To summarize and simplify:

So, if someone earns regularly (weekly or monthly), we assess as follows:

✅ They are eligible for zakāh if:
Their salary or wage does not cover their necessary living costs (housing, food, clothing, etc.) for themselves and their dependents.
They have no other wealth or support to cover the shortfall.
Example: A man earns $500/week ($26,000/year), but his family needs $40,000/year to live at a basic, dignified level → He is eligible for $14,000 in zakāh.

❌ They are not eligible for zakāh if:
Their income does cover their needs, even if just barely.
Or, they have other resources (savings, property, investments) that cover their expenses.

🔁 Why base it on a year, even if they’re paid monthly or weekly?

Because:

Zakāh is typically distributed once per lunar year, so recipients are ideally brought to a level of sufficiency until the next zakāh cycle.

Scholars, including Imām Aḥmad, estimate yearly sufficiency, even if the individual is paid incrementally.

This is why Ibn ʿUthaymīn says:
"يعطى ما يكفيه لمدة سنة، ولا يُعطى أكثر من كفاية سنة، لأنه على مدار السنة تأتي زكاة جديدة تسد حاجته."
"He is to be given what suffices him for a year, and no more than a year’s sufficiency, because during the course of the year, new zakāh will arrive to meet his needs."

The same applies to Zakat al Mal and Zakat al Fiṭr.

https://t.me/umarquinn

[The Humility of ʿĀʾishah, Mother of the Believers]

ʿĀʾishah, the Mother of the Believers, said to ʿAbdullāh ibn al-Zubayr:

«ادْفِنِّي مَعَ صَواحِبِي، وَلَا تَدْفِنِّي مَعَ النَّبِيِّ ﷺ فِي البَيْتِ، فَإِنِّي أَكْرَهُ أَنْ أُزَكَّى»

“Bury me with my female companions, and do not bury me with the Prophet ﷺ in the house, for I dislike to be praised.”

(Her “female companions” refers to the wives of the Prophet ﷺ buried in al-Baqīʿ, such as Sawdah and Ḥafṣah, may Allah be pleased with them.)

Narrated by al-Bukhārī, Ṣaḥīḥ al-Bukhārī, ḥadīth no. 7327

“How could the believer not shed tears at the parting of Ramaḍān, while he does not know whether there remains in his lifespan a return to it?”

📖 Laṭāʾif al-Maʿārif | Ibn Rajab

📢🆕🔥 𝗔 𝗡 𝗡 𝗢 𝗨 𝗡 𝗖 𝗘 𝗠 𝗘 𝗡 𝗧:
‎𝘿𝙖𝙬𝙧𝙖𝙩 𝙖𝙡-𝙄𝙢ā𝙢 𝙎𝙪𝙛𝙮ā𝙣 𝙖𝙡-𝙏𝙝𝙖𝙬𝙧ī

‎📌Shaykh Zakariyah ibn Shuaib al-‘Adani, a student of Shaykh Muqbil (رحمه الله), will be taking part in the conference ان شاء الله

‎Alhamdulillah. A long bank holiday event to look forward to! 17th April to 21st April 2025.

‎🌟 5-day knowledge-based conference
‎📞 Tele-links with scholars
‎🎙️ & Guest speakers from the USA:
‎👤 Abu Muhammad al-Maghribi
‎👤 Abu Suhailah Umar Quinn
‎📍 Held across three cities
‎🤝 BBQ & strengthening brotherhood

‎We can’t wait to welcome you and your family❗️

Along with some of our neighboring communities @SalafiColumbus & @ClevelandSalafi, we are honored to be hosting our beloved teacher, Shaykh Hamzah @abdurazzaaq here in Pittsburgh in two weeks, in shaa' Allah:

Fri-Sun: 1MM
Mon-Tues: Columbus
Wed-Thur: Cleveland

More details soon

https://x.com/1mmpgh/status/1907396139667570898?s=46

🆕 [Diverse Personalities Should Result in Unity, Not Division]

🖊️Al-Qāḍī al-Māwardī said in Adab al-Dunyā wa-l-Dīn:

وَمَنْ رَامَ إِخْوَانًا تَتَّفِقُ أَحْوَالُ جَمِيعِهِمْ، رَامَ مُتَعَذَّرًا، بَلْ لَوِ ٱتَّفَقُوا لَكَانَ رُبَّمَا وَقَعَ بِهِ خَلَلٌ فِي نِظَامِهِ، إِذْ لَيْسَ ٱلْوَاحِدُ مِنَ ٱلْإِخْوَانِ يُمْكِنُ ٱلِٱسْتِعَانَةُ بِهِ فِي كُلِّ حَالٍ، وَلَا ٱلْمَجْبُولُونَ عَلَى ٱلْخُلُقِ ٱلْوَاحِدِ يُمْكِنُ أَنْ يَتَصَرَّفُوا فِي جَمِيعِ ٱلْأَعْمَالِ، وَإِنَّمَا ‌بِٱلِٱخْتِلَافِ ‌يَكُونُ ‌ٱلِٱئْتِلَافُ.

“Whoever seeks companions whose circumstances and traits are all the same is seeking the impossible. In fact, if they were all alike, it could actually disrupt the balance of their relationship—for no single companion can be helpful in every situation, and those who are all shaped by the same disposition cannot manage every kind of task. It is through diversity that harmony is achieved.”

🖊️Shaykh ʿAbd al-Raḥmān al-Saʿdī said in Al-Qawāʿid al-Ḥisān li-Tafsīr al-Qurʾān (p. 139):

يُرْشِدُ ٱلْقُرْآنُ ٱلْكَرِيمُ ٱلْمُسْلِمِينَ إِلَى إِقَامَةِ جَمِيعِ مَصَالِحِهِمْ، وَأَنَّهُ إِذَا لَمْ يَكُنْ حُصُولُهَا مِنَ ٱلْجَمِيعِ، فَلْيَشْتَغِلْ بِكُلِّ مَصْلَحَةٍ مