Urs of Hzrt Haji Peer Aftab Ahmed Niazi (R.A) -1440 Hijri /2019

Hazrth sahib were Gaddi Nashin & Moallim at Ajmer Sharif.Their Urs is on 20th Shawwal 1440, Approx Monday 24th June 2019
The Latewere an exceptional Spiritual Guide (Murshid) themselves. They had a huge number of Disciples (Murid) all over the world as well as India. People still remember them to this day for their excellent qualities in personality and services as Gaddi Nashin & Chief Moaalim /Khadim of Ajmer Sharif.Disciples travel to Ajmer Sharif during the URS of Hazrth Sahib (R.A).
In their life time Hazrth sahib (R.A) travelled to other countries propagating the Ajmer Sufi Message of: “Hazrath Khwaja Moinuddin Chishty (R.A)”. Hazrth Sahib (R.A) gave his Seven son’s Physical & Theoretical Tasawwuf (Mysticism) education during their upbringing. It is these sons & Grandsons (Gaddi Nashin & Chief Moallim ) that now travel throughout the world propagating the Sufi principle of life & treating people through ancient Methods of Sufi Healing through the blessing of Ajmer Sharif shrine.Hz Syed Aftab Ahmed sahib (R.A) Passed away during Zohur Namaz while in Sajda (Postration). They Died in Muscut in Oman, From there they were brought back to Ajmer Sharif to be buried in Ajmer Sharif Dargah Demise.Hazrth Sahib (R.A) were laid to rest in the Cemetery Dedicated for the Ajmer Sharif Gaddi -Nashin community, located within the demise of the blessed Ajmer Sharif Dargah. This demise is called “Chaar Yaar”.
coming to Ajmer Sharif?
If you would like to take part by making an offering for Fathia, Nazar-o-Niaz, Qurbani,or Gyarmee , Chattie fathia sharif or you would like to take part in Urs of Wali-Allah’s (All Sufi Saint’s from all Silsila’s); you can send your heartily offerings & donations direct to us safely now! or in the future.
Also in the Mosque inside Ajmer sharif Darbar we can arrange for Dua-e-karima, khatam-e- khwajgan, Dua-e-Shifa, Ayate karima and similar dua’s on your behalf . We can arrange for food to be made in Big deg & Small deg at Darbar .
We can also arrange on your behalf flowers for Mazar Sharif and chadder (Shrowd) or present Sandal wood in Mazar Sharif. Also we can arrange for lungar (Feeding) the poor people. Also arrangements can be made for Haqiqa and Bismillah Sharif. The Ajmer Sharif dargah also organise marriages for poor people as well as Education “Taleem”. The Darbar Sharif arranges for all poor tourist in Ajmer sharif , lodging boarding, Transportation and food clothes for the poor people. Also provided are tickets for railway & bus and other expenditure while at Darbar Ajmer Sharif.
You can send hour heartily offerings & donations direct to Ajmer Sharif, safely via Western Union or Money Gram money Transfer,now! or in the future.

Coming to Ajmer Sharif ?

If you, or your loved one’s are intending to come to Ajmer Sharif for Ziarat (Pilgrimage) then please contact us on the details below, so we can assist you in every way we can, to make your Pilgrimage swift, peaceful, effective, blessed & prosperous!
If you would like to take part by making an offering for Fathia, Nazar-o-Niaz, Qurbani,or Gyarmee ,Chattie fathia sharif or you would like to take part in Urs of Wali-Allah’s (All Sufi Saint’s from all Silsila’s); you can send your heartily offerings & donations direct to us safely now! or in the future.
Also in the Mosque inside Darbar Sharif we can arrange for Dua-e -karima, khatam-e- khwajgan, Dua-e-Shifa,Ayate karima and similar dua’s on your behalf . We can arrange for food to be made in Big deg & Small deg at Darbar .
We can also arrange on your behalf flowers for Mazar Sharif of Hazrat  Moinuddin Chishty(R.A)  and Chadder (Shrowd) for Mazar Sharif or present Sandal wood in Mazar Sharif. Also we can arrange for lungar (Feeding) the poor people. Also arrangements can be made for Haqiqa and Bismillah Sharif. The Ajmer Sharif Dargah Administration also organise marriages for poor people as well as Education “Taleem”.
The Darbar Sharif arranges for all poor tourist in Ajmer sharif , lodging boarding, Transportation and food, clothes for the poor Guests. Since they are treated as the Guest’s of Hazrat Khwaja Moinuddin Chishty  (R.A).
   You can send your heartily offerings & donations direct to us safely via Western Union or Money Gram money Transfer. now! or in the future,
please contact: Peer Sahib on :
0091 982 917 2652 (Whats App Enabled) or
0091 9983 3484 28 or 
0091 982 8111  592 (Whats App Enabled)
0091 978 364 6668  (Whats App Enabled)
Email:[email protected]  or [email protected] or
[email protected]
Alternatively you can visit our website:
https://www.ajmergharibnawaz.com
https://www.khwajamoinuddinchishty.com
https://www.ajmerkhwaja.com
https://www.kgn-sanjari.com  … (Details of Fathia & various Sufi Dargah’s in the world)
Blog: https://www.khwajagharibnawaz.org

For further information on work for  Humanity & Charitable causes administered by Ajmer Sharif please visit link below:
Humanity and Charitable causes

URS Hzrt Amir Khusro (R.A) – 1440 Hijri – 2019

Dome of Amir Khusro Dargah ,India

*** Urs of Hazrath Amir Khusro (R.A) ***
This is on   18th of Shawwal 1440 Hijri
Approx: Saturday 22nd June 2019
However the Urs is Celebrated from 16th to 20th Shawwal i.e. From Thursday 20th- Monday 24th June 2019 . The Dargah sharif is in Nizamuddin Aulia -New Delhi-India.

Ab’ul Hasan Yamin al-Din Khusro (R.a), usually known by his pen name as Amir Khusro (or Amir Khusro), is a greatly loved composer of poetry, song and riddles from India. He was born in northern India. His father was of Turkish descent but born in Balkh, Afghanistan, the same region that gave birth to Jalaluddin Rumi. Khusrau’s mother was from Delhi. In 1206 Hazrat Amir Khusrau’s father migrated from transoxiana to delhi but settled in Patiali ( modern Uttar pradesh).
Amir Khusro (R.a) was a Sufi and disciple of Hazrat Nizamuddin Aulia, Mehboob e ilahi (R.a). By the order of his Pir/Sheikh/Spiritual mentor and guide, he developed Urdu language and was famously known as “father of urdu language”. Soon it became the tongue of Sufis both oral and in written forms. Urdu replaced persian language which was used for centuries for administrative work and for bussiness purpose.
Hazrat Ami Khusro (R.a) is often called the “father of qawwali music” — the ecstatic devotional Sufi music of India and Pakistan. He is also credited with the invention of tabla drums, the two hand drums played throughout the Indian subcontinent.Hazrat Amir Khusrau (R.a) was a classical poet and composer who served as court poet to several Delhi sultans.
His songs are still widely sung by Sufis and the devout, in every Sufi qawwali or in sama, around the world. Especially in India and Pakistan.
Hazrat Amir Khusro (R.a)reat Sufi, a wealthy merchant who once exchanged all his wealth for a pair of His Holiness Sultan-ul-Mashaikh shoes, an intellectual gaint of many languages, an artist, a prolific author, a genius musician who invented the ‘sitar’, a versatile composer and a true devoted “Mreed/disciple” of Holiness. He was “All-in-One” type of highly amazing mixture of Divine gifts
Hazrat Amir Khusro (R.A) was the son of Amir Alachin a Turk from Laccheen. His actual name was Saifuddin Mahmood Shamsi. At the invasion of Gengiz Khan he migrated from his native place Kesh near Samarkand to Balkh. Saifuddin was the chieftan of Hazara. Shamsuddin Iltamish the King of Delhi welcomed them to his capital. He provided shelter to the dislodged princes artisans, scholars and rich nobles. Saifuddin was among them.
It was around 626/ 360 A.H/1226 A.D. In 1230 A.D he was granted afief in the district of Patiali (in Etah District-Uttar Pradesh).
He married to BiBi Daulat Naz, who bore him three sons and one daughter. Yaminuddin (Khusro) was one among them born at Patiali, presently known as Hazrat Amir Khusro Nagar in District Etah (U.P.) in the year 652-653 A.H/1252-53 A.D. Yaminuddin’s (Khusro) father Saifuddin was mostly engaged in battles, and was killed in 660 A.H/1260 A.D. Yaminuddin or Khusrau was an intelligent child.
Poetry came to him at the early age of eight. He wrote his first diwan of poetry “Tuh’fatus-saghir” in 1271 A.d.In 1272 at the age of 19 years, Amir Khusrau’s First job was a royal court poet in the with King Balban. He was a royal coutier in more then 7 different Kings,Governors of his time. In the same year 1325 A.d, when Hazrat Nizamuddin aulia (R.a) left this world, soon after 6 months Hazrat Amir khusrau (R.a) also followed his sheikh and left this word with these words:
It is written in books that when Hazrat Amir Khusro, went to see His Holiness Hazrat Syed Nizamuddin Aulia (R.A) for the very first time. It is said that young Amir Khusrau (R.a) went to His Holiness khanqah, but did not entered and remained at the door by remarking, “I shall select my “Peer/Spiritual guide” myself, and if it is bestowed with Divine Power he will converse with me even from distance.” Thus sitting at the door he composed:

