Alhassanain(p) Network for Heritage and Islamic Thought

V: THE DAY OF JUDGMENT AND THE RESURRECTION (QIYAMA)

The day of resurrection will be the time when all of humankind will be brought back to their original physical form. There will be a time on earth when everything that God created will cease. Every human being, from the past to the present, will be resurrected and examined by their deeds. This day is called the “Day of Judgment.”

O mankind! If you are in doubt concerning the resurrection, then, verily, We created you from dust, then from a drop, then from a clot, then from a lump of flesh [both] shaped and shapeless, that We make it clear for you. And We cause what We will to remain in the wombs for an appointed time, and afterwards We bring you forth as infants: then you attain your full strength. And among you there is he who dies [young] and among you there is he who is brought back to the most abject time of life so that, after knowledge, he knows nothing. And you see the earth barren, but when We send down water on it, it thrills and swells and puts forth every lovely kind [of growth]. That is because Allah is Reality, and it is He Who gives life to the dead, and it is He Who has power over all things, and because the Hour [of Judgment] will come concerning which there is no doubt, and because Allah will raise those who are in the graves. (22:5-7)

Regarding the Day of Judgment God states:

Verily We shall give life to the dead, and We record all that they send before and that they leave behind, and We have taken account of all things in a clear Book [of evidence]. (36:12)

And to every soul will be paid in full of its deeds, and He knows best all that they do. (39:70)

The number of verses in the Quran that deal with life after death and the Day of Resurrection is close to 1,200. This is in addition to a vast number of traditions related from the Prophet Muhammad and the twelve imams. This number reveals the importance and significance of life after death and emphasizes that the life of a human being does not end at death, but, in fact, continues afterward towards a new life. The Quran calls this life the “true life.”[64]

Many people wonder if eventually humankind is going to die out, why then were people created in the first place?

Humankind was created to be the caretaker of the earth; thus, life on earth becomes a test, to maintain and preserve nature. More importantly, to maintain and preserve our moral natures.

According to Islam, a person will be judged according to his or her life’s actions. People whose deeds and actions in life are mainly good will enter Heaven (also called Garden or Paradise). However, if one’s deeds or actions are mainly evil, he or she will enter Hell (also referred to as Fire). On the Day of Judgment, everyone will know the fate of everyone else.

Both Heaven and Hell have different levels. The worst of people will be in the lowest depths of Hell, while the best of people will be in the highest parts of Heaven.

DEATH AND LIFE AFTER DEATH

Through religious doctrine, humanity has been shown a glimpse of what we experience at the moment of death and life after death. The Quran reveals some of the secrets surrounding the soul:

It is Allah who takes away the souls at the time of their death, and those that die not during their sleep. He keeps those souls for which He has ordained death and sends the rest for a term appointed. Verily, in this are signs for people who think deeply. (39:42)

And they ask you concerning the spirit. Say: “The spirit, it is one of the things, the knowledge of which is only with my Lord, and of knowledge, you mankind have been given only a little.” (17:85)

For the believers, the departure of the soul will be peaceful:

It will be said to the pious: “O you in complete rest and satisfaction, come back to your Lord well-pleased yourself and well-pleasing unto Him. Enter then among my honored servants, and enter my Paradise.” (89:27-30)

The Quran reveals that a person who is near death will become aware that he or she is going to die. For those people who are destined for Hell, the parting of the soul will be accompanied by severe pain. The moment of death has been described in the Quran:

Nay! When the soul reaches the collarbone, and it will be said, “Who can cure him and save him from death?” And he, the dying person, will conclude that it is the time of departing, and he is shrouded; the drive on that day will be to your Lord. (75:26-30)

Remember that the two recording angels receive each human being after attaining the age of puberty, one sitting on the right and one on the left, to note his actions. Not a word does he utter but there is a watcher sitting by him to record it. And the stupor of death will come in truth; this is what you have been avoiding. And the trumpet will be blown; that will be the day whereof warning had been given, and every person will come forth with an angel to drive him and an angel to bear witness. It will be said to the sinners:  “Indeed, you were heedless of this. Now We have removed your covering, and sharp is your sight this day.”(50:17-22)

When the deceased are buried their souls will accompany their physical body to the grave. The soul will then be questioned therein by two angels concerning their lifetime actions, deeds, and faith. The soul will then remain buried alongside the body. Although the body will perish, the soul will remain living until the time of one’s resurrection on the Day of Judgment.[65]

Islam believes that before the time of Resurrection and the Day of Judgment the souls of people, in their graves, will either live in comfort or distress before ultimately entering Heaven or Hell. This abode is calledbarzakh . The life ofbarzakh can be described as a small form of paradise or hell. A person’s faith, whether good or bad, will determine the atmosphere ofbarzakh, namely, pleasant or unpleasant.[66]

Once, Prophet Jesus sent two messengers to the city of Antioch to call for monotheism and the worshipping of God. One of the men of that town embraced the faith and followed the messengers. The king of the land ordered him to be killed. As the righteous man was dying he said,“Verily I have believed in your Lord. So listen to me.” It was said to him when the disbelievers killed him, ‘Enter paradise.’ He said, “Would that my people knew what my Lord Allah has forgiven me for and made me one of the honored ones” (36:25-27). The Paradise that the man had entered was the small form of Paradise calledbarzakh .

The descriptions of the small hell and the ultimate Hell are very vivid and painful in the Quran which states,“Evil torment encompassed the Pharaoh [and his people] - the fire: they are exposed to it morning and afternoon [barzakh], and on the day when the Hour will be established [Hell]” (40:46).

REPENTANCE AND FORGIVENESS

Repentance is the giving up of sin and it is the best way of expressing regret for having committed one. It involves sincerely regretting a particular sin and then resolving never to do it again. Repentance is the source of and way to success. The Quran says,“Turn to Allah, O Believers, that you may be successful” (24:31). No matter how grievous a person’s sin may be, God’s forgiveness is much greater. No one should be ashamed to turn toward God in repentance. God can erase the sins of whomever He pleases. The Quran states:

Say, O My servants who have transgressed against themselves, despair not of the mercy of Allah; verily, Allah forgives all sins. Verily, He is the Forgiving, the Merciful.(39:53)

Tell My servants that I am the Forgiving, the Merciful. (15:49)

Will they not turn to Allah and ask His forgiveness? Allah is the Forgiving, the Merciful. (5:74)

Your Lord is full of forgiveness for mankind in spite of their wrongdoing .(13:6)

Despite God’s ability to destroy mankind (if He so willed), God possesses the main characteristics of forgiveness and mercy. For this reason, Muslims begin nearly every action, speech, or endeavor with the words,“In the name of Allah, the Most Merciful, the Most Compassionate.” [67]

Repentance is of benefit now and security for the Hereafter. Prophet Muhammad narrated that the act of repenting brings an increase of wealth, protection from danger, and an easing of hardships and difficulties. Furthermore, it has been said that the fastest way to attain closeness to God is to humble oneself before Him and admit ones wrongdoing. The benefits of repentance for the next life are obvious - entrance into Paradise and safety from the Hellfire.

Repentance will be accepted up until the moment of death. Prophet Muhammad once said that if a person seeks repentance one year before dying, God will accept the repentance. Even if a person seeks repentance one day before dying, God will accept it. The Prophet then pointed to his throat and said that even if someone seeks repentance before his soul reaches here (pointing to his throat), God will accept it.

Nonetheless, repentance should be done as soon as possible and should not be delayed; this point has been emphasized again and again in the Islamic tradition. Imam Ali said,“How numerous are the procrastinators who postpone [repenting and doing good deeds] until death overtakes them!” [68]

Repentance should be done privately and secretly. People can establish a direct link to Allah while seeking repentance without the necessity of a third person interfering. If a person commits a sin, he or she should not let others know about the sin. Prophet Muhammad once said to Imam Ali,“O Ali, blessed is he whom Allah looks upon while he is weeping for the sin that none is aware of except Allah.” [69]

In addition to not revealing his or her own sins, every person must conceal the faults of his brother or sister to preserve that person’s honor and the honor of society. That person’s faults may be dealt with personally and privately, but it should not be spread among society.

God loves a person who sincerely repents his or her sin; hence, the repented sin will be considered as if he or she had never committed that sin. Imam al-Baqir said,“He who repents of his sins is as one who has not any burden of sin.” [70]However, repentance must be sincere. God knows who sincerely regrets misdeeds and who is just speaking empty words. A person came to Imam Ali and said, “Astaghfirullah. I seek God’s forgiveness.” The Imam replied:

Do you know what asking God’s forgiveness is? Forgiveness is a word that stands on six supports. The first is to repent over the past. The second is to make a firm determination never to revert to it. The third is to discharge all the rights of people so that you may meet God quite clean with nothing which to account for. The fourth is to fulfill every obligation which you ignored in the past so that you may now be just with it. The fifth is to aim at the flesh grown as a result of unlawful earning so that you may melt it by grief of repentance till the skin touches the bone and a new flesh grows between them. And the sixth is to make the body taste the pain of obedience as you previously made it taste the sweetness of disobedience. On such an occasion, you may say, “I seek God’s forgiveness.” [71]

ISLAMIC PRACTICES

Islam is like a tree whose roots are its beliefs and whose branches are its practices. If the roots are not firm and healthy, the tree will not survive; the roots only form the foundation of the tree. Islamic practices are referred to as such because they are the ways in which the beliefs of Islam are transformed into reality. The different forms of outward worship translate a person’s inner love and connection with God into a physical form.

Islam has ten fundamental practices: prayers, fasting, two forms of almsgiving, pilgrimage to the city of Makkah,jihad , enjoining good, forbidding evil, supporting those who walk in the path of God, and turning away from the enemies of God.

I: PRAYERS (SALAAT)

Prayers are the pillars of faith. Through prayer people establish communication and dialogue with God. It makes one become aware and realize that he or she is not alone in this universe; each person has been created for a legitimate purpose. God created human beings to recognize and appreciate His grace and blessings.

THE NECESSITY OF CONNECTION WITH THE ABSOLUTE

The instinct to worship is an innate aspect of human beings; it is part of their natural disposition (fitra ). Since the dawn of humanity, civilizations have worshipped the Creator in many different ways. The need for prayer is great, and a deep, strong, innate feeling within people drives them toward the Absolute Power to seek His help and assistance.

Just as the body needs food to survive and grow, so does the soul. The food of the soul is prayer. In order for people to receive their necessary spiritual nourishment, and to maintain a strong connection with God, Islam instructs Muslims to pray at five particular times during the day. For example, the Quran states:

Establish regular prayers from mid-day till the darkness of the night, and recite the Quran in the early dawn; verily, the recitation of the Quran in the early dawn is an act witnessed.(17:78-79)

Islam has set five prescribed forms of prayers that must be completed everyday at specific times. All the daily prayers consist of recitations from the Quran and various bodily movements (prostrations).

People offer their prayers to God for many reasons; the first being the grandeur of the Creator. When one ponders and reflects upon the nature of the universe, and all the diverse and intricate matters that keep life in harmony, one would automatically conclude the existence of a mightier power - God. The Quran states:

Truly, in the creation of the heavens and the earth, and the succession of night and day, there are signs for all who are endowed with insight, and who remember Allah standing and sitting and lying on their sides, and contemplate creation of the heavens and the earth, [saying]: “Our Lord, You have not created this without meaning and purpose, limitless are You in Your subtle Glory!” (3:191)

When a Muslim prays, he or she is acknowledging the grandeur of God. Prayer is a serene and uninterrupted time of communicating and building a relationship with one’s Creator. The recitation of the Islamic prayers encompasses a complete mental and spiritual concentration. It is a commitment not to leave the prayers aside. Those believers who establish prayers and show their devotion through them have mastered one of the foremost qualities of reverence toward God:

Successful are the believers - those who offer their prayers with humility and submissiveness…and those who guard their five compulsory prayers. These are indeed the inheritors who shall inherit Paradise and abide forever therein. (23:1, 23:9-11)

Prayers render moments of reflection and are a reminder of one’s actions throughout the day. Prayers have significant benefits upon an individual, such as discouraging bad actions or seeking forgiveness. The Quran states,“Truly, prayer restrains from evil and shameful deeds” (29:45). Prayers keep one’s perspective of life’s ultimate meaning and goal. Imam Ali said,“If a prayerful person knew to what extent he was surrounded by God’s mercy, he would never raise his head from prostration.” [72]

The need to worship is as strong as the need to eat, and just as the person who lacks proper food will eat anything to put an end to his or her hunger, the person who does not find proper spiritual nutrition will be led to unlawful worshipping such as the worship of animals, fire, stars, art, materialism, or anything else that has no power to aid nor harm anyone. Whether people have a structured religion or not, everyone worships something.

In society, whenever people meet others who they perceive to be of a high rank, such as celebrities, politicians, doctors, and scholars they show considerable respect for them, sometimes, at the expense of their own dignity. If people show this much respect for other human beings (who were also created like them from dust) then how much respect should they show before the Creator whose knowledge, superiority, and grandeur is limitless and eternal? Should they not, at least, stand before Him many times a day and bow in respect and gratitude?

Human beings feel frail in front of God. If they try to act on their own, without the help of their Lord, they will be prone to failure because the source of all power and might is with God. Those who accomplished great feats for humanity - scientists in the laboratory, soldiers in the battlefield, astronauts in space, doctors in the hospital - all sought assistance from their Lord before embarking on their adventures. Alone, human beings are inferior and in need of God. The Quran states:

O mankind! You are the ones who are in need of Allah, but Allah is free from all needs, worthy of praise. If He wanted, He could destroy you and bring about a new creation, and that is not hard for Allah.(35:15-17)

WHEN A SOCIETY CEASES TO PRAY

Forsaking prayer is perilous. The Quran states:

There has succeeded them a posterity who have given up the prayers and followed their lusts, so they will be living lost, in confusion and disarray…. (19:59)

DETAILS OF THE FIVE PRESCRIBED PRAYERS

Preconditions

Times:

The dawn prayer (Fajr) : This prayer should be done between the time the first ray of light appears in the sky and the time of sunrise.

The noon prayer (Duhr) : The specific time for this prayer is right after the sun passes over its noon position. However, it can be done up until sunset.

The afternoon prayer (Asr) : This prayer can be done any time after the noon prayer and before sunset.

The sunset prayer (Maghrib) : This prayer should be done after the sun sets at the time when the red sky on the eastern horizon disappears. Yet, it can be done up until midnight.

The night prayer (Isha) : This prayer can be done any time after the sunset prayer and before midnight.

Direction (al-qiblah):

During prayer, all Muslims must face theKabah , the House of God, built by Prophet Abraham and his son Ishmael. TheKabah is located in the city of Makkah, in the Arabian Peninsula (Middle East). One way to determine the precise direction of prayer (calledal-qiblah ) is to use a compass. In North America, Muslims face northeast to locate the shortest path to Makkah.

Place:

The place where a person is going to recite his or her prayer should either belong to that person or that person must have permission to pray in that area unless the place is public. The spot where the forehead touches the ground should be clean (tahir ), and prostration must be done on earth or inedible plants (including paper or wood).

Purity of the body:

Just as the soul must be pure, concentrated, and calm before the prayers, the body must also be free from impurities. Certain items are considered ritually impure and must be avoided, removed, or purified before the prayers. A specified washing (wudhu ) must also be done before the prayers:

O you, who believe, when you intend to offer prayers, wash your faces and your hands from the elbows to the fingertips. Rub [with wet hands] your heads and your feet up to the ankles, and if you are in a state of sexual impurity [jenaba], purify yourself [by bathing your entire body]. (5:6)

If water is unavailable, dust may be used out of necessity. The Quran explains:

But if you are ill or on a journey and you come from the call of nature or have been in sexual contact with women and do not find water, then take clean sand and rub your faces and your hands.  Allah does not want to place you in any difficulty, but He wants to purify you and to complete His favor on you that you may be thankful. (5:6)

Clothing:

During prayer, a man must wear enough clothing to cover his body, and a woman must cover her entire body (including the head and hair), except for the face and hands. Clothing worn during prayer must be clean and lawfully obtained; it must not be stolen or borrowed without permission.

The call to prayer (adhaan):

The call for prayer is highly recommended and is one of the distinguishing emblems of the Islamic faith. The call to prayer consists of two parts: theadhaan and theiqaama .

The person reciting theadhaan should stand facing the direction of prayer and say:

Allahu akbar.

Allah is the Greatest (4 times).

Ashhadu an laa ilaaha illa Allah.

I testify that there is no Allah but Allah (2 times).

Ashhadu anna Muhammadan-rasul Allah.

I testify that Muhammad is the Messenger of Allah( 2 times).

Ashhadu anna Alian walu’u Allah

I testify that Ali is the friend of Allah (2 times).[73]

Hayya ‘alaa as-salaah.

Hasten to prayer (2 times).

Hayya ‘alaa al-falaah.

Hasten to success (2 times).

Hayya ‘alaa khayr al-‘amal.

Hasten to the best of deeds (2 times).

Allahu akbar.

Allah is the Greatest (2 times).

Laa ilaaha illa Allah.

There is no Allah but Allah (2 times).

Theiqama should be said immediately before the prayer. It is identical to theadhaan with three exceptions:

The initial phrase, “Allahu akbar ,” is only said twice.

The final phrase, “La ilaaha illa Allah ,” is only said once.

The phrase “Qad qaamat as-salaah ” which means “prayer is being offered” should be said twice; it should be inserted after “Hayya ‘alaa khayr al-‘amal ” which is repeated twice as well.

The prayers:

Each of the prayers consists of a specific number of units (rakat ). The dawn prayer has two units, the noon and afternoon prayers have four units, the sunset prayer has three units, and the night prayer has four units. The simplest prayer to learn is the two-unit dawn prayer, which will be described here.

Once all of the preconditions above have been fulfilled, and the person intending to offer the prayer is facing the proper direction (qiblah ), and a sincere intention has been made for that particular prayer (in this case the dawn prayer), then the prayer may be begun. The hands should be placed behind the ears and the following said:

Allahu akbar.

Allah is the Greatest.

The first chapter of the Quran (al-Fatiha ) must be recited.

Bismillah ar-Rahman ar-Rahim.

Al-hamdu lillaahi Rabb al‘aalamin.

Ar-Rahman ar-Rahim.

Maaliki Yawm-id-Din.

Iyyaaka na’budu wa iyyaaka nasta’in.

Ihdina-s-siraat al-mustaqim.

Siraat alladhina an’amta

‘alayhim ghayr al-maghdubi ‘alayhim wa laa adh-dhaalin.

In the name of Allah, the most  Merciful, the most Compassionate.

Praise be to Allah, the Lord of the Worlds.

The Merciful, the Compassionate.

Master of the Day of Judgment.

You alone do we worship, and from You alone do we seek help.

Guide us the straight path.

The path of those whom You have blessed, not of those on whom is Your wrath, nor of those who have gone astray.

Next, another full chapter of the Quran must be recited. The example given below is the chapter entitled,“The Oneness of Allah.” [74]

Bismillah al-Rahman al-Rahim.

Qul huwa Allahu Ahad

Allahu-s-samad

Lam yalid wa lam yulad

Wa lam yakun lahu kufwaan Ahad.

In the name of Allah, the most Merciful, the most Compassionate.

Say, He is Allah, the One

Allah, the Eternal He begets not, nor was He begotten and there is nothing comparable to Him.

At this point,“Allahu akbar ” should be said and the person should bow, placing the hands on the knees and keeping the back straight. While bowing, the following should be recited:

Subhaana Rabbi al-Athim wa bihamdih.

Glory be to my Lord, the Great, and praise be to Him.

Then, while resuming the standing position, the following should be said:

Sami’a Allahu liman hamidah.

