 والله الرحمن والرحيم الحمد لله بارئ الخناعك الأجمعين باعث الأنبياء والمرسلين ثم الصلاة والسلام على أشرف الأنبياء حبيب قلوبنا وشفيع ذنوبنا أب القاسم محمد ثم الصلاة والسلام على أهل بيته التيبين التاهرين المعسومين المظلومين لاسيما ولي الله لحجة ابن الحسن صاحب لأمر والزمان اللهمصول على محمد وآل محمد روحي وأرواه العالمين له الفداء ولعنة الله على أعدائهم أجمعين من الأولين والآخرين إلى قيام يوم الدين صل الله عليك يا مولايا يا أبا عبد الله صل الله عليك يا مولايا يا أبا عبد الله يا رحمة الله الواسعة ويبا بنجاة الأمة يا غريب الغربا يا مذلور بلا السلام عليك جعل الله الشفاء في تنبته السلام عليك من الإجابة تحتقبته السلام عليك صاكن كربنا فايا ليتنا وايا ليتنا معكم سادتي يا سادتي فنفوز فاوزان عظيم أما بعد قال لا تعال في محكم كتابه الحكيم بسم الله الرحمن الرحيم وجعلناهم أأمة يهدون بأمرنا وأوحينا إليهم فأل الخيرات وإقام السلات وإتاء الزكات وكانوا لنا عابدين صدق الله العلي العظيم وأمننا به نور مجالسكم بذكر محمد وآله محمد وفي هذه الواقع التي قواتنا من صورة الأنبياء الله سبحانه وتعالى في نفس الواقع يكتب لنا سبب الإمام وفي نفس الوقت يظهر لنا تلك الواقع من التي نستخدم الإمام لأنك تجد في صورة الأنبياء الله سبحانه وتعالى بسم الله الرحمن الرحيم وجألناهم أممتا واننا لدينا إمام نور واحد المعصوم الإمام يصدق بي الله سبحانه وتعالى كما قمنا باستابلش بشكل كبير بشكل كبير نور واحد وجألناهم أممتا الإمام أم مح بلورا الإمام يصدق بي الله سبحانه وتعالى بإمام مور واحد ويحدونا بأمرنا يساعدون الرحمن يساعدون الرحمن يساعدون الرحمن بأمرنا كما يتعب with the command of Allah لأنك تجد دائما من المعصوم الإمام وفي نفس الواقع لا تساعد الناس إلى أي شيء other than the command of Allah whatever they preach is a resemblance of the command of Allah and not a product of opinion or speculation for that الله سبحانه وتعالى says و جعلناهم أئمة يحدون بأمرنا we appointed them selected them as imams who guide you mankind through our command و أوحينا إليهم and we inspired them وحي there are a number of different types of وحي that may be received there is a category of وحي which is particular to the أنبياء and then there are other forms of inspirations that even nonprofits are able to receive from الله سبحانه وتعالى and the Quran is proof for this but perhaps this is a discussion for another night for the receive inspiration from الله سبحانه وتعالى to perform good deeds manifestation of goodness in its entirety what else و إقامة صلاة to establish the prayer and we analyze this concept of إقامة صلاة a couple of nights back in a bit of depth إقامة الصلاة و إيطاء الزكات و كانوا لنا عبدين we commanded the imams in order we commanded the imams in addition to establish the صلاة to also establish the institution of زكات for you find that the central role of the imam in addition to establishing the prayer is establishing the concept of زكات and you will find that the issue of establishing زكات is not only particular to the أئمة or to the prophet in islam رسول الله صلى الله عليه و آله و صلى الله عليه وسلم لا you find that giving زكات or establishing زكات was a major responsibility and a central part of تبلغ for all the other and beyond that came before رسول الله therefore by example you look into صورة المريم و النبي إيسا عليه السلام is born and lady مريم brings him in her arms and he's a baby an infant newly born infant he speaks from the cradle and he says و جعلني مباركاً أينما كنت وأوساني بالصلاة والزكات ما دمت حية نبي نبي إيسا speaks from the cradle from the cradle the fact that he's speaking from a cradle is a miracle on its own but then he summarizes his message to the entire بني إسرائيل I am a source of barakah regardless of where I am and I've been sent for what و أوساني who الله سبحانه وتعالى has sent me for what purpose و أوساني بالصلاة والزكات ما دمت حية my رسال لا as a prophet of الله سبحانه وتعالى is summarized in these two aspects to establish the prayer and to establish the zakat for you find that zakat is as a concept is becoming something central نبي إيسا نبي from the أول العظم similarly with إيسا موسى إبراهيم نو يوسوف يا كوب if you were to look into their رسالة you find that commanding and establishing the institution of zakat was a central part of their رسالة and then you come into the quran you find that the issue or the subject of zakat is discussed almost 61 times within the quran سبحان الله and then you come into the life of the holy prophet and you look at the seerah of رسول الله and you look at the importance that he paid when it came to establishing the institution of zakat حديث which is narrated by إمام محمد الباكر صلوات الله وسلامه عليه الله مسولي علام محمد والمحمد he narrates an incident where the prophet of islam was in the mosque مسجد النبوي and then he gathers the companions five companions one after the other you stand up you stand up you stand up until he counted five people and then the rasool الله says to them أخرج من مسجدنا عجيب رسول الله رحمة الله الواسعة وما أرسلناك إلا رحمة للعالمين الله سبحانه وتعالى دخل رسول الله يصبح بمسجد الناس بمسجد الناس العقل هذه النبي who is an embodiment of the messiah of الله is removing five people from the mosque what crime did they perform رسول الله says تسلونا فيه you recited your salat in the mosque ولا تسكونا أموالكم you recite salat but you don't give zakat go out of the mosque for a nabi who is a manifestation of mercy to utter this and to take a step such as this shows us at the very minimum the importance and the magnitude of the concept of zakat and in another hadith to emphasize the importance of zakat apart from the fact that every nabi invited us or part of the message of every nabi was to establish the institution of zakat the jobs of each and every one of the i'ma is to establish the zakat zakat in the quran is mentioned 61 times in addition to that رسول الله kick out five people from the masjid because they used to pray but never used to pay zakat more than that رسول الله declare in the hadith ملعون ملعون مالون لا يزاكا كسد without baraka without any sort of goodness is that wealth from which زاكاة is not being given for we understand that زاكاة is an issue is a zakat of great magnitude and high importance having said this it is important for us to understand what زاكاة means in that it is becoming a rampant issue within our community and when i say within our community not respected individuals like yourselves the residents of atlanta الله i'm saying generally within the muslim umma this mentality is starting to take a lot of momentum where people from within the followers of ahlul bait will come and say well زاكاة is given so much important in the quran so much importance within the