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Lâ ilâha illallâh, Muhammad-ur-Rasûl-Allâh "None has the right to be worshipped but Allâh Subhanahu Wa Ta'ala, and Muhammad Sallallahu ‘Alaihi Wa Sallam is the Messenger of Allâh Subhanahu Wa Ta'ala." has three aspects: a, b and c.

A. It is that, you have to pledge a covenant with (Allâh Subhanahu Wa Ta'ala). the Creator of the heavens and earth, The Ruler of all that exists, the Lord of Majesty and Highness, on four points (or conditions):

Point I: A confession with your heart that the Creator (of everything) is Allâh Subhanahu Wa Ta'ala; it is that you have to say: "I testify that the Creator of all the universe including the stars, the planets, the sun, the moon, the heavens, the earth with all it known and unknown forms of life, is Allâh Subhanahu Wa Ta'ala. He is the Organizer and Planner of all its affairs. It is He Who gives life and death, and Allâh Subhanahu Wa Ta'ala alone is the Sustainer, and the Giver of security." And this is called (your confession for the) "Oneness of the Lordship of Allâh Subhanahu Wa Ta'ala,". (Tauhîd ar-Rubûbiyyah)

Point II: A confession with your heart that: "I testify that none has the right to be worshipped but Allâh Subhanahu Wa Ta'ala alone." The word "Worship" (i.e. 'Ibâdah) carries a great number of meanings in the Islâmic terminology: it conveys that all kinds of worship are meant for Allâh Subhanahu Wa Ta'ala Alone and none else, whether it be an Angel Alahi Wa Salam. Messenger Alahi Wa Salam, Prophet Îsâ Alahi Wa Salam the son of Maryam, Uzair Alahi Wa Salam, Muhammad Sallallahu ‘Alaihi Wa Sallam, saint, idol, the sun, the moon and all kinds of false deities. So pray to none but Allâh Subhanahu Wa Ta'ala, invoke none but Allâh Subhanahu Wa Ta'ala, ask for help from none (Unseen) but Allâh Subhanahu Wa Ta'ala, swear by none but Allâh Subhanahu Wa Ta'ala, offer an animal as sacrifice to none but Allâh Subhanahu Wa Ta'ala, ... ect, and that means, all that Allâh Subhanahu Wa Ta'ala and His Messenger Muhammad Sallallahu ‘Alaihi Wa Sallam order you to do, (in the Qur'ân Al Kareem and in the Sunnah (legal ways of Prophet Muhammad Sallallahu ‘Alaihi Wa Sallam) you must do, and that Allâh Subhanahu Wa Ta'ala and His Messenger Muhammad Sallallahu ‘Alaihi Wa Sallam forbid you, you must not do. And this is called (your confession for the) "Tauhîd (Oneness) of the worship of Allâh Subhanahu Wa Ta'ala," (Tauhîd-al-Ulûhiyyah). And that you (mankind) worship none but Allâh Subhanahu Wa Ta'ala.

Point III: A confession with your heart that: "O Allâh Subhanahu Wa Ta'ala! I testify that all the best of names and the most perfect qualities with which You have named or qualified Yourself in Your Book (i.e. the Qur'ân Al Kareem) or as Your Prophet Muhammad Sallallahu ‘Alaihi Wa Sallam has named or qualified You with his statement, I believe that all those (names and qualities) are for You without changing their meanings or neglecting them completely or liking them (giving resemblance) to others." As Allâh Subhanahu Wa Ta'ala says:

Sûrah Ash-Shûra (The Consultation) XLII , Ayât 11:

فَاطِرُ السَّمَاوَاتِ وَالأرْضِ جَعَلَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا وَمِنَ الأنْعَامِ أَزْوَاجًا يَذْرَؤُكُمْ فِيهِ لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ
The Creator of the heavens and the earth. He has made for you mates from yourselves, and for the cattle (also) mates. By this means He creates you (in the wombs). There is nothing Like Him; and He is the All-Hearer the All-Seer. (TMQ* 42:11)

This Ayât Confirms the quality of hearing and the quality of sight for Allâh Subhanahu Wa Ta'ala without liking them (giving resemblance) to others, and Allâh Subhanahu Wa Ta'ala also says:

Sûrah Sâd XXXVIII , Ayât 75:

قَالَ يَا إِبْلِيسُ مَا مَنَعَكَ أَنْ تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ أَسْتَكْبَرْتَ أَمْ كُنْتَ مِنَ الْعَالِينَ
(Allâh Subhanahu Wa Ta'ala) said: "O Iblîs (Satan)! What prevents you from prostrating yourself to one whom I have created with Both My Hands. Are you too proud (to fall prostrate to Adam Alahi Wa Salam) or are you one of the high exalted?" (TMQ* 38:75)

and Allâh Subhanahu Wa Ta'ala also says:

Sûrah Al-Fath (The Victory) XLVIII, Ayât 10:

إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَى نَفْسِهِ وَمَنْ أَوْفَى بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا
Verily, those who give Bai'ah (pledge) to you (O Muhammad Sallallahu ‘Alaihi Wa Sallam) they are giving Bai'ah (pledge) to Allâh Subhanahu Wa Ta'ala. The Hand of Allâh Subhanahu Wa Ta'ala is over their hands. Then whosoever breaks his pledge, breaks it only to his own harm; and whosoever fulfils what he has covenanted with Allâh Subhanahu Wa Ta'ala, He will bestow on him a great reward. (TMQ* 48:10)

This confirms two Hands for Allâh Subhanahu Wa Ta'ala, but there is no similarity for them. Similarly Allâh Subhanahu Wa Ta'ala says:

Sûrah Tâ-Hâ XX , Ayât 5:

الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى
The Most Gracious (Allâh Subhanahu Wa Ta'ala) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty). (TMQ* 20:5)

So He rose over the Throne really in a manner that suits His Majesty. And Allâh Subhanahu Wa Ta'ala is over his Throne over the seventh heaven, as the slave-girl pointed towards the heavens, when Allâh Subhanahu Wa Ta'ala Messenger ( Muhammad Sallallahu ‘Alaihi Wa Sallam) asked her as to where Allâh Subhanahu Wa Ta'ala is. He only comes down over the first (nearest) heaven to us during the last third part of every night and also on the day of 'Arafah (Hajj, i.e. the 9th of Dhûl-Hijjah), as mentioned by the Prophet Muhammad Sallallahu ‘Alaihi Wa Sallam, but He us with us by His Knowledge only, not by His personal-Self (Bi-Dhâtihi). It is not as some people say that Allâh Subhanahu Wa Ta'ala is present everywhere here, there, and even inside the breasts of men. He sees and hears all that we do or utter. And this is called (your confession for the) "Oneness of the Names and Qualities of Allâh Subhanahu Wa Ta'ala" (Tauhîd Al-Asmâ was-Sifât) and this is the right Belief, the Belief which was followed by the Messengers Alahi Wa Salam of Allâh Subhanahu Wa Ta'ala [from Nûh Alahi Wa Salam, Ibrâhîm Alahi Wa Salam, Mûsa Alahi Wa Salam, Dâwûd Alahi Wa Salam, Sulaimân Alahi Wa Salam, Îsâ Alahi Wa Salam to Muhammad Sallallahu ‘Alaihi Wa Sallam and the Companions of Prophet Muhammad Sallallahu ‘Alaihi Wa Sallam and the righteous followers of these Messengers Alahi Wa Salam.

Point IV: A confession with your heart that: "O Allâh Subhanahu Wa Ta'ala! I testify that Muhammad Sallallahu ‘Alaihi Wa Sallam is Your Messenger. That means that none has the right to be followed after Allâh Subhanahu Wa Ta'ala, but Prophet Muhammad Sallallahu ‘Alaihi Wa Sallam as he is the last of His Messengers. As Allâh Subhanahu Wa Ta'ala says:

Sûrah Al-Ahzâb (The Confederates) XXXIII , Ayât 40:

مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا
Muhammad (Sallallahu ‘Alaihi Wa Sallam) is not the father of any of your men, but he is the Messenger of Allâh Subhanahu Wa Ta'ala and the last (end) of the Prophets. And Allâh Subhanahu Wa Ta'ala is Ever All-Aware of everything. (TMQ* 33:40)

Sûrah Al-Hashr (The Gathering) LIX , Ayât 7:

مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لا يَكُونَ دُولَةً بَيْنَ الأغْنِيَاءِ مِنْكُمْ وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ
What Allâh Subhanahu Wa Ta'ala gave as booty (Fai') to His Messenger (Muhammad Sallallahu ‘Alaihi Wa Sallam) from the people of the township -- it is for Allâh Subhanahu Wa Ta'ala, his Messenger (Muhammad Sallallahu ‘Alaihi Wa Sallam), the kindred (of Messenger Muhammad Sallallahu ‘Alaihi Wa Sallam), the orphans, Al-Masâkin (the poor), and the wayfarer, in order that it may not become a fortune used by rich among you. And whatsoever the Messenger (Muhammad Sallallahu ‘Alaihi Wa Sallam) gives you, take it; and whatsoever he forbids you, abstain (from it). And fear Allâh Subhanahu Wa Ta'ala; verily Allâh Subhanahu Wa Ta'ala is Severe in punishment. (TMQ* 59:7)

And Allâh Subhanahu Wa Ta'ala says:

Sûrah Âl-'Imrân (The Family of Imrân) III, Ayât 31:

قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ
Say (O Muhammad Sallallahu ‘Alaihi Wa Sallam to mankind) "If you (really) love Allâh Subhanahu Wa Ta'ala, then follow me (i.e. accept Islâmic Mono-theism, follow the Qur'ân Al Kareem and the Sunnah), Allâh Subhanahu Wa Ta'ala will love you and forgive your sins. And Allâh Subhanahu Wa Ta'ala is Oft-Forgiving, Most Merciful." (TMQ* 3:31)

As for others than Muhammad Sallallahu ‘Alaihi Wa Sallam their statements are to be taken or rejected as to whether these are in accordance with Allâh Subhanahu Wa Ta'ala Books (i.e. the Qur'ân Al Kareem) and with the Sunnah (legal ways, orders, acts of worship, statements) of the Prophet Muhammad Sallallahu ‘Alaihi Wa Sallam or not. As the Devine Revelations has stopped after the death of Prophet Muhammad Sallallahu ‘Alaihi Wa Sallam and it will not resume expect at the time of the descent of Îsâ Alahi Wa Salam son of Maryam and Îsâ Alahi Wa Salam with rule with justice according to the Islâmic laws, during the last days of the world as it has been mentioned in the authentic Hadîth.

B. It is essential to utter: Lâ ilâha illallâh, Muhammad-ur-Rasûl-Allâh (None has the right to be worshipped but Allâh Subhanahu Wa Ta'ala, and Muhammad Sallallahu ‘Alaihi Wa Sallam is the Messenger of Allâh Subhanahu Wa Ta'ala.) As it has come in the statement of Prophet Muhammad Sallallahu ‘Alaihi Wa Sallam to his uncle Abû Tâlib at the time of the latter's death: "O uncle, if you utter it (Lâ ilâha illallâh, Muhammad-ur-Rasûl-Allâh, None has the right to be worshipped but Allâh Subhanahu Wa Ta'ala, and Muhammad Sallallahu ‘Alaihi Wa Sallam is the Messenger of Allâh Subhanahu Wa Ta'ala), then I shall be able to argue on your behalf before Allâh Subhanahu Wa Ta'ala, on the Day of Resurrection." Similarly, when Abû Dharr Al-Ghifârî embraced Islâm, he went to Al Masjid Al Harâm and he proclaimed it loudly in front of the Quraish infidels until he was beaten severely.

