QUESTIONS on KHUMS Bashir Alidina
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Zakat and Khums
Zakat and Khums Zakat In Arabic, ‘zakat’ means ‘that which purifies’. It is an obligatory donation used to relieve the suffering of others beyond the minimum wealth necessary for survival. Wealth is acceptable, but hand-in-hand with wealth is the duty to share with and support others. The aim of zakat is to purify wealth by limiting the desire for acquisition, and turning excess over to others, with the ultimate aim of pleasing God. In Sura 2.3 we learn that those who live in awareness of God will …: ‘… believe in the Unseen, and maintain the prayer, and spend out of what We have provided for them’ (See al-quran.info/#2:3) A proportion of wealth is given at the end of each year. It can be given to a mosque, which then distributes zakat donations in a systematic way, or to a charity like the National Zakat Foundation. Zakat is given to people in specific need, not just one’s own friends or relations, hence the use of bodies who ensure its proper distribution. Sura 9.60 notes what zakat is to be spent on: ‘Charities are only for the poor and the needy, and those employed to collect them, and those whose hearts are to be reconciled, and for [the freedom of] the slaves and the debtors, and in the way of Allah, and for the traveller. [This is] an ordinance from Allah, and Allah is all-knowing, all-wise’ (See al-quran.info/#9:60) In Sunni Islam Zakat is one of the Five Pillars of Sunni Islam. -
Zakat and Khums As Two Obligatory Alms in Islam
Zakat and Khums as Two Obligatory Alms in Islam SEYED MOHAMMAD REZA MOHADDES Introduction Economic issues have always been of the main concerns of human beings and have had an important role in their lives. Governments study various effective ways to secure people's basic needs, and religious figures and institutions have always considered one of their main duties to assist the poor. By the same token and due to its comprehensiveness, Islamic law has paid serious attention to the details of economic issues. Anfal, khums, zakat, transactions, partnership, lease, and hypothecation are among the financial affairs that have been discussed in Islamic jurisprudence. While those contracts and transactions that have the required conditions and are beneficial to the individual or the society are regarded as lawful, gaining money through harmful ways, such as usury, bribery, and gambling, is considered as forbidden and illegitimate. Among the most important chapters of Islamic jurisprudence that has its root in the holy Qur’an and Islamic narrations are the ones on khums and zakat. The goal of this article is to review various aspects of these two religious financial obligations. Spiritual Quest Summer andAutumn 2015, Vol. 5, No. 2 What are Zakat and Khums? Zakat literally means “purity, growth, blessing, and eulogy” (Ibn Manzur 1414AH, 14:358), and zakat of the property means its purification (Ibn ‘Abbad 1414 AH, 6:300). In Islamic teachings, zakat is defined as “the title of a financial right in the property that becomes obligatory when the property reaches a taxable limit” (Hilli 1407 AH, 2:485). As a condition, in the case of cow, sheep, goat, camel, gold, and silver, the person has to own them for eleven months and pay the zakat at the end of the twelfth month. -
Sayyids and Shiʽi Islam in Pakistan
Legalised Pedigrees: Sayyids and Shiʽi Islam in Pakistan SIMON WOLFGANG FUCHS Abstract This article draws on a wide range of Shiʽi periodicals and monographs from the s until the pre- sent day to investigate debates on the status of Sayyids in Pakistan. I argue that the discussion by reform- ist and traditionalist Shiʽi scholars (ʽulama) and popular preachers has remained remarkably stable over this time period. Both ‘camps’ have avoided talking about any theological or miracle-working role of the Prophet’s kin. This phenomenon is remarkable, given the fact that Sayyids share their pedigree with the Shiʽi Imams, who are credited with superhuman qualities. Instead, Shiʽi reformists and traditionalists have discussed Sayyids predominantly as a specific legal category. They are merely entitled to a distinct treatment as far as their claims to charity, patterns of marriage, and deference in daily life is concerned. I hold that this reductionist and largely legalising reading of Sayyids has to do with the intense competition over religious authority in post-Partition Pakistan. For both traditionalist and reformist Shiʽi authors, ʽulama, and preachers, there was no room to acknowledge Sayyids as potential further competitors in their efforts to convince the Shiʽi public about the proper ‘orthodoxy’ of their specific views. Keywords: status of Sayyids; religious authority in post-Partition Pakistan; ahl al-bait; Shiʻi Islam Bashir Husain Najafi is an oddity. Today’s most prominent Pakistani Shiʽi scholar is counted among Najaf’s four leading Grand Ayatollahs.1 Yet, when he left Pakistan for Iraq in in order to pursue higher religious education, the deck was heavily stacked against him. -
