Alhassanain(p) Network for Heritage and Islamic Thought

The beautiful names of god

The holy qur'an says: " to god belongs the most beautiful names, so call on him thereby," 7:180.

Since god is the creator of the universe, the lord of the worlds, therefore, his attributes, and names are unique as he is.

The fact that god is not limited by anything leads us to the fact that his names and attributes are unlimited. But according to our understanding , as humans, we can use some of his attributes of god. This explains what has been narrated that prophet Muhammad(p.) said, " god has four thousand names " (see bihar,v.4 p.211) That is to say that the human mind could not reach more than four thousand attributes of god.

There are many hadith that numbers are up to 90 attributes of god, even though they differ on the naming. But they do not reach beyond 99. It is said that since god is unique in his existence, therefore, his name should be odd number and not in even number. The most likely reason is that these 99 names or similar in meaning appeared in the holy qur'an. The comparison between these names and the text of the holy qur'an makes this point clear.

In the islamic tradition, the names are studied and memorized. Imam al- rida(a.) narrates via his father from prophet Muhammad(p.) that he said: " almighty god has 99 names, whomever calls upon him by them, he will answer his prayer. And whomever counts them, he will enter the paradise."

Shaikh al-suduq in his commentary of the hadith says that the prophet (p.) means by counting the 99 names is to comprehend the names and understand their meaning. It does not mean simply counting them.

Imam al-sadiq (a.) narrates via his father the prophet Muhammad(p.) all of these 99 names. In addition, he mentions the first name (allah) because it is the only proper name of almighty god (be exalted) .

The names in arabic and their meaning according to the mentioned hadith are as follows:

Names: meaning:

1. Allah the only one who deserves to be worshipped.

2. Al-wahid the one

3. Al-ahad the unique

4. Al-samad the perfect

5. Al-awwal the first

6. Al-akhir the last

7. Al-sami the all hearing

8. Al-basir the all seeing

9. Al-qadir the powerful

10. Al-qahir the subduer

11. Al-'ali the high

12. Al-a'ala the victor

13. Al-baqi the one who remains

14. Al-badi the wonderful

15. Al-bari the producer

16. Al-akram the most generous

17. Al-dhahir the apparent

18. Al-batin the hidden

19. Al-hayy the alive

20. Al-hakim the wise

21. Al-alim the all knowing

22. Al-halim the patient

23. Al-hafidh the guardian

24. Al-haqq the truth

25. Al-hasib the reckoner

26. Al-hamid the praised one

27. Al-haff the kind

28 ar-rab the lord

29. Ar-rahman the merciful

30. Ar-rahim the compassionate

31. Al-dhar the increaser

32. Al-raziq the provider

33. Al-raqib the watchful

34. Al-raufq the benevolent

35. Al-ra'i the seeker

36. Al-salam the peace

37. Al-mumin the faithful

38. Al-muhaimin the protector

39. Al-aziz the mighty

40. Al-jabbar the almighty

41. Al-mutakabbir the high handed

42. Al-sayyid the master

43. Al-subbuha the glorified

44. Al-shahid the witness

45.al-sadiqrid the truthful

46. Al-sani the builder

47. Al-tahir the clean

48. Al-adl the just

49. Al-afuw the pardoner

50. Al-ghafur the forgiver

51. Al-ghani the rich

52. Al-ghayath the aid

53. Al-fatir the broker

54. Al-fardd the single

55. Al-fattah the opener

56. Al-faliq the divider

57. Al-qadim the eternal

58. Al-malik the authority

59. Al-quddus the holy

60. Al-qawi the strong

61. Al-qarib the near

62. Al-qayyum the everlasting

63. Al-qabidh the holder

64. Al-basit the giver

65. Al-qadi al-hajjat the one who fulfills the needs

66. Al-majid the glorious

67. Al-mawla the patron

68. Al-mannan the gracious

69. Al-muhit the surrounder

70. Al-mubin the evident

71. Al-muqith the saver

72. Al-mussawir the designer

73. Al-karim the generous

74. Al-kabir the magnificient

75. Al-kafi the sufficient

76. Al-kashif al-dhur the one who removes harm

77. Al-witr the odd in number

78. Al-nur the light

79. Al-wahhab the grantor

80. Al-nasir the helper

81. Al-wasi the extent

82. Al-wadu the devoted

83. Al-hadi the guide

84. Al-waffi the one who fulfills his promise

85. Al-wakil the entrust

86. Al-warith the inheriting

87. Al-barr the charitable

88. Al-ba'ith the resurrector

89. Al-tawwab the one who accepts repentence

90. Al-jalil the significant

91. Al-jawwad the open handed

92. Al-khabir the chief

93. Al-khaliq the creator

94. Al-khayru nasirin the best helper

95. Al-dayyan the one who gives judgement

96. Al-shakur the thankful

97. Al-adhim the great

98. Al-latif the graceful

99. Al-shafi the heeler

The meaning of " ummi"

The term ummi and its derivation occur six times in the qur'an; four times as plural and twice as singular. The english translations of the holy qur'an vary.

The commentators of the qur'an hold different views on the actual meaning of the term in each verse. In order to find the basic meaning to this word as used in the qur'an, one must look at the context of each verse. Briefly, i shall examine each of them.

1. " and there are among them ummiyyun who understand the book only as they desire. The qur'an 2:78

Various english translators give the meaning as "illiterate", "common folk", or "unlettered folk". The context of the verse shows that if it refers to the people of moses. Their names was mentioned in the previous verse no. 67. It seems most likely that the verse therefore means:

"among the jews are ummiyyun jews who do not understand their book except what they desire to know." i.e., they do not recall the appropriate sense of the context. In other words the most likely meaning here of ummiyyun is one who does not follow the holy book.

2. " so if they dispute with you, say, " i have submitted my self to god and so have done those who follow me. " and say to the people of the book and those who are ummiyyun, are you [ willing] to submit yourselves [to god ]. [ if they do, then,] they are rightly guided." the qur'an, 3:19.

The first pronoun (they) refers to (people of the book) which was mentioned in the previous verse, no.19. Therefore, it is most likely that the term in this verse means "one who has no book" because of the contrast with the previous verse which refers to the people of the book.

3. " among the people of the book are some who if entrusted with a heart of gold will pay it back, and others who are entrusted with a single coin will not repay it unless you constantly stand demanding because they say, " there is no obligation on us [ to keep faith] with those ummiyyun. But they tell a lie against god while they know. " the qur'an, 3:74.

In this verse, the contrast between the people of the book and ummiyyun are those who have no book. Thus, all of meaning mentioned in arabic lexicons are applicable.

4. "it is he who has sent among the ummiyyun an apostle from among themselves to rehearse to them his sign to sanctify them and to instruct them in scripture and wisdom for they had been before, in manifest error." the qur'an, 62:2.

This verse obviously refers to prophet Muhammad (p.) and his people. The description and responsibilities of prophet Muhammad (p.) are mentioned. The people were in need of an instructor who would give them wisdom and understanding in scripture. Prophet Muhammad (p.) was chosen from his folk to take responsibility for teaching and instructing them in scripture. Therefore, the ummiyyun in this context obviously refers to those who have no book for guidance. Singular usage of the term ummi occurs twice in the following verses. In both verses it refers to prophet Muhammad (p.) and describes him as an ummi prophet.

First: " my mercy extends to all things. That i shall ordain for those who do right thing, and practice regular charity, and those who believe in our signs. Those who follow the apostle, the ummi prophet whom they find mentioned in their scriptures, the torah and gospel. " the qur'an, 7:157.

The relative pronouns " those who " in this verse refers to the people of the book even though their name is not mentioned here. At the end of the verse, we find that their books are the torah and the gospel.

Maintaining these two books, the only popular holy book in arabia during that time, show that the word ummi is used in reference to the jews and the christians. Therefore, the verse seems most likely to mean a prophet among those who have no book.

Second: " say, o, mankind! i am sent to you all as an apostle of god to whom belongs the dominion of the heavens and the earth. Therefore, there is no god but he. It is he who gives both life and death. So believe in god and his apostle, the ummi prophet. " the qur'an, 7:158.

The context in this verse does not help to determine any specific meaning. All meanings mentioned in the arabic lexicons could apply here including the meaning of illiteracy. Though most likely, it would mean the same as other verses, the one who has no book.

The commentators

The commentators of the qur'an hold various views regarding these verses, usually based on the hadith and their own personal opinions. They usually give the meaning of the term at its first occurrence the qur'an, surah 2:78.

The following are the commentators views, chronologically arranged based on the available sources :

1. Ibn abbas. People who do not believe in messengers, nor in any books

(d.68/690)

2. Ibrahim nakhai: one who does not write well.

(d. 96/718) (tabari 2/259)

3. Al mujahid: some people among the jews.

(d. 104/726) (tabari 2/257)

4. Al outadah al basri: the arabs.

(d. 117/739) (tabari 6/522)

5. Al sudday: the arabs.

(d 127/749) (tabari 6/525)

6. Ibn jareeh; some muslims during jahiliyya

(d.150/772) pre islamic period (tabari6/525)

7. Al qummi ali: * jews. (tafsir 1/106)

(d. 3rd/9th c.) one who has no book

(tafsir 1/106)

8. Al maturidi: one who does not write or read from a book.

(d. 232/854)

9. Al tabari: those who do not write nor read

(d. 311/933) (2/257)

10. Al tabarsi: * one who does not write well.

" majmaal bayan " (6th/12th century.)

11. Al razi: one who does not write or read well.

(d. 606/1228)

12. Al qurtubi: one who does not write or read well.

(d. 671/1293)

13.al kashani fayd:* one who does not write.

(d. 1090/1712)

14. Al qasimi: those who do write well

(d.1292/1914)

15. Al shubbar: * those who do not write or read.

16. Abdu Muhammad: one who does not read

(d. 1283/1905)

* it refers to sh'iah tafsirs

The miracle of ummi

In islamic culture, the term ummi , in the sense of " illiterate " is one of the favorite epithets for prophet Muhammad (p.). It is commonly held views of many muslims that this was a miraculous sign, an illiterate prophet coming to mankind.

Muslims scholars emphasize that his status as an illiterate validates his claim to be a true prophet. That is it would be impossible for an illiterate man to bring a book like the qur'an unless he truly is a prophet.

In all likelihood, the first one who held this interpretation was al mawardi, abu al hasan ali b. Muhammad al shofi (d. 450/1072). He say that the illiteracy of prophet Muhammad (p.) is one of his explicit miracles and the most important one.

Al-baydawi (d.685/1307) says that prophet Muhammad's (p.) perfect knowledge coupled with his illiteracy was one of his miracles.

Al-busyri, Muhammad b. Suid (d. 685/1307) in his poem about prophet Muhammad (p) says: it is sufficient for you to have knowledge in your state of ummi miracle. Ibn mandur (d.711/1337) says that this characteristics [ i.e. Illiteracy] is one of the miraculous signs of prophet Muhammad (p.)

During the 14th/19th century almost all muslims scholars agreed on the illiteracy of prophet Muhammad (p.). Shaik abdu says that the illiteracy is one of the most important signs of his prophecy since he had brought after his prophecy the most valuable knowledge, and this is the common belief among muslims today.

Al-Afghani's Nationality

The nationality of sayyid-jamal al-din al-husaini al- afghani (1838-1897) is a matter of debate among scholars, whether he was actually an iranian or an afghani. As one scholar says, "this disagreement over al-afghani's connection to afghan is one of the strangest things, inspite of the fact that he lived in our era and in our areas and his works are before eyes."

None of these scholars, muslims or non-muslims, discuss the question of afghani's nationality in relation to his ideology (the pan islamic policy) which he spent all of his life for as once he said: " i have no aim except to grant every assistance to reform muslim's life. I hope that my blood, like the blood of any other martyr, will serve in this way." that is why he related himself to different regions. His signature appeared in connection of his documents more often as (jamal al-din al- hussaini) indicating his lineage to imam al-hussain , the grandson of prophet Muhammad (p.). Also his signature appears as follows " al-istanbuli, al-asad , al-afghani , al-kabuli, al-rummi, and al-tusi ". (see : asnad sayyid jamal al-din by afshar, tehran).

In order to answer the question about al-afghani's nationality affiliation, we must first answer the following questions:

1. Why did he present himself with nicknamed relating himself to different nations?

2. Why he did not present himself as an iranian at all?

3. Why did he more often present himself as al-afghani when referred to nationality?

I. There are several factors which show that al-afghani's intentionally related himself to several nations. This fact was not an accident. It was most likely that he wanted to display his ideology of muslim's unity and pan islamic policy. Therefore he claimed nationality in several islamic countries but not, at all, to any non islamic lands.

Inspite of the fact that he lived in europe for a long tome, he did not claim to be a citizen of any european country such as england or france, the two european countries in which he lived for a long time.

2. Inspite of the fact that he had a great effect on iranian policy, he did not present himself as an iranian. It is legitimate to believe that because of his political activities, he wanted to avoid any authorities of the iranian government which could have lead to his extradition as an iranian citizen through the local government wherever al-afghani went.

3. Al-afghani presented himself as an afghani. There is no doubt that he was satisfied with the title of al-afghani, perhaps because he lived in afghanistan for a long time and because he admired the afghan type of life as his book tarikh of al-afghan shows.

The Caliphate

The title " caliphah" is an islamic title for the universal muslim authority. The term "caliphah" and "caliphate" are derived from the word (khalfah) which means successor, even though it is a subject of debate whether it is used in the sense of a successor of prophet Muhammad (p.) or the high authority who represents god on earth. In other words, there is no sure answer to the question whether the title is given by god as uthman, the third caliphah, claimed or it is given by the people as the majority of muslims scholars believe. The title "caliph" used to imply both religious and political authority in the beginning of islamic history but later, it applied only to the political authority.

However, the caliphate played a great role on unifying the muslim nation. It was the symbol of unity especially during the serious crisis of islamic history, such as the civil war between imam ali (a.) and governor mu'awiyyaah and the other crisis which followed it. The common belief was that the title "caliphah" was suitable only for one person as the universal authority. Therefore, two persons cannot assume the same title at the same time.

The origin of the ideal caliphate goes back to the shari'ah institute which is totally based on the islamic thought. Perhaps, the first one who gave more details on the subject was al- mawardi (d.1058) He outlines the ideal caliphate, paying particular attention to the authority who it should be regulated. He illustrates ten duties incumbent on caliphah in the interest of the islamic community:

1. To preserve islam.

2. To enforce judgments between disputants.

3. To protect the lands.

4. To apply penalties keeping god's prohibition from violation.

5. To defend the frontiers against enemy attack.

6. To carry out the holy war.

7. To collect the community's portion of war booty, tribute and alms tax.

8. To assess what is due the treasury and make disbursements on time.

9. To choose competent advisors for appointments and financial matters.

10. To carry out for himself the supervision of affairs.

The qualification of calipha for the caliphate always, was a matter of debate throughout islamic historyand its eventual failure.

The emphasis outlining the duties of the authority by al- mawardi shows the weakness of the calipha during his term.

The title "caliph" gradually changed its original sense signifying the dual religious and political power. There was then a subsequent significant loss of the actual political power of the caliph when he no longer ruled all of the regions under the caliphate name. Many regions, locally, established power or raised their local ameers as independents not following the central government of the caliphate. The caliphate became so weak that its power was usurped by other tribes such as saljuqi turks.

As a result of lack of islamic practice among the authority, the abbassid caliphate began to break down. Many independent governments emerged mostly the shi'a independent governments as buyids in iraq and iran, and the fatimids in egypt.