And with the confession of this great sentence (i.e. principle) a person enters in the fold of the Islamîc religion accordingly, it is essential for him to believe in all the Messengers of Allâh Subhanahu Wa Ta'ala and not to differentiate between them. As it is mentioned in His Books, Allâh Subhanahu Wa Ta'ala says:

Sûrah Al-Kahf (The Cave) XVIII , Ayât 102 till 110:

أَفَحَسِبَ الَّذِينَ كَفَرُوا أَنْ يَتَّخِذُوا عِبَادِي مِنْ دُونِي أَوْلِيَاءَ إِنَّا أَعْتَدْنَا جَهَنَّمَ لِلْكَافِرِينَ نُزُلا
Do then those who disbelieved think that they can take My slaves [i.e., the angels, Allâh's Messengers, Îsâ, son of Maryam as Auliyâ (lords, gods, protectors) beside Me? Verily, We have prepared Hell as an entertainment for the disbelievers (in the Oneness of Allâh - Islâmic Monotheism). (TMQ* 18 : 102)

قُلْ هَلْ نُنَبِّئُكُمْ بِالأخْسَرِينَ أَعْمَالا
Say (O Muhammad Sallallahu ‘Alaihi Wa Sallam): "Shall We tell you the greatest losers in respect of (their) deeds? (TMQ* 18 : 103)

الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا
"Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds. (TMQ* 18 : 104)

أُولَئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ فَحَبِطَتْ أَعْمَالُهُمْ فَلا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا
"They are those who deny the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord and the Meeting with Him (in the Hereafter). So their works are in vain, and on the Day of Resurrection, We shall assign no weight for them. (TMQ* 18 : 105)

ذَلِكَ جَزَاؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا وَاتَّخَذُوا آيَاتِي وَرُسُلِي هُزُوًا

"that shall be their recompense, Hell; because they disbelieved and took My Ayât (proofs, evidences, verses, lessons, signs, revelations, etc) and My Messengers by way of jest and mockery. (TMQ* 18 : 106)

ذَلِكَ جَزَاؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا وَاتَّخَذُوا آيَاتِي وَرُسُلِي هُزُوًا

"Verily, those who believe (in the Oneness of Allâh - Islâmic Monotheism) and do righteous deeds, shall have the Gardens of Al-Firdaus (Paradise) for their entertainment. (TMQ* 18 : 107)

خَالِدِينَ فِيهَا لا يَبْغُونَ عَنْهَا حِوَلا

"Wherein they shall dwell (forever). No desire will they have for removal there from." (TMQ* 18 : 108)

قُلْ لَوْ كَانَ الْبَحْرُ مِدَادًا لِكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَنْ تَنْفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا
Say (O Muhammad Sallallahu ‘Alaihi Wa Sallam to mankind) "If the sea were ink for (writing) the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished, even if We brought (another sea) like it for its aid. (TMQ* 18 : 109)

قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلا صَالِحًا وَلا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا
" Say (O Muhammad Sallallahu ‘Alaihi Wa Sallam): "I am only a man like you. It has been revealed to me that your Ilâh (God) is One Ilâh (God - i.e. Allâh). So whoever hopes for the Meeting with his Lord, let him work righteousness and associates none as a partner in the worship of his Lord." (TMQ* 18 : 110)

This introduction is necessary for anyone who wishes to embrace Islâm. After this confession he or she should taka a bath (i.e. Ghusl) and then offer a two Rak'ât Salât (prayer), and act upon the five principles of Islâm,

Narrated Ibn 'Umar Radi-Allahu 'anhu:

Allâh's Subhanahu Wa Ta'ala Messenger said: Islâm is based on (the following) five (basic) principles:

1. To testify that none has the right to be worshipped but Allâh Subhanahu Wa Ta'ala and Muhammad Sallallahu ‘Alaihi Wa Sallam is Allâh's Subhanahu Wa Ta'ala Messenger.
2. To offer the (compulsory congregational) prayers dutifully and perfectly.
3. To pay Zakât (i.e. obligatory charity) .
4. To perform Hajj. (i.e. Pilgrimage to Makkah)
5. To observe fast during the month of Ramadân.

Sahîh Al-Bukhâri, Book 2: Belief , Volume 1, Book 2, Number 7 (TMH**)

And must believe in the six articles of Imân:

1. Allâh Subhanahu Wa Ta'ala.
2. His Angels.
3. His Messengers.
4. His revealed Books.
5. The Day of Resurrection.
6. Al-Qadar (Devine Preordainments i.e. whatever Allâh Subhanahu Wa Ta'ala has ordained must come to pass).

The acceptance of the righteous deeds depends on the following two basic conditions which must be fulfilled:

(1) The intentions while doing such deeds must be totally for Allâh's Subhanahu Wa Ta'ala sake only without any show-off or gaining praise or fame, etc.

(2) Such a deed must be preformed in accordance with the Sunnah (legal ways, orders, act of worship, statements) of Allâh Subhanahu Wa Ta'ala Messenger Muhammad Sallallahu ‘Alaihi Wa Sallam bin "Abdullah, the last (end) of all the Prophets and the Messengers Alahi Wa Salam.

Article by Abû Redwan. Sources used for this article: Al Qur'ân Al Kareem, Sharh Al-Aqeedat-il-Wasitiyah by Al Shaykh-ul-Islam Ibn Taimiyah, Kitab At-Tauhîd by Al Shaykh-ul-Islam and Muhammad bin Abdullâh Abdul-Wahab, The fundamentals of Islamic Creed by Al Shaykh-ul-Islam Ibn Taimiyah and Pillars of Islâm and Imân by Al Shaykh Muhammad bin Jamal Zino.

* = Translation of the Meaning of the Qur'ân Al Kareem. This translation is for the realized meaning, so far, of the stated (Sûrah : Ayât) of the Qur'ân Al Kareem. Reading the translated meaning of the Qur'ân Al Kareem can never replace reading it in Arabic, the language in which it was revealed.

**= Translation of the Meaning of the Ahâdith or Hadîth. This translation is for the realized meaning, so far, of the stated of the Ahâdith or Hadîth. Reading the translated meaning of the Ahâdith or Hadîth can never replace reading it in Arabic, the language in which it was revealed.

This is a very important pillar of Islâm and possesses enormous advantages like the following:

1. It meets the needs of the poor in the society.
2. It strengthens, fosters good relations between the rich and the poor, as everyone is naturally inclined towards the one who does good to him.
3. It purifies one's self and sanctifies it, and it purges one's morals of covetousness and miserliness that that are natural in human beings.
4. It promotes generosity and sympathy in a Muslim towards needy persons.
5. It draws Allâh's Subhanahu Wa Ta'ala Blessings; it causes increase in wealth and replenishes it.

Al-Zakât is obligatory on the following four types of properties:

1. The produce of earth such as grains and fruits.
2. The grazing animals.
3. Gold and silver.
4. Commercial Commodities.

For all types of properties , Nisâb is fixed, which is the minimum amount or quantity liable to payment of Zakât, below which no Zakât is payable.

The produce of Earth:

The minimum quantity for produce i.e. grains, fruits, wheat, rice, dates, grapes, barley, ect is 5 Wasq, or approx. 675 kg.

If in cultivations, irrigation was made through rains or canal or fountain ect., without any effort by the farmer, 1/10 of total produce is to be paid as Zakât.

If the field was irrigated by waterwheels and other devices for irrigation, which involved; 5% of the total produce is to be paid as Zakât.

And regarding the Zakât of animals, a detailed study if it may be had form the authentic Hadîth of the Prophet Muhammad Sallallahu ‘Alaihi Wa Sallam or from scholars of Hadîth.

