money
Showing posts with label money. Show all posts

Charity of a Woman (Ahadith 1774 - 1775)

Bismillah.
Hadith no. 1773 (below) is a repeat. Read it here.
Volume 3, Book 34, Number 278:
Narrated Jabir (radiallaahu `anhu):
A caravan arrived (at Medina) while we were offering the Jumua prayer with the Prophet (sallallaahu `alayhi wasallam). The people left out for the caravan, with the exception of twelve persons. Then this Verse was revealed: 'But when they see some bargain or some amusement, they disperse headlong to it and leave you standing." (62.11)

Charity of a Woman: Does she need her husband's permission?

Volume 3, Book 34, Number 279:
Narrated 'Aisha (radiallaahu `anhaa):
The Prophet (sallallaahu `alayhi wasallam) said, "If a woman gives in charity from her house meals without wasting (i.e. being extravagant), she will get the reward for her giving, and her husband will also get the reward for his earning and the storekeeper will also get a similar reward. The acquisition of the reward of none of them will reduce the reward of the others."
Volume 3, Book 34, Number 280:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, "If a woman gives something (i.e. in charity) from her husband's earnings without his permission, she will get half his reward."
There is nothing wrong with a woman giving charity from her husband’s wealth if he has given her permission to do so. This permission may be explicit (verbal), such as if he says to her: “You can give such and such of my wealth in charity, or whatever you wish.” 
Or this permission may be implicit, such as if people ordinarily agree to such things or it is known from her husband’s attitude that he will agree to that and will not object. 
In that case there is nothing wrong with her giving charity from her husband’s wealth, and she will have the reward for that charity as will her husband too. 
But if he does not allow her, or if she knows that he would not agree to that, then in that case it is not permissible for her to give anything from his wealth in charity. 
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it permissible for a woman to give charity from her husband’s wealth on her own behalf or on behalf of one who is dead? He replied:
It is well known that the husband’s wealth belongs to the husband and it is not permissible for anyone to give charity from the wealth of anyone else except with his permission. If the husband has given her permission to give charity on her own behalf, or on behalf of whomever she wishes among her deceased loved ones, there is no sin on her, but if he has not given permission then it is not permissible for her to give anything in charity, because it is his wealth and it is not permissible to take the wealth of a Muslim without his consent. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen (18/472)
Taken from IslamQA
Note: There's nothing wrong with a woman spending of her own wealth without her husband's permission. She can spend it where she thinks it proper and do charity from it, and there's no harm. Although it's better to consult him and ask him of his opinion to make him feel good and important, according to the scholars. But when it comes to dealing with her husband's wealth, she can spend of it whatever he allows her to. If he is stingy, she can take from it without his permission whatever is sufficient for her needs. And as for charity from her husband's wealth, she needs his permission.

Money Exchange (Hadith No. 1771)