Islamic Faith

"Islam" is the name of the religion of god revealed to prophet Muhammad(p.). The word "islam" is derived from "salam" which literally means peace. It is called islam because it teaches everyone to think, act and live peacefully. Furthermore, it has chosen the phrase "assalam alaikum" (peace be upon you) as the regular greeting for muslims to signify this goal.

When islam is properly understood and implemented, one will live in a peaceful mind, a happy family and in harmonious community. A community that looks upon all human as equal. The only difference among them would be their deeds and behavior. The qur'an says,

" . In the sight of god, the most righteous is the one who is the best in conduct." the qur'an, 49:13

Faith in islam is not a blind obedience rather, it is based on reasoning and thinking. The qur'an says,

" i preach you one thing that you rise up for the sake of god jointly and singly, then think." the qur'an, 34:46

Therefore, in islam there is no force to accept the islamic faith without understanding. The qur'an says,

" there is no compulsion in religion." the qur'an, 2: 256

Unity of god

The first doctrine in islam is the unity of god, and it is the source of other doctrines. The qur'an says, "there is none worthy of worship but one only one almighty god, the creator of the earth and heaven. He is free from all defects, i.e., holy He is all mercy and all power. He has no partner. He neither begets nor is he begotten and none is like him. The qur'an 112:1-4

Prophethood

The second doctrine is the continuity of prophethood upto prophet Muhammad (p.). As human mind had developed since the creation, god taught humanity various religions. He sent prophets at different times such as ismael, issac, moses, john, jesus, and finally Muhammad (p.).

The qur'an says,

". . We believe in god, and the revelation given to us and to abraham, ismael, issac, jacob and the tribes, and that given to moses and jesus, and given to prophets from their lord. We make no difference between any of them....". The qur'an, 3:83.

All religions have their origin in truth. With the passing of time the truth was either forgotten or became overlapped with the interest of human interventions.

When the world reached that stage of understanding, when it was ready for final lesson, god has sent the last prophet Muhammad (p.) with the holy qur'an to correct the errors which had found their way into various religions.

These two doctrines, the unity of god and prophethood of Muhammad (p.) are the first step for any one who wants to become a member of islamic community.

Time of Prayers

In the name of god, the merciful, the compassionate

".... Indeed prayer is a timed duty for believers." the qur'an, 4:103 as general principle of prayer's time, qur'an says, " perform prayers at sunset until the darkness of night and recital of dawn. Indeed , the recital of dawn is witnessed. The qur'an, 17:78

The exact time of daily prayer was explained by the prophet (p.)

1. Morning prayer at dawn.

2. Noon prayer.

3. Afternoon prayer.

4. Sunset prayer, immediately after sunset.

5. Evening prayer.

Teaching of islam insists to pray on time. Qur'an reads: " observe prayers and the middle prayer and stand obedient to god." the qur'an 2-238 this middle prayer, according to the teaching of ahl-ul-bayt is the noon prayer. The emphasis on this prayer at noon time indicates the balance between the nutritional need and spiritual need of body.

Every individual muslim should be sure of prayer's time before starting prayer. The times of five daily prayers are as follows:

First : morning prayer (fajr)

Morning prayer (subh-fajr) consists of two units offered in audible voice. The time of this prayer begins from dawn and ends before sunrise. To determine its time one should distinguish between " twilight " (subh- kadhib) and " dawn" (subh-sadiq) .

Twilight is the faint darkish light in the sky during the time when night is about to become a day. This appears when sun is 18 degrees below the horizon. Since each degree is four minutes, the twilight appears approximately 72 minutes before sunrise. Immediately after twilight another light occurs and extends with the sunrise. The later is called dawn.

Second : noon prayer (zuhr)

It consists of four units offered silently. The time of noon prayer starts after the sun reaches its highest point in the sky. This is also known as "zawal".

To determine this, one can consider the time of the sunrise and sunset and divide them into two; the middle is the midway which is called noon or zuhr.

