yeah bro, that's what i mean. but, then again... i could be wrong in knowing how things work (or calculated) - since i had never paid the monthly dues. but i believe my principle is correct. it's either monthly, or it's annually paid.

I mean, the key prerequisites of zakat is it meets a full year while being over the threshold.
So if you pay monthly, it must mean that by the end of 12 months, your wealth will always be over the minimum threshold. But the thing is, we never know how long we will live. It may be that we die just one day before a full year had been completed. Or that during the fourth month we are forced to spend so much money that our wealth drops below the required level. That's why I don't prefer this method.
Unfortunately I don't know enough to say what happens if one already paid several months then suddenly one has to empty out one's coffers. For sure the timer resets to zero. But what of the amounts already paid? Your intent was zakat. And we know for sure that "segala amal itu bergantung pada niat nya"
That's also why I don't pay monthly. I not that smart laa.

One more thing to add, to explain further on the ruling/principle I hold, just so that we are clear

The amount calculated is already nett of all expenditures. If one earns rm13k in Selangor (not sure this is the correct threshold of not, just taking example from previous post), but spends 11k per month
Then that person does not have any obligation to pay zakat.

So those people who spend for others so much so that they are not obliged to pay zakat, they get reward in the afterlife and be freed from zakat duties in this worldly life. Double Win!!

Hey brother
Thanks for the response, made me realize that despite the principle i hold i believe to be true, but never really occured to me to check the dalil on the calculation for exclusing the "all expenses"
I believe i learned this a long time ago.
I will try find for you the dalil. But before that, may I know what you mean by "allowable"
??

noted.

this link is similar to what i had learned some 6 or 7 yrs ago:
https://islamqa.info/en/26113

I quote the part that sort of summarize the principle:
"For example: a man takes his salary for Muharram, and saves one thousand riyals of it. Then he does likewise in Safar and the remaining months. When Muharram comes in the following year, he looks at all that he has and pays zakaah based on that."

when the person saves "one thousand riyals of it" (it being the salary), means that is the amount he is able to save after using up some amount for his whatever needs and wants. there is no discrimination here, whether it is a need or a want. the principle is that you only look at what is in your bank account at the end of the 12 month period (the haul, calculated based on hijri calendar, not gregorian).

however, the article did not go into specifics to elaborate the dalil - for which i still owe you. will try to find out more.

edit.
would like to add, the principle of zakat is also that it's applied to what you own. if you spend something, means that money now belongs to someone else (not yours) hence no obligation to pay zakat on that amount. unless, of course, you spend your money to buy gold... hehehe... since gold is "zakat-able" then, you still calculate that amount later when it's due.

This post has been edited by abu.shofwan: Dec 21 2016, 02:55 PM

TS bro, can we start a dedicated thread to discuss umrah and hajj?

not just how to do it or those technicalities and dalil, but also to share on experiences with the agents, hotels, etc.

i also not much ilmu
but more importantly, i no power, laaa
kenot delete trolls

if i start the thread then trolls come and flood the thread, then how...

Got triggered by one of the threads - so posting this in /lmf for discussion. and anyway, this thread had been quiet for too long lar...

subject: Does true love actually exist? talking about love that leads to marriage.

Well, in the perspective of Islam, the highest level of love one can attain is actually love in the name of Allah. So when you love your spouse because of Allah, that is the highest level. It is higher (meaning, that Allah appreciates it moooore) than when you love your spouse because [insert any other reason here - for example, because she's pretty, rich, etc.]

While the hadits that is often quoted (see below) relates to expressing the feeling for a brother (or female to female), it is not restricted to brotherly/sisterly love. one can say it to one's spouse.

So in my mind, this is what true love should be in the view of Islam.

