 سأعود بشكل جيد وكثيراً بشكل جيد ولكن أعتقد أنه يمكنك أن تكون مع أي شخص أن إذا كان مجموعة أساعدة إستعمارات مثل أجهزة التي يريد أن تستعمل في future هل يجب أن تقوم بإستعمار خمس على إستعمارات التي يريد أن تستعمل في future لكنه لم يستعمل لها yet if an individual buys some books, be it a student or even somebody who wants to read books, someone who has the habit or the interest in reading as a hobby, for example. And that individual buys these books and he keeps them in his bookshelf. But never use them until, let's say, one or two or three years. According to Sayed's opinion that as a precaution, the one must pay خمس on those unused books after the year in which the خمس is due. In this case, they have to pay the خمس for those unused books. ما شاء الله. شيخنو what about if I purchased books I intended to use, but then it turns out I don't need to use them later on. So I've purchased an item with the intention of using it, but now I don't need to use it. What do I do in that situation? Do I have to pay خمس on that? And likewise, yes, you have to still pay خمس because now these are liable to خمس. These are parts of your wealth in which you haven't used. And as the قولي كوران stated, غنمتم. So you gain these in the means of, let's say, money and you spend them and you never use them. So you still have that unused wealth or money or assets or belongings after the end of the خمس year. You haven't used them. If you use them during the خمس year, that's fine. But when the due date arrives, you have to pay خمس on those assets or belongings or in your scenario, the books. خمس, because you haven't used them, they are now an excess and extra wealth that you don't need them. You didn't need them in the خمس year before that. So in this case, you have to pay the خمس. After that, you can use it or you can even keep it away. As long as you have paid the خمس, then they become حلالا طهرتي to use. I see. So it doesn't really matter whether your intention was to use or not to use or if your intention was that I need it and now I don't need it. As long as it is surplus, you have to pay خمس on it. Exactly. The intention is there but practically you have to apply and utilize these items to use the money that you have gained from income or profit. If you don't use it, even after the intention to use this wealth, let's say some people try to save money to buy a house and that might take 10 years. So that accumulated money and gathered money should be paid خمس on. When the value goes up every year, you pay for the خمس for the excess and the extra value of that money, for example. The more you bring in, the more you pay خمس and so forth. So you have to make sure that whatever you have as belongings and assets and property, if there's no خمس on them, then you have to pay the خمس. And then afterwards they become حلال. That's fine. Excellent. Sheikhna, in regards to gifts, what if someone obtains wealth through a gift and this is surplus to his yearly expenditure. Does he have to pay خمس on the gifts? When someone gets the gift, if they open the gift and use it straight away or during that year, that's fine. It's for them. They own it. As if you get a money or income or a profit and you just spend it. However, if you keep that gift for the whole year and the date for paying the خمس arrives and you haven't used that gift, then of course the خمس will be applied on this gift and item, which is unused. Then you have to, if you know the price, whatever the price is, you pay 20% of the price of the gift. Otherwise, you have to value it and then you take out the 20% of the خمس of that unused gift on the due date of the خمس payment. What if the gift is money and I haven't used that money, then do I have to pay خمس on that as well? Yes, the same applies. Be it money or be it an item, a tangible item, something you can use actually. That money, let's say you get money in the three main عيدs in ايد الفطر افحى and غدير, and you want to save them, you don't want to spend them. Now you have afterwards the next month, let's say in محرم is the due date for the خمس payment. If you haven't spent these money you got from the عيد, then you have to pay the خمس of course. One-fifth of that money and you keep the rest to spend. Or about with a gift which hasn't been used for a whole year. So maybe perfume or aftershave or clothes that we haven't worn. These are gifts we didn't purchase these. Do we have to pay خمس on that? Yes, of course. Again, you have to see the price of these gifts or you value them. See how much they are now in the market. And then you calculate and you take out the one-fifth or the twenty percent خمس of those gifts which they are never used and you pay the خمس. And then it's at your house. You can use them afterwards. Mashallah. With these gifts, should I pay my خمس straight away as soon as I get the gift? Or do I have to wait until the due date, the fiscal year, and pay my خمس then? The gifts, when they are given to somebody, then they can use them straight away. That's fine. But خمس becomes واجب and obligatory. If the due date arrives and you haven't used the gift. So let's say if I get a gift today and the due date of my خمس is next month. I can easily use it now. And if it's a perfume, I can wear it or clothes and so forth. But when it's unused and were kept by the due date or even after that period, then I have to pay خمس for it. So it depends. If it's within that year and before the date of the خمس payment, then you can straight away use it. It's yours. But because you haven't used it and it stayed for the whole year, then you have to pay the خمس of that gift. Mashallah. A lot of people, especially back home in the East, they like to stock pile on food now. A lot of farmers, especially with their businesses and also with the lifestyle in the village. They will keep food, dry food, flour, rice, wheat, three months, six months, maybe even up to a year. They stock pile, especially when they expect maybe there's going to be some famine or there's going to be ... Where there's not really going to go in their favor and they need to ration their stock. Do we have to pay خمس on that, on the food that we keep as a price? Again they say it mentions in his book that if they remain as a surplus, in this case, the one as a precaution must pay the خمس. Let's say you have bought a big bag of flour and rice and you haven't used them. On the due date of the خمس payment, you have to calculate to see how much the price, the current price of this flour bag and the rice bag, for example. Not the price of last year. This year. What is the price? So you calculate the price and you take out 20% of the خمس of the unused food in this new year of the خمس. And then you pay the خمس and then you can use them. And the next year you don't have to pay anything because you've already paid خمس. Even if they remain until next year, the same bags of flour and rice, you still can use them next year without paying the خمس. But this year you have to pay the خمس because you haven't used them. So this year as a due date of the خمس, you haven't used these bags of rice and flour. You take out 20% خمس, you pay them and you keep them. You can keep them for the next 5 years. That's fine. But you've paid the خمس خلاص. No issue with it. Okay. So I see that we discussed it beforehand as well. خمس you only pay once on an item in a lifetime. So you pay the خمس one time on the stock and you don't have to worry about it for the rest of the duration. شخنة, جولري. Apparently it's a woman's best friend. If you purchased جولري and you were using it, let's say you purchased جولري 4. You're a partner, you're a spouse. And they no longer use it anymore. Maybe it's after fashion or they never have got around to wearing it again. Do we have to pay خمس on that item? So جولري which is no longer used anymore. Does خمس apply to this? Yes of course. Again you have the same issue. If you have bought these جولري and you never use them, you have to pay خمس. Or sometimes it happens that they no longer consider to be as to the status of the woman to wear them. These abandoned items in which they don't use it anymore. Then of course when you have the yearly خمس year or the due date arrives, then they have to pay the خمس on these items that they have been used. Or they will no longer get considered to be as the status to wear for the woman. So of course the خمس will apply as you mentioned in the question. أحسنت شخنة. Let's move our conversation on. I mean we've discussed خمس and the categories that I applied on. Let's look at خمس as to where it's actually spent. So once the خمس is collected by our grand marajan and grand authorities, how is it actually distributed amongst the Islamic community? Where do they spend the خمس money? As I've mentioned the خمس is actually one-fifth which means 20%. Now the first 10% of the خمس will be spent on the say it. Which is known as to be the say it's share. So the first share goes to the say it. And of course the say it's are those who are the grandsons of the Prophet Muhammad صلى الله عليه واله. And his pure family. And they belong to this sacred family. Those are allowed to get the خمس if they are poor. Or if they are orphan and poor. The say it's who are orphan and poor. Or if the say it is stranded in his journey and he has lost his money. He's got nothing to spend on. So they can give him from this share. The share of the 10% of the خمس. To the say it's who are in need of money. In need of wealth and somehow they are poor. They haven't got the right clothing, the right food. The right place to live for example. Whatever is needed by that individual. 10% of that share is given to the say it's. So are you saying 10% of the خمس. Or 10% of the 20. Which is technically half. So half of the خمس is actually. Dedicated and allocated for the say it's. Exactly. So for example if you pay this year. For most of the 1000 pounds. Which is 200 pounds. This 200 pounds will be divided into. Two shares. This 100 pound. The first one will go to the say it's. And the next share. Or the second share. The second 100 pounds will go to the Imam. Okay. The Imam's share as they call it. That is. And some of them. Now the second. Or the Imam's share. Of course. Because we don't. Have access to. The Imam of the month of our time. I don't know. This money should be given to the. Fully qualified. And the one. Is. In which we do. And the one who meets. All the criteria and. The conditions of being a. And. Otherwise. Somebody has some kind of. Activities. Let's say they run. Orphan. House. For example. Care House. For example. They build mosques. Islamic centers. And so forth. They can take the. To spend the. Imam's share on these. Activities. And. Little little projects. Exactly. To help. Charitable projects. Exactly. What about other ones. For example. Islamic centers. They all apply. Of course. Hussein Islamic centers. Mosques. But you have to take the. From the. To be able to. To spend this amount. The. The second. Which is the. Imam's share. And the. To be. To be. To be. To be. To be. To be. To be. To be. To be. To be. To be. To be. To be. To be. To be able to spend any of those money. On your own projects. Charitable projects. Or religious projects. You have to go back and ask them permission. Otherwise. They must both paid. The 20% paid. Direct. مرجع. Himself. Who can take care of. The spending on. The right courses. The right courses. I'm going to put you on the spot. Here. Wouldn't some people argue. That maybe this is a bit. بيس. And this is a bit unfair. That the say it's. Have. Access to the home spot. None other cities don't have access. And maybe they need. The money. And they need some form of charity. You see. Because they belong to this. A lineage. Of the Prophet. A family. I love. To Allah. Designate specific. A source of income for them. So instead of. Getting the money from the. A charity. No more. إذا كانوا وضعونهم مثل تومة مرمز الخاصة أو مرمز الموضع سنقولهم أنهم لن يجب أن تنزلون الخومس سنقولون أنها إذا كنت تقعي مرزة أو مرزة مرمز جديدة و في ذلك لم تستخدمواهم أو لن نقولون أنهم يحصلون لتحرقهم و يتكلمونهم بعضهم في منطقة المستخدمين التعانيات هذه، مرمزة و مرمز الخاصة و المرمز الخاصة ثم خمس will apply when they do dates of the payment of the خمس دعوى ما شاء الله So he was better off actually just spending the money rather than trying to tighten his budget أسان شكنا Thank you very much for today's discussion And thank you for all the views for joining us إن شاء الله الحكامة السبس will be back With another discussion on خمس إن شاء الله سيدا السلام عليكم ورحمة الله وبركاته