Bismillah.
Narrated Abu Al-Minhal:
I used to practice money exchange, and I asked Zaid bin 'Arqam about it, and he narrated what the Prophet said in the following: Abu Al-Minhal said, "I asked Al-Bara' bin 'Azib and Zaid bin Arqam (radiallaahu `anhumaa) about practicing money exchange. They replied, 'We were traders in the time of Allah's Apostle (sallallaahu `alayhi wasallam) and I asked Allah's Apostle (sallallaahu `alayhi wasallam) about money exchange. He replied, 'If it is from hand to hand, there is no harm in it; otherwise it is not permissible."
Dealing in currencies is permissible so long as the exchange takes place in the same sitting as the contract is made. It is permissible to sell euros for dollars so long as the exchange takes place in the same sitting as the contract is made. But when the deal is concerning the same type of currency, such as selling one dollar for two dollars, that is not permissible because it is a type of riba.  In that case they should be of equal amounts and the exchange must take place in the same sitting as the contract if the exchange is concerning one type of currency. The evidence for that is the report narrated by ‘Ubaadah ibn al-Saamit (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, salt for salt, like for like, same for same, hand to hand. If the types are different then sell however you like, so long as it is hand to hand.” Narrated by Muslim, 1587. 
It says in Majmoo’ Fataawa Ibn Baaz (19/171-174): 
Dealing in currency, buying and selling, is permissible, but that is subject to the condition that the exchange be hand-to-hand if the currencies are different. If a person sells Libyan currency for American or Egyptian or whatever currency hand to hand, there is nothing wrong with that, such as if he buys dollars for Libyan currency hand to hand, exchanging it in one sitting, or he buys Egyptian or English currency etc for the Libyan or whatever currency hand to hand, there is nothing wrong with that. But if there is a delay, then it is not permissible, and if the exchange is not done in the same sitting, it is not permissible, because in that case it is regarded as a kind of riba-based transaction. So the exchange must take place in the same sitting, hand to hand, if the currencies are different. But if they are of the same kind, two conditions must be met: they should be of equal amounts and the exchange should take place in the same sitting, because the Prophet (peace and blessings of Allaah be upon him) said: “Gold for gold, silver for silver…”
 The ruling on currency is as mentioned above; if they are different then it is permissible for the amounts exchanged to be different, so long as the exchange takes place in the same sitting. If they are of the same kind, such as dollars for dollars, or dinars for dinars, then the exchange must take place in the same sitting and they should be of the same amount. And Allaah is the source of strength. End quote from IslamQA.
More on it here.

Trade & Mutual Consent (Ahadith 1759 - 1761)

Bismillah.

يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُمْ بِالْبَـطِلِ إِلاَّ أَن تَكُونَ تِجَـرَةً عَن تَرَاضٍ مِّنْكُمْ 

"O you who believe! Eat not up your property among yourselves unjustly except it be a trade amongst you, by mutual consent." [An-Nisaa: 29]