Living the Muslim Life - Meditating and Retreating to the Mosque for the Last 10 Days of Ramadan Can Bring a Special Closeness to and Charitable Causes
The Ten Obligatory Acts Shahadah – 1st Pillar Salah – 2nd pillar Salah at home: Muslims are allowed to pray at home. They must perform wudu Sawm – 3rd pillar before prayer but they do not need a special room in their house to pray. Sunni Muslims refer to their faith as ‘the house of Islam’ ‘There is no God but Allah and Muhammad is the History of Salah Muslims will use a prayer mat, which they position so it is facing Makkah, in the same way as it would in a mosque. Muslims women can often find it useful to Ramadan: Ramadan is the ninth month of the Muslim Year, but that does not mean that it happens in September. by which they mean their home. A house needs Prophet of Allah’ Salah is the five times a day ritual prayer of Islam. Salah as it pray at home, especially if they have children to look after. Muslims traditionally follow a lunar calendar which is slightly shorter than the solar year, it means that Ramadan will foundations and for Muslims, this is the Qur’an. The is known today began with Muhammad. According to the Muslim be slightly earlier (by about ten days) in the Western calendar every year. ‘House of Islam’ is supported by the 5 pillars. The Ten Shahadah means ‘to observe, witness, testify’, The biographies, Muhammad began a system of morning and evening Jummah prayer: The midday prayer every Friday is considered to be special, Obligatory Acts were developed by the Twelve Imams of first part shows the belief of Tawhid, that there is prayers. -
Affidavit in Support of Criminal Complaint
AFFIDAVIT IN SUPPORT OF CRIMINAL COMPLAINT I, Joseph W. Ferrell, being first duly sworn, state as follows: INTRODUCTION AND AGENT BACKGROUND 1. I am a Special Agent with the Federal Bureau of Investigation (“FBI“). I have been in this position since May 12, 2019. Prior to joining the FBI, I served four and a half years in the United States Army, most recently as a Squad Leader in the 82nd Airborne Division, to include a ten month deployment to Afghanistan. After completing my enlistment with the Army, I was a Management Analyst on an Internal Performance Audit team with the National Science Foundation, working on an audit of government accountability for equipment purchased on multi- million dollar grants. Since joining the FBI, I have been assigned to an extraterritorial terrorism squad primarily investigating terrorism financing operations. I am assigned to the Washington Field Office of the FBI. 2. This affidavit is being submitted in support of a criminal complaint alleging that MUZZAMIL ZAIDI (ZAIDI), ASIM NAQVI, ALI CHAWLA, and others known and unknown have conspired to provide services to Iran and the government of Iran (GOI), by collecting money in the United States on behalf of the Supreme Leader of the Islamic Republic of Iran, the Ayatollah Ali Husseini Khamenei (hereinafter, the Supreme Leader of Iran), and causing the money to be transported to Iran, without having first obtained a license from the Office of Foreign Assets Control (OFAC), as required by law, in violation of 50 U.S.C. §§ 1701-1705. The complaint also alleges that ZAIDI has acted within the United States as an agent of the GOI without having first notified the Attorney General, in violation of 18 U.S.C § 951. -
The Peter and Katherine Tomassi Essay the Iranian Revolution
16 Salvatore • Causes & Effects: Global Financial Crisis The Peter and Katherine Tomassi Essay could potentially achieve gradually. Surprisingly household savings thE iranian rEvolution: aSSESSinG thE already seem to have begun rising in the past year. PowEr, inFluEnCE and SoCial PoSition In the present crisis atmosphere, many nations may over- oF ShiitE ulama in iran, 1890–1979 regulate and impose excessive restrictions on financial activities that would be detrimental to future growth. There is also the dan- ger that the large injection of liquidity in the United States and in José Ciro Martinez other advanced countries to jump-start their economies will lead to t was an oft-unrecognized assumption of modernization the- hyperinflation in two to three years’ time, which would then require ory, the dominant social science paradigm of the 1960s and a sharp tightening of monetary policy. I1970s, that the character and trajectory of historical change was both universal and unilinear. Drawing mainly on the work of ConCluSion Max Weber,1 scholars such as David Apter, Seymour Martin Lip- set, and Middle East expert Daniel Lerner argued that economic Eventually this crisis will end as all crises do. The important growth, capitalism, urbanization, and the impact of Western cul- question then becomes: will growth in advanced countries, espe- tural forms were essential factors for democratic development and cially in the United States, be rapid or slow? In short, will there be would result in the eradication of primitive or traditional forms growth or stagnation after recession? Of course, no one can know of societal organization and everyday life. -