Tu an Shah-e-ke bar aiwan-e-qasrat. Kabutar gar nashinad baz garded. Gharib-e mustanande baradar amad. Be ayat andar un ya baz gardad. (You are such a mighty King that if a pigeon sits on your palace, it turns into a hawk. An outsider and a needy person has come at your door, please let him know whether he should come in, or go away). His Holiness who had supernatural powers sent him the following verse in reply: “Biya yet andarun marde haqiqat, Kibama yak nafas hamraz gardad, Agar ablah buwad an mard nadan, Azan rahe ki amad baz gardad.” (The person who knows the truth may come inside so that we may exchange divine secrets between us for a moment. If that person is ignorant, then he should return on the same path from where he has come here.)

Hazrat Amir Khusro (R.a) immediately got up and ran to His Holiness and fell on his feet and wept! His Holiness accepted him as his disciple (murid) and gradually the two became inseparable and attached to each other.
Love is deep rooted in human nature. Every Soul has a natural inclination towards another soul. Love in fact, –beautifies the soul, and beauty of the soul resides in love for humanity. Love, the Sufis believe is greater than religion. Love is the essence of all creeds. Every worshiper worships God out of Love. Love enslaves him. The true majestic welcomes love whatever its guise. One who has a perfect insight beholds God in everything.

“Gori sovay sej par, mukh par daaray kes, Chal Khusrau ghar aapnay, saanjh bhayee chahu des.” “The fair maiden rests on the wreath (of roses), Her tresses covering her face, Let us, Oh Khusrau go back now, The dark dusk settles in four corners.”

More information on the life of Hazrath Amir Khusro (R.A) Can be obtained from link below:
Hz.Amir Khusro (R.A)


Coming to Ajmer Sharif ?


If you, or your loved one’s are intending to come to Ajmer Sharif for Ziarat (Pilgrimage) then please contact us on the details below, so we can assist you in every way we can, to make your Pilgrimage swift, peaceful, effective, blessed & prosperous!
If you would like to take part by making an offering for Fathia, Nazar-o-Niaz, Qurbani,or Gyarmee ,Chattie fathia sharif or you would like to take part in Urs of Wali-Allah’s (All Sufi Saint’s from all Silsila’s); you can send your heartily offerings & donations direct to us safely now! or in the future.
Also in the Mosque inside Darbar Sharif we can arrange for Dua-e -karima, khatam-e- khwajgan, Dua-e-Shifa,Ayate karima and similar dua’s on your behalf . We can arrange for food to be made in Big deg & Small deg at Darbar .
We can also arrange on your behalf flowers for Mazar Sharif of Hazrat  Moinuddin Chishty(R.A)  and Chadder (Shrowd) for Mazar Sharif or present Sandal wood in Mazar Sharif. Also we can arrange for lungar (Feeding) the poor people. Also arrangements can be made for Haqiqa and Bismillah Sharif. The Ajmer Sharif Dargah Administration also organise marriages for poor people as well as Education “Taleem”.
The Darbar Sharif arranges for all poor tourist in Ajmer sharif , lodging boarding, Transportation and food, clothes for the poor Guests. Since they are treated as the Guest’s of Hazrat Khwaja Moinuddin Chishty  (R.A).
   You can send your heartily offerings & donations direct to us safely via Western Union or Money Gram money Transfer. now! or in the future,
please contact: Peer Sahib on :
0091 982 917 2652 (Whats App Enabled) or
0091 9983 3484 28 or 
0091 982 8111  592 (Whats App Enabled)
0091 978 364 6668  (Whats App Enabled)
Email:[email protected]  or [email protected] or
[email protected]
Alternatively you can visit our website:
https://www.ajmergharibnawaz.com
https://www.khwajamoinuddinchishty.com
https://www.ajmerkhwaja.com
https://www.kgn-sanjari.com  … (Details of Fathia & various Sufi Dargah’s in the world)
Blog: https://www.khwajagharibnawaz.org

For further information on work for  Humanity & Charitable causes administered by Ajmer Sharif please visit link below:
Humanity and Charitable causes

Urs of Hzrt Usman Harooni (R.A) 1440 / 2019

Urs Sharif of Hazrat Khwaja Usman Harooni (R.A)  is on 5th & 6th Shawwal .This is Approx Sunday 9th June 2019 depending on the Lunar date of your country.

It is  also Panjavi Sharif on this day .. a Monthly Fathia Shairf (Commemoration) for Hazrath Khwaja Usman Harooni (R.A).

The photo’s above show The Chillah of Hazrat Khwaja Usman Harooni (R.A) Behind the Chillah of Hazrat Khwaja Moinuddin Hasan Chishty (R.A), the Chillah of Hazrat Khwaja Usman Harooni (R.A)(Usmani Chillah) stands with its beautiful building which is surrounded by hills and looks out across the Anasagar lake. Within the Usmani Chillah compound are buried the holy relics of Hazrat Khwaja Usman e Harooni (R.A) , brought from Mecca in 1935 AD, by Nawab Gudri Shah Baba III.

Khwaja Usman Haarooni (R.A)

They were the Spiritual Master/Guide/Murshid of Hz. Khwaja Gharib Nawaz (R.A)

Khwaja Usman Harooni was born in Haroon, which is in Iran. According to some, he was born in 526 AH (1131 AD) and according to others, he was born in 510 AH (1116 AD). He is also known by his nicknames as Abu Noor and Abu Mansur.

When Hzrt Usman Harooni (R.A) was rather young, he came in touch with an absorbed mystic (majzub) by the name of Chirk. This association with Chirk brought about a significant transformation in his life. As a result, the material world lost its charm for him and he decided to embrace a higher moral and spiritual life.

Hzrt Khwaja Usman Harooni (R.A) went to meet Hazrat Haji Sharif Zindani (R.A), a renowned mystic and saint of the Chishti Order, with a request to be enrolled as his spiritual disciple. Khwaja Haji Sharif Zindani (R.A) found him to be a fit person and accepted the request, by placing a four-edged cap upon the head of Khwaja Usman Harooni (R.A).

He then told him that the four-edged cap implied the following four things:

First is the renunciation of this world;
Second is the renunciation of the world hereafter;
Third is the renunciation of the desires of the self;
Fourth is the renunciation of everything other than God.

Hzrt Khwaja Usman Harooni (R.A) spent over thirty years in the company of his spiritual guide. During this period, he was engaged in ascetic practices and prayers. As time passed, he gained many spiritual accomplishments. He was then asked by his spiritual guide to move on and spread the Gospel of Truth.

Travels
Hzrt Khwaja Usman Harooni (R.A) undertook many tours and travels to preach the Gospel of Truth. In the process, he visited many countries and cities. Among them are prominent Bukhara, Baghdad, Falooja, Damascus, Mecca and Madina. During the course of his travels, he performed the Hajj, the annual pilgrimage to Mecca.

In almost all cities, he enjoyed the company of renowned sufis and accomplished dervishes. And while on way to Oosh, he met Sheikh Bahauddin of Oosh (R.A) And when he reached Badakshan, he met a saintly man who was one of the attendants of Hazrat Junayd of Baghdad.

He reached Baghdad once again, and there he stayed for a while. During all the travels, he was accompanied by his close and dear spiritual disciple, Khwaja Moinuddin HasSan Chishty, who carried his tiffin basket.

After a while, Hazrat Usman Harroni visited India, during the rule of Sultan Altamish.