Volume 3, Book 34, Number 264:
Narrated Ibrahim bin Sad from his father from his grand-father:
Abdur Rahman bin Auf (radiallaahu `anhu) said, "When we came to Medina as emigrants, Allah's Apostle (sallallaahu `alayhi wasallam) established a bond of brotherhood between me and Sad bin Ar-Rabi' (radiallaahu `anhu). Sad bin Ar-Rabi' (radiallaahu `anhu) said (to me), 'I am the richest among the Ansar, so I will give you half of my wealth and you may look at my two wives and whichever of the two you may choose I will divorce her, and when she has completed the prescribed period (before marriage) you may marry her.' Abdur-Rahman (radiallaahu `anhu) replied, "I am not in need of all that. Is there any market-place where trade is practiced?' He replied, "The market of Qainuqa." Abdur-Rahman (radiallaahu `anhu) went to that market the following day and brought some dried butter-milk (yogurt) and butter, and then he continued going there regularly. Few days later, 'Abdur Rahman (radiallaahu `anhu) came having traces of yellow (scent) on his body. Allah's Apostle (sallallaahu `alayhi wasallam) asked him whether he had got married. He replied in the affirmative. The Prophet (sallallaahu `alayhi wasallam) said, 'Whom have you married?' He replied, 'A woman from the Ansar.' Then the Prophet (sallallaahu `alayhi wasallam) asked, 'How much did you pay her?' He replied, '(I gave her) a gold piece equal in weigh to a date stone (or a date stone of gold)! The Prophet (sallallaahu `alayhi wasallam) said, 'Give a Walima (wedding banquet) even if with one sheep .'"
Volume 3, Book 34, Number 265:
Narrated Anas (radiallaahu `anhu):
When Abdur-Rahman bin Auf (radiallaahu `anhu) came to Medina, the Prophet (sallallaahu `alayhi wasallam) established a bond of brotherhood between him and Sad bin Ar-Rabi al-Ansari (radiallaahu `anhu). Sad was a rich man, so he said to 'Abdur-Rahman (radiallaahu `anhu), "I will give you half of my property and will help you marry." 'Abdur-Rahman (radiallaahu `anhu) said (to him), "May Allah bless you in your family and property. Show me the market." So 'Abdur-Rahman (radiallaahu `anhu) did not return from the market) till he gained some dried buttermilk (yoghurt) and butter (through trading). He brought that to his house-hold. We stayed for some-time (or as long as Allah wished), and then Abdur-Rahman (radiallaahu `anhu) came, scented with yellowish perfume. The Prophet (sallallaahu `alayhi wasallam) said (to him) "What is this?" He replied, "I got married to an Ansari woman." The Prophet (sallallaahu `alayhi wasallam) asked, "What did you pay her?" He replied, "A gold stone or gold equal to the weight of a date stone." The Prophet (sallallaahu `alayhi wasallam) said (to him), "Give a wedding banquet even if with one sheep."
There's barakah (blessing) in trade. It wasn't unlawful for `Abdur Rahman ibn `Awf (radiallaahu `anhu) to accept Sa`d ibn Rabi` (radiallaahu `anhu)'s offer since they were bound by the Prophet (sallallaahu `alayhi wasallam) himself in the bond of brotherhood, but he wanted to work his way up instead of accepting help. So Allah put blessing in his efforts and soon after, he was able to marry an Ansari woman giving her a good mahr (dowry) and arrange a walima.
Volume 3, Book 34, Number 266:
Narrated Ibn 'Abbas (radiallaahu `anhu):
'Ukaz, Majanna and Dhul-Majaz were market-places in the Pre-lslamic period of ignorance. When Islam came, Muslims felt that marketing there might be a sin. So, the Divine Inspiration came: "There is no harm for you to seek the bounty of your Lord (in the seasons of Hajj)." (2.198) Ibn 'Abbas (radiallaahu `anhu) recited the Verse in this way.
In the tafsir of ayah 29 of Surah an-Nisaa (quoted above), Ibn Kathir says:
Allah, the Exalted and Most Honored, prohibits His believing servants from illegally acquiring each other's property using various dishonest methods such as Riba, gambling and other wicked methods that appear to be legal, but Allah knows that, in reality, those involved seek to deal in interest. Ibn Jarir recorded that Ibn `Abbas commented on a man who buys a garment, saying that if he likes it he will keep it, or he will return it along with an extra Dirham, "This is what Allah meant, when He said,

﴿وَلاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُم بِالْبَاطِلِ﴾

(Eat not up your property among yourselves unjustly.'') `Ali bin Abi Talhah reported that Ibn `Abbas said, "When Allah sent down,

﴿يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُمْ بِالْبَـطِلِ﴾

(O you who believe! Eat not up your property among yourselves unjustly) some Muslims said, `Allah has forbidden us from eating up each other's property unjustly, and food is our best property. Therefore, none among us is allowed to eat from anyone else's food.' After that Allah sent down,

﴿لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ﴾

(There is no restriction on the blind) (until the end of the Ayah). ﴿24:61﴾.''' Qatadah said similarly. Allah's statement,

﴿إِلاَّ أَن تَكُونَ تِجَـرَةً عَن تَرَاضٍ مِّنْكُمْ﴾

(except it be a trade amongst you, by mutual consent.) means, do not revert to illegal ways and means to acquire money. However, there is no harm in commercial transactions that transpire between the buyer and the seller with mutual consent, so that money is legally earned from these transactions. Mujahid said that,

﴿إِلاَّ أَن تَكُونَ تِجَـرَةً عَن تَرَاضٍ مِّنْكُمْ﴾

(except it be a trade amongst you, by mutual consent.) means, "By selling and buying, or giving someone a gift.'' Ibn Jarir recorded this statement.

