how to pay zakat agricultural and plantation

how to pay zakat agricultural and plantation


ZAKAT AGRICULTURAL PRODUCTS AND PLANTATION

By
Ustadz Kholid Syamhudi Lc


Allah Almighty has given gifts to us in a variety of pleasures, of which the results are grown and out of the earth. Shape vary, there are agricultural produce and fruits, honey, and a treasure trove of minerals. All this of course there are the rights that must be accomplished. Of course, all have the basic law right to avoid taking that is not right or are entitled resist Allah Subhanahu wa Ta'ala it.

Here's a brief explanation of these issues, hopefully to provide enlightenment to the Muslim community who are already far from the true Islamic law.

ZAKAT LIABILITY OF AGRICULTURAL PRODUCTS AND FRUITS
Zakat agriculture is prescribed in Islam by al-Qur `an and Sunnah and ijma '. Among the base:

1. Word of Almighty Allah:

يا أيها الذين آمنوا أنفقوا من طيبات ما كسبتم ومما أخرجنا لكم من الأرض ولا تيمموا الخبيث منه تنفقون ولستم بآخذيه إلا أن تغمضوا فيه واعلموا أن الله غني حميد

O ye who believe, spend in (in the way of Allah) part of the results of your efforts are doing well and some of what we remove from the earth for you. And do not choose the bad ones and then you spend thereof, when you yourself do not want to take it with narrowed eyes to it. and know that Allah is Rich, the Praised. [Al-Baqarah / 2:267]

2. Word of Almighty Allah:

وهو الذي أنشأ جنات معروشات وغير معروشات والنخل والزرع مختلفا أكله والزيتون والرمان متشابها وغير متشابه كلوا من ثمره إذا أثمر وآتوا حقه يوم حصاده ولا تسرفوا إنه لا يحب المسرفين

It is He who made gardens and trellises are not trellises, trees, and plants are an assortment of fruit, olives and pomegranates similar (shape and color) and not equal (it). eat of the fruit (a variety of it) when he fruitful, and pay their due on harvest day (with the wherewithal to the poor), and do not exaggerate. Surely Allah does not love the extravagant. [Al-An'am / 6:141]

3. Hadith of Abdullah ibn Umar anhuma that the Prophet sallallaahu 'alaihi wa sallam said:

فيما سقت السماء والعيون, أو كان عثريا: العشر, وما سقي بالنضح: نصف العشر

On rain-fed agriculture or the use of springs or root absorption (Atsariyan) taken a tenth and a watered with watering the twentieth taken. [Bukhari]

4. Hadith of Jabir bin Abdillah radi 'anhu that he heard the Prophet sallallaahu' alaihi wa sallam said:

فيما سقت الأنهار والغيم: العشور, وفيما سقي بالسانية: نصف العشر

All of which are watered by rivers and rain then taken tenth and irrigated by flushing with water then taken twentieth [Reported by Muslim]

5. Hadeeth of Mu'adh bin Jabal radi 'anhu, which reads:

N بعثني رسول الله إلى اليمن فأمرني أن آخذ مما سقت السماء: العشر, وفيما سقي بالدوالي: نصف العشر

Messenger of Allah sent me to the land of Yemen and told me to take one-tenth of the rain watered and irrigated with a special watering the twentieth [HR. dishahihkan an-Nasa'i and al-Albani rahimahullah in Saheeh Sunan an-Nasa `i 2/193]

While ijma 'has set the obligation of zakat on grain, dried grapes and dates as dinukilkan by Ibn al-Mundhir and Ibn Abdilbarr vol vol and vol Ibn Qudamah. [1]

ZAKAT TERMS OF AGRICULTURAL PRODUCTS LIABILITY AND FRUITS
a. In the form of grains or fruits.
This is based on the hadeeth of Abu Sa'eed al-Khudri radi 'anhu in marfu' which reads:

ليس في حب ولا ثمر صدقة حتى يبلغ خمسة أوسق ...

