseluruhan umat Islam di negara ini yang dianggarkan populasinya 60 peratus beragama Islam daripada 27 juta penduduk (16.2 juta umat Islam), maknanya jumlah itu masih rendah dan sepatutnya mencatatkan angka yang jauh lebih besar.

Di samping itu, apabila kita menunaikan zakat dengan kadar zakat 2.5 peratus atau bersamaan 1/40 dari harta, ia adalah nilai mininum yang wajib ditunaikan dari keseluruhan nilai harta dan kekayaan kita. Katakan si Ali memiliki kekayaan RM1,000,000.00, maka didarab dengan 2.5 peratus, maka zakat Ali hanyalah RM2,500.00. Nilai ini adalah minimum sahaja, dia lebih kaya lagi untuk bersedekah. Bayangkan jika semakin ramai umat Islam yang mencukupi nisab menunaikan zakat, sekaligus ia meningkatkan kekayaan negara dan sekaligus ia melambangkan kekayaan umat Islam di sesebuah negara.

Hakikatnya, kekayaan umat Islam lah yang menjamin kekayaan negara Islam. Inilah yang ditauladani semasa zaman pemerintahan Umar bin Abdul Aziz r.a dari Dinasti Bani Umaiyah, apabila umat Islam dan negara Islam menjadi kaya serentak dalam satu masa. Fenomena ini bukanlah sebuah wacana retorik semata-mata, jika diiringi dengan keazaman dan iltizam yang serius dan usaha berganda setiap daripada kita. Wallahua’lam.

AUDIT LAMBANG KETELUSAN PENGURUSAN KEWANGAN ISLAM

Kecanggihan dunia hari ini, membolehkan sesiapa sahaja untuk menyebarkan maklumat dengan mudah. Sayangnya, adakalanya maklumat itu tepat; adakalanya maklumat itu salah. Apabila maklumat sudah disebarkan, sama ada melalui blog, Facebook atau pesanan ringkas (SMS), maka kecenderungan orang lain untuk mempercayainya, tergantung kepada ‘tapisan dalaman’ orang itu sendiri. Jika orang yang mudah dipengaruhi, mudahlah dia mempercayai. Jika orang itu lebih berhati-hati, makan dia mungkin akan mencari sumber sebenar demi mengesahkan maklumat yang diperolehi.

Continue reading AUDIT LAMBANG KETELUSAN PENGURUSAN KEWANGAN ISLAM

Pembangunan Ekonomi, Peluang Asnaf Berdikari

Oleh Hamizul Abdul Hamid

Pada siri pertama yang lalu, pembaca telah didedahkan perihal inisiatif Lembaga Zakat Selangor (LZS) memperkasa potensi asnaf zakat menerusi lima program teras, iaitu Program Pembangunan Sosial, Ekonomi, Pendidikan, Insan dan Institusi Agama dengan fokus kepada aspek pembangunan sosial. Di bawah tema Pembangunan Sosial, LZS tegar mencorakkan bantuan kepada tiga aspek utama, iaitu perlindungan, perubatan dan kebajikan sosial asnaf. Continue reading Pembangunan Ekonomi, Peluang Asnaf Berdikari

Bicara Zakat: Hukum mencari helah elak zakat

Oleh: Ust Mizul

Soalan: Seseorang yang memiliki harta yang sempurna miliknya dan telah hampir tiba haulnya (masa untuk mengeluarkan zakat); namun dengan sengaja telah mencari jalan mengeluarkan sedikit hartanya sehingga terkurang nisabnya, maka apakah hukumnya dan adakah dia masih dikira wajib mengeluarkan zakatnya? Mohon penjelasan ustaz.

Continue reading Bicara Zakat: Hukum mencari helah elak zakat

Menelusuri agihan zakat di Selangor – Pembangunan Sosial

Oleh Hamizul Abdul Hamid

Persepsi umum bahawa zakat hanya terbatas kepada golongan fakir dan miskin sahaja, perlu diperbetulkan. Hakikatnya, zakat adalah modal penjanaan ummah yang cukup luas. Ia mampu digembeleng secara konstruktif kepada semua lapisan masyarakat, selagi mana mereka termasuk di dalam kategori asnaf zakat, iaitu fakir, miskin, amil, mualaf, riqab, gharimin, fisabilillah dan ibni sabil (rujuk surah at-Taubah, ayat 60).

Continue reading Menelusuri agihan zakat di Selangor – Pembangunan Sosial

MENJANA PERANAN WANITA DALAM ZAKAT – Siri 2

Oleh Hjh Adibah Abdul Wahab
Timb. Pengurus Besar,
Pejabat Kutipan, LZS

Zakat dan wanita

Di sinilah wanita-wanita yang bekerja memainkan peranan untuk turut sama menyumbang meningkatkan kutipan zakat dengan melaksanakan perintah Allah. Ini kerana daripada pendapatan yang diperoleh juga boleh menyumbang kepada zakat. Oleh kerana zakat pendapatan merupakan zakat yang diwajibkan, maka menjadi tanggungjawab wanita-wanita yang bekerja untuk menunaikannya.