Third: afternoon prayer ('asr)

It consist of four parts offered silently. Its time is when the shadow of an object becomes equal to its own length. Its time extends to sunset. (note: these two prayers -- noon and afternoon prayers-- may be performed together, that is , when the zuhr prayer is finished, one may start the 'asr prayer, or delay the 'asr prayers to its proper time, this is according to the practice of the prophet (p.), as it is reported by ahl-ul-bayt (a.).

Fourth: sunset prayers (maghrib)

It consists of three units. The time of this prayers is immediately after sunset until the end of twilight-- the redness which remains on the horizon after sunset.

Fifth: evening prayers (isha)

It consists of four units. The time of this prayers begins after the sun fully sets, and extends until midnight. (note: these two prayers--sunset prayers and evening prayers--may be joined together, that is when maghrib is finished, one may start the isha prayer or delay it to its proper time This is according to practice of the prophet (p.), as it is reported by the ahl ul-bayt.)

Joining prayers

It is recommended to perform each prayer on its time. One, however may join two of them together. That is to pray, for instance, noon and afternoon prayers at one time or to delay the noon prayer and pray both later. According to the teachings of ahl ul-bayt, it is allowed during travel as well as at residence. Also, there are hadith, narrated from the prophet, which allows to do so. Bukhari narrates that the prophet prayed in madina seven and eight , zuhr and asr, and maghrib and isha prayers together. See bukhari, v.1,p.136, cairo. Likewise muslim narrates that " the prophet prayed zuhr and asr together in madina without any (reason) The narrator asked the reason of combining two prayers and ibn abbas replied that " [prophet (p.)] did not want to make it difficult for his followers." (see muslim, v.2.p.151,cario) .

Postponed prayer

When one misses any of the five daily prayer at anytime, he or she has to perform it later as soon as possible.

When we pray

When you determine the time of sunrise and sunset, you can determine the time of all prayers.

1. Approximately 72 minutes before sunrise is dawn prayer.

2. The point which divides sunrise and sunset equally is the time for noon praye.

3. Subsequent to noon prayers is the time of afternoon prayer until sunset.

4. Sunset is the time for sunset prayer.

5 After sunset is the time for isha prayer until midnight.

Direction of Prayers Qibla

In the name of god, the compassionate, the merciful

". . Turn your face [ in prayer ] toward sacred mosque." the qur'an 2:144 "ka'ba", the cubical house is mecca , is honored since it was built by prophet abraham and his son ismael as the house of worship of god. Qur'an describes ka'ba as al-bayt (the house[of worship]),3-97; al bayt al atique (the ancient house), 22:29; al- bayt-haram (the sacred house) ,5-97; and as the first house of worship ever dedicated to almighty god.

The qur'an reads:

" indeed, the first house [of worship] ever set up for mankind was that which is at bakka [ mecca ] blessed and [source of] guidance for all the worlds. It has the clear signs, the place whereupon abraham stood up and whoever enters it is in peace. The qur'an, 3:96 & 97 this verse clearly indicates the reason that islam considers ka'ba (in mecca) the symbol of abraham's message; the oneness of god and continuation of this symbol of islam.

The qur'an reads :

" we made the house [ of worship ] the destination of people and sanctuary. Treat the place abraham stood upon as place of prayer." the qur'an, 2-125

Declaration of qibla

Jews and christians used pray toward jerusalem some reports state that prophet Muhammad (p.) used to pray toward the ka'ba as qibla-as direction of prayer (see tafsir-al-tabari,d.310, vol 2.p.4,ed. Cairo, 1323). The prophet, however, announced the ka'ba, instead of jerusalem, as qibla on 17th rajab, second year of hijra.

Most mosques in islamic countries have niche or recess, inner place to indicate the direction of qibla called "mihrab". Muslims ever since are united by one direction of prayer-qibla.

Finding qibla

At distance places from mecca, qibla can be determined in many ways. Probably the easiest is to use a compass. In using the compass, however, it is important to distinguish between the true north pole and magnet pole. " the distance between the two is more than 1,000 miles south of geographical north pole, i.e., 73 degrees latitude and 100 degrees longitude of greenwich." (see qibla nama by h Razmara, p.5, tehran, 1332 sh=1953) .