Death
Hzrt Khwaja Usman Harooni (R.A) breathed his last on 5th of Shawaal in the year 617 AH (1220 AD). His blessings are still invoked by thousands of people belonging to every strata of society and every school of thought. While his tomb lies in Mecca, there is also a symbol of his strength and source of his blessings at the Usmani Chilla at Ajmer.

Message and teachings
According to Hzrt Khwaja Usman Harooni (R.a) , a great man is one who is endowed with virtues like contentment, sincerity, self-abnegation, self-sacrifice and above all, spirit of renunciation. He said that the ego in a man was an enemy, as it did not allow him to think rationally, act wisely and live happily. He emphasised that unless a man loves human beings, it is impossible for him to love God.

His advice was simple and his message was as simple and that was “Live”.

To exist is one thing but to LIVE another. To exist means to merely breathe, but to live means to keep the welfare of fellow beings uppermost in priority. To live a good life requires a serious effort on one’s own part. No exterior agency, legislation or act can make the man a moral being. Inner discovery is very important.

To help his disciples live a better life, Khwaja Usman Harooni gave discourses at times to guide them towards a better path. Of his many teachings, prominent are:

  • Once the Friend becomes your friend, the whole universe becomes yours. Then it is necessary that you should become unmindful of everything else except the Friend, should ever be with Him and should follow Him faithfully.
  • According to him, the faithful is one who keeps three things dear to his heart: mendicancy, illness and death.
  • It is best to not weep or wail in times of difficulty. In fact, according to the witness of Hazrat Abdullah Ansari, Holy Prophet Mohammed has laid down that the one who weeps and wails in times of trouble and tribulation invites the curse of God upon himself.
  • The one who feeds the hungry is dear to God. God fulfils a thousand wants and frees such a person from hell-fire.
  • He who gives food to a dervish becomes free from all sins.

***DURING THE URS SHARIF THE JANNATI DARWAZA IS OPENED***

On the 6th day of Eid-ul -Fitar (Monday 10th June 2019 )when the Urs Sharif of Hazrat Khwaja Usman-e-Harooni (R.A) Peer-0-Murshid of Huzoor Gharib Nawaz (R.A). The gate is open part of the day only from early morning to 2:30 P.M.

Peer Sahib of Ajmer Sharif on UK visit. June 2019

Hazrat Haji Peer Syed Farough Ahmed Chishty, Chief Moallim & Gaddi Nashin (key Holder & Caretaker) of Ajmer Sharif Dargah India,will be arriving  in UK, Insha-Allah on Thursday 13th June 2019.Their  personal number in the Country will be : 07784043022 or 07405 729117 (Lines will be opened on 13th June 2019).
. They will be visiting Birmingham, Bradford, Halifax. Please contact given number for further details.
0091 982 917 2652 or  0091 99833 48428 (Both Numbers on Whats App!)
Email: [email protected]
Website: https://www.ajmergharibnawaz.com

—————————————————————

Peer sahib’s  provide Spiritual treatment for Negative Spiritual Possessions, Depression, Body Pain-Joint Pain,Pray for success for the Unemployed,Stress,Devil Extraction, Removal of Black Magic & Evil Spells,  Success in Litigation cases,Pray for success in finding suitable Life Partner,Remedy for any unexplained Medical ailment,Anger Management,Bipolar disorder,Suicidal tendencies.
Remedy for Negative Personality, Success in Exams: Educational,Driving or any other Exam or test. Sleeping Disorder’s,Sleep walking, Nightmares,Children Behaviour Problems. Childless Woman,Skin Disorders,Pimples. Addictions,such as: Drug abuse,Alcoholics,Obesity etc…etc.. Basically any ailment that is considered unexplained by modern Medicine can achieve successful results, through prayer,Fatih Healing – Sufi Healing!…
…..Inshallah! (God Willing!)

Also sufiana methods available for business,Employment,educational success….

Ajmer Sharif Descendants visiting USA – 2019

Khwaja Peer Syed Zafar Chishty , Chief Moallim & Gaddi Nashin of Ajmer Sharif Dargah are on an official visit to Chicago in USA. The are visiting as an endorsed  representative from Ajmer Sharif Dargah since they are Descendants of Hzrt Khwaja Gharib Nawaz (R.A).

They will be arriving in Chicago on 9th of June 2019 ..Insha Allah!

If you would like to meet Hazrat Khwaja Peer  Syed Zafar Chishty -Chief Moallim and Gaddi Nashin of Ajmer Sharif Dargah while they are in USA Please contact them on given numbers below. Peer Sahib’s India number  0091 982 8111  592  is What’sapp enabled therefore, they can be contacted on this number from world over.

Email: [email protected]
Website: https://www.ajmerkhwaja.com

Peer sahib  provide Spiritual treatment for Negative Spiritual Possessions, Depression, Body Pain-Joint Pain,Pray for success for the Unemployed,Stress,Devil Extraction, Success in Litigation cases,Pray for success in finding suitable Life Partner,Remedy for any unexplained Medical ailment,Anger Management,Remedy for Negative Personality, Success in Exams: Educational,Driving or any other Exam or test. Sleeping Disorder’s,Sleep walking, Nightmares,Children Behaviour Problems. Childless Woman,Skin Disorders,Pimples. Addictions,such as: Drug abuse,Alcoholics,Obesity etc…etc.. Basically any ailment that is considered unexplained by modern Medicine can achieve successful results, through prayer,Faith Healing – Sufi Healing!… …..Insh-Allah! (God Willing

Annual openings of the Jannati Darwaza

On the west of the tomb of Khwaja Gharib Nawaz (R.A) and marble screened enclosure, the Jannati Darwaza is situated, which has silver coated shutters. Whosoever performs the act of crossing the gate towards the holy tomb and then walking along the side of the marble wall emerges into the open courtyard through the exit door on the south and then, continuously walks keeping to the right reaches the Jannati Darwaza . It is said that one who enters through the Jannati Darwaza secures a place for himself in heaven.

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The story goes that the great devotee the Principle Khalifa and Successor, Hazrat Shaik Qutubuddin Baktiyar Kaki R.A. who had always held the feet of his peer-0-murshid as paradise itself in an ecstatic mood granted his boon to the gate. Any one irrespective of clan, creed and faith may perform the act of crossing the Darwaza seven times in succession and reap the benefit of the efficacy of the boon.


The Jannati Darwaza is opened four times a year.

The details of opening are as Follows:

1.) From the 1st Rajjab to 6th Rajjab every year, while the Urs celebrations last.

2.) On the Eid-ul Fitar (Eid Day) from early morning to 2:30 P.M. of the day.

3.) On the 6th day of Eid-ul -Fitar when the Urs Sharif of Hazrat Khwaja Usman-e-Harooni, Peer-0-Murshid of Huzoor Gharib Nawaz. The gate is open part of the day only from early morning to 2:30 P.M.

4.) On the 10th of Zilhijja the Jannati Darwaza is opened from early morning to 2:30 P.M. after Zohar Prayer.



Important Events during the month of Shawwal 1440H -2019

The month of Shawwal

Shawwal 1440 Hijri

01 EID-UL-FITR
01 Hazrat Imam Muhammad Bin Ismail Bukhari (Radi Allah Anhu)
01 Hazrat Imam Shirfuddin Boseri (Radi Allah Anhu)
01 Hazrat Imam Fakhruddin Razi(RA)
05 Hazrat Sheikh Muslihuddin Saadi (RA)
05 Urs of Makhdoom Yahya Maneri(RA)  India

5th Monthly Mehfil -Hazrat Khwaja Usman e Haruni (R.A)

6th Monthly -Chattie Sharif of Hzrt Khwaja Moinuddin Chishty (R.A).
06 Syed Taajuddeen Abdur Razzak Baghdadi(RA) Baghdad sharif
06 Urs of Hazrat Khawaja Usman Harooni(Radi Allah Anhu)
07 Hazrat Sayyedena Owais Qarani(Radi Allah Anhu)
07 Hazrat Shah Abdul Aziz Muhaddis Dhelwi
10 Wiladat of A’la Hazrat Imam Ahmed Raza Khan(RA) Bareilly Sharif

11th Monthly – Ghyarmee Sharif of Hzrt Ghouse al Azam (R.A)
15 Hazrat Syedana Hamza (Radi Allah Anhu)
15 Shuhadae Uhad
16 Urs of Hazrat Aurangzeb Alamgir(RA) Shawwal-ul-Mukaram India
18 Urs of Hazrat Ameer Khusro (RA) Shawwal-ul-Mukaram Delhi 
20 Syedah Ruqayaah (Radi Allah Anha)
20 Hzrt  Haji Peer Syed Aftab Ahmed chishty Niazi (R.A) Hyderabad /Ahmedabad house Ajmer sharif –India.