Allah hears the one who praises Him.

Then, “Allahu akbar ” is said, and the person does prostration (sujud ) on the ground. Insujud , the forehead, palms of the hands, knees, and tips of the toes must all touch the ground. The following must be said one or three times:

Subhaana Rabbi al-a’laa wa bihamdih.

Glory be to my Exalted Lord, and praise be to Him.

  “Allahu akbar ” should be said, and the person should sit up on his or her knees and say:

Astaghfirullaaha Rabbi wa atubu ilayh.

I seek forgiveness of Allah, my Lord, and turn toward Him.

Again, “Allahu akbar ” should be said andsujud repeated. Then, the person should stand up and repeat the same process (e.g. recite the first chapter of the Quran; recite another chapter of the Quran, bow, and do the twosujuds) . Finally, sitting on the knees, the following must be said:

Ashhadu an laa ilaaha illa Allah, wahdahu la sharikalah wa ashhadu anna Muhammadan, abdahu  warasuluh.

I testify that there is no Allah but Allah, alone without associate, and that

Muhammad is His servant and messenger.

Allahumma salli ‘alaa

Muhammadin wa aal-i Muhammad.

O Allah, bless Muhammad and the family of Muhammad.

Assalaamu ‘alayka ayyuha an-nabiy sa rahmatullahi wa barakaatuhu.

Assalaamu ‘alayna wa ‘alaa ‘ibaadallahi-s-saalihi.

Assalaamu ‘alaykum wa rahmatullahi

wa barakaatuhu.

Peace be upon you,

O Prophet, and the mercy

of Allah and His blessings.

Peace be upon us, and upon all the righteous Servants of Allah.

Peace be upon you, and the mercy of Allah,

and His blessings.

It is recommended that “Allahu akbar ” be said three times by raising each hand to each side of the face. This action concludes the two-unit prayer. However, it may be followed by supplications or other recitations.

II: FASTING (SAWM)

Almost every religion adopts some form of fasting. The Prophet Muhammad and the prophets before him all called upon their followers to fast.The Quran states, “O you who believe! Fasting has been prescribed for you just as it was prescribed for those before you so that you may be pious and learn self-restraint” (2:183). Islam prescribes complete fasting. It requires complete abstinence from food, drink (including water), smoking, and sexual activity. Hence, from dawn until the time of the sunset prayer, one must abstain.

Although fasting is recommended on other significant Islamic dates, it is however, required every day during the month of Ramadan, the ninth month of the Islamic lunar calendar. The month of Ramadan is revered and honored by all Muslims. It was on a particular night called the “Night of Destiny” (Laylatul al-Qadr ), during the month of Ramadan that the Quran was revealed to the Prophet. Muslims believe that on this night, every year, God determines the fate of each person for the year to come. Therefore, worshipping on the Night of Destiny is considered, “Better than a thousand months” 97:3. Although the exact night of the Night of Destiny is not known, Islamic scholars approximate the date to fall on either the 19th, 21st, 23rd, 25th, or 27th of the month of Ramadan. Therefore, Muslims copiously worship God on these specific nights. The Quran states:

Verily, We have sent it [Quran] down on the Night of Destiny and what would make you know what the Night of Destiny is? The Night of Destiny is better than a thousand months; He sends down the angels, and the Spirit during it by His will for every matter; Peace! Till the rising of the dawn. (97)

As with prayers, the benefits of fasting are innumerable. Fasting strengthens one’s willpower, teaches discipline, encourages sympathy with the poor, breaks harmful habits, strengthens one’s health, and establishes a sense of religious brotherhood and sisterhood. However, the strongest benefits are spiritual. Lady Fatima al-Zahra, the daughter of Prophet Muhammad said,“Fasting is to deepen and strengthen faith.” Fasting sharpens the spiritual awareness and inspires a sense of gratitude toward God.

Apart from refraining from food and drink, Muslims are also encouraged, during the month of Ramadan, to give additional charity toward the poor and the needy.