Likewise, it is important to avoid using the flat maps to determine the qibla. One should consider the global earth. The oval shape of the earth and the flatness of the map makes a difference in degrees.

In 1372h=1952, mr. H. Razmara invented a new compass to determine the qibla and ever since it has been accepted by religious scholars of the different islamic thoughts and countries. Though it disregards the annual change of magnetic compass which is not more than a few seconds a year. This compass, however , shows the qibla as most accurate as possible.

The qibla in north america

In north america, compasses differ on the direction of qibla; the difference are due to the following:

1. The global earth should be considered and not a flat map.

2. The calculation of any compass should be based on the true north pole and not on the magnetic pole. The deviation between the two varies in degrees.

Considering the above- mentioned facts, the qibla in north america would be northeast (or in some places, the north) However, if these two points are neglected, the compass would show the southeast as the direction of qibla. In 1952, mr. Hossein ali razmara invented a compass based on the mentioned facts. Since the hadith says " ta'ammad al qibla jahdak," which means try hard to find the qibla as much as possible, the razmara compass offers this service and should be followed unless it proves wrong. For details see : ghebleg nama by hossein ali razmara, tehran : dar al- kutub al islamiyyah, 1344, pp.3-5.

Direction of prayer (qibla) :

1. Find the north pole on any map (the top side usually pointed as north);

2. Adjust the compass with the arrow pointing to the north;

3. The line parallel to the name of the city on this compass points the qibla (the center of the compass).

The Islamic Tax (Khums)

In the name of allah, the merciful, the compassionate

" and know that of whatever you acquire, one-fifth of it belongs to god, his messenger, the near of kin, the orphans, the needy and the wayfarer." the qur'an, 8:41

" khums ", literally means in arabic, one fifth is an islamic tax revenue for certain income in order to fulfil the needs of islamic community. Prophet Muhammad (p.) placed khums in the third place of islamic beliefs. Bukhari reports that prophet Muhammad (p.) said, " i command you four things- first to belief in god, bear witness that there is no god but allah; second to perform prayers; third to pay zakat; and fourth to pay khums of whatever you gain. (bukhari, v. 4. P.99. Cairo)

Ahl-ul-bayt hadith says : khums is an obligation on whoever benefits-in small or large amounts. The reason for the emphasis of qur'an and hadith on khums obviously lies behind the need of the community for an assured tax revenue. Basically, all muslims jurists agree that khums is an obligatory islamic tax, but they differ in conditions of this tax.

The different views are based on the meaning of "ghanama" in the mentioned qur'anic verse. The arabic lexicons gave the meaning of the word " ghanama" as to gain booty of the war, to obtain something, to gain something, to bestow, to grant, and to seize. The word "ghanama" was used in all these meanings. It is even used in abstract meaning, such as proverbs, e.g.,ightunimu al -furas (take opportunities, do not loose them)

On these basis , ahl-ul-bayt school of thoughts believes that " ghanama" means whatever an individual gains, whether as booty of war or as source of income, it applies to this islamic tax.

Therefore khums applies to any of the following categories: booty of war, mineral, khol, oil, treasure hidden in earth or net income, these all would be considered as " gained profit".

Net Income

Among these categories the most common is the net income gained by the lawful means, such as trade, professional incomes, or any other work related incomes. After deducting expenses, the net income is subject to khums. All of the expenses are tax-exempted from khums tax. The khums applies only if the net income remained one year without any use. Thus if it is used within a year after the date if profit or income, the khums does not apply.

Also if the khums of the particular object has been paid, the object would be tax exempted as long as it remains. But if it is used in business and some profits are made in it, then the khums tax applies only on the profit. One can pay the khums tax immediately after gaining the profit. It does not become obligatory before passing one year without use. One the basis, one is always on safe side to record the daily income and expenses.