Some dalil (not only hadits) related to loving someone because of Allah

Dari Habib bin ‘Ubaid, dari Miqdam ibnu Ma’dy Kariba –dan Habib menjumpai Miqdam ibnu Ma’di Kariba-, ia berkata, “Nabi shallallahu ‘alaihi wa sallam bersabda,

إِذَا أَحَبَّ أَحَدُكُمْ أَخَاهُ فَلْيُعْلِمْهُ أَنَّهُ أَحَبَّهُ

“Jika salah seorang di antara kalian mencintai saudaranya hendaklah dia memberitahu saudaranya itu bahwa dia mencintainya.” (HR. Bukhari dalam Adabul Mufrod no. 421/542, shahih kata Syaikh Al Albani)

Ibnu ‘Abbas berkata,

من أحب في الله، وأبغض في الله، ووالى في الله، وعادى في الله، فإنما تنال ولاية الله بذلك، ولن يجد عبد طعم الإيمان وإن كثرت صلاته وصومه حتى يكون كذلك. وقد صارت عامة مؤاخاة الناس على أمر الدنيا، وذلك لا يجدي على أهله شيئا.

“Siapa yang mencintai dan benci karena Allah, berteman dan memusuhi karena Allah, sesungguhnya pertolongan Allah itu diperoleh dengan demikian itu. Seorang hamba tidak adakn bisa merasakan kenikmatan iman walaupun banyak melakukan shalat dan puasa sampai dirinya berbuat demikian itu. Sungguh, kebanyakan persahabatan seseorang itu hanya dilandaskan karena kepentingan dunia. Persahabat seperti itu tidaklah bermanfaat bagi mereka.” (Diriwayatkan oleh Ibnu Jarir disebutkan dalam Kitab Tauhid Syaikh Muhammad At Tamimi)

Sumber : https://rumaysho.com/6319-aku-mencintaimu-karena-allah.html

diriwayatkan oleh Imam Ahmad dan Abu Dawud dari sahabat Anas bin Malik, beliau berkata:

أن رجلاً كان عند النبي صلى الله عليه وسلم فمر به رجل فقال: يا رسول الله إني لأحب هذا، فقال له النبي صلى الله عليه وسلم: أعلمته؟ قال: لا، قال: أعلمه، قال: فلحقه فقال: إني أحبك في الله، فقال: أحبك الذي أحببتني له

Bahwasanya ada seorang sahabat yang sedang berada di sisi Nabi shāllallahu ‘alaihi wa alihi wasallam, kemudian seseorang lewat di hadapan mereka. Lantas sahabat ini mengatakan: “Wahai Rasulullah, sesungguhnya aku benar-benar mencintai orang ini”. Maka Nabi shallallahu ‘alaihi wasallam pun berkata kepadanya: “Apakah engkau telah memberitahukan rasa cintamu kepadanya?” Ia berkata: “Belum.” Beliau berkata: “Jika demikian, pergilah dan beritahukan kepadanya”. Maka ia langsung menemui orang itu dan mengatakan “Inni uhibbuka fillah” (sesungguhnya aku mencintaimu karena Allah), lalu orang tersebut menjawab: “Ahabbakalladzi ahbabtani lahu” (Semoga Allah mencintaimu, Dzat yang telah menjadikanmu mencintai aku karena-Nya).

Hadist ini diriwayatkan oleh Ahmad dalam Musnad-nya dan Abu Dawud dalam Sunan-nya. Hadist ini juga diriwayatkan oleh ath-Thabrani dalam Al-Mu’jam. Dalam riwayat Ath-Thabrani terdapat tambahan: “kemudian sahabat ini kembali menemui Nabi shallallahu ‘alaihi wasallam dan menceritakan jawaban orang tersebut kepada beliau. Mendengar cerita sahabat ini Nabi shallallahu ‘alaihi wasallam pun bersabda: “engkau akan bersama dengan orang yang kau cintai dan untukmu pahala atas apa yang kau harapkan dari rasa cintamu itu”. Hadist ini dinilai shahih oleh Al-Hakim dan Ibnu Hibban dan disetujui oleh Adz-Dzahabi dalam Al-Mustadrak (189/4).