None (liability) zakat on grains and fruit and dates ausâq up to 5 (five wasaq) [Reported by Muslim]

This hadith indicates the obligation of zakat on grains and fruit and dates, in others not included here. [See Ibn al-Kafi Qudamah 2/131]

b. Can be dosed as measured by the unit wasqs peck tool, as in the above hadith. This requirement is still disputed the scholars. Shaykh al-Islam Ibn Taymiyyah rahimahullah refute requirements can be dosed. He rahimahullah stated that the terms "can be dosed" exists only in a commodity usury only to manifest equality mu'tabar. And this requirement does not apply in matters of charity. He rahimahullah merajihkan opinion sets a mandatory requirement zakat on goods coming out of the earth can only be saved (al-Iddikhâr), because of the understanding that in accordance with the obligation of zakat. In contrast to the dose, because he just sheer size of the unit and timbanganpun synonymous with it. (See al-Ikhtiyârât al-fiqhiyat, pp. 149 and Saheeh Fiqhissunnah 2/42). Allaah knows that rajih-can-targeting of measuring is mu'tabar because the Prophet sallallaahu 'alaihi wa sallam use in determining the dose wasaq zakat measurement agriculture and the plantation. Therefore, Shaykh Prof.DR. Abdillah bin Salih Al-Fauzan-Hafizhahullah stated, "Zakat is compulsory on plantation crops such as palm, dry wine and the like from all the measuring and can be stored longer (Iddikhâr). [Al-Fiqh al-Mulakhash 1/233].

c. Can be saved, because all commodities are approved subject to the obligation of zakat in the form of commodities that can be stored. Therefore required to tithe on all grains and fruits that can be mixed in and stored, such as wheat, dates, dried grapes (raisins) and others. (See al-Kafi, 2/132).

d. Grow with the business of the people. Plants that grow wild there is no zakat, because instead of being formally ownership. This requirement is expressed by the term:

ويعتبر أن يكون النصاب مملوكا له وقت وجوب الزكاة

And nishab nishab which is considered to be hers when the time the obligation of zakat [see al-Syarhul Mumti '6/78].

e. Nishab reach the size of a 5 wasaq by word of his:

ليس في حب ولا ثمر صدقة حتى يبلغ خمسة أوسق ...

There is no obligation of zakat on grains and fruit and dates ausaaq up to 5 (five wasaq) [Reported by Muslim].

Equal to sixty-one wasaq sha '(60 sha') and one sha 'equals 4 mud. Mudnya one is about the size of two hands full of people who are. Five wasaq are used as the standard is after cleaning and dry seeds in fruits. [Al-Mughni, 4/162]

In this issue of the Ulama nishab size differences of opinion in the two opinions:

a. Zakat and fruit farms are not required to reach 5 wasaq. It is the opinion of the majority of scholars. Among them are Ibn Umar anhuma, Jabir radi 'anhu, Abu Sahl bin Umamah radi' anhu, Umar bin Abdulaziz, Jabir bin Zaid, al-Hasan al-Basri, 'Atha', Makhûl, al-Hakam, an-Nakha'I, Malik, ats-Thawri, al-'Auza'i, Ibn Abi Laila, Shafi'i, Abu Yusuf, Muhammad ibn al-Hasan and many other scholars. Ibn Qudamah rahimahullah stated, "We do not know anyone who menyelisihi them except Mujahid and Abu Hanifah and his followers." [Al-Mughni 4/161]

b. Mujahid rahimahullah and Abu Hanifah rahimahullah and his followers argued that the obligatory zakat little or a lot, because of the generality of words of the Prophet sallallaahu 'alaihi wa sallam:

فيما سقت السماء: العشر

All of which are planted with rainfed subject to one-tenth.

Also because the charity does not use the results of this earth haul standard (even a year) then it would also not use the standard nishab.

Meanwhile, Ibn Qudamah rahimahullah firmly stated his choice on the first opinion by stating, "We have a proposition Prophet sallallaahu 'alaihi wa sallam

ليس فيما دون خمسة أوسق صدقة

There is no obligation of zakat on grains and fruit and dates ausaaq up to 5 (five wasaq). [Agreed Alahi]

This particular hadith is this that must take precedence and this hadith mentakhsish (specialized) riwayatkan generality that they are. "[Al-Mughni, 4/161].

Therefore, it is obvious because of the truth the first opinion was very clear proposition nishab problem. And Allaah knows best.

Mixing EARTH IN A YEAR RESULTS IN REFINING nishab
Already known that a date has many species, there sukkari, barkhi and khullash and others. To improve, the species was mixed and put together. As well as rice with a variety of species. If one has rice fields are scattered in several locations and then planted rice with different species, the harvest is calculated everything regardless of the species .. If already reached nishab, then obliged to pay zakat. Similarly, if the harvest more than once, then mixed crop zakat accomplished over the past year.

