Abu 'Ubayd said: In some reports it is said that the month indicated by 'Uthman was Muharram. In saying this, 'Uthman 4 states the accompanying standards: (I) That zakat must be paid annually because the condition for paying zakat - apart from on account of crops - is that a year has passed. This is obvious from the utterances of 'Uthman, that the person who has actually paid zakat on his wealth does not need to pay zakat again until that month of the next year, so he will not pay zakat more than once in a year . . (ii) If we recognize Abu 'Ubayd's perspective that the month indicated by 'Uthman ibn 'Affan was the long stretch of Muharram, then the announcement could be interpreted as a refinement of the year relating to Islamic money, which depends on the Hijri time. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get Original Essay After an entire Hijri Year has passed for the riches they possess, Muslims must pay what is expected of zakat towards the beginning of the accompanying period Hijri Year, which is the long stretch of Muharram, if the conditions are met. (iii) 'Uthman ibn 'Affan and addressed the people to calculate the amount of zakat owed, at which point he asks them to settle an obligation they had with the aim of being able to pay zakat on what remains of their wealth. Perhaps 'Uthman needed to urge people to fulfill their obligations to be reasonable towards financiers in order to make the ascertainment of wealth subject to zam less challenging, so as to be sure that the obligations were certifiable. Uthman stated: The person who has nothing, will not be asked to give anything unless he brings it intentionally. In this sense 'Uthman pioneered voluntary giving. Some Muslims may imagine that they do not have to pay zakat, however, despite everything, they must intentionally donate a part of their wealth to the Bayt al-mama, so that it will be recognized and added to their zakat pay, and the state would spend it at the same way. The expressions of 'Uthman and - The person who has nothing will not be asked to give anything unless he intentionally brings it - most likely implied that the Bayt al-mil would not collect zakat on gold and silver except if the the owner passed it on to the Bayt al mal. As for the zakat that the population is forced to pay and for which it would have been fought if it had been refused, it is the zakat on domestic animals, on crops and on palm trees. In this way 'Uthman would let individuals who claimed gold and silver pay zakat, that is, a kind of imperceptible wealth, gold, silver and trade goods, and would not recognize it from them unless they brought it voluntarily. this, Abu 'Ubayd stated: Do you not see that the Messenger of Allah used to send zakat collectors to collect zakat from the owners of domestic animals by compulsion or by consent, and the rulers after him did the same. It was to withhold zakat from domestic animals that Abu Bakr fought them. There is no answer to suggest that the Prophet or the people who came after him forced the general population to pay zakat on undetectable types of wealth, unless they brought it without being bound. Or perhaps it was a presumption that they paid, because it was their property and they depended on it. However, as far as animals are concerned, this is a completion to which they were subject, and decisions between individuals were to include evident riches, however between them and Allah, they were required to pay zakat both on evident riches and onthose that are not detectable. an obligation owed to a creditor: It was described by ali ibn Yazeed that 'Uthman used to state: Zakat should be paid on an obligation which, at the timeif you needed it, you could get it again from the borrower, and he can repay it, but not ask for some help out of modesty or an act of good will; at that point zakat is due. "'And it was described that 'Uthman said: Pay zakat on it i.e. an obligation - in case it is with someone who can repay it. 13] From these two articulations of 'Uthman unequivocally zakat is expected on the obligation owed to the principal of the loan if the account holder can return it and the creditor can recover the money from the debtor, but he feels excessively modest, making it impossible to help the debtor to remember it, or if the bank abandons him with the borrower as support here means to stay; silently and not request the obligation, as a by-product of a support he could get from the account holder Financing the development of al-Masjid al-Haram from the Bayt al-mail: In season of the Messenger and the Ka'ba had nothing. around except for a narrow courtyard where the general population used to ask. The mosque remained like this until the caliphate of Abu Bakr. In the season of 'Umar the mosque was expanded when he purchased the houses around the mosque and destroyed them and merged the territory in the Hallowed House of Allah, and set up a low partition around it and introduced lights to illuminate it during the evening. This meant that the mosque was excessively crowded with scouts who had come, making it impossible to fulfill the obligatory obligation of Hajj after the triumphs of Islam had spread and people had entered the religion of All and in swarms. When the mosque proved too small for the second time during the reign of 'Uthman, he borrowed the case of 'Umar and added to the Ka'ba some land he had purchased, and surrounded it with a wall that did not he was taller than a man, as 'Umar had done before. ['] The governors also built mosques in their regions