hadith but the shea never pay any sort of zakat except for the zakatu الفترة that comes once a year at the end of شهر رمضان and then they go on to say subhanallah الله سبحانه وتعالى mentioned zakat so many times in the quran why is it that we neglect the zakat and we pay more importance on homes each and every person pays importance on homes Allah didn't mention homes in the quran this is what they say and then they say but Allah mentioned zakat so they go on to use this excuse to then say that our current system of thick is outdated and needs to be improved this term which is generally used evolution of the religion in any case so there's this ishkal that comes up where the people say that why are we paying so much importance on homes and no importance on zakat when zakat is mentioned so many times within the quran and we've just seen how many hadith and how many concepts talk about the importance of zakat so why is it zakat is not given importance and homes is given importance number two does homes have any validity or legality within the quran and the hadith or is this something that was started by the shea this is something that needs to be understood and then you have another group of people who come and say yes homes is within the quran homes is a wajib but homes was restricted to those gains of war and is not necessarily مستقبل على البيت which we earn from our incomes or from our savings therefore we shall try to counter all these misconceptions that have come in within the lecture and the time that we have today insha'Allah but all this before with the barakat of the salawat in addition to all this before we start you find that even one of the values for which إمام الحسين سبلد his blood on the day of ashura was the establishment of zakat as we said a few nights back in زيانة الوارثة بسبلا رحمان ريم أشهد أنك أكمت الصلاة و أطيت الصلاة و أمرت بالمعروف و نحيت عن المنكر we talked about salat so today we will also understand the revolution of إمام الحسين and what is the meaning that you gave zakat or استبلش the zakat and also answer all these misconceptions insha'Allah see generally majority of the times misconceptions within our religion in regards to issues of أصول الدين or فرود دين emanate due to a lack of understanding of the definition of that term to begin with majority of the times we are ignorant about concepts or we have misconceptions about certain concepts because we don't even know what that concept means to begin with we don't even know the definition of that concept therefore you will find even within the books of mantik the books of logic which are traditionally taught within the houses and outside the houses you will find that within the science of logic one of the preliminary beginning chapters of logic is that a student is taught the art of formulating definitions that because in order to understand the concept you must be able to define it once you have defined that concept you can then understand it and explore all the other dimensions that are attached to it therefore we begin with the definition of zakat what is the definition of zakat as per the quranic terms and its quranic usage when we want to define zakat as a concept as a starting point to understand this concept we use two avenues number one the linguistic meaning of zakat what does the word zakat mean within the arabic language and number two what is the definition of zakat from a فيكحي perspective because this has to do with our dean it is from the furu ad-din and has to do with the fik so we begin by analyzing the definition of zakat from these two perspectives linguistically speaking you refer back to all the lexicons you will find that the meaning of zakat is تحارة زكات in arabic language means تحارة purification this is number one number two the word zakat means نمو growth نموة to grow to expand we shall leave the dimension of expansion for now because if we add this within our building blocks the scope of the language will be beyond perhaps an hour and a half so for this we will leave for now to drive the point home one of the meanings of the word زكات is what تحارة therefore if you hear the word زكات linguistically speaking it means purification this is from a linguistic perspective when you come to the شريعة from a فيكحي perspective what is the definition of فيكح في موصوعة الفيكحية by سيد المجدد he defines فيكح to be حق معلوم ثبوته في الكراني والسنة زكات is a defined right within the إسلام within the religion whose validity is established through the كران and through the سنة therefore when you put these two definitions together what we understand is that زكات is a generic term this is important generic زكات is a generic term which is used to describe spending wealth in the way of الله سبحانه وتعالى إن شاء الله we are all together so far زكات in its definition is an amount or a right a certain amount of money as per a certain or a certain amount of wealth as per a certain percentage حق معلوم it is established it has a separate or it has an appointed apportion a certain amount or apportioned amount of wealth which is to be spent in the way of الله سبحانه وتعالى generic term for this طيب if you understand this then we come to understand that spending wealth in the way of الله سبحانه وتعالى is divided into two categories one category is واجب and one category is مستحب from the categories of spending wealth in the way of الله سبحانه وتعالى which is واجب we have a number of sub categories within the categories of spending wealth in the way of الله which is واجب one category is زكات on agricultural products and livestock which is known as زكات المال within the رسالة أمالية this is a particular amount of tax that needs to be paid on livestock for example such as شيب كاو كامل or on agricultural products such as wheat barley dates and the certain amounts which are designated for the quantities you can find these within the books of فق this which is known as زكات المال generally the زكات which is to be paid on agricultural crops and on livestock this is one type of obligatory زكات as in it is one category of those obligatory spending in the way of الله سبحانه وتعالى another category that comes under this is كفارات the كفارة that you need to pay for example is a penalty for certain violations that we may commit during حج or for certain violations that we commit during شحر رمضان a third type of obligatory spending in the way of الله سبحانه وتعالى is another that i made a vow or i made a covenant for some reason that