Gold, Silver and Cash etc.:

The minimum Nisâb of silver for the Zakât to become due on it, is 140 Mithqâl, which is equivalent to 595 grams, and the Nisâb of gold is 20 Mithqâl which is equivalent to about 92 grams.

The Zakât due on either gold or silver is 1/40 or 2.5% of the total quality, provided one is in possession of the minimum amount of Nisâb mentioned above, of any one of them, and one year has passed.

The same ruling as in gold, true goods in the case of currency notes, coins or bills as well, be it dirham's, dinars, euros, dollars or others, provided its value reaches the minimum Nisâb of gold at current market value and one year has passed over it. When the above conditions are fulfilled, 1/40 part or 2,5% of the total value would be given out as Zakât.

But as regards Zakât on the benefit derived from the capital (i.e. Original amount), the condition of passing one year, does not apply. The benefit would be include in the capital (original amount( at the same time of calculation for payment of Zakât. Likewise the new births in grazing animals will be added to the original number of animals for the payment of Zakât, if the original number reaches the Nisâb and completes a year without due consideration of the time transpired over new births.

The same rulings applies to the adornments of women, made from gold or silver for personal use or lending as loan, when these reach the Nisâb and one year has passed over them, in line with the opinions of the authentic scholars in the light of Prophet Muhammad's Sallallahu ‘Alaihi Wa Sallam.

Muhammad Sallallahu ‘Alaihi Wa Sallam said:

"If any owner of gold or silver does not pay the Zakât due on him, when the day of Resurrection would come, plates of fire would be beaten out for him; these would be heated in the fire of Hell and his sides, his forehead and his back would be cauterized with them. Whenever these cool down, (the process is) repeated during a day the extent of which would be fifty thousand years, until judgement is pronounced among slaves, and e sees whether his path is to take him to Paradise or to Hell."

Sahîh Al-Bukhâri. (TMH**)

Narrated by Amr bin Shu'aib Radi-Allahu 'anhu:

That once the Prophet Muhammad Sallallahu ‘Alaihi Wa Sallam on seeing a woman with two bracelets of gold in the hands of her daughter, asked her whether she gave out the Zakât of it. When she replied in negative, the Prophet Muhammad Sallallahu ‘Alaihi Wa Sallam said, "Would you be pleased if Allâh Subhanahu Wa Ta'ala puts on you two bracelets made of fire in their place?" On hearing this she put them off.

(Reported by Abu Dâwûd, At-Tirmidhi, Ibn Mâjah (TMH**)

Narrated by Um Salamah Radi-Allahu 'anha:

While she was wearing an anklet of gold, she asked the Prophet Muhammad Sallallahu ‘Alaihi Wa Sallam, "O Messenger Sallallahu ‘Alaihi Wa Sallam of Allâh Subhanahu Wa Ta'ala! It's Kanz (a hoarded wealth)." The Prophet Muhammad Sallallahu ‘Alaihi Wa Sallam replied," If it has been purified (by paying Zakât of it), it is not a Kanz (a hoarded wealth)."

(TMH**)

Also This command is also supported by other Ahâdith .

Type of wealth Nisâb level Zakât rate Remarks
Gold 92 Grams 2,5% personal use
Silver 595 Grams 2,5% personal use
Cash, Notes, Coins equivalent to gold 2,5% present value
Produce of earth 675 Kilo grams 5% Manual irrigation
-do-
675 Kg. 10% natural irrigation - rain, canal, ect.
Commercial Commodities gold equivalent value 2,5% present value

Some scholars are of differing opinions that "the gold for personal use or lending are exempt from Zakât" and they have based such assumptions the following evidences:

The Hadîth says that' "There is no Zakât on the jewellery" (for women). This is a weak Hadîth because one of the narrators is considered weak;

There are sayings of some of the companions such as Anas Radi-Allahu 'anhu, Jabir Radi-Allahu 'anhu, Ibn Umar Radi-Allahu 'anhu, Aisha Radi-Allahu 'anha, and Asmâ Radi-Allahu 'anha that there is no Zakât on personal jewellery;

Narrated by Abû Hurairah Radi-Allahu 'anhu" No Sadaqah is due from a Muslim on his slave or horse," Reported by Sahîh Al-Bukhâri. Based on this Hadîth some of the scholars arrive at the opinion that the slave or horse of a man is equivalent to the jewellery of a woman and as such the verdict should apply.

With respect to such opinions, our position is that Zakât is payable on personal jewellery because we believe it is more in accordance with the ruling of the Qur'ân Al Kareem and Sunnah as explained above.

Commercial commodities and Land:

As regards the Zakât on commercial commodities, the owner should calculate it's value at the end of every year and 1/40 or 2,5% part of the present value would be given out as Zakât. Whenever its presents value is equal to the purchase value or more or less does not matter here.

In accordance with the Hadîth narrated by Samurah: "Allâh's Subhanahu Wa Ta'ala Messenger Sallallahu ‘Alaihi Wa Sallam enjoined us to give out Sadaqah from whatever we prepare for sale." (Abu Dâwûd Radi-Allahu 'anhu) This includes lands for resale, buildings, cars, machinery for deriving water or any other article obtained for resale.

As for buildings constructed for rent but not for sale, Zakât should be paid on the rent after one year transpires over the amount; but the building itself is not liable for Zakât as it is not an item for sale. Likewise, personal cars for hire are liable for Zakât since they are not meant for sale as the owner has purchased it for use. And if the owner of the rental cars accumulates the returns up to the amount that is liable for Zakât, then he should pay Zakât if one year passes over such money, when ether he had kept it for personal expenses, or for expenses in marriage, or such as settling debts or buying real estate or for any other purpose ; this is in according with the evidence of Shari'ah (Islamic Laws) on the obligation of Zakât. According to the authentic views of scholars, debt cannot be an excuse for non-payment of Zakât.

The same is true with the wealth or money of orphans and mentally retarded people; when it reaches the Nisâb and one year had passed the Zakât must be paid, and the guardians should give out Zakât on their behalf when a year passes over the goods.

Allâh Subhanahu Wa Ta'ala categorizes those who deserve Zakât in His Qur'ân Al Kareem;

Sûrah At-Taubah (The Repentance) IX, Ayât 60

إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَاِبْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ
As-Sadaqât (here it means Zakât) are only for the Fuqarâ' (poor), and Âl' Masâkin (the poor) and those employed to collect (the funds); and to attract the hearts of those who have inclined (towards Islâm); and to free the captives; and for those in debt; and for Allâh Subhanahu Wa Ta'ala Cause (i.e. for Mujtahidûn - those fighting for the holly battle), and for wayfarer ( a traveller who is cot off from everything); a duty imposed by Allâh Subhanahu Wa Ta'ala. And Allâh Subhanahu Wa Ta'ala is All-Knower, All-Wise. (TMQ* 9: 60)

Article by Abû Redwan. Sources used for this article: Al Qur'ân Al Kareem, The most important lessons for every Muslim by Al Shaykh Abdulaziz bin Baz, Kitab At-Tauhîd by Al Shaykh-ul-Islam and Muhammad bin Abdullâh Abdul-Wahab and Pillars of Islâm and Imân by Al Shaykh Muhammad bin Jamal Zino.

* = Translation of the Meaning of the Qur'ân Al Kareem. This translation is for the realized meaning, so far, of the stated (Sûrah : Ayât) of the Qur'ân Al Kareem. Reading the translated meaning of the Qur'ân Al Kareem can never replace reading it in Arabic, the language in which it was revealed.

**= Translation of the Meaning of the Ahâdith or Hadîth. This translation is for the realized meaning, so far, of the stated of the Ahâdith or Hadîth. Reading the translated meaning of the Ahâdith or Hadîth can never replace reading it in Arabic, the language in which it was revealed.

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