This could be managed by an annual schedule showing the capital, the expenses, the net income, the khums paid and the khums due, etc.

Distribution for Khums

The khums is divided as follows: the first 10 percent of khums is called (sahm-al- imam) used to serve the needs of islamic faith which fulfills the need of the islamic community worldwide. Since imam recognizes this need more than any one else, it should be given to him or his representative, the highest authority-mujtahid or ask his view in this regard.

The second 10 percent should be given to a poor sayyid who can not earn his living for a year, but he should not use it in any unlawful ways.

Example-khums tax schedule

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Month capital net income khums paid

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Sayyid / sahm-i-imam

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1 1,000 15.00 2.50

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2 100.00 10.00

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3 50.00

________________________________________

4

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5 100.00 10.00

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6

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7 50.00 15.00

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8 100.00

_______________________________________

9 50.00 10.00

________________________________________

10 50.00 10.00

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11 2.50

________________________________________

12

________________________________________

Total 1,000 500.00 37.50 37.50

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The Islamic Calendar

In the name of god, most gracious, most merciful

" indeed god desires to put away from you people of the house[of prophet(p.). [all] filth and purify you..." the qur'an, 33 :33

Rabi 'al awwal:

1st (hijra *) the migration of the prophet (p.) from mecca to madina.

12th(260 a.h.): martyrdom of imam hassan al-askari (a.)

17th (52 b.h.) : birthday of prophet Muhammad (p.)

17th (83 a.h.) : birthday of imam jaf'ar al-sidaq (a.)

Rabi 'al-thani:

8th (232 a.h.) : birthday of imam hassan al-askari (a.)

Jamada al-ula:

5th (5 a.h.) : birthday of zainab al-kubra (a.)

13th (11th a.h.) : martyrdom of fatima al-zahra (a.)

Jamada al-thaniyyha:

20th (8 b.h.) : birthday of fatima al zahra (a.)

Rajab:

1st (57 a.h.): birthday of imam Muhammad al-baqir (a.)

3rd (254 a.h.) : martyrdom of imam ali al-hadi al-naqi (a.)

10th (195 a.h): birthday of imam Muhammad al-jawad (a.)

13th (23 b.h.): birthday of imam ali ibn ali talib (a.)

14th (62 a.h.): death of zainab al kubra (a.)

27th (62 a.h.):mi'raj, the midnight ascension of prophet Muhammad (p.) to heaven.

Shaban:

3rd (4 a.h.) : birthday of imam al-hussain (a.)

5th (38 a.h.): birthday of imam zayn al-abidin (a.)

15th (225 a.h.): birthday of imam al-medhi (a.)

Ramadan:

15th(3 a.h.): birthday of imam hassan al-mujtaba (a.)

21st (40 a.h.): martyrdom of imam ali (a.)

19, 21 & 23 : the nights of qadr

Shawwal:

Id al-fitr, celebration of the first day after ramadan 25th (148 a.h.) :death of imam jafar al-sadiq (a.)

Dhul qidah :

11th (148 a.h.): birthday of imam al-rida (a.)

29(216a.h.): martyrdom of imam Muhammadal-jawad(a.)

Dhul-hijjah:

7th (114 a.h.): martyrdom of imam mohammad al-baqir(a.)

10th: id al-adah, the day of sacrifice on the occasion of haj (piligrimage)

15th: (212 a.h.): birthday of imam al-hadi al-naqi(a.)

18th: id gahdir khum, celebration of imam ali (a.) succession day.

Muharram:

9th : tasu'a, ninth of muharram.

10th (61 a.h.): ashura-martyrdom of imam al hussain (a.)

25th (94 a.h.) : martyrdom of imam zayn al-abidin al-sajjad (a.)

Safar:

7th (128 a.h.): birthday of imam musa al-kadim(a.)

20th : day arba'in, 40th day after imam Husayn's (a.) martrydom at kerbala, iraq.

28th (11 a.h.): death of the prophet Muhammad (p.)

29th : martyrdom of imam al-rida (a.)