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TAMBAYA TA 129


*بِسْــــــــــــــــــــــمِ اللّهِ الرَّحْمَنِ الرَّحِيْم*

*السلام عليكم ورحمة الله وبركاته*

*RAMADAAN - ZAKAAH*

*Giving zakaah before the wealth reaches the minimum threshold (nisaab), and mistakes in giving zakaah*

*Question*

*My father used to give zakaah in a wrong way, because he used to give zakaah before the wealth reached the minimum threshold; he would give zakaah when one full year had passed, as he says, and it was not even the Hijri year, rather it was the Gregorian year. What should he do about these years in which he used to give his zakaah in a wrong way? There are years when he did not give zakaah at all. What should I tell him about those years? You know that what he paid in those years is not regarded as zakaah. Please note that my father is compassionate, goodhearted and kind, but this will not help him when he stands before Allah, because in fact I do not believe my father sometimes. When I confronted him about those years in which he did not give zakaah, he denied it and said: I used to give it.*

*Answer*

*Praise be to Allah*.
*Firstly*:
In the answer to question no. 138703, we explained that giving zakaah on wealth before it reaches the minimum threshold is regarded as voluntary charity, because the obligatory zakaah does not become due on wealth until it reaches the minimum threshold and one year has passed since it reached that threshold.
Ibn Qudaamah (may Allah have mercy on him) said:
It is not permissible to hasten to give zakaah before taking possession of the minimum amount of wealth, and there is no difference of scholarly opinion concerning that as far as we know. If a person takes possession of part of the minimum amount, then hastens to give zakaah on it, or the zakaah on the minimum threshold (nisaab), that is not valid, because it is hastening to comply with the ruling before the reason for it comes into effect.
End quote from al-Mughni (2/471).
*Secondly*:
The one who was heedless in giving zakaah in past years has sinned, and must repent. Then if he knows how much wealth he possessed, and zakaah was due on it, he must give zakaah for every year that passed without him giving zakaah, at the prescribed rates.
If he is confused and is not able to work out how much wealth he had, then he should try to work it out to the best of his ability and give zakaah on that basis.
If he is able to work out the zakaah for one year, and does not know what it was for another year, for example, then he should give zakaah for the year for which the amount is known, and he should try to work it out for the year that is not known to the best of his ability, and give zakaah on that basis.
See the answer to question no. 26119.
*Thirdly:*
It is permissible to give zakaah before the time when it is due, if the individual possesses the minimum amount (nisaab). So if it will become due in Shawwaal and he gives it in Ramadan, for example, that is acceptable.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
With regard to giving zakaah before it becomes due, before the reason that makes it obligatory comes into effect, that is permissible according to the majority of scholars such as Abu Haneefah, ash-Shaafa‘i and Ahmad. So it is permissible to hasten to give the zakaah on livestock, gold and silver, and trade goods when one takes possession of the minimum amount (nisaab).
End quote from Majmoo‘ al-Fataawa (25/85).
*Fourthly:*
Zakaah must be given on wealth once twelve lunar months have passed since acquiring it, because Allah, may He be exalted, says (interpretation of the meaning): “They ask you, [O Muhammad], about the new moons. Say, They are measurements of time for the people and for hajj” [al-Baqarah 2:189]. It is not permissible to delay giving it until after this time, unless that is for a legitimate excuse because of which it is not possible to give it (at that time).
Based on that, it is not permissible to use the Gregorian calendar to work out the year for the purpose of giving zakaah.
The one who gave the zakaah of his wealth on the basis of Gregorian months must make up the difference and also repent. He can work out that difference in a number of ways, such as the following:

You can work out the Hijri date for the first time you gave zakaah, then make that the time for giving zakaah in following years.

The difference between the Hijri year and the Gregorian year is approximately eleven days, so you can count the years when you gave zakaah based on the Gregorian calendar, then multiply it by eleven days, then add the result to the Hijri year, and give zakaah based on this calculation. We do not think that the difference between the Hijri and Gregorian dates will add up to a complete Hijri year, so that you would have to pay zakaah for one year. Rather what appears to be the case is that the difference will be a number of days or a number of months at most. If you do that, then what was paid of zakaah in the past will be valid, and he will only have to change the date of giving zakaah every year, according to the Hijri calendar.

*Fifthly:*
The questioner’s words are not clear, or are not sufficiently precise. We have answered the possibilities suggested by his words.

If his father gave zakaah on his wealth before the wealth reached the minimum amount for several years, then wealth that does not reach the minimum threshold is not subject to obligatory zakaah at all, and what he gave is voluntary, in which case it does not matter whether he gave this wealth on the basis of the Gregorian year or the Hijri year.

If his father hastened to give zakaah before it became due, but after the wealth had reached the minimum threshold, then his zakaah is valid and there is no blame on him for giving it early.

If the wealth reached the minimum threshold but he delayed giving zakaah according to the Gregorian year, then this was a mistake, and he must repent and seek forgiveness. If he was unaware of the ruling – which is something that is very possible, especially in most Muslim countries nowadays, as they work out calculations, payment of salaries and other financial matters according to the Gregorian calendar, then there is no sin on him at all, because confusion and mistakes are very possible in this situation, regardless of a person’s condition, age or level of education. Not being aware of these issues is very possible, so you should not be harsh towards your father or blame him too much for such things. All that is needed is to correct the mistake only.