Di samping itu, sudah tentu kebanyakan wanita-wanita yang bekerja akan mencarum di dalam Kumpulan Wang Simpanan Pekerja (KWSP). Maka, telah seperti yang telah diketahui sekiranya wang caruman tersebut dikeluarkan, hendaklah dizakatkan sebanyak 2.5 peratus. Sumbangan wanita dalam kedua-dua zakat ini amat bermakna sekali kerana daripada wang zakat itulah nasib asnaf-asnaf dapat dibela. Continue reading MENJANA PERANAN WANITA DALAM ZAKAT – Siri 2

MENJANA PERANAN WANITA DALAM ZAKAT – Siri 1

Oleh Hjh. Adibah Abdul Wahab
Timb. Pengurus Besar,
Pejabat Kutipan, LZS

Pendahuluan

Mungkin ada benar pepatah Melayu mengatakan ‘Tangan yang menghayun buaian juga mampu menggoncangkan dunia’. Itulah senario wanita-wanita pada hari ini. Kini wanita bukan lagi dianggap sebagai ‘penghuni tetap’ ceruk dapur semata-mata tetapi telah menjadi salah satu entiti penting dalam pembangunan ummah. Kredibiliti mereka tidak dipandang enteng lagi kerana keupayaan wanita mampu membuatkan mereka duduk sama rendah, berdiri sama tinggi dengan kaum lelaki yang lain. Continue reading MENJANA PERANAN WANITA DALAM ZAKAT – Siri 1

Zakat Amanah Allah – Bhg 2

Oleh Hamizul Abdul Hamid
Eksekutif Komunikasi Korporat
Lembaga Zakat Selangor (MAIS)

Amanah yang terakhir adalah kepada kalangan mustahiq atau penerima zakat. Mereka ini walaupun berada di mata terakhir rantaian zakat; namun masih terikat dengan sifat amanah. Mereka wajib menjaga amanah harta zakat yang telah diberikan kepada mereka, dengan tidak menyalahgunakannya ke lorong-lorong yang salah di sisi syariat. Jika tidak, mereka masih dikira berdosa di sisi Allah SWT.

Adalah tidak amanah namanya, jika seorang asnaf itu meleburkan wang zakat yang diberikan kepadanya dengan menikam nombor ekor, membeli minuman mabuk atau berjoli sakan tanpa mendatangkan sedikit pun faedah kepada dirinya. Apatah lagi jika harta zakat itu sepatutnya dimanfaatkan untuk pendidikan anak-anak, atau membeli ubat-ubatan atau makanan ahli keluarga, maka kala itu dosa kerana tidak amanah dengan harta zakat akan bertambah. Pertama kerana menyalahgunakannya dan keduanya, kerana menzalimi orang lain dengan tindakan yang tidak amanah itu. Continue reading Zakat Amanah Allah – Bhg 2

Zakat Amanah Allah – Bhg. 1

Oleh Hamizul Abdul Hamid
Eksekutif Komunikasi Korporat
Lembaga Zakat Selangor (MAIS)

Berbicara tentang zakat, maka ia mempunyai perkaitan yang amat erat dengan sifat amanah. Hakikatnya, zakat itu memang amanah yang dititipkan Allah SWT kepada seluruh manusia. Melagang amanah zakat bermakna melestarikan amanah Allah; mengingkarinya bermakna menyanggah hukum Allah. Jika solat dinaqalkan sebagai penghubung antara manusia dengan Khalik-Nya, maka zakat bersifat dwi-fungsi. Ia menghubungkan manusia dengan Tuhan dan juga sesama insan. Continue reading Zakat Amanah Allah – Bhg. 1

Zakat mendepani zaman – Suatu pengalaman LZS

Oleh: Hamizul Abdul Hamid
Eksekutif Komunikasi Korporat
Lembaga Zakat Selangor (MAIS)

Perubahan zaman menyaksikan pengurusan zakat turut berubah. Ia bukan sahaja mengubah corak kutipan zakat menerusi definisi kekayaan baharu dan pelbagai inovasi bayaran; bahkan turut meliputi perkembangan agihan zakat. Kini, agihan bukan lagi bersifat sekadar memberi untuk keperluan dua tiga hari; tetapi motifnya untuk membebaskan penerima daripada belenggu keadaan.

Di Lembaga Zakat Selangor (LZS), lapan asnaf zakat yang termaktub pada ayat 60 surah at-Taubah dikategorikan kembali kepada lima jenis bantuan. Pengkategorian ini bermaksud untuk memudahkan urusan agihan disalurkan. Asnaf tidak berubah, yang berubah ialah corak pendekatan dalam menyalurkan bantuan.

Continue reading Zakat mendepani zaman – Suatu pengalaman LZS