However, when different types like dates with raisins (dried grapes / raisins), then it is not mixed in calculating nishabnya.

Ibn Qudamah rahimahullah said, "There is no difference of opinion among the scholars in addition to grains and atsman (gold and silver) are not united for one type with the other types in the refinement nishab. Include livestock animals there are three types of camels, cows and goats. Not the kind of mixed it with other animals and fruits are not mixed with other fruit. So the dates are not mixed with raisins (dried grapes) and nuts (lauz) not mixed with nuts fustaq and not something from these things to other mixed.

Atsmân (gold and silver) are not mixed with farm animals and not as well with grains and fruits. There is no difference of opinion among them that the species of the types are mixed in nishab refinement. We do not know the different of them are also in merchandise and atsmân atsmân mixed with mixed with the merchandise, except Imam Shafi'i rahimahullah who do not merge unless the type of goods purchased used; since nishabnya mu'tabar ". [Al-Mughni, 4/203-204]

Species of grain from one species combined, so that combined various types of wheat. Similarly, the type of rice with rajalele, sadani, mentik fragrant, IR and other nishab combined to enhance. Similarly, if one has some land in different places, then the combined results of all existing land to enhance nishab.

Ibn Qudamah rahimahullah explains that scholars disagree on grain combine to enhance and unify nishab gold and silver to others. Imam Ahmad narrated from three history are:

a. The first history is not one kind of merged with other grains and nishabnya with the standards in one kind only. It is the opinion of 'Atha', Makhûl, Ibn Abi Laylah, al-Auzâ'i, ats-Thawri, al-Hasan ibn Salih, Syuraik, Shafi'i, Abu Ubaid, Abu Tsaur and Ashab ar-Ra'i; because the grain is different so its kind nishabnya factored into any kind such as fruits and livestock.

b. Second history: whole grains are combined in perfect nishab. It is the opinion of Ikrimah and Ibn Mundhir told of Thawûs.

c. The third history: al-hinthah combined with wheat and al-quthniyat too. al-Quthniyat is a type of grain in the form of 'anise, al-Homs, rice, as-simsim, ad-dakhn and peanuts. It was delivered from Ahmad al-Khiraqi and this is the madhhab of Imam Malik.

Having said this Ibn Qudamah rahimahullah stated, "History is more rajih first-insha-Allah, because the seeds are so different species may be distinguished, not combined like fruits. [Al-Mughni, 4/204-205. (See also al-Syarhu al-Mumti '6/77)]

WHEN ZAKAT AGRICULTURAL PRODUCTS AND PLANTATION accomplished?
Zakat on grains begin required if the grain was already strong and resistant when in press. While the fruit unfit for consumption as adabila already been flushed or yellowing of the palm fruit. Viable explanation of this consumption is in some traditions include:

a. Hadith of Anas bin Malik radi 'anhu is marfu' of the Prophet sallallaahu 'alaihi wa sallam. Hadith reads:

نهى النبي صلى الله عليه وسلم عن بيع الثمار حتى تزهي. قيل: وما زهوها? قال: تحمار وتصفار

The Prophet sallallaahu 'alaihi wa sallam forbade selling fruit until ripe. Some people are asking, 'What sign matured?' He sallallaahu 'alaihi wa sallam replied,' Flushed and yellowing. '[Agreed Alaih]

b. Hadith of Anas radi 'anhu also, he said:

أن النبي صلى الله عليه وسلم نهى عن بيع العنب حتى يسود, وعن بيع الحب حتى يشتد

The Prophet forbade to sell wine colored black and the (banned) from the sale of grain to cook. [Reported by Abu Daud, at-Tirmidhi and Ibn Majah and dishahihkan al-Albani in Saheeh Sunan Abi Daud 2/344]

c. Anhuma hadeeth of Ibn Umar, radi anhuma he said:

نهى رسول الله صلى الله عليه وسلم عن بيع الثمار حتى يبدو صلاحها, نهى البائع والمبتاع. وفي لفظ للبخاري: كان إذا سئل عن صلاحها قال: حتى تذهب عاهتها

Prophet sallallaahu 'alaihi wa sallam forbade selling fruit to look decent. He sallallaahu 'alaihi wa sallam forbade the selling and the buying. (In lafadz Imam al-Bukhari): If He sallallaahu 'alaihi wa sallam was asked about the withdrawal, he sallallaahu' alaihi wa sallam replied, 'Till hamanya lost' [Mmuttafaqun 'alaihi].