The basic assumption is that your father is free of any debts or commitments, so it cannot be said that he owes past zakaah on the basis of mere conjecture or presumption. The basic principle is that he is adhering to his religion and fulfilling his duty with regard to his zakaah. So he does not have to do anything apart from that unless there is proof. As, in principle, he is to be regarded as honest, then his word is to be accepted with regard to the zakaah he gave on his wealth, and it is not permissible to investigate the matter or to disbelieve him. If you think it most likely that he made a mistake or did not give any of his zakaah in the past, then you have to deal with him gently until he himself gives it, or you give it from his wealth.
And Allah knows best.

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Ya zamana ana matuakar tsoranta.
Sarkin da ke mulkin a wannan kasa ta duhamun wani azzalumin sarki ne ana kiransa Bashakur.
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MATSE GABANKI CIKI DA WAJI TA YANDA MIJINKI ZAI JIKI KAMAR BUDURWA DA YANDA AKI AMFANI DA MUSKI 5

*MATSE GABANKI CIKI DA WAJI TA YANDA MIJINKI ZAI JIKI KAMAR BUDURWA DA YANDA AKI AMFANI DA MUSKI*



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👨🏻‍⚕ *BY ADMIN MUSA MUSA*✍🏼
*KASHI KASHI HAR KASHI TARA (9)*
*Ga Kashi Na Biyar (5)*

*IDAN KIN HAIHU*
sai ki Fara shirya jikinki don tarbar maigida, don in dai lafiya kika haihu Daga lokacin Zaki tsinci kanki cikin kuzari.
Duk wanda ya ganki zai ganki tas kamar ba ki haihu ba. Don haka tunda tafiyar ta samu sai a Fara shirya jiki, Kiyi kokarin a dafa miki kaza irin ta masu jego ki Fara ci, ( Inda babu kada ki matsawa mijinki ) cin kazar yana Kara gyaran kasan mace maigida yaji ta zam-zam kamar bata haihu ba. shan ya'yan itatuwa akai-akai baran ma ( kankana, abarba, gwada, lemon Zaki.
ki dinga yin Kunun aya kina sha. In zai samu Kiyi kullum, Amma karki dinga zuba sukari Dan kadan Zaki dinga sawa ko ki sha haka. shan maganin Mata mai kyau ( habbatus-sauda, Zuma , dabino, aya ,madara , nono Amma me kyau.
sh…

SIRRIN DAREN FARKO GA ANGO DA AMARYA

sirrin-daren-farko-ango-amarya



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Daren angwanci wani dare da ake farinci, idan an wayi gari cikin sa rana ce masoya basa mantata ranar fari ciki.

zaku kasance awani hali mai tattare da shauki da zumudi na kasance warku a matsayin abu daya daren daraja ga ma’aurata kenan da zarar an kai amarya gidan mijinta ango kenan, Iyayanta da kawa yanta zasu barta a daki tana jimamin kasancewar ta a wannan yana yi Na zama amarya.

akan so bayan an watse ambar amarya ta tashi ta dan gyara abin da take ganin bazai kayatar mata DA ango ba a wasu guraran kawayan amarya suna tsayawa har sai an kawo ango wannan baya cikin al’ada an fison abar amarya daga ita sai ango.

ango Ya sani abubuwa da yawa Na iya ballewa mace murfin budurci ta daga cikinsu akwai

1. Jinin haila mai nauyi
2. hawa sama,itace,gini da sauran su.
3. tsalle-tsalle,kamar wasar tsalle-tsalle da sauran su.
4. Yawan hawan keke ko doki
5. Hawa jaki da dai sauran su.

Ya kamata iyaye su dinga hana yara mata irin wadannan matsalolin.

YADDA ZAKI DINGA KYALLI, SANTSI, KAMSHI, MAGANIN KURAJE {DA SABULU}

YADDA ZAKI DINGA KYALLI, SANTSI, KAMSHI, MAGANIN KURAJE {DA SABULU}*

GYARAN FATA DA JIKI HADIN SABILU

dole maigida ko saurayi yai tabinki zai-zai to yaga kin yi kyau.
ke dai yi wanka da

*SABULUN BITA ZAI-ZAI*

➜ dudu osun
➜ dettol
➜ sabulun Ghana
➜ garin zogale
➜ farar albasa

sai Ku hade su guri daya Ku kirba su a turmi ki mulmula Ku rinka wanke fuska zaku ga yadda fuskarku zata yi kyau.

*BITA ZAI-ZAI*

sunan hadin kenan idan dai kana yin wannan hadin zaki sha mamaki za kibani labarin amfani hadin tabbas idan amarya tayi wannan hadin zata kidima ango har yakasa gane ta sai yayi da gaske ke dai yi mugani domin gyaran jiki.

⇚ ayaba
⇚ lemon tsami
⇚ tataciyar madara
⇚ kwai uku

zaku sami ayaba mai kyau Ku bare Ku matse da hannun ko Ku markada yi laushi sai Ku zuba tataciyar madara Ku fasa kwai kamar uku amma farin zaku zuba sai Ku matse lemon tsami Ku gauraya shi Ku shafa a jikin Ku ya sami kamar tsayin ¹ daya sai kuyi wanka da ruwan zafi, idan har kuka lazimci yin haka ba magana.

*SABULUN GYARA FATA*

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