and spent on them from the common Bayt al-mil, as happened with the work of Masjid al-Rahmah in Alexandria, and a mosque in Istakhar during the triumphs in the east. heavenly points of Islam: It is evident from the open use survey above that the Bayt al-mal has taken on a role in financing the haughty points of the Islamic State. Despite the expenditure on state organization and the rewards of the general population, the money was spent on spreading Islam, so the expression of Allah would become paramount. The Bayt al-mal financed the establishment of the Islamic State's main naval force; All& sites were worked on by financing the development and renovation of mosques; and rates of pay were paid to muezzins, governors, judges, troops, operators, and government workers. Similarly money was spent on Hajj to the Consecrated House of Allah and covering the Ka'ba which was the qibla of Islam and Muslims. The Muslims' Bayt al-mil also financed the digging of wells to provide drinking water to all citizens of the Islamic State. With the state salary, for example, zakat and khum (one fifth) of war goods, the fragile sections of society in the Islamic State were supported, poor and penniless people, vagrants, strangers, travelers and slaves they were limitless Impact of increasing riches, goodness and financial life: In the season of 'Uthman, the khartaj expanded and riches came to him from all voices, so he built storage facilities for it. This then affected the economy and the public. It was described by that his grandfather went around to 'Uthman and said to him: What number of sons have you, Shaykh. He stated: I have such and such. He stated: Viwe distribute fifteen (one hundred) - that is, one thousand five hundred - and we distribute one thousand to your wards. [31 And it was reported that Muhammad ibn Hila al-Madeeni stated: Can my father reveal to me that my grandmother used to enter 'Uthman. One day she didn't come and he told her family: Why can't I see so-so? His better half said: Ameer al-Mumineen, gave birth to a baby boy the night before. He stated: And he sent me fifty dirhams and some clothes. At that point he said: This is the salary for your son and this clothing for him too. After a year we will bring it to one hundred. 14 'Uthman also spent on the general population of al-'Awili in Medina, P giving sustenance and clothing When the authority Qutn ibn 'Amr al-Hilai gave four thousand dirhams to the armed force that was with him, which numbered four thousand men, as support, the legislative head of Basra, 'Abd-Allah ibn 'Aamir, felt it was excessive; he remained in contact with Caliph 'Uthman and instructed him about it, but the Caliph allowed it and declared: One thing which helps with (jihad) for all is permitted. Exercises in the territories of horticulture, assembly and exchange similarly expanded according to the season of the rightly guided Caliph 'Uthman ibn Affan. Due to the abundance that Allah gave to Muslims as a result of the triumphs, the general population of Medina in particular and the Muslims, ultimately, began to lead an existence of simplicity and generosity, and this wealth was achieved by numerous social advances that had remained hidden in Arabia before notable successes. Muslims saw what other countries had and embraced their things, and this process became far-reaching during the caliphate of 'Uthman. Sahabah built large houses and the non-natives who had been kidnapped during the victories took up work in improving social and economic life Retribution opened by Khadija and 'ushoor in the season of 'Uthman: Kharja: Islamic triumphs extended into the season of Uthman ibn ' Affan e, who ensured that the agricultural lands in the conquered areas came under the control of the Islamic State. “Umar regarded these lands as fairy” for the Muslims and left them in the hands of the general population of the Book who wanted to hold on to their own religions, with the aim of being able to develop them and pay kharij on the land to the Bayt al-mil of the Muslims. The reasons increased the pay of the Bayt al-mil during the season of 'Uthman and due to the development of Islamic victories during his rule 'Ushoor (one tenth paid in exchange for goods) The structure of the ushoor was built during the season of 'Uthman Umar &s on the bases he has laid. In 'Uthman's season it seems that all in all the pay of the Bayt al-mal from the tenth paid in exchange has increased due to the extension of the Islamic State, in light of the triumphs achieved in the midst of his reign and due to the expansion of abundance of a few people in all, particularly in the early long periods of the reign of 'Uthman ibn 'Affan, who were recognized for solidity and an expansion in the attainment of power that broadened interest in products .IL the expansion of The interest in the products required an expansion of import activities, which ended up being subject to the ushoor on traded goods once the conditions for the imposition of this obligation were met. Among the elements that induced this expansion of ushoor installments in the season of 'Uthman ibn 'Affan was the increase in costs, arguing that an expansion in costs therefore induces an expansion in the set of ushoor installments , since it is an expense that depends on the estimate of the products, not an installment taken for specific types of goods Latest state of the subtle elements of the jizya in the season of 'Uthman: The decisions and standards of the jizya, and the provisions on how to apply it and guarantee it,.