If the fruits are already visible for consumption or grain is ripe, it required him zakat, which is in the opinion in this case rajih. Most scholars there who hold to the generality of the word of Almighty Allah in Surat al-An'am verse 141 to impose on agricultural zakat during harvest. But the majority of scholars consider agriculture zakat is obligatory time when already mature and on agriculture as unfit for consumption. [See al-Mughni 4/169 and Hasyiyah ar-Raudh al-Murbi '4/89].

What are the benefits of knowing when this zakat obligation? The benefit is if the owner of the activity on fruits or seeds are exposed to liability before zakat then he is not innocent. Like someone who consumes livestock or even a year before selling it so he does not why and not subject to any penalty. He did not sin with no intent requirement or intention to run away from the obligation of zakat.

 If he deliberately does something with the intention and purpose of the run of the obligation of zakat zakat obligation remains in force and not fall. Will not be considered obligatory zakat to go past the entrance kelumbung crops or storage. If the crop is lost or reduced before the time without any deliberate action, then there is no zakat on it (if not to the rest nishab), despite being cut down or not. If missing after entering in storage, according to Ibn Qudamah legal dependents, because the obligation was entered in his charge, so it owes. [See al-Mughni, 4/169-171]

Based on this, the agricultural and plantation has three circumstances:
a. Missing or lost prior to the obligation of zakat that is before the seeds become ripe and before the fruit unfit for consumption, then the owner is not charging anything, well there is the element of intent or negligence or without them, except when deliberately to escape the obligation of zakat.

b. Missing or disappeared after the obligatory zakat but not yet stored in the barn or storage area. Then the law specified, when due to deliberate action or negligence of the owner of it shall replace the zakat, and if without intent and negligence then there is no obligation to replace tsrebut zakat.

c. Missing or disappeared after being stored, then the imam Ibn Qudamah rahimahullah states fulfill their zakat obligatory in all circumstances, whether there was deliberate or not, because it has entered the period of obligatory zakat and responsibility. (Al-Mughni 4/170-171). While Shaikh Ibn Uthaymeen stated, "The truth in this third condition is not obligatory zakat as long as there is no element of intent or negligence, for property that belongs to him after the storage is kept in trust.

 If there is intent or negligence such as delaying payment of zakat to the property stolen or the like, then he is responsible (to replace it). If there is no intention or negligence and did all she could to pay it but lost too soon with the right effort in maintaining and sustaining it, then there is no obligation to replace it. [Ash-Syarhu al-Mumti '6/82].

ZAKAT SIZE OF AGRICULTURAL PRODUCTS AND PLANTATION
Size of farm and plantation zakat can be specified in a 5 state:

1. Required to issue a one-tenth (10%) when nourished without financing (rain-fed and the like), such as rain-fed agriculture, the agricultural use of rivers and springs

2. Must issue a twentieth (5%) when irrigated with the financing, based on the hadith Abdullah bin Umar anhuma of the Prophet sallallaahu 'alaihi wa sallam, he sallallaahu' alaihi wa sallam said:

فيما سقت السماء والعيون, أو كان عثريا: العشر, وما سقي بالنضح: نصف العشر

On rain-fed agriculture or the use of springs or root absorption (atsariyan) taken a tenth and a watered with watering the twentieth taken. [Bukhari]

3. Required to issue a 7.5% financing if watered with rain-fed 50% and 50%. It has become consensus' (agreement) of the scholars as Ibn Qudamah delivered in al-Mughni 4/165. See also al-ar-Raudh Murbi 'by Ibn Qasim Hasyiyah 2/277.

4. Irrigated with financing and non-financing in turn. For example rice fields irrigated with irrigation pay and also exposed to rain, then see where the most effect on the plant growth. When the dominant rainfed labih then diwajiban issued 10% and if otherwise then required 5% only.

5. If the size is not known which one is dominant then required to expend 10%, as was originally required to tithe 10% to be clear that it is irrigated with financing. (Al-Mughni 4/166).
Similarly, some laws about zakat and plantation crops, may be useful

[Copied from the Sunnah Edition magazine 07/Tahun XV/1433H/2011. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]