Sumber: https://muslimah.or.id/4022-hukum-ucapan-ak...kan-mahram.html

I should add, though, for clarity.

All the articles I have read through (not that many, to be honest) specifically stated that despite this being the "highest level" of love, one cannot simply say it out loud to the opposite sex (except in the case of spouse) - to prevent fitnah, syubhat, and what not lah...

insert "One does not simply walk to Mordor" internet meme here...

A little known ruling

Trade (buying & selling) within the Masjid and surrounding area.

A few articles I've read confirmed that trade in the masjid and its surrounding area is forbidden. Some argue that it is haram, some say it's just makruh. At the very least we can say it is definitely makruh.

I myself tend to agree on it being haram, as the following excerpts show.


37701: Selling food for charity at iftaar

Can we sell food for charity at an iftaar in the mosque, the proceeds of which are to be spent on poor people living near the mosque?.
Published Date: 2002-11-14
Praise be to Allaah.

What is meant by selling food for charity is that some people prepare food of whatever type at home, then they sell it and they donate the money raised to a charitable project or give it in charity.

This is a good deed and a kind of charity, and cooperating in charity, for which a person earns reward as do all those who participate in it, whether they contribute money or efforts, etc. All of that is included in the words of Allaah (interpretation of the meaning):

“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety)”

[al-Maa'idah 5:2]

But we should note that the buying and selling should be done outside the mosque itself, because it is haraam to buy and sell inside the mosque. The Prophet (peace and blessings of Allaah be upon him) said: “If you see anyone buying and selling inside the mosque, say, ‘May Allaah not cause your trade to be profitable.’” Narrated by al-Tirmidhi, 1321; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 1066

And Allaah knows best.

https://islamqa.info/en/37701

Hukum jual-beli di mesjid adalah haram, berdasarkan hadits-hadits berikut,

عَن أَبِيْ هُرَيْرَةَ أَنَّ رَسُوْلَ اللهِ صَلَّى اللهُ عَلَيْهِ وَ سَلَّمَ قَالَ إِذَا رَأَيْتُمْ مَنْ يَبِيْعُ أَوْ يَبْتَاعُ فِي الْمَسْجِدِ فَقُوْلُوا لاَ أَرْبَحَ اللهُ تِجَارَتَكَ

Dari Abu Hurairah, Rasulullah bersabda, “Jika kamu melihat orang menjual atau membeli di mesjid maka katakanlah, ‘Semoga Allah tidak memberi keuntungan pada daganganmu.’” (Tirmidzi: 1232 dan beliau berkata, “Hasan gharib,” Abu Daud: 400, ad-Darimi: 1365, Shahih Ibnu Hibban: 1650, dinilai shahih oleh al-Albani dan ar-Arnauth dalam Shahih Ibnu Hibban)

أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَ سَلَّمَ نَهَى عَنِ الشِّرَاءِ وَ الْبَيْعِ فِي الْمَسْجِد

“Nabi shallallahu ‘alaiihi wa sallam melarang jual-beli di mesjid.” (Ibnu Majah : 749)

https://konsultasisyariah.com/2030-jual-beli-di-masjid.html

hence my opening remarks of "little known" - also, it may stem from the following belief, i.e. that some people believe it is not makruh, or that some ahli ilmu permits trade in the masjid. however, please note the argument against this belief.

[start quote]

Sebagian murid asy-Syafi’i berpendapat bahwa jual-beli di mesjid tidak makruh. Hadits-hadits tadi membantah mereka. Sedangkan murid-murid Abu Hanifah membedakan, bahwa jual-beli yang ramai itu dibenci, sedangkan yang tidak ramai itu tidak dibenci. Pembedaan ini tidak ada dalilnya. (Nailul Authar: 2/455, no. Hadits 641)

Imam Tirmidzi berkata, “Sebagian ahli ilmi membolehkan jual-beli di mesjid.”

Al-Allamah Mubarakfuri, dalam syarahnya, berkata, “Saya tidak mendapatkan dalil yang menunjukkan demikian. Bahkan hadits-hadits bab merupakan hujjah (membantah) orang yang membolehkan.” (Tuhfatul Ahwadzi)


Sumber: https://konsultasisyariah.com/2030-jual-beli-di-masjid.html

[end quote]

with regards to the kawasan parking and what not, there are several literature (can't remember whether it was hadeeth or atsar sahabat) that point to the immediate surrounding area to be included in this ruling. however, if there is a physical limit/boundary, such as a public wall (i.e. not the wall of the masjid itself laa), road, river, fence etc. then anything outside that would be considered external and therefore excluded from this ruling - even if such area/land belongs to the masjid. for example, the land which "belongs" to the masjid is 20000 ft2, where some of it lies across the road - then that area across the road is permissible for trades.

Quoted from one of the articles I read:

[start quote]

Hal ini karena para ulama telah menggariskan satu kaidah yang menyatakan,

الْحَرِيْمُ لَهُ حُكْمُ مَا هُوَ حَرِيْمٌ لَهُ

“Sekelilingnya sesuatu memliki hukum yang sama dengan hukum yang berlaku pada sesuatu tersebut.” (Al-Asybah wan Nazha’ir: 240, as-Suyuthi).

Kaidah ini disarikan oleh para ulama ahli fikih dari sabda Nabi shallallahu ‘alaihi wa sallam,

إِنَّ الْحَلاَلَ بَيِّنٌ وَإِنَّ الْحَرَامَ بَيِّنٌ وَبَيْنَهُمَا مُشْتَبِهَاتٌ لاَ يَعْلَمُهُنَّ كَثِيْرٌ مِنَ النَّسِ فَمَنِ اتَّقَى الشُّبُهَاتِ اسْتَبْرَأَ لِدِيْنِهِ وَعِرْضِهِ وَمَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ كَالرَّاعِي يَرْعَى حَوْلَ الْحِمَى يُوشِكُ أَنْ يَرْتَعَ فِيْهِ أَلاَ وَإِنَّ لِكُلِّ مَلِكٍ حِمًى أَلاَ وَإِنَّ حِمَى اللهِ مَحَارِمُهُ

“Sesungguhnya yang halal itu nyata, dan yang haram pun nyata. Sedangkan antara keduanya (halal dan haram) terdapat hal-hal yang diragukan (syubhat) yang tidak diketahui kebanyakan orang. Maka barangsiapa menghindari syubhat, berarti ia telah menjaga keutuhan agama dan kehormatannya. Sedangkan barangsiapa yang terjatuh ke dalam hal-hal syubhat, niscaya ia terjatuh ke dalam hal haram. Perumpamaannya bagaikan seorang penggembala yang menggembala (gembalaannya) di sekitar wilayah terlarang (hutan lindung), tak lama lagi gembalaannya akan memasuki wilayah itu. Ketahuilah, bahwa setiap raja memiliki wilayah terlarang. Ketahuilah, bahwa wilayah terlarang Allah adalah hal-hal yang Dia haramkan.” (HR. al-Bukhari, no. 52 dan Muslim, no. 1599).


Sumber: https://konsultasisyariah.com/3237-hukum-ju...ras-masjid.html

[end quote]

kalau ini macam bukan jual beli bro... beza jenis akad

yang tak boleh akad jual beli... so bagi yang nak nikah kat masjid tu, masih lagi boleh...

not sure if the bike is "within" the vicinity or not. if like in Bank Islam KLCC, the bikes cannot be considered "within the vicinity" - even got a coffee shop there as well. But since the masjid is in the basement, there is clear demarcation.

according to the articles I quoted before, the area around the masjid is still subject to the same ruling as "inside" the prayer halls. the limit is where there is physical boundary (road, fence, etc.) where it is considered as "purely public" (for lack of a better terminology) space.

btw, the prohibition to do buying-selling does not invalidate the act of it, i.e. your sales/purchases are still valid. however, there is no "pahala" for doing so in the masjid and may even result in sin (if we take the ruling of it being haram).