21st Monthly – Ekisvi Sharif of Hzrt Mollah Ali (Karam Allah Wajhu
23 Urs of Hazrat Sayed Ali Jilani(RA) Shawwal-ul-Mukaram Baghdad Sharif.

LAILATUL QADR – The Night of Power 1440 Hijri / 2019


 
The night of Lailatul Qadar is on the Evening of 26th Ramadan 1440 Hijri, which is approx Evening of Saturday 1st June 2019 (Depending on Lunar of your country).
Therefore 27th Ramadan will be on Sunday 2nd June 2019
The month of Ramadan enjoys a intrinsic superiority over all other months of the year. It has a night (Lailatul Qadr) better than thousand months according to the Qur’an:

“Undoubtedly, we sent it down in the blessed and valuable night. And what you know, what the blessed night is? The blessed and valuable night is better than a thousand months. Therein descend angels and ruh (the Spirit) by the command of their Lord for every affair. That is all peace till the rising of the dawn.” (Holy Quran, Surah Qadr)

Aishah (رضي الله عنه) narrated  :
“The Messenger of Allah (ﷺ) would Yujawir (stay in I’tikaf) during the last ten (nights) of Ramadan and he said: ‘Seek the Night of Al-Qadr during the last ten (nights) of Ramadan.’”
(Jami`at-Tirmidhi, Book 8, Hadith 111, – Grade: Sahih)
About the reason of revelation of this verse, it has been narrated by our Prophet (sallal laahu alaihi wasallam) that one day he talked to his Companions about a person of a past nation and informed them that he spent a thousand months praying the whole night and doing Jihad all day. So his companions felt very sorry that due to their short life they cannot get that status. Then Allah Subhanahu wa Ta’ala revealed this verse (Surah) and informed Muslims that though you have not been given long lives yet by praying on the Night of Power you can get the rewards more than a person praying one thousand months.
The Prophet (sallal laahu alaihi wasallam) also described several times the significant values of this night: Hazrat Anas bin Maalik (radi Allahu anhu) reported that the Prophet (sallal laahu alaihi wasallam) said that this month (Ramadaan) has approached to you, a night of this month is better than thousand months. One who failed to get the blessings of this is failed to get any blessings. And no one is failed but he who is truly disappointed.
Allah Subhanahu wa Ta’ala promissed forgiveness to the praying persons in this blessed night: Abu Huraira (radi Allahu anhu) reported that our Prophet (sallal laahu alaihi wasallam) said that one who prays in this night with Imaan and with the intention of getting blessings will be forgiven. Anas bin Maalik (radi Allahu anhu) reported that our Prophet (sallal laahu alaihi wasallam) said that at the Night of Power, Jibrael (alaihis salaam) came down with a group of angels and prayed for mercy for the bondsman who is engaged in the worship of Allah Subhanahu wa Ta’ala sitting or standing.
How to find out Laylatul Qadr:
It is narrated by Hazrat Aisha (radi Allahu anha) that the Prophet (sallal laahu alaihi wasallam) said:

“Seek the Night of Power in the odd nights of the last ten days of Ramadan”.

This Hadith shows that the Night of Power falls on one of the odd nights of last ten days that is 21st, 23rd, 25th, 27th and 29th night. But we have some other indications from the companions of the Prophet (sallal laahu alaihi wasallam) and Muhaddhiseen, that this should be the night of 27th of Ramadaan. Due to this it seems a general consensus among the Islamic Scholars towards the 27th night.
However, it is better to keep vigil during all odd nights of last ten days to get the blessings of this precious night. The Du’a to be read during this night is “Allahumma innaka afuwuh tuhibbul afwa fa’fu anni”. This Du’as was taught to Hazrat Ayesha Siddiqa (radi Allahu anha) by Huzoor (sallal laahu alaihi wasallam) themself.

Urs of Hzrt Mollah Ali (Karam Allah Wajhu)-1440H/2019

Urs Sharif is on 21st Ramadan 1440H
This is approx Monday 27th May 2019
(Depending on the Lunar date of your country)
ELECTIONS
After Sayyiduna ‘Uthman (radi Allahu anhu) passed away, Sayyiduna Ali (radi Allahu anhu) was elected as the fourth Caliph by the Muslims. During the period of the first three Caliphs, Madinatul Munawwarah continued to be the capital of the Muslim world, but Sayyiduna Ali (Karam Allah Wajhu) transferred the Islamic capital to Kufah in Iraq.
EARLY LIFE
Sayyiduna Ali (Karam Allah Wajhu) was the son of Abu Taalib, an uncle of Sayyiduna Rasulullah (sallal laahu alaihi wasallam). Sayyiduna Ali (Karam Allah Wajhu) was married to Sayyadah Bibi Fathima (radi Allahu anha), the daughter of Sayyiduna Rasulullah (sallal laahu alaihi wasallam). They had 3 sons, Sayyiduna Hassan, Sayyiduna Hussain and Sayyiduna Mohsin (radi Allahu anhumul ajma’in).Sayyiduna Ali (Karam Allah Wajhu) took part in the battle of Badr, Khandaq and Khaibar. At Khaibar, it was Sayyiduna Ali (Karam Allah Wajhu) who subdued the Jews with his furious assault. He also held many important positions during the time of Sayyiduna Rasulullah (sallal laahu alaihi wasallam) and the first 3 Caliphs before him.
He had a love for learning and was a great and learned person himself. He had been given the title of “Baabul I’lm” or “Gate of Learning” by Sayyiduna Rasulullah (sallal laahu alaihi wasallam). He was also called “Asaadullah” or “Lion of Allah.”

OPPOSITION
The situation in Madinatul Munawwarah after the murder (Shahaadah) of Sayyiduna ‘Uthman (radi Allahu anhu) was serious. Sayyiduna Ali (radi Allahu anhu’s) first task was to rid Madinatul Munawwarah of the rebels and to return the situation to normal.
Sayyiduna Ali (Karam Allah Wajhu) was able to force the rebels to withdraw from Madinatul Munawwarah and to establish peace and order in the city. The powerful governor of Syria, Sayyiduna Mu’awiyah (radi Allahu anhu), challenged Sayyiduna Ali (Karam Allah Wajhu)and refused to pay homage to him. Sayyiduna Mu’awiyah (radi Allahu anhu) insisted that Sayyiduna Ali (Karam Allah Wajhu) arrest the murderers of Sayyiduna ‘Uthman (radi Allahu anhu) and hand them over to him.
Sayyiduna Ali (Karam Allah Wajhu) was a man with a deep sense of justice and did not want to accuse the wrong people. He needed a peaceful period to trace the culprits. But, Sayyiduna Mu’awiyah (radi Allahu anhu) began accusing him of protecting the murderers, and in this way the old enmity between the two families were revived.

SAYYIDUNA MU’AWIYAH (RADI ALLAHU ANHU)
Unlike most of Sayyiduna ‘Uthman (radi Allahu anhu’s) governors, Sayyiduna Muaawiyah (radi Allahu anhu) displayed great administrative ability and was very popular. He was a God-fearing man and especially known for his mercy. Sayyiduna Ali (Karam Allah Wajhu) was very strict in piety and straight forward. Sayyiduna Muaawiyah (radi Allahu anhu) declared his disobedience to him, because he felt that he was better qualified to lead the Muslim world.

BATTLE OF THE CAMEL
Another serious development took place. Sayyadah Aishah (radi Allahu anha) and two leading Sahaba, Sayyiduna Talha and Sayyiduna Zubair (radi Allahu anhuma) declared their opposition to the Khilaafat of Sayyiduna Ali (radi Allahu anhu). They left Madinatul Munawwarah for Makkatul Mukarramah and from there travelled to Basrah where they rallied men and new supporters.
Sayyiduna Ali (Karam Allah Wajhu) had to crush all opposition. A bloody battle took place near Basrah on the 9th of December 656 A.C. This battle was sparked off by a third force who were the real troublemakers. Just before the battle, both parties had already reached an agreement to settle the dispute. But this third force, the real assassinators of Sayyiduna ‘Uthman (radi Allahu anhu), launched an overnight attack on both camps simultaneously. Each side were under the impression that the other had attacked. The battle began. Several thousand men were lost including the two Sahaba. Sayyadah Aishah (radi Allahu anha) was safe. She was riding a camel during the battle-hence the name “Battle of the Camel.” Sayyiduna Ali (Karam Allah Wajhu) treated her in a most noble and dignified manner and respectfully sent her back to Madinatul Munawwarah. She praised him and deeply regretted opposing Sayyiduna Ali (radi Allahu anhu). Kufa was now made the capital of the Islamic world.

