Taxes on Non-Muslims, Deeds for the Dead, Time for Revival
Issue 441 » August 31, 2007 - Shaban 18, 1428
General
| Living the Quran |
Surah al-Tawbah (The Repentance) This is the verse that establishes the jizyah – a tax that is paid by non-Muslims who live as citizens in the Muslim state. Non-Muslim citizens of the Islamic state are subordinate to the state and not in an act of opposition or rebellion against it.This means that these non-Muslims are paying the tax that is due upon them in a framework of obedience to, and recognition of, the state wherein they are full citizens. The Nature of Jizyah Non-Muslims live in the Muslim state as citizens under a contractual agreement (dhimmah) whereby they pay the jizyah, a fixed annual levy, in lieu of two things: 1. Jizyah is paid in lieu of exemption from military service. Non-Muslim citizens receive the protection of the state, whereby they are allowed to live in peace and security, without being obliged to engage in any military service. The Muslims, by contrast, are required to engage in military service when they are called upon to do so. Historically, at times when the Muslim government could not afford protection from enemies to the non-Muslims living in the outlying regions of the Muslim state, this levy was returned to them. 2. Jizyah is paid in lieu of exmption from paying zakâh. In spite of the fact that, as citizens, they have full rights to receive assistance from the public treasury and to benefit from public services and public works, non-Muslims are exempt from paying zakâh. By contrast, Muslims in the Muslim state must pay zakâh to the public treasury. The jizyah is paid annually as a fixed sum of money levied upon each free, adult male citizen. No jizyah is paid by or on behalf of a child, a woman, or a slave. A poor man who cannot afford to pay the jizyah is also exempt. It can be a graduated tax, whereby the very poor pay nothing, the lower class pays little, the middle-class pays more, and the wealthy pay the most. However, each grade is still a fixed limit. This has, throughout history, provided non-Muslim citizens in the Muslim state with an economic advantage in business. They could amass huge amounts of investment capital as individuals or through corporations, all of which was tax-exempt. This is one reason why throughout Muslim history – and without exception – every Muslim country that had a Christian or Jewish community also had a very robust Christian or Jewish business sector. They were always the leaders in business and trade. We must keep in mind that it is Allah’s wisdom that He conferred this system of taxation upon the people. One possible aspect of the wisdom in this system is that, in this way, non-Muslims could always find prosperity in the Muslim state, even when they were in the minority, and therfore would be content and feel loyalty to their country. Source: |
| Understanding the Prophet's Life |
Deeds That Benefit The Dead Each human will fundamentally only be benefited or harmed by the deeds which he or she actually did. No human can carry the sin of another. Consequently, when a person dies, the opportunity for that person to do good ends with the person's death. However, the chance to harvest good from deeds which were done prior to death remains. DUA (SUPPLICATION) The prayers of other Muslims on behalf of the dead will benefit the dead, by the permission of God. Had they done no good, no one would consider praying for them. If they were evil, the prayers of others will not benefit them. Umm ad-Darda stated that the Prophet, upon whom be peace, said: FASTING Fasts missed by dead persons may be done on their behalf by their close relatives. The fasts may be from Ramadan or from oaths (nathar). Aishah quoted Allah's Messenger, peace be upon him, as saying: "Whoever died owing fasts, his guardian should fast on his behalf." [Sahih al-Bukhari, vol. 3, p.99, no.173, and Sahih Muslim, vol. 2, p.556, no. 2553] PAYING FINANCIAL DEBTS Anyone may cover the debts of a dead person, whether they are relatives or not. Furthermore, the payment of outstanding debts can benefit the dead by relieving them from some of the punishment due to them for their negligence in repaying them. Jabir narrated that a man died and they washed him, perfumed him and shrouded him. Then he was brought to Allah's Messenger, peace be upon him, to lead the funeral prayer for him. They asked, "Could you pray for him?" He took a step forward then asked: "Does he have any outstanding debts?" He said: "Make the funeral prayer for your companion," and began to leave. Abu Qatadah took responsibility for [paying] the debt, saying, "The two dinar are my responsibility." Allah's Messenger, peace be upon him, asked: He replied, "Yes," so the Prophet, upon whom be peace, led the funeral prayer for him. A day later he asked Abu Qatadah: "What was done about the two dinar?" He replied, "He only died yesterday!" The following day he returned to the Prophet and said, "I have paid them off." The Messenger of Allah, peace be upon him, said: "Now his skin has become cool." [Musnad Ahmad, vol.3, p.330; authenticated in Ahkaamul-Janaa'iz, p. 16] THE CHARITY OF CHILDREN Parents will benefit from whatever righteous deeds their children do, without decreasing the reward of their children's good deeds. A righteous child is considered to be part of the parent's earnings. Aishah related that a man asked the Prophet: My mother died suddenly, and I think that if she had spoken [before dying], she would have given something in charity. If I give charity on her behalf, will she get the reward? He replied: "Yes." [Sahih al-Bukhari, vol. 2, p.266, no.470] Abu Hurayrah quoted the Messenger of Allah, upon whom be peace, as saying: Source: |
| Blindspot! |
A Time for Revival As in years past, the beloved yet unexpected guest of millions, "Holy Ramadan" once again is about to enter our lives. Muslims are filled with great joy in anticipation of welcoming him. Yet to one unaccustomed, it would almost seem as if Muslims had never met him before! All of a sudden, our new-found love for this guest causes us to radically change our daily schedules and habits to entertain him. Our Mosques mysteriously overflow with worshippers, chapters of the Quran are heard chanted till the wee hours of the morning accompanied by a hail of cries, and our social gatherings and feasts become livelier than ever before - all these sacrifices made to honour this special and 'holy' guest from Allah. Isn't it interesting and ironic that while he is among us, for a full 30 days, we starve, read numerous articles on do's and don'ts of treating this guest, avoid watching TV in his presence, and sing songs or Nasheeds of joy, yet we fail to understand him and the mission of his visit? For some odd reason, this same "Holy Ramadan" becomes a stranger to us on the 1st of Shawwal! Let the Scrubbing Begin! What many of us forget is that this guest accompanies a deep purpose and responsibility. It is as Muhammad al-Shareef notes: "Whenever a guest comes to our home, we prepare in advance for his arrival by vacuuming the carpet, dusting the shelves, and scrubbing the sinks. We should do this for our guest of Ramadan as well. But the scrubbing should not just be of our physical surroundings, it should include the scrubbing of our sins!" Ever Wonder Why The 'Change' And 'Blessings' Don't Last? Sayyid Abul A'la Mawdudi explains in Let Us Be Muslims: "The greatest mistake we commit is to regard the outward shape of acts of prayer and fasting as the real 'Ibadah (worship) and we suffer from the delusion that whoever just fulfills these requirements performs the 'Ibadah of Allah. Just as physical strength cannot be obtained from the bread until it is fully digested, the spiritual power cannot be obtained from fasting until the person allows Ramadan’s purpose to permeate one’s heart and mind and dominate one’s thought, intention and deed.” Ramadan - A Tool Of Transformation And Month Of Sharing In addition to the indispensable personal benefits of fasting, Ramadan is a time for social awareness. As Hammudah 'Abd al-Ati describes in Islam in Focus: "No sociologist or historian can say that there has been at any period of history anything comparable to this powerful institution of Islam: Fasting in the month of Ramadan. People have been crying throughout the ages for acceptable belonging, for unity, for brotherhood, for equality, but how echoless their voices have been, and how very little success they have met." Source: |