if this happens and it is fulfilled for example i shall give this amount of money or give this amount of my wealth it becomes واجب upon the fulfillment of the and then you find the fifth type of spending which is واجب is خمس and establishment of خمس we will leave for the end of the lecture for therefore you find that زكات as a generic term which means spending wealth in the way of الله سبحانه وتعالى includes five sub categories under the كسم واجب under the categorization واجب زكات on agricultural products and on livestock another كفارة and you have the خمس طيب and then in addition to all this you will find that this زكات which you pay on livestock and on agricultural goods within the Quran it is given another name it is known as صدقات so now you understand that in particular verses of the Quran صدقة is a synonym for زكات on livestock and زكات on agricultural goods the proof for this is within the Quran itself سورة التوبة الله سبحانه وتعالى says بسم الله الرحمن الرحيم verse number 60 إنما الصدقات للفكرة والمساكين indeed the spending of the صدقات now that you gave your زكات how is this زكات supposed to be used الله سبحانه وتعالى refers to زكات ويرس صدقة so you will find that the art of doing تفسير of the Quran and the science of extracting a حكم شرعي from the Quran is that you are absolutely familiar with the words and the terminologies within the Quran and to know when certain words are synonyms for others and when they are not sometimes the word صدقة is used to reflect زكات on livestock and crop sometimes صدقات is used to denote general charity which you and I give therefore you get a glimpse a very tiny glimpse of the complexities behind extracting a حكم شرعي the job of the مرجع or the job of the مجتهد is not one that each and every person who is not qualified can take upon unfortunately we have this within our community again when I say this not here but in general in that each and every other second person has opinions of the religion like he's a مجتهد anyway الله says in this verse that indeed the صدقات يعني the صدقة يعني زكات on livestock and crops and this is زكات which includes زكات الفترة as well it's termed the صدقات where is it to be spent number one on the فكرة on the فكير number two on the and there is a difference between فكير and مسكين this you can find in the books of it is to be spent on the poor people it is a source of income for those tax collectors employed under the government of the مأسوم امام or under the مرجعية number three والمؤلفتي قلوبهم it can be used as a means to reduce the amount of enmity from those people who hold enmity against us وفير ركاب والغاريمين for those people who are indulged in debt submerged in debt وفي سبيل الله in the way of الله وإبن السبيل those people who are traveling and for example they are stuck in their travel so therefore our point over here is what that sometimes the word صدقة is used as a synonym for زكات therefore you find that a single term has multiple usage so far what we have established is that زكات as a concept within the قرآن is a generic term which is used to denote spending wealth in the way of الله سبحانه وتعالى sometimes the spending of this wealth is واجب and sometimes it is مستحب under the acts that are واجب you have زكات of the livestock and زكات of the crops you have زكات الفترة you have خمس you have كفارة and you have another so to drive the point home with an example this when we use the word generic زكات spending in the way of الله سبحانه وتعالى it's like understanding the concept of tax you have tax the definition of tax is what tax is an amount of money that you need to pay from your income or from your wealth towards the government this is a generic term tax and then under the bracket of tax you have different types of taxes you have income tax you have sales tax you have land tax you have inheritance tax all different categories that come under a generic term called tax similarly when you come to زكات it's a generic term and underneath that you have all those واجب acts of spending in the way of الله سبحانه وتعالى certain quantity and certain rules that are governing it which is found within the books of thick if we understand this you find that the second category of زكات is مستحب spendings which is not defined by a certain type of time in the year which is not designated with a certain proportion like خمس 20% and زكات a certain percentage on the crops or the مستحب or life stock that is there لا you find that the مستحب is undefined unrestricted voluntary spending of wealth in the way of الله this includes حديية to give a gift to somebody that you love to spend money from your wealth and to give a gift to your fellow مؤمن بردر this can be one حديية number two كردو الحسانة to give a loan which is interest free to a brother who may be struggling in opening up a business or becoming dependent in issues of his economical or financial life to give him a loan without imposing upon him an interest out of goodwill كردو الحسانة also known as زكات to give gifts is also known as زكات why because it comes under the general category spending in the way of الله سبحانه وتعالى under the second subdivision which is مستحب so you find كردو الحسانة حديية comes under that and the same time صدقة now we find this صدقة is different from the صدقة which is mentioned inside the Quran this صدقة charity there is a difference between gift and charity gift you can give to somebody who is not needy in gift can be used for example to initiate سلاة الرحم you have not spoken to a family member or a relative because of an old issue that happened for example 2030 years ago you don't know how to break the ice you don't know how to you find that the Quran or the حديث will tell you know a good ice breaker is that you buy them a gift and reignite سلاة الرحم with this gift is a token of love token of forgiveness token of acceptance to reach out so therefore you find حديية the difference between حديية and صدقة is what charity حديية you can give to a person who is not needy but صدقة or charity you give to somebody who is needy somebody who is struggling and it is different from كردول حسنة because كردول حسنة once the person is on his feet he returns the money back to you but صدقة or charity that you give you don't return anything you don't expect anything back in return for you find under the most category of زقات you have a number of categories ما شاء الله to give كردول حسنة to give حديية to give charity to give or to spend money in any أمل خير to build the