I tried searching with various keywords for this, but couldn't find any satisfactory articles, which directly addresses the question. Maybe others can help?

Best I can get is that the "general" principle of participating in sinful acts is haraam based on a verse in the Quran:

وَلاَ تَعَاوَنُواْ عَلَى الإِثْمِ وَالْعُدْوَانِ وَاتَّقُواْ اللّهَ إِنَّ اللّهَ شَدِيدُ الْعِقَابِ

Artinya: “Dan janganlah kalian saling tolong menolong dlm perbuatan dosa dan pelanggaran. Dan bertakwalah kamu kepada Allah, sesungguhnya Allah sangat berat siksa-Nya.” (QS. Al-Maa-idah: 2)

based on the above, if we know for sure our money is going to be used for the gambling activities, then we are not permitted to give charity.

However, and this is where I couldn't find more detailed explanation, it is still unclear what is the ruling if we cannot make sure our money is the one used for the sinful act. I mean, what if we give RM 10, while on the whole the beggar received RM 110 through out the day. The next day, RM 5 is used to buy the ticket.

Sure we can argue the RM 5 came from other people's pocket, not from our money and that our money went to his food (or whatever else). One can also argue that our money participated in the act, and our contribution is 5 divided by 110. Or we can also argue that it doesn't matter what percentage, we did in fact participate. Without proper dalil, I have no idea which of these is correct.

So for me (and I am not telling you to follow me, no sir!!) I would refrain from such an act, based on the principle that we should avoid the "grey areas" - until such time that it becomes clearly permissible.

...
[preceding text removed by Abu.shofwan to get to the core of the explanation]

The most correct view is that the bristles of pigs and the hair of dogs and other animals are taahir (pure).

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: With regard to hair growing on a body that is impure, Imam Ahmad had three reports:

1. That all kinds of hair are pure, even the hair of dogs and the bristles of pigs. This is the view favoured by Abu Bakr ‘Abd al-‘Azeez.

2. That all kinds of hair are impure, as is the view of ash-Shaafa‘i.

3. That if the hair of the dead animal was pure when it was alive, then it is pure, as in the case of sheep and mice; but the hair of animals that are regarded as impure when they are alive is also impure, as in the case of dogs and pigs. This is the view favoured by the majority of his companions.

The most correct view is that all hair is taahir (pure), whether it comes from a dog, a pig or other animals. This is unlike the saliva.

Based on that, if the dog’s hair is wet and it gets onto a person’s clothes, there is no problem with that, as is the view of the majority of the fuqaha’, Abu Haneefah and Maalik, and of Ahmad according to one of the two reports from him. That is because the basic principle concerning substances is that they are pure, and we cannot regard anything as impure or haraam except on the basis of evidence to that effect, as Allah, may He be exalted, says (interpretation of the meaning):

“He has explained to you in detail what is forbidden to you, except under compulsion of necessity”

[al-An ‘aam 6:119]

“And Allah will never lead a people astray after He has guided them until He makes clear to them as to what they should avoid”

[at-Tawbah 9:115]

...

[Abu.shofwan removed some text in between, to skip right to the end/conclusion as follow]

Based on that, there is nothing wrong with using a hairbrush made out of boar bristles, and it does not matter if it touches wet hair, but avoiding that is preferable, so as to avoid an area of scholarly difference of opinion.

source:
https://islamqa.info/en/175729

It is important to appreciate that the scholars' opinion differ in this matter (if you read the complete article, you can see that a lot of the earlier scholars consider it as impure) and there is no conclusive/strong evidence that will determine which camp is the most correct one. One cannot blame/bash/curse (or worse, label them as Kafir) another believer for taking the opposing camp - since both camps have their dalils.