The Iranian Nexus: Peace As a Substantive and Complex Value in the History of Iran
The Iranian Nexus: Peace as a Substantive and Complex Value in the History of Iran Author: Siavosh Bigonah Malmö University Department of Global Political Studies Peace and Conflict Studies Bachelor Thesis, 15 credits Spring 2016, FKV III, FK103S Supervised by Dr. Ane Kirkegaard Word count: 16 465 Abstract This study explores Iran’s political and cultural history in order to better understand the country’s current stance on international politics and peace. This study asks: what defines peace in Iranian discourse? To this end, this thesis employs a Foucauldian archaeological and genealogical methodology on historical research and contemporary primary sources. The historical data is mainly secondary sources, whilst primary sources are drawn from contemporary speeches, interviews and articles presenting Iranian foreign political thought. First of all, this study uncovers the major research gaps concerning Iran in peace research. This speaks to the general lack of diversity and inclusiveness in the subject of Peace and Conflict studies, and hence contrary to its claim of being universally relevant. Relevance comes with knowledge of other traditions and conversations across divides, which is typically absent in a universalised provincialism. Secondly, contemporary Iranian political discourse represents a continuity from antiquity, incorporating deep-rooted practises of cosmopolitanism and structural peace, represented by 4000-years of experiences in state- building, conflict management, continuous movement of people and changing centres of political power. In short, Iran has a long experience of multi-polarity, multi-ethnicity and multi-religiosity across time and space. Prologue In October 1978, Foucault wrote an article in Le Nouvel Observarteur, where he explains in his own views what the Iranian revolution was all about. -
Ethnohistory of the Qizilbash in Kabul: Migration, State, and a Shi'a Minority
ETHNOHISTORY OF THE QIZILBASH IN KABUL: MIGRATION, STATE, AND A SHI’A MINORITY Solaiman M. Fazel Submitted to the faculty of the University Graduate School in partial fulfillment of the requirements for the degree Doctor of Philosophy in the Department of Anthropology Indiana University May 2017 i Accepted by the Graduate Faculty, Indiana University, in partial fulfillment of the requirement for the degree of Doctor of Philosophy. Doctoral Committee __________________________________________ Raymond J. DeMallie, PhD __________________________________________ Anya Peterson Royce, PhD __________________________________________ Daniel Suslak, PhD __________________________________________ Devin DeWeese, PhD __________________________________________ Ron Sela, PhD Date of Defense ii For my love Megan for the light of my eyes Tamanah and Sohrab and for my esteemed professors who inspired me iii ACKNOWLEDGEMENT This historical ethnography of Qizilbash communities in Kabul is the result of a painstaking process of multi-sited archival research, in-person interviews, and collection of empirical data from archival sources, memoirs, and memories of the people who once live/lived and experienced the affects of state-formation in Afghanistan. The origin of my study extends beyond the moment I had to pick a research topic for completion of my doctoral dissertation in the Department of Anthropology, Indiana University. This study grapples with some questions that have occupied my mind since a young age when my parents decided to migrate from Kabul to Los Angeles because of the Soviet-Afghan War of 1980s. I undertook sections of this topic while finishing my Senior Project at UC Santa Barbara and my Master’s thesis at California State University, Fullerton. I can only hope that the questions and analysis offered here reflects my intellectual progress. -
Proquest Dissertations
Imam Kashif al-Ghita, the reformist marji' in the Shi'ah school of Najaf Item Type text; Dissertation-Reproduction (electronic) Authors Abbas, Hasan Ali Turki, 1949- Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 28/09/2021 13:00:20 Link to Item http://hdl.handle.net/10150/282292 INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter &ce, while others may be from aity type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book. -
Islam Practices Revision Booklet