BATTLE OF SIFFIN
Sayyiduna Muaawiyah (radi Allahu anhu) rallied an army to face Sayyiduna Ali (radi Allahu anhu). A battle took place at Siffin on the Syrian border in the July of 567 A.C. Sayyiduna Muaawiyah (radi Allahu anhu) was no match for Sayyiduna Ali (Karam Allah Wajhu)and began to retreat. By the clever proposal of Sayyiduna Amr bin Al As (radi Allahu anhu), the retreating army raised pieces of the Holy Quran on their spears demanding judgement between the two parties. Many pious Muslims on the side of Sayyiduna Ali (Karam Allah Wajhu) refused to fight seeing the Holy Quran displayed in the air.

JUDGEMENT
Two men, one from each side, were appointed to settle the dispute. Sayyiduna Abu Musa (radi Allahu anhu), a pious Sahaba from Sayyiduna Ali (Karam Allah Wajhu) side, and the skilled Sayyiduna Amr (radi Allahu anhu) from Sayyiduna Muaawiyah (radi Allahu anhu’s) side. Sayyiduna Musa (radi Allahu anhu) declared in front of the Muslims that it was decided to recommend the removal of both Sayyiduna Ali ((Karam Allah Wajhu) and Sayyiduna Muaawiyah (radi Allahu anhuma) and that the Muslims should select another man for the Khilaafat. Sayyiduna Amr (radi Allahu anhu) replied that: “He has declared the removal of his leader, while I would conform Muaawiyah as the Caliph.” Chaos followed.

KHAARIJEES
Sayyiduna Ali (Karam Allah Wajhu) prepared to meet Sayyiduna Muaawiyah (radi Allahu anhu) again in battle, but he was moved from his task by a serious conflict that occurred among his men. Some narrow-minded people accused Sayyiduna Ali (Karam Allah Wajhu)of accepting a man-made judgement. Their slogan was: “There is no judgment but with Allah.” They declared that Sayyiduna Ali, Sayyiduna Muaawiyah and Sayyiduna ‘Uthman (radi Allahu anhumul ajma’in) were unbelievers and that Jihad should be declared against them. Ever since this event, they have been known as the “Khaarijees”, which means, “those who left the fold.” They maintained that the Khilaafat should be given to the most eligible Muslim, regardless of his origin. The Kharijees are not regarded as Muslims.

ASSASSINATION
On the 17th of July 659 A.C., Sayyiduna Ali (Karam Allah Wajhu) overcame the Khaarijees in a battle near Nahrawan, in which, it is said, that 40 000 lives were lost.
In the early morning of the 24th of January 661 A.C. (19th Ramadan) , Abdul Rahman bin Muljim, a Khaariji fanatic lay in ambush in the Masjid of Kufah and stabbed Sayyiduna Ali (Karam Allah Wajhu) when he entered the masjid. He passed away on the 21st Ramadan, from the wound. He was 63 years old. They are buried in Najar al-Asharf (Iraq)



The holy Shrine of Hzrt Imam Mollah Ali ( Karam Allaho Wajhu) in Najaf- Iraq

PERSONAL LIFE
Sayyiduna Ali (Karam Allah Wajhu) lived a simple life. He refused any luxury food and wore simple clothes thinking of the poor. He would sleep on the ground and even sit on the floor. He repaired his own clothes and shoes and even did manual labour. He spent nights in Salaah and would fast for three days in a row. Honesty, piety, justice and love of truth were the main marks of his character.

Detailed Account of Zakat (Hanafi Madhab)

Zakat

ZAKAT:

The person who has some wealth and still does not take out Zakat for it is regarded as a great sinner in the sight of Allah Ta’ala. He will be severely punished on the day of judgement. Rasulullah sallallahu alayhi wa sallam said: “The person who possesses gold and silver and does not give Zakat for it, then on the day of judgement, slabs of fire will be made for him. These slabs will be heated in the fire of jahannam and his sides, forehead and back will be branded with them. When these slabs become cool, they will be re-heated and the entire process will be repeated.” Rasulullah sallallahu alayhi wa sallam said: “The person who has been given wealth by Allah Ta’ala and despite this does not give Zakat for it, then on the day of judgement this wealth of his will be turned into a huge poisonous snake which will encircle his neck. It will then tear the sides of his mouth apart and tell him: ‘I am your wealth and I am your treasures.'” We seek refuge in Allah Ta’ala. Who can bear such severe punishment? It is the height of foolishness and stupidity that we are prepared to pay such a great penalty for a little greed and selfishness on our part. It is extremely foolish and improper to refuse to spend in the path of Allah the wealth that Allah Himself has granted to us.

1. If a person possesses 612.35 grams of silver or 87.479 grams of gold or any currency that equals the value of this amount of gold or silver, and this wealth remains in his possession for a complete year, then on the expiry of this year it will be wajib on him to give Zakat for it. If his wealth is less than this, Zakat will not be wajib. If it is more than this, Zakat will still be wajib.

2. A person possessed the complete nisaab for about four to six months. Thereafter, this nisaab decreased, and after about three months he acquired some other wealth (and he once again possesses the complete nisaab, even in such a case Zakat will be wajib on him. In other words, if a person possesses the nisaab at the beginning and at the end of the year, Zakat will be wajib on him. By the nisaab decreasing during the course of the year, one is not absolved of giving one’s Zakat. However, if his entire wealth is lost and he finds it later, then the beginning of the year will be calculated from the time that he finds his wealth. (The period prior to that will not be calculated).

3. A person possessed the nisaab but prior to the expiry of one year all his wealth is lost and it was not in his possession for the complete year. In such a case Zakatwill not be wajib.

4. A person possesses the full nisaab and also has debts which equal the nisaab. In such a case Zakat will not be wajib.

5. If his debts are such that if he were to fulfil his debts he will have a remainder of wealth which will equal the nisaab, then Zakat will be wajib on him.

6. Zakat is wajib on jewellery, utensils, ornaments, and brocades that have been made with gold or silver. This is irrespective of whether these items are in use or not. In other words, Zakat is wajib on everything that is made of gold or silver. However, if they are less than the nisaab, Zakat will not be wajib.

7. If the gold or silver is not pure but has been mixed with another metal, then one will have to check as to which is more in content. If the gold or silver is more, then the rules which are applicable to both will apply here as well. That is, if they equal the nisaab, Zakat will be wajib. If the content of the other metal is more than that of the gold or silver, it will not be regarded as gold or silver. The rules that apply to brass, copper, steel, tin, etc. will also apply to this metal. These rules will be discussed later.

8. A person does not have the complete nisaab of gold nor of silver. Instead, he has a bit of gold and a bit of silver. If both are added together and their value equals the nisaab of gold or silver, Zakat will be wajib. But if they do not equal the nisaab of either gold or silver after adding them together, Zakat will not be wajib. If thenisaab of gold or silver is complete, there is no need to obtain their value.

9. Assuming that the price of 11.664 grams of gold is R25, and for R1 we can get 17.496 grams of silver and a person possesses double this amount of gold (i.e. 23.328 grams) plus R5 both of which is over and above his needs. Furthermore, he has this gold and cash in his possession for a full year. In such a case, Zakat will be wajib. This is because the 23.328 grams of gold equals R50, and for R50 one can purchase 874.8 grams of silver (50×17.496g). In addition to this, if the R5 were to be added together, this will result in a lot of wealth upon which Zakat will be wajib. However, if he only possesses the 23.328 grams of gold and does not have any cash or silver; Zakat will not be wajib.

10. Assuming that we get 23.328 grams of silver for R1 and a person only possesses R30. Zakat will not be wajib and we will not calculate and say that R30 equals 699.84 grams of silver (i.e. 30 x 23.328 = 699.84) based on the fact that the rand is actually in place of the silver and when we only have gold or silver, then we will take the weight into consideration and not the value. (This rule will only apply when the coins used to be made of silver. These days, coins are made of copper and other cheap metals. We even receive them in return for currency notes. Now the ruling will be that the person who possesses coins or notes equal to the current value of the nisaab of gold or silver, Zakat on this will be wajib.)