III-IV: ALMSGIVING (ZAKAAT AND KHUMS)

The act of sharing and providing others who are less fortunate is not only mandated upon Muslims but is also considered one of the noblest acts that can bring a person closer to God. Giving charity benefits the individual and society; it purifies the soul from stinginess and meanness. The Quran says,“Take alms from their wealth in order to purify and sanctify them” (9:103). From a moral perspective, the obligation to pay the obligatory charities is no less important than the obligation to pray. Whenever the Quran refers to people who pray, it also refers to people who pay obligatory charities. Charity is not considered as a gift for the poor but rather a right for the poor. The Quran states,“And in their properties [fortunate ones] is the right of the beggar and the destitute” (51:19).

Every monetary or material possession that people acquire comes through the generosity of God. Mary, the mother of Jesus was known to have received her sustenance unconditionally:

Every time Zachariah entered the sanctuary to visit her, he found her supplied with sustenance. He said, ‘O Mary! From where did you get this?’ She said, ‘This is from Allah; verily, Allah provides sustenance to whomever He wills without limit. (3:37)

Although people must work to earn a living, God is the one who determines the amount and the form of sustenance they will receive throughout their lifetime. Therefore, when people are directed to return some of their wealth toward charity, in reality they are not relinquishing their own property, but merely returning what God has lent them. God said, “O you who believe! Spend out of what We have provided for you” (2:254), and“Surely those who recite the Book of Allah and keep up prayer and spend out of what We have given them secretly and openly hope for a gain which will not perish” (35:29).

The supply of provision and sustenance not only applies to humankind but all kingdoms of God’s creation (i.e., animal and plant). The Quran says,“Many are the creatures that carry not their own provision; Allah provides for them and for you.” (29:60)

Money that comes from obligatory charities (zakat andkhums ) provides security and dignity within society by providing for the needy, bridging the gap between the rich and the poor and eliminating poverty. The money collected is used for food, shelter, education, health care, orphanages, libraries, transportation systems, and other public services. A community in which everyone pays their dues (zakat andkhums) will be successful. Just as a community in which people do not pay thezakat andkhums will fall apart. Prophet Muhammad said:

My community will continue to live fairly if they are faithful to each other, return deposits to their owners, and give alms [zakat] to the poor. But if they do not fulfill these duties, they will encounter famine and scarcity. [75]

Imam Ali said:

God the Glorified has fixed the livelihood of the destitute in the wealth of the rich. Consequently, whenever the destitute remain hungry, it is because some rich persons have denied him his share. [76]

When charity is delivered out of the hand of its owner, it says five things: at first, I was perishing and you gave me life. I was insignificant and you made me greatness. I was an enemy and you turned me into a friend. You used to protect me then, but now I will protect you up till the Day of Resurrection. [77]

These traditions and legislations only refer toobligatory almsgiving; however, there is, in addition to alms, voluntary charity of any kind, such as money, words, or deeds. Voluntary charity is calledsadaqah. Likezakat andkhums , benefits both the individual and society. Prophet Muhammad said,“Give charity and cure your sick persons by it because charity can surely remove your bad fortunes and ailments, and it causes prolongation of your lifetime and increases your rewards.” [78]

SPECIFICS OF THE ZAKAT AND KHUMS

Zakat is a traditional type of almsgiving that must be paid yearly on the following items, if they are possessed in sufficient quantities: wheat, barley, dates, raisins, gold, silver, camels, cows, and sheep.

Khums is an excess profit that is taxed. It should be paid yearly on 20% of the excess profit that a person acquires. Excess profit refers to the profit that remains after a person has paid for food, clothing, shelter, and other living necessities for himself or herself and the immediate family. It is advisable that khums be given to a religious authority so that it can be distributed in the appropriate way.Khums must also be paid on six other items, for example, gems obtained while diving. However, this case in modern society tends to be rare.

Khums has been ordained in the Quran:

And know that whatever profit you may attain, one fifth of it is assigned to Allah and the Messenger, and to the near relatives [of the Messenger] and the orphans, the destitute, and the wayfarer, if you have believed in Allah and that which We sent down to our servant [Muhammad]. (8:41)