GCSE Religious Studies Islam Practices Revision Booklet Paper 1: Religious Beliefs and Practices Contrast For the Islam Practices 4 mark questions you need to be able to explain how beliefs influence a Muslim. In other words… How does this belief impact them? What do they do because of this belief? How do they feel because of this belief? How does having this belief affect their lives? How does this belief change the way they live? One way a belief in _____________ influences a Muslim is… Another way a belief in ____________ influences a Muslim is… 2 Ablution Ritual washing in Islam. The Arabic term is wudu. Arafat A plain near to Makkah where pilgrims gather to worship, pray and ask for forgiveness. This takes place on the ninth day of the Islamic month, the day before Eid ul Adha. Ashura A very important festival in Shi’a Islam, occurring on 10th Muharram. Shi’a Muslims commemorate the martyrdom of Hussein (Muhammad’s grandson). Ashura is observed by Sunni Muslims for a different reason, as a day of repentance for sins in the belief that they will be forgiven. Fasting Not eating or drinking. It refers especially to sawm, which is the 4th of the Five Pillars. During the month of Ramadan, Muslims fast from sunrise to sunset. Friday prayer Jummah. Friday prayers in the mosque, where a sermon (khutbah) is heard. Greater jihad This refers to the duty of every Muslim to live a good life, staying faithful to the beliefs and obeying the commands of Islam. 3 Hajj Annual pilgrimage to Makkah, which all Muslims must undertake at least once in their lives, unless prevented by problems over wealth or health. -
Twelver Shi'ite Islam: Conceptual and Practical Aspects
TWELVER SHI'ITE ISLAM: CONCEPTUAL AND PRACTICAL ASPECTS M. Ismail Marcinkowski* Introduction ecent political events surrounding the Iranian "nuclear crisis", as well Ras the still unsettled fate of Iraq have resulted in a renewed interest in the Shi'ite dimension of Islam among political observers. The events in mainly Shi'ite Iraq and Iran should also be of concern to policy-makers in Southeast Asia, and this is not only because of the possibility of the almost certain occurrence of "solidarity effects" among Muslims of the region in general should America go to war against Iran. According to The World Factbook, 1 published annually by the Central Intelligence Agency of the United States, Islam was the second largest religion in 2005. About 15% of the world's Muslims of perhaps up to 1.5 billion are Shi'ites, the majority of them Twelvers. Twelver Shi'ites TAFHIM Online © IKIM Press today constitute the majority in Iran (c. 90%), the Republic of Azerbaijan (c. 75%), Iraq (c. 60-65%), and also in Bahrain (more than 60%), which, nevertheless, has a Sunni Head of State. In Lebanon, the Twelvers constitute more than 40%, the largest single religious group in the country. There are also large minorities in Qatar (c. 20%), Afghanistan (about 19%), Pakistan (about 20% of the total population, especially around Lahore), Dr Marcinkowski is a Visiting Research Scholar with the lnstitute of Defense and Strategic Studies (IDSS) at Nanyang Technological University (NTU), Singapore, as well as Visiting Affiliate at National University of Singapore (NTU). He is the author of Religion and Politics in Iraq. -
Introduction
Introduction A visitor entering the foyer of the Imam Al-Khoei Islamic Centre in New York, with its crystal chandelier and frieze of gilded verses from the Qur’an, will also certainly notice the framed portrait of an ageing, white-bearded, black-turbaned Shi‘i cleric. During the research conducted for this book, I have encountered the same picture many times in many places: the library of a theological college in the Iranian seminaries of Mashhad, an orphanage in Beirut, a small religious school in Bangkok, the prayer room of a community centre in Paris, the website of a charitable association operating in India and the cover page of an Arabic magazine published in London. The face of Grand Ayatullah Abu al-Qasim al-Khu’i adorns the walls of places he never went to. From his classroom in the holy city of Najaf in Iraq, his teachings influenced millions of Shi‘i followers across the world. An eminent scholar, spiritual leader and philanthropist, his legacy traverses time and borders. Any considered assessment of Shi‘i Islam requires looking with a transnational lens beyond the national framework. For centuries, reli- gious networks defined by common affinities have been sustained across localities by the movement of peoples, the exchange of ideas and com- munal practices. The ‘ulama’ (sing. ‘alim; religious scholar) have come to represent the quintessential transnational actor and their continued visibility in the worldwide geography of Shi‘ism is the focus of this book. In the sixteenth and seventeenth centuries, clerics from today’s Lebanon, Bahrain and Iraq settled in Persia at the invitation of Safavid rulers who were converting the country from Sunnism to Shi‘ism.1 Scholarly migration also reinforced the development of major centres of learning in the Iraqi and Iranian shrine cities where the most prominent religious scholars have offered guidance to believers worldwide.