Taken from:  http://ilookilisten.wordpress.com/2013/10/09/trade-mutual-consent-ahadith-1759-1761/

Breaking Someone's Teeth (Hadith No. 1569)

Bismillah.
Hadith No. 1568 (below) is a repeat. Read it here.
Volume 3, Book 29, Number 73:
Narrated Ya'li (radiallaahu `anhu):
While I was with Allah's Messenger (sallallahu 'alaihi wa sallam) there came to him a man wearing a cloak having a trace of yellowish perfume or a similar thing on it. `Umar used to say to me, "Would you like to see the Prophet (sallallahu 'alaihi wa sallam) at the time when he is inspired divinely?" So, it happened that he was inspired (then) and when the inspiration was over the Prophet (sallallahu 'alaihi wa sallam) said (to that man), "Do in your `Umra the same as you do in your Hajj."

Today's Hadith:

Volume 3, Book 29, Number 74:
Narrated Ibn Abbas (radiallaahu `anhu):
A man bit the hand of another man but in that process the latter broke one incisor tooth of the former, and the Prophet (sallallahu 'alaihi wa sallam) forgave the latter.
Two people were fighting, one bit the hand of the other, while the latter broke the tooth of the former while snatching away his hand. When they went to the Prophet (sallallaahu `alayhi wasallam) to judge between them, he forgave the latter (who had snatched away his hand) and said that there will be no diyat (blood money: 5 camels for one tooth) in this case. He said:
يَعَضُّ أَحَدُكُمْ أَخَاهُ كَمَا يَعَضُّ الْفَحْلُ، لَا دِيَةَ لَك
[roughly translated:] "One of you bit the hand of the other like a horse/stallion bites. There's no diyat (blood money) for you." [Bukhari & Muslim]
So the scholars have said that there's no kaffaarah for the one who bit the hand. Also, the one who snatched away his hand should've freed himself some other way instead of breaking the other's tooth.
P.S. I don't know why, but this incident seems sort of funny to me.

Double-Checking is a Sunnah (Hadith No. 1276)


Bismillah.
Volume 2, Book 24, Number 576:
Narrated Abu Humaid Al-Sa'idi (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) appointed a man called Ibn Al-Lutbiya, from the tribe of Al-Asd to collect Zakat from Bani Sulaim. When he returned, (after collecting the Zakat) the Prophet (sallallaahu `alayhi wasallam) checked the account with him.
So double check whatever it is that you assign to someone. Especially money matters. It's a Sunnah!

Taken from: http://ilookilisten.wordpress.com/2013/01/01/double-checking-is-a-sunnah-hadith-no-1276/

Nisaab [Minimum Threshold] (Hadith No. 1186)


Bismillah.
Narrated Abu Said:
Allah's Apostle (p.b.u.h) said, "No Zakat is due on property mounting to less than five Uqiyas (of silver), and no Zakat is due on less than five camels, and there is no Zakat on less than five Wasqs." (1 Wasq = 60 Sa's) & (1 Sa' = 3 kg app.)
In Sharia (Islamic Law) niṣāb (نِصاب) is the amount one's net worth must exceed for the Muslim owner to be obligated to give zakat. Several hadith have formulas for calculating niṣāb, the most prominent of which declaring that No Zakāt is due on wealth until one year passes. Zakat is then determined based on the amount of wealth acquired; the greater the assets, the greater the tax. It is not subject to special exemptions. [Wikipedia]
Nisaab for naqd = gold: 7.5 tolas (85 grams), silver: 595 grams
Nisaab for paper money = whatever amount reaches the nisaab for naqd
Nisaab for livestock = camel: 5, cattle: 30, sheep: 40
Nisaab for agricultural produce: 5 wasqs (60 Sa`s) of dates, grapes, and grains such as corn, barley, rice etc.
Bear in mind that these quantities only determine eligibility/obligation of payment of Zakah. Rate of Zakah is not under discussion, yet.

Subscribe to: Posts (Atom)

Disqus Shortname

designcart