I happen to agree more with this ruling (similar ruling apply for the canine fur, mind you), but I don't try to force my "allegiance" on others.

continuing with similar theme as previous post

...

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

With regard to dogs, there are three views among the scholars:

1 – That they are taahir (pure), even their saliva. This is the view of Maalik.

2 – That they are naajis (impure), even their hair. This is the view of al-Shaafa’i and is one of the two views narrated from Ahmad.

3 – Their hair is taahir but their saliva is naajis. This is the view of Abu Haneefah and of Ahmad in the other report narrated from him.

This is the most correct view. So if the wetness of the dog’s hair gets onto one’s garment or body, that does not make it naajis. End quote.

Majmoo’ al-Fataawa, 21/530.

Elsewhere he said:

That is because the basic principle is that substances are taahir, and it is not permissible to regard anything as naajis or haraam without evidence, as Allaah says (interpretation of the meaning):

“while He has explained to you in detail what is forbidden to you, except under compulsion of necessity?”

[al-An’aam 6:119]

“And Allaah will never lead a people astray after He has guided them until He makes clear to them as to what they should avoid”

[al-Tawbah 9:115]

The Prophet (peace and blessings of Allaah be upon him) said: “The purification of the vessel of one of you, if a dog licks it, is to wash it seven times, the first time with soil” – and in another hadeeth, “If a dog licks a vessel…” All of the ahaadeeth mention licking only; they do not mention any other part of the dog, regarding them as naajis is based only on analogy.

...

source:
https://islamqa.info/en/69840

Abu.shofwan's disclaimer
1. As before, it is important that we appreciate the difference in opinion between the scholars and imams on this issue. Both camps have their basis, which should be respected and not cause division among us. One can align one's self with either camp, so long as he/she knows the basis (not just because we like this imam or that imam).
2. Please read the whole article in the source material for the complete explanation

so if the kenduri is prepared (and paid) by other people, i.e. not the family of the deceased, then it should be ok or not?

on a more serious note, and food for thought, I found many articles saying that Imam Syafi'i actually did not like this so called kenduri arwah. i'll link one of the articles here:

https://wahonot.wordpress.com/2008/11/19/fa...-dan-selamatan/

some fatwas from Saudi (english version) related to this gathering at the deceased's house - for further reference:

https://islamqa.info/en/170391
https://islamqa.info/en/14396

This post has been edited by abu.shofwan: Feb 15 2017, 09:51 AM

curious to knwo, for those 2 masjid, the "pasar malam" part is within or outside the masjid area?

if we take the rulings of it being haram, sellers can always setup their stalls just outside the boundary, like on the pedestrian walkway (pedestrian walkway is considered public space already), any open space outside the masjid fence/gate, and so on. we can still achieve indirect dakwah and may even attract more buyers, since non-muslim will be able to shop without any protest from fellow muslims.

I'm with you on this. I have a lot of friends from Indonesia, told me stories of beggar's syndicates (esp. in Jakarta), using the elders and even kids to beg here and there. Once even got link to a cover story for this.

So in light of that, I've mostly stopped giving to beggars. Especially those "strong and healthy" young adults and even kids. I consider giving it is not a solution - if I can, I would want to contribute for these people in giving them a job opportunity or something else that might last them not for just one meal. Unfortunately, i'm just a kerani, no owned business or foundation, so I don't know how to do that for now.

As for donasi, I give to people around me, those that I know for sure need the temporary help. if I know of families living around me that often cannot make ends meet, so once in a while I will contribute. If they sell things, I would routinely buy from them even if it's more expensive. If they can do work, I ask (and pay) them to do stuff. Occasionally, I do give money, too. But the point is, I know for sure that my money will not be miss-used or fall into the wrong hands.