مدرسة to build the wealth such that people may benefit water from it anything that you spend in the good will or for the benefit of the wider community is known as أمل خير since we are on this topic between the brackets the importance of صدقة إمام جافر الصندق صلوات الله وسلامه عليه الله مسولي علام محمد والمحمد he states in a حديث which is mentioned in كتاب الكافي he says داو مرضاكم بصدقة he says seek the cure of your sick ones those who are sick around you your family members or your friends cure them through صدقة for you find that صدقة is that type of action when you spend in the way of الله سبحانه وتعالى it is a form of protection for your health for yourself and for your children you find that you are struggling with a particular sickness and in addition to the medication that you take the Imam says give صدقة you find that it will protect you from every type of defect or every type of بلا in regards to your health this is in regards to the importance of صدقة for you find that so far we have established that زكات as a generic term constitutes of spending wealth in the way of الله سبحانه وتعالى which is divided then into two categories واجب and مستحب within the واجب you have a number of categories within the مستحب you have a number of categories having said all this you find that it becomes important for us to understand the philosophy behind زكات spending in the way of الله سبحانه وتعالى why did الله سبحانه وتعالى legislate the institution of زكات in its generic term which constitutes of all the واجب subdivisions and مستحب subdivisions what is the wisdom behind it number one the first philosophy behind giving or establishing the زكات giving people other people from your wealth is that it cleans the heart from حب الدنيا and حب المال we understand this from the خطب فدقية of سيدة نساء العالمين when she explains the philosophy of the احكام and she begins to explain why زكات has been ordained she says was زكات تزكية للنافس الله has imposed upon or legislated this act of giving wealth to others in order to purify yourself تزكية to نفس look at the word تزكية purification نفس of the soul تزكية is a derivative which is found from the word زكات so زكات when we said linguistically means purification now we understand that to spend money or spend wealth in the way of الله سبحانه وتعالى يجب أن تقوم with the purification of the soul how by spending your heart and wealth on somebody other than yourself تزكية from the earth because man has got this tendency that as you earn and as you begin to collect an income and as you start to gather savings you become attached you become attached to your wealth keeping in mind that the community and the economic system in which we live as we saw few nights back we are under pressure to even seek wealth even if it is at the expense of trampling on the rights of other people around us therefore you find that the community in which we live is a community which is absolutely individualistic the culture in which we live the environment in which we live it is so individualistic it promotes consumption at the highest level at every level of your life today the world in which we live everything is about consumption you look at 99% of the billboards that we are exposed to at the conscience and subconscious level they are inviting you towards consumption look at the advertisements within the newspapers if anybody buys hard copies of newspapers anymore you look it through the newspapers that are printed look at the advertisements that are found within the newspaper you could safely assume that 70 to 80% of the ads within the newspapers invite you towards consumption subhanallah television and internet don't even begin perhaps if not 95% but each and every one of them is inviting you towards consumption فأنت جنابك from the time you wake up to the time you sleep without you being fully conscious about this or not you are bombarded with messages that are inviting you towards consumption upon yourself the idea of waking up in the morning and going to job and toiling day in day out is such that you can have enough disposable الانقام to consume my goal behind the university education to a certain extent majority of the times is that i can get a job which will allow me to consume very rarely you can conduct if you conduct a survey of university students or college students conduct a survey and ask them why are you within the university what is your goal from this education majority of the times it's about improving your standard of living which isn't a sin by the way absolutely no but we're trying to understand the mentality which dominates the culture in which we live to an extent that there is no boundaries when they come to consumption for you conduct the survey within the university why are most of the people studying 90% of them will tell you to increase our standard of living to become independent when we grow up how many university students will tell you i'm in the university to seek an education whereby i can make a difference to the world something that perhaps doesn't even exist لذلك نحن في مجموعة that dictates that forces upon you whether you like it or you don't like it at a conscience level and at a subconscious level it's inviting you towards consumption مجردة يجعل within us a nature of individualism where consumption for myself is of utmost importance how i consume the amount that i consume the income which i earn in order to consume في امان الله as long as i consume as long as i own things و يجب أن ترى أن هذه المنتالية ليست منتالية التي فقط حدث تأكد من تأكد من تأكد من المنتالية أو في العام ٢٠٠٠ as a result of technology and progress and development law This was a mentality that existed from the time ever since time began You see that this is within the nature of man greed and this urge to consume and possess was a mentality that every Nabi even prior to Rasool Allah tried to change within the community So you find that even the Rasool Allah tries to ingrain within the nature of the Muslims That as you live in an individualistic community that is bombarding you and leading you towards consumption and transforming you into individualists who think about no one but themselves Islam will come and change you no Do not always think about yourself but through the institution of zakat think about others Just as you spend on yourselves spend on others Islam teaches us to invest in the collective good Islam teaches us to care and to be worried about the plight especially the