11. A person had money equal to the nisaab which was over and above his needs. Prior to the expiry of the year, he received an additional amount. This additional amount will not be calculated separately. Instead, it will be added to the original amount and upon the expiry of the year, Zakat will be wajib on the entire amount and it will be regarded as if the original amount and the additional amount was in his possession for one full year.

12. A person had silver which was equal to the nisaab. Prior to the expiry of the year, he received an amount of gold (whether more or less than the amount ofnisaab). This amount will not be calculated separately. Instead, it will be added to the original amount of silver and Zakat will be wajib on the total amount upon the expiry of that year.

13. With the exception of gold and silver, the rule regarding all other metals such as steel, copper, brass, etc., the utensils that are made of these metals, clothing, footwear, and all other such items is that if these items are for the purpose of trade, Zakat will be wajib on them if they reach the nisaab of either gold or silver and are in the possession of the person for a period of one year. However, if these items do not reach the nisaab, Zakat will not be wajib. If these items are not for the purpose of trade, Zakat will not be wajib irrespective of the amount one possesses. Even if the value of these items reaches thousands of rands, Zakat will not bewajib as long as they are not for the purpose of trade.

14. Zakat is not wajib on household effects such as utensils, pots, big pots, trays, basins, crockery and glassware, the house in which one lives, the clothes which one wears, jewellery made of pearls, etc. This is irrespective of the amount and irrespective of whether they are being used daily or not. However, if they are kept for the purpose of trade, Zakat will be wajib on them as well. In short, Zakat is not wajib on all items apart from gold and silver if they are not for the purpose of trade. But if they are for trade, Zakat will be wajib on them as well.

15. A person owns several homes from which he collects rent. Zakat is not wajib on these homes irrespective of their value. Similarly, if a person purchases some utensils and hires them out, Zakat will not be wajib on these utensils. In short, by hiring or renting something out, Zakat does not become wajib on that thing.

16. Zakat is not wajib on clothes irrespective of how expensive they may be. However, if they are embroidered with gold or silver thread and if this thread were to be removed and weighed it will be equal to the nisaab, then in such a case Zakat will be wajib. But if it does not reach the nisaab, Zakat will not be wajib.

17. A person possesses some gold or silver, and some goods for trade as well. All these will have to be calculated together. If they reach the nisaab of either gold or silver, Zakat will be wajib. If they do not reach the nisaab, Zakat will not be wajib.

18. Goods for trade will only be regarded as such if they have been purchased with the intention of re-sale. If a person purchases some rice or any other item for his domestic needs or for a wedding, etc. and thereafter decides to sell this item, Zakat will not be wajib on this.

19. Zakat is also wajib on the money that is owed to a person by his debtors. Debts are of three types:

The First Type: The person loaned some gold, silver or money, or sold some tradeable goods to another person. He is owing this money and only repays his debt after a year or two. If whatever he loaned is equal to or more than the nisaab, Zakat will be wajib for all the years that he had loaned the money.

He did not repay the debt at once, but in instalments. The moment he pays an amount equal to the value of 128.304 grams of silver, Zakat will become wajib on him. But if the person repays the value of 128.304 grams of silver in instalments as well, Zakat will only become wajib on the completion of this amount. Each time that this amount is paid, Zakat on it will have to be given. Whenever the person gives the Zakat, he will also have to pay for all the previous years in which theZakat was not paid.

If the money owed is less than the nisaab, Zakat will not be wajib on the person. However, if the person has some other wealth upon which Zakat is necessary, then this wealth should be added to the money owed. If, after adding them together, they equal the nisaab, Zakat will be wajib on the total amount.

20. The Second Type: A person did not loan any cash nor did he give (on credit) any goods for trade. Instead, he sold something which was not originally purchased for re-sale, eg. he sold some of his personal clothing or some household goods, and the person is still owing him the money for these items. In addition to this, the amount that he is owing is equal to or more than the nisaab and he only repays this amount after several years. Zakat will be wajib for all the years. If he does not repay this debt at once, but repays it in instalments, then as long as the paid up instalments do not reach the current nisaab of silver or gold, Zakat will not be wajibon the amount that he collected. The moment an instalment reaches the current nisaab, Zakat becomes wajib for all the years in which Zakat was not paid.

21. The Third Type: The husband owes his wife the mahr (dowry) which had been stipulated at the time of marriage. He only pays this mahr after several years.Zakat will only be calculated from the day that she actually receives her mahr. Zakat for the previous years will not be wajib. If the mahr remains with her for a period of one year after having received it, Zakat will become wajib on her upon the expiry of one year. But if she does not have the mahr (for example, if she spends it), Zakat will not be wajib.

22. A rich person upon whom Zakat is wajib gives his Zakat before the expiry of one year and does not wait until the end of the year. This is permissible and hisZakat will be considered to be fulfilled. But if the person is not rich and envisaged receiving some money in the near future, and therefore gave his Zakat before the expiry of the year, this Zakat of his will not be considered to be fulfilled. When he receives the money and thereafter a year passes, he will have to give his Zakatagain.

23. It is permissible for a rich person to give Zakat for several years beforehand. But if his wealth increases in any given year, he will have to give Zakat for the extra wealth that he obtained.

24. A person has R1000 over and above his basic needs. He also envisages receiving another R1000 from somewhere. Before the expiry of the year, he givesZakat for the total R2000. This is also permissible. However, if his money gets less than the nisaab at the end of that year, then Zakat will not be wajib on him and the Zakat which he had already given will be regarded as a voluntary charity (sadaqah-e-naafilah).

25. A person had some wealth for a full year but before he could give the Zakat, all his wealth was stolen or disappeared in some other way. He will be absolved from giving Zakat. But if the person gives his wealth away or causes it to be destroyed in some way or the other, then he will not be absolved from giving the Zakat. It will remain wajib upon him.

26. After the expiry of the year, a person gave all his wealth in charity. Zakat will not be wajib on him.

27. A person had R2000. After the expiry of one year, R1000 was stolen or he gave it in charity. He will be absolved from giving the Zakat of R1000. He will now only have to give Zakat for R1000.

The Paying of Zakat:

1. Upon the expiry of the year, Zakat should be given immediately. It is not a good habit to delay in carrying out good deeds because it is possible that death may overcome a person and this duty will still remain on his shoulders. If the paying of Zakat is delayed to such an extent that the second year also expires, the person will be a sinner but he can still repent for this sin and pay the Zakat immediately. In other words, he should pay the Zakat that is incumbent upon him at some time or the other in his life and should not leave it out.

2. Zakat is wajib on 1/40th of all the wealth which a person possesses. That is, R2-50 for every R100 or R1 for every R40.

3. At the time of giving the Zakat to a poor person, one must have the intention in his heart that he is giving this money as Zakat. If he merely gives it without making any intention, the Zakat will not be fulfilled. He will have to give the Zakat again, and he will be rewarded separately for the money that he had already given.

4. If the person did not make the intention of giving Zakat at the time of giving it to the poor person, then as long as that money is still in the possession of the poor person, he will be able to make the intention. By making the intention at this stage, his Zakat will be fulfilled. But if the poor person has already spent that money, then the intention that is made at this stage will not be considered. He will have to repeat the payment of his Zakat.

5. A person set aside R2 to be given as Zakat and decided that when he comes across a deserving person he will give it to him. However, when he gave it to the poor person he forgot to make the intention of Zakat. In this case, Zakat will be fulfilled. But if he did not make the intention of Zakat at the time of setting it aside, his Zakat will not be fulfilled.

6. A person has taken out his Zakat for distribution. He has the choice of giving all his Zakat to one person or distributing it among several persons. He also has the option of giving all the Zakat on one day or distributing it over several months.

7. It is better to give one poor person an amount which will be sufficient for him for that day so that he will not have to ask anyone else.

8. It is makruh to give one poor person an amount which makes the giving of Zakat wajib. However, if it is given, the Zakat will be fulfilled. It is permissible and notmakruh to give an amount that is less than this.

9. A person comes to borrow some money and it is known that he is so poor and hard-pressed that he will be unable to fulfil this debt or that he is a very bad payer and never fulfils his debts. If the person gives him some Zakat money and also makes this intention in his heart that he is giving Zakat, then in such a case Zakat will be fulfilled despite the poor person regarding it as a debt.

10. If a poor person is given something as a gift, but in his heart the person has the intention of giving Zakat, even then Zakat will be fulfilled.

11. A poor person is owing you R10. You also have to pay Zakat for a sum of R10 or more. You forgave the poor person the R10 which he is owing you with the intention of it being Zakat. In such a case, Zakat will not be fulfilled. However, if you give him another R10 with the intention of Zakat, Zakat will be fulfilled. It will now be permissible to take this R10 from him as a fulfilment of his debt.

12. If a person has so much of silver in his possession that the Zakat on that silver amounts to 33 grams of silver and the market value of this 33 grams is two silver coins, then it is not permissible to give two silver coins in Zakat because these two coins do not weigh 33 grams. And if silver is paid in Zakat against silver goods, then the weight of the silver being paid is considered and not the price. However, in the aforementioned case, if gold, metal-base coins, clothing, etc. to the value of two silver coins is purchased and given as Zakat, or 33 grams of silver is paid as Zakat, then the Zakat will be fulfilled.

13. It is permissible for a person to appoint someone else to give the Zakat on his behalf. If the person to whom the money has been given does not make the intention of Zakat at the time of giving the money to a poor person, the Zakat will still be fulfilled.

14. You gave a person R2 to be given to another person as Zakat. However, this person did not give the very same R2 which you had given to him. Instead, he gave another R2 which was in his personal possession and thought in his mind that he will take the R2 that you had given him. Even in this case the Zakat will be befulfilled. However, this is on the condition that your R2 is in his possession and he is now taking your R2 in place of his R2. But if he spends your R2 first and thereafter gives his own R2 to a poor person, Zakat will not be fulfilled. Alternatively, he has your R2 in his possession, but at the time of giving his R2 he did not make the intention of taking your R2 later. Even in this case, Zakat will not be fulfilled. He will now have to give R2 in Zakat again.

15. If you did not give him any money but merely asked him to give some Zakat on your behalf and he does this for you, the Zakat will be fulfilled. He should now take whatever amount he had paid from you.

16. If a person pays some Zakat on your behalf without you asking him to do so or without your permission, the Zakat will not be fulfilled. Now, even if you agree or accept his payment on your behalf, it will not be permissible. He does not even have the right to collect or ask you for that money.

17. You have given a person R2 to be given on your behalf as Zakat. This person has the choice of giving it to a poor person himself or asking a third person to give it on his behalf. When giving it to this third person he does not have to mention your name that this Zakat must be given on behalf of so and so person. If that person gives the money to a relative of his, or to his parents if he finds them in need, this is also permissible. However, if the person who was asked to distribute the Zakat is poor himself; he cannot take this money for his personal use. But, at the time of giving the money to him, if you told him to do whatever he likes with the money and that he could give it to whomsoever he wishes, it will be permissible for him to keep it for his personal use.

Zakat on Produce of the Land:

1. A particular place was in the control of the kuffaar. These kuffaar used to live there and lead their normal lives in that place. Thereafter, the Muslims invaded that place, waged war with the inhabitants, captured the place and propagated Islam therein. The Muslim ruler confiscated all the land of that place and distributed it among the Muslims. In the Shariah, such land is referred to as “ushri” land. If all the inhabitants of that place accepted Islam willingly and there was no need to wage a war against them, all the land of that place will still be regarded as ushri land. All Arab lands are also ushri lands.

2. If a person owns an ushri land which has come down to him from his forefathers or purchases it from a Muslim who inherited it from his forefathers, Zakat will bewajib on whatever produce that comes out of this land. The method of paying Zakat for such a land is that the person will have to see how the land was irrigated. If it was irrigated entirely by rain water or if the crops were planted on the banks of a river or stream and these crops grew without having to irrigate them, then one tenth of the total produce of such a plantation will have to be given as Zakat. However, if the plantation was irrigated through any other mechanical means, one twentieth of the total produce will have to be given as Zakat. The same rule applies to an orchard which is on such a land. This is irrespective of the amount of produce, i.e. Zakat will be wajib irrespective of whether the produce is of a considerable amount or very little.

3. The same rule applies to corn, vegetables, esculent vegetables, fruit, flowers, etc.

4. If honey is obtained from an ushri land, from the jungle or a mountain, Zakat on this honey will also be wajib.

5. A person planted a tree in his yard or planted vegetables or some other seed and later it bore some fruit. Zakat on such produce is not wajib.

6. An ushri land does not remain ushri when it is purchased by a kaafir. Later, if a Muslim repurchases it or obtains it in some other way, it will not become an ushriland.

7. This one tenth and one twentieth which we have mentioned, is it wajib on the person who owns the land or on the person who owns the produce of the land? There is a difference of opinion among the ulama in this regard. In order to facilitate matters, we generally say that it is wajib on the person who owns the produce of the land. If the land is given out on lease, Zakat will be wajib on the person who owns the produce. This is irrespective of whether he pays the rent in cash or gives some produce of the land as a form of payment. But if the seeds were provided by the land owner, Zakat will be wajib on both the land owner and the person who owns the produce according to their respective shares.

Zakat on Livestock:

1. The passing of one full year is a prerequisite for Zakat on all livestock.

2. Zakat is fard on livestock. Livestock refers to the animal in which the following factors are found:

(a) It must graze freely for a major portion of the year. It must not be fed in its stable. If it spends half the year grazing freely and half the year in its stable; it will not be regarded as livestock. Similarly, if hay or straw is brought to its stable and it feeds on that hay or straw, it will not be regarded as livestock irrespective of whether this hay or straw was purchased or not.

(b) It must be kept for its milk, for the purpose of pro-creation, or in order to fatten it. If it is not kept for any of these purposes, and instead, is kept for its meat or as a means of transportation, it will not be regarded as livestock.

3. The prerequisite for Zakat on livestock is that it must be a camel, bull, buffalo, goat, or sheep. The female of each is also included. Zakat is not wajib on wild animals such as buck. However, if these wild animals are kept for the purpose of trade, then the Zakat of tradeable goods will be wajib on them as well. The animal that is born through copulation between a domestic animal and a wild animal will fall under the classification of its mother. That is, if the mother was a domestic animal, it will also be regarded as a domestic animal. But if the mother was a wild animal, it will also be regarded as such, e.g. if an animal is born from a buck and female goat, the animal will be classified as a goat. If an animal is born from a white antelope and a cow, the animal will be classified as a cow.

4. An animal which was from among one’s livestock was sold during the course of the year with the intention of trade. Zakat will not have to be given on that animal for that year. The year for that animal will be calculated from the time that the person intended to use it for the purpose of trade.

5. There is no Zakat on young animals which are alone. However, if one is in possession of older animals together with younger animals, Zakat will be obligatory on both young and old animals. Furthermore, the Zakat itself will be paid with the older and not the younger animals. However, if the older animals die after the expiry of one year, Zakat will be waived.

6. There is no Zakat on animals which have been made waqf for the sake of Allah.

7. Zaka as well.

6. A person has R1000 in cash with him. However, he is also in debt for an amount of over a thousand rands. It is permissible to give him Zakat as well. However, if his debt is less than R1000, then this amount that he is owing will be subtracted from the cash that he possesses. Thereafter we will have to see whether the balance that he has is more than the nisaab of Zakat or less than it. If the balance is more than the nisaab, Zakat cannot be given to him. But if it is less, then Zakat can be given to him.

7. A person may be a very rich person at home. However, while on a journey, all his money got stolen or exhausted in some other way to such an extent that he does not even have sufficient funds to reach his eventual destination. It will be permissible to give Zakat to such a person. Similarly, a person who is travelling for hajj and who may be a rich person can also be given Zakat money if all his money gets spent.

8. Zakat cannot be given to a kaafir. It will have to be given to a Muslim. All forms of charity can be given to a kaafir except the  following: Zakat, ushr, sadaqatulfitr, nazr, and kaffarah.

9. Zakat funds cannot be used for the building of a musjid, for the shrouding and burial of a deceased person, for the payment of debts on behalf of a deceased person, or for any other noble purpose. As long as Zakat is not given to the rightful person, it will not be considered to be fulfilled.

10. Zakat cannot be given to one’s ascendents. That is, to one’s parents, maternal and paternal grand-parents and even great grand-parents. In the same way,Zakat cannot be given to one’s descendants. That is, to one’s children, grand-children, great grand-children, etc. In the same way, the husband and wife cannot giveZakat to each other.

11. Apart from the above mentioned, it is permissible to give Zakat to all other relatives such as one’s brothers, sisters, nephews, nieces, maternal and paternal uncles and aunts, step father or step mother, step grandfather, father-in-law, mother-in-law, etc.

12. It is not permissible to give Zakat to immature children if their father is rich. If the children are mature and poor, but their father is rich, it will be permissible to give Zakat to them.

13. If the father of an immature child is not rich but the mother is, it will be permissible to give Zakat to that child.

14. It is not permissible to give Zakat to the progeny of Hadrat Faatimah radiallahu anha, the progeny of Hadrat Ali radiallahu anhu, Hadrat Abbas radiallahu anhu,Hadrat Ja’far radiallahu anhu, Hadrat Aqeel radiallahu anhu, Hadrat Haarith bin Abdul Muttalib radiallahu anhu. Similarly, the charities which have been made wajibby the Shariah cannot be given to the progeny of the above Sahabah. Such charities are, nazr, kaffarah, ushr, sadaqatul fitr. Apart from these, all other charities can be given to them.

15. It is permissible to give Zakat to one’s Muslim servants, workers, employees, etc. However, this Zakat should not be included in their wages or salaries. Instead, it should be given separately as a gift. At the time of giving this gift to them, one should have the intention in his heart that he is giving Zakat.

16. It is permissible to give Zakat to one’s foster mother and foster children.

17. The mahr of a woman was fixed at R1000. However, the husband cannot fulfil this due to poverty. It will be permissible to give Zakat to such a woman. It will also be permissible to give Zakat to her if her husband is rich but refuses to give, or if she has absolved him from giving the mahr. If the woman knows that if she had to ask her husband for her mahr, he will give it to her without hesitation, it will not be permissible to give Zakat to her.

18. A person gave Zakat to another person thinking that he is poor. Later, he learnt that this person was rich or he was a sayyid. Alternatively, he gave it to someone on a dark night and later realized that the person to whom he had given the Zakat was actually his mother or daughter, or any other relative to whom Zakat is not permissible. In all these cases, Zakat will be considered to be fulfilled and there will be no need to repeat the payment of Zakat. However, if the person to whom theZakat was given learns that this was actually Zakat money and that he is not eligible to receive Zakat, he should return the Zakat money. If the person who gave the Zakat learns that the person to whom he had given the Zakat was actually a kaafir, he will have to give Zakat again.

19. A person has a doubt as to whether a certain person is rich or poor. Zakat should not be given to him until it has been ascertained whether he is eligible to receive Zakat or not. If Zakat is given to him without ascertaining his financial position, the person should check with his heart and see to which side his heart is more inclined. If his heart tells him that the person is poor, Zakat will be fulfilled. If his heart tells him that the person is rich, Zakat will not be fulfilled and will therefore have to be repeated. But if he establishes the fact that he is indeed a poor person after having given the Zakat to him, then he does not have to give theZakat again.

20. At the time of giving Zakat and all other forms of charity, one should first take one’s relatives into consideration. However, when giving them this Zakat, they should not be told that it is Zakat so that they do not feel offended. It is mentioned in the Hadith that by giving charity to one’s relatives one receives a double reward – one reward for giving charity, and one for showing kindness to one’s relatives. After giving the relatives, if there is any remainder, it should be given to outsiders.

21. It is makruh to send the Zakat of one place to another place. However, it will not be makruh to do so in the following instances: (1) if one’s poor relatives live at another place, (2) the inhabitants of that place are more deserving than the inhabitants of this place, (3) the inhabitants of that place are more involved in deeniactivities. There is great reward in sending Zakat to students of deen and pious ulama.

Miscellaneous Masa’il on Zakat:

1. If a person mixes his halaal wealth with haraam money, Zakat will have to be given on the total amount.

2. If a person passes away without paying the Zakat which was wajib on him, Zakat will not be taken from his wealth. But if he makes a bequest that his Zakatmust be paid from his wealth, then this Zakat will be taken from one third of his wealth irrespective of whether this one third will be sufficient for the payment of hisZakat or not. If his inheritors agree to give from the balance of his wealth (i.e. more than the one third), it will be permissible to take from this balance according to the amount that the inheritors specify.

3. If the creditor forgives his debtor from paying his debt after the expiry of one year, the creditor will not have to pay Zakat on this money for that year. However, if the debtor is a rich person, the creditor’s forgiving him will be regarded as if he is destroying his wealth. The creditor will therefore have to give Zakat on this wealth. This is because the destroying of Zakatable wealth does not absolve one from paying Zakat.

4. The giving of optional charities is only mustahab when one’s wealth is over and above one’s necessities and the necessities of one’s family members. If it is not so, it will be makruh to give optional charities. Similarly, it is also makruh to give all one’s wealth to charity. However, if the person has full conviction on his trust in AllahTa’ala and on his ability to exercise patience and there is no possibility of any harm befalling his family, it will not be makruh to do so. Instead, it will be better to give all his wealth in charity. at is wajib on horses which graze if both the male and the female of the species are together. One dinar per horse will have to be given. Alternatively, the value of all the horses should be calculated and one fortieth of the total be given as Zakat.

8. Zakat is not wajib on donkeys and mules if they are not for trade.

The Nisaab for Camels:

It should be remembered that Zakat becomes fard on five camels. If a person possesses less than five camels, Zakat will not be fard. In order to understand theZakat on camels easily, the following table should be consulted:

1. If the number of camels is more than 200, the same method of calculation as has been followed from 150 onwards should be continued.

2. If a person possesses camels and gives a camel as Zakat, then this camel which he is giving as Zakat will have to be a female camel. However, if a male camel is of the same value as that of a female camel, it will be permissible to give a male camel.

The Nisaab for Cattle:

Bulls and buffaloes fall under the category of cattle. The nisaab for both is also the same. If the nisaab of cattle can be completed by adding both together, then both will have to be added and Zakat given accordingly. For example, if there are 20 bulls and 10 buffaloes, both will be added together thereby completing the nisaab of 30. However, when paying the Zakat, the animal that is more in number will have to be given. In other words, if there are more bulls, then bulls will have to be given. If there are more buffaloes, buffaloes will have to be given as Zakat. But if the buffaloes and bulls are equal in number, then the cheap animal of the category which is regarded as more valuable should be given or the expensive animal of the category which is regarded as less valuable should be given. The following table may be consulted for Zakat on cattle:

The Nisaab for Sheep and Goats:

As regards Zakat for sheep and goats, the nisaab for both is the same. If the number of goats and the number of sheep reaches the nisaab individually, the Zakat of both will be given together and the number of sheep and goats will be added together and Zakat given of the total number. If the number of each does not reach thenisaab, even then both will be added together in order to complete the nisaab. The animal that is more in number will be given as Zakat. But if both are equal in number, one has the choice of giving whichever one wishes. The following table may be consulted for Zakat on sheep and goats:

Who is Entitled to Receive Zakat:

1. The person who possesses the nisaab of either gold or silver, or trade goods which equal the nisaab of either gold or silver is regarded as a rich person in theShariah. It is not permissible to give Zakat money to him. Nor is it permissible for him to accept or consume Zakat money. Similarly, the person who has belongings which are not for the purposes of trade but are over and above his basic needs, is also considered to be a rich person. It is not permissible to give Zakat money to such a person as well. Furthermore, although he is regarded as a rich person, Zakat is not wajib on him.

2. The person who has very little wealth or has no wealth at all to the extent that he does not have sufficient food for one day is regarded as a poor person. It is permissible to give Zakat to such a person. It is also permissible for him to accept Zakat money.

3. Large utensils, expensive carpets, etc. which are very occasionally used in weddings and other functions are not regarded as necessary items.

4. The following things are regarded as necessities of life: a house to stay in, clothes that are worn, slaves for domestic purposes, and furniture that is in use. If a person possesses these things, he will not be regarded as a rich person irrespective of the value of these items. It is therefore permissible to give Zakat to such a person. In the same way, the books and other essentials of a learned person are also included among the necessities of life.

5. A person owns several properties from which he receives rent. The income of these properties is used to run his own home. Alternatively, a person possesses a few cows from which he receives a certain amount of income. Despite this, he has a very large number of dependents whereby he cannot live a comfortable life and always finds himself in difficulties. Nor does he have any wealth upon which Zakat could be wajib. It is therefore permissible to give Zakat to such a person.
 

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