economic plight of those who are around us Life is not just about me Islam came and said life is about us And you find that this is where people whose motives clash with the principles of Islam This is where now all hell breaks loose But in any case Islam comes and teaches us That no you have a nature as a human being to be attached to your wealth You have this nature to become greedy and to consume more than what is required And to consume perhaps at the expense of other people Baba sit back and spend in the way of Allah In fact zakat giving wealth in the way of Allah حيث انه من المشاهدة أو المستحب حيث انه من المشاهدة أو المستحب تفكيرك من المشاهدة is an exercise Where you practically literally tell Allah I am not a slave of the dunya A human being cannot be a slave of God He can also be the slave of his wealth So then there needs to be a test There needs to be an امتحان Where you reinforce your loyalty And your submission to the Lord You establish your relationship as a slave to the Lord And as not a slave to the dunya And a slave to your wealth That امتحان is what? Spending in the way of Allah Generic term zakat Purification For you find that the first philosophy behind The legislation of zakat is purification of the soul كد افلح من زكاها وكد خاب من دا الساحة Victorious is the one who purifies his nafs And one of the ways of purifying the nafs Is through paying zakat To detach your soul from hope of dunya And Ibu'i this is actually توهيد أملي Yesterday we were having a discussion A very short discussion But a discussion on توهيد How do we experience توهيد At a practical level So have توهيد أملي You sense the power And the existence of Allah سبحانه وتعالى By purifying yourself from all evil traits تسكية to nafs By perfecting your أخلاق And by separating your soul Or the attachment of your soul from your wealth And those of us who are seeking for that true توهيد To feel the magnificence To be aware of the presence To sense the presence of Allah In every aspect of our lives This can only happen through Implementing the سيرة of أحل البيت And one of them is purification of the soul And detaching the soul from this love of the wealth And basically you find that you are surrounded by this aura And this level of spirituality Where you can feel the presence of Allah Many times we commit sins, why? Many times we are lax in our religion, why? Because we cannot sense We're not fully convinced of that presence of Allah If we may say But this is something on its own For you find that the first philosophy behind The establishment of the institution of Zakat Purification of the soul Number 2 You find that Allah سبحانه وتعالى Legislated the Zakat In its generic terms Regardless of whether it is from the obligatory Or from the mustahab As a measure to combat poverty This was an economic policy That was legislated by Allah To ensure that the Muslim Ummah Would not suffer from poverty Islam as a religion does not only cater To our spiritual needs Islam as a complete religion Way of life gives us The best political system That we could think of Islam gives us political lessons In terms of governance It has given us rather the best model of governance Islam has given us the best model Of an economic system Islam has given us the best social system In regards to family rules Islam has even given us guidelines Of what a prison system should be like يا سبحان الله For you find that spending In the way of Allah Through Khunz and Zakat Was an economic policy Implemented by Rasool Allah Upon the command of Allah To ensure that the Muslim Ummah Does not suffer from poverty And then you find Imam As-Sadiq Salawatullahi was-salamu alayhi Allahumma salli ala Muhammad wa ala Muhammad He comes forward And he makes a statement She'a ajeeb jiddan How true it is The Imam comes on to say لو أدو الناس زكات أموالهم لما بك يا مسلم فكيرا محتاجا إذا كانوا all the men To pay their religious dues Whether it is خمسر زكات They would not remain A single poor Muslim On the face of this earth Look at our state today The reality Sometimes we need to be involved With major or global issues That are happening around us And at the same time we need to think Of how we can be a positive solution To all the global problems That exist right now Majority of the Muslim Ummah Is in a state of poverty Look at the refugee crisis The biggest proportion of refugees That live on this earth today Are from the Muslim population Greatest rates of poverty Within Muslim countries Subhanallah that religion Where the first verse To be revealed was You'll find that majority Of the illiteracy rates Are within Muslim countries Where are we and where is that Islam Of Rasulullah Where are we and where is that Islam Of Ahlu al-Bayt How did we get to the stage where we are When we say that we are at a sorry state As a Muslim Ummah Because we abandoned Ahlu al-Bayt And Sayyid al-Fatima As Zahra mentions this Within our Khutbah Fadakia This is the crime that you are committing Is going to have implications Till the end of time It's not that the Muslim world How many schools of thought Went on to discount The institution of Khoms on its own As a result of which Our Imam Imam Asadik says that Had the people Paid from their wealth What is obligatory upon them We would not have Poverty within the Muslim Ummah And even in this day and age Because of the lack city And the lack of care and concern From individuals like those Even what we have And what we collect and spend In the Khoms you will find That the amount of income Coming in Is way too little compared To the expenditures that are needed Look at Iraq itself How many million Widows and orphans we have Have we ever sat back And thought who is there to support them Financially one side How involved are we In the affairs Of the Ummah At a larger level Do we even care About the plight of other Shias in the rest of the world Or no Or are we absorbed And sucked in by this individualistic Materialistic Consumption based lifestyle Such that my life revolves around Me and my family And I do not care about everyone else Are we aware of The plight of the Shias Who are suffering in the world The price that they are paying Just because they are followers Of Amir al-Mumini Do we shed tears for them Do we feel their pain Are we doing anything to relieve The burden from them Where are we when it comes to Where are we when it comes to Politics Where are we when it comes to Journalism 2 years back The greatest genocide To be committed inside Of Iraq The genocide of camp Spiker Where over 1700 Shia youth Was slaughtered by like Sheep ISIS Who was there to cry with the widows The mothers of these innocent youth 1700 of our youth By Tikrit Half of them Executed at Close range And dumped into mass graves Half of them shot at point Blank range On the banks of the river Their body thrown into the rivers They say after this After this execution At camp Spiker The river banks of the Dajla Was red in color It's not something that happened in history This is recent Do we care Are we concerned Who is there to weep With the mother Of this youth that has died Executed in this way Aslan Do we even think about the trauma On that mother Who has to claim The decapitated body Of her son Floating in a river Their crime was what They said Do we care For you find that this institution Of zakat Symbolizes Is supposed to Create within us A state Where we are actively concerned For the greater good of humanity For the greater good of our brothers And sisters in faith Not only to Be overcome by greed With individualistic consumption يا سبحان الله Now you see that This institution of zakat Is not about Giving a monetary amount Of money It represents something much greater Now you understand Why every Nabi And every Imam Spoke about Zakat and gave their lives Because it ingrains With us a culture رسول الله Says من أصبه ولا يحتن بأمور المسلمين فليش منه The one who wakes up in the morning and is not concerned With the affairs of the Muslims Is not from us Killings Of the Shia in Pakistan والأجب كل الأجب يعني The strangest of all strange things Is that when you give a voice to these To the oppression of these people The slingshot With accusations of sectarianism Has become an excuse A term that you use to hide the truth Anywhere For you find that Zakat as an institution A generic term Spending in the way of Allah The first philosophy behind that Is to clean the heart And purify the soul From حب الدنيا حب المال It shows us that these are Zakat Or spending in the way of Allah The taxes that are legislated upon us Are active measures Through which we are able To combat poverty Within our communities And the philosophies are many I believe we are also running out of time So I will move on Then you come into Khoms We established That Khoms will come under the generic term Zakat But still For اتمام الحجة To complete and to drive the argument home We come forward And the person might ask you اشكال He says enter with all the importance That you pay in Khoms Is there any verse of the Quran That talks about Khoms That says Khoms is wajib As we have been saying over the last Eight nights or so Where is the Quran From within the Quran We say to them بسم الله الرحمن الرحيم Quran and Sunnah Allah سبحانه وتعالى Says in Surah Al-Anfal Verse number 41 وإعلموا أنما غنمتم من شيء فأن لله خمسه وعلموا أنما غنمتم من شيء لا او مسلمين أن أي شيء من أنما غنمتم من شيء مطلق في الحقيقة إذا كنت بالنسبة ومجموعة ونظر على the meaning of the word غنيمة which unfortunately a lot of of the Quran who authored the translations will inaccurately write gains of war but if you go back to the Arabic lexicons it just means gain مطلق it is not restricted to gains of war only any type of profit وعلموا أنما غنمتم من شيء if you profit from anything فأن لله straight away from that saving and all the details which is given to us from the Hadith and from the books of Fikr as per the teachings of Ahlulbayt by our Ulama straight away from that saving one fifth of that is for الله وَلِذِ الْقُرْبَ وَالْيَتَامَ وَالْمَسَاكِينَ وَبْنَ السَّبِيلِ اِنْ كُنْتُمْ عَمَنْتُمْ بِلَّا and then the verse goes on to say how this khoms is divided into سَحْمَ صَادَاتٍ سَحْمِ إِمَامٍ الله is saying that you will pay this only and only based on one condition based on what اِنْ كُنْتُمْ عَمَنْتُمْ بِلَّا if you have iman in Allah you will pay this khoms Allah so you find that khoms has to do with iman in fact since we are on this matter of khoms امام الرذا سلوات الله و سلامه عليه الله نسوله محمد و عالم محمد he states that he says اِنَّ الْخُمْسَ عَوْنَنْ اِنَّ الْخُمْسَ عَوْنُنَ عَلَا دِيْنِنَ اِنَّ الْخُمْسَ عَوْنُنَ عَلَا دِيْنِنَ he says indeed the payment of khoms is a support system for our religion the one who holds back his khoms in essence is doing what? it is a weakening destroying the support system of that religion which imam riddha says i'm trying to establish look at the spending of the khoms maintaining the maintaining ensuring that the all this is based on what? on that savings and the word قلام over here is a lot then you come you find within the Quran maybe the verse of Khum is absolutely established. Is there any proof from within the Hadith of both ulama of the Shi'a and ulama of the Sunna that people used to pay Khum during the lifetime of Rasulullah or no? Because unfortunately we have within the circle a person, you give them من إمام رضا والأمير المؤمنين ، لا ، حتى ، حتى نرى من رسول الله ، سبحان الله ، لذلك يجب أن تجدنا حديث الذي يكتبون جميعًا بأولماء من أحل الشيئة والأولماء من أحل السنة في حالة لأجلسلات خمس ، سأجد أحد من وصائل الشيئة والأحد من سعيد بخاري ، سبحان الله أول حديث ، من وصائل الشيئة ، واحد من أجل أحل الشيئة ، وخارجة حديث ، وخارجة حديث ، أن كل مننا من مجتهد يجب أن يتبقى عندما يأتي إلى إجتهاد وصائل الشيئة ، حديث يكتبون ، برسول الله ، إن رسول الله ، صلى الله عليه وآله وسلم الله سبحانه وعلا محمد وآله محمد قال لأبي ذر والسلمان والمقداد رسول الله يتحدث وخوصه أبو ذر سلمان مقداد أشحدوني على أنفسكم بشهادة لا إله إلا الله أريد أنك في أجل مني أن تبقى لأجل أن لا يوجد الله سبحانه وتعالى وذلك فعلتهم أن يبقى لأجل منه في رسالة وفي الولايات of أمير المؤمنين وحديث أبو ذر سأذهب لأمر مهم قال لأبي ذر وخوصه أبو ذر وخوصه من كل ما يملكه أحد من الناس حتى يرفعه إلى ولي المسلمين وأميرهم أريد أن تبقى لأبو ذر أنك ستبقى لأبو ذر وخوصه أبو ذر ما يملكه من كل ما يملكه أنك ستبقى لأبو ذر إلى ولي المسلمين وأميرهم اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورديت لكم الإسلام ودينة this verse was revealed when رسول الله يكفي لأمر المؤمنين as the Imam من كنتم مولا فهذا عليهم مولا and then Omar ibn Khattab says as per both narrations between the Ahle Shia and Ahle Sunnah بخن بخن يا بن أبي طالب أسبحت مولايا ومولا كل مؤمنين ومؤمنات that you have now been declared as the maula, as the أمير of all Muslims therefore that initial hack of Qum's goes to who to أمير المؤمنين رسول الله says and for after أبير المؤمنين the Ma'shoom imams after him this is from our books from Sahih Bukhari he says قدما وفد عبد القيش قدما وفد عبد القيش على رسول الله you see 9AH which was the year of the fat إذا جاء رسول الله when Makkah was conquered that year is also known as عامل وفود this is the year of the delegations as all the surrounding tribes from in and around Hejaz they were converting into Islam they would come to sit with رسول الله they would come to visit رسول الله and they would take advice from him one such tribe was the tribe of عبد القيش they came towards the رسول الله فقالة رسول الله says to them they are coming to meet رسول الله for the first and only time because the رسول الله is martyred the year after one and only time يا رسول الله give us advice تيب what advice does رسول الله give them how does رسول الله command them فقالة أعمركم باربع I'm commanding you to abide by four things from these four things he says وائقامة صلاة to establish the prayer وائتا الزكات to pay the zakat now we find that رسول الله makes a distinction بين زكات and خمس وَاَنْتُوا أَدُوا إِلَيْي and that you sent to me خمس مَا غَنِمْ تُومْ everything that you profit through your business knowing that this was an agricultural community or a community that had lifestyle he says that whatever you profited in your trade one fifth of this you bring it back to me سيبو خاري for you find دات خلاصة زكات which is mentioned in the Quran is a generic term that is used to denote spending wealth in the way of Allah سبحانه وتعالى and sometimes this wealth can be falls on the two categories sometimes it is obligatory واجب and sometimes it is مصطحب from those that are واجب one category is خمس and from those that are مصطحب what we have described سلو على محمد وعالي محمد اللهم صولي على محمد وعالي محمد سيحبائي giving wealth whether it is obligatory or مصطحب giving charity is one thing but the way you give charity is another thing altogether and this is what أحلو البيت showed us sometimes we can give charity in a very arrogant way give the charity and make the other person feel humiliated it is narrated that أمام الحسين once a beggar comes to ask from him for wealth the narration mentions أمام الحسين gave him the money from behind the curtain that was behind the door the recipient of the donation begins to cry أمام الحسين asks him in a very humble low voice or man why are you crying do you find that what I have given you is not sufficient he says to him no I'm crying because of the way you give me this wealth and that when أمام gives the wealth he did not want to see the shyness or the shame of the recipient was come to ask sometimes when a person comes to us and he's needy for wealth the fact that he's raising his hand in front of us he's needy he's ashamed but our أمام has so much حياء and أخلاق I do not want to see him become ashamed so I will give him behind the curtain on the أصر of أشورة after أمام الحسين has been marted and with all the wounds that were on his body we said some nights back 114 sword wounds outside all the spears and the arrows and the stones that were thrown at him his entire body covered in wounds شمر comes to look at the body he says there are a number of wounds on the back of أمام الحسين that we cannot identify these are not wounds that have been inflicted due to swords or spears or stones what are these wounds nobody knows they said bring sajjad bring him and ask him the narration mentions أمام سajjad comes he looks at the body of أمام الحسين he begins to weep he says these are the bruises that my father incurred on his back due to the heavy sacks of wheat and rice on his back while distributing the mincharity to the poor people in مدينة can you imagine the extent of bruises on the backs of our أمام sometimes it's not only about giving your money it's about how you give that money to give money to somebody to go and distribute it amongst poor people somewhere in the villages war-tone areas is one thing but for you to physically be there and endure that pain while you give that wealth is a different level of zakat altogether hence we bear and the examples like these are many sometimes in charity we give away what we do not like what we do not need what we do not want look at the charity of زيد الزحراء حسين يسعون على موضوعها مرحبا يأتي لها مدينة يأتي لها مدينة يأتي لها مدينة أمير المؤمنين يأتي لها مدينة لا يوجد أيضا أجل زيد الزحراء يوجد درس فيها درس أمير يأتي لها مدينة يأتي لها مدينة يأتي لها مدينة يأتي لها مدينة يأتي لها مدينة يأتي لها مدينة not to give what you don't like not to give what you don't like this difference these were our Ahlulbayt صلو على محمد وآل محمد I realize I might have gone over in the majlis forgive me for this but insha Allah we begin with the مسائب of this youth of Karbala shining stars moon when the enemies described Imam Qasim or Shah Qasim when he walked into the battlefield they say it is as if we saw the full moon has descended on Karbala الله أكبر the narration mentions the Maktal mentions that after the Salatu وضحر as the time of Asr approached on the day of Ashura and all of the companions of Imam Al-Hussein had been martyred one after one and then the Bani Hashim went into battle as soon as the children from the lineage of muslim bin Aqeel and the Sa'adat from the brothers of Abul Fadlil Abbas and all the other Sa'adat from the family of Aqeel had become Shahid no one from the Bani Hashim had remained except the children of Imam Al-Hasan at this point the narration mentions that Shah Qasim who was 14 years of age came out to Imam Al-Hussein and he asked him he said oh my uncle oh my master I seek for permission to go into the battlefield the narration mentions that when Qasim asked for permission from Rasool Allah from Imam Al-Hussein when Qasim asked for permission from Imam Al-Hussein Imam Al-Hussein looked at him and he said to him oh Qasim how can I grant you permission when you were the remainder of my brother Hasan Allah Allah oh Qasim when I look at you I remember Imam Hasan how can I give you permission you were the remainder of my brother you were the sign of my brother the narration mentions that Qasim was so insistent to go into the battlefield that he fell down to the ground he would start kissing the feet of Imam Al-Hussein he would start kissing the hand of Imam Al-Hussein every time Imam would refuse the narration mentions that at one time Imam Al-Hussein asks Qasim he says oh Qasim but if you go into the battlefield you are sure to be killed how do you find death Qasim says oh uncle death in your way for me is sweeter than honey the narration mentions that when Imam Al-Hussein heard this he hugged Qasim and Qasim hugged him and they wept until both of them fainted Allah who Akbar Imam Al-Hussein refused to give permission to Qasim Qasim was extremely distressed the narration mentions he goes back to the tent and he begins to weep at this time his mother Ramlah or who is known amongst us as Qasim Qasim is crying and says oh my mother my uncle Hussein will not give me permission to go into the battlefield at this time Ramlah or Sayyidah Ramlah or Sayyidah Um Farwa gives a letter to Qasim she says oh my son Qasim when your father was passed away when your father was martyred he gave me a wasiya that is to be opened on a day like Karbala to open this this is for you Qasim says that I opened the letter and I show that this is a letter from my father he says As-salāmu alaykā yābūnay yāyā Qasim peace be upon you my son Qasim when you find yourself in Karbala and your uncle is surrounded by enemies do not hesitate to go and fight in the battlefield and do not hesitate to sacrifice your soul for him for indeed you will represent me on that day الله الله Qasim is the representative of Imam Hassan in Karbala as soon as he saw this letter the Maktal mentions he stood up with joy he went running towards Imam Al-Husayn and he gave him the letter when Imam Al-Husayn saw this letter tears began to stream down his cheeks he said this is the wasiya of my brother the narration mentions that Imam Husayn took Qasim into the Qaimaga into the tent and from within the tent Imam Al-Husayn removed the sanduq he removed like a type of a chest he opened the chest from inside this chest he removed the amama of Imam Hassan Al-Mujtaba and he removed the kamā the narration mentions he split the cloth of the amama into half because Qasim was a young boy of 14 Imam Al-Husayn tied the amama of Imam Hassan Al-Mujtaba around the head of Qasim he made him wear the kabā of Imam Al-Husayn and he tied it in such a way that it looked like a coffin Imam Al-Husayn then told Qasim go and bid farewell to your mother and to your aunt Zaynab the narration mentions that when Qasim went into the khayma of the women Sayyeda Zaynab when she looked at Qasim wearing the amama of Imam Al-Husayn she stood up and she said is this my brother Hassan Allah Allah she says oh Qasim yesterday I saw your brother vomiting pieces of his liver into attached and today I'm going to see you being killed on a battlefield Qasim bids all the women farewell he bids his mother farewell the narration mentions Qasim being the age of 14 did not enter into the Maidan on a horse he comes into the Maidan on his feet the narration mentions that he came into the battlefield despite being the age of 14 he walked into the battlefield with courage he pointed his sword towards Omar ibn Sa'ad and then he rebuked him he said oh man this is my uncle Husayn the grandson of Rasool Allah under siege you impose thirst on their children and you call yourself from amongst the Muslims of Islam the people on the face of this earth the narration mentions Qasim went into the Maidan the grandson of Abyr al-Mu'mineen Haider al-Karrar he performed the jihad which is a jihad of Haider the narration mentions he killed 70 of the enemies while he was reciting a poem as he killed them he would say to them انتون كيروني فأنا نجل الحسن سبت النبي المستفى المرتأ سبت النبي المستفى والمؤتمن هذا حسين كالأسير المرتهن بين أنا سنلاسكو سوب المزب إمام كاسم would say to them if you don't know who I am I am the son of Hasan the son of Rasool Allah this is Husayn who is under siege like a prisoner this is Husayn under siege like a prisoner amongst men who are evil the narration mentions that he killed 70 of the enemies when none of them were able to counter him that Umar ibn Sa'ad gave a command he said امتروهم بالحجارة Haid ibn Muslim says فأمترو عليهب الحجارة وهم يقولون امتروهم بالحجارة when they were not able to stand in front of كاسم they began throwing stones on كاسم from every direction saying that this is the enemy of God and his father Hasan was also the enemy of God الله الله as they threw stones on him كاسم returned back when kasim stood back and stopped throwing stones كاسم looked around the maktal he mentions that his body had 35 wounds on him as he stood on the Maidan he noticed that the lace of his sandal was broken كاسم bent down to tie his lace as if to show these enemies regardless of who you are you do not mean anything to me as kasim was tying his lace one of the la'een by the name of Umar ibn Sa'ad Umar ibn Sa'id اللأسدي says to Habid ibn Muslim والله I will kill this child محبي ibn Muslim says to him but look at the innocence of his face the narration mentions as كاسم was tying his shoeless he stood up the thalim came from behind for the rabah will be safe الا رأسي he came and struck كاسم on the head with those wounds الله الله يا ثاليم you didn't even attack behind the narration mentions the strike was such فواقع كاسم على وجه the strike was so powerful كاسم fell down on his face it mentions the strike was so hard كاسم fell on his face blood is pouring down his face and blood is pouring down his back and this time he cried out ادريكنيا oh my uncle hussain help me as soon as the mama hussain heard the cry of kasim the narration mentions فخارجا وضربهم كليتل غذبان امام الهسين attack the enemies like a raging lion but within this confusion the enemies began running in every direction one of the narration mentions that as the horses were retreating they trampled on the body of kalsim حميدة بن مسلم says that as all this confusion was happening the dust covered the air we couldn't see what is happening but when the dust settled he says وَإِذَا لَحُسَينْ بِخُلَ أَمِنْ وَهُوَ يَفَاسُ رِجْلَهِ he says when the dust settled we saw imam el hussain sitting by the head of a young boy who was moving his legs up and down due to the pain imam el hussain sat and put the head of kalsim on his lap and he said وَاللَّهِ أَزَّأَ لَا أَمِكَا وَاللَّهِ أَزَّأَ لَا أَمِكَا أنت دعوه فَلَا يَنْ فَأَكْ فَلَا يُجِبَكْ فَلَا يُجِبُكْ فَلَا يَنْ فَأَكْ he says وَاللَّهُ كَاسِمْ it is hard on your uncle that you called him for help but he was not able to do anything or that when he came to you he was not able to help you وَاللَّهِ وَإِنَّا إِلَيْهِ رَجِعُونَ the narration mentions when kalsim took his final breath imam el hussain tried to carry kalsim he put his chest on the chest of kalsim walking towards the Heimagers the legs of kalsim were dragging on the sons of Karbala وَاللَّهِ وَإِلَيْهِ رَجِعُونَ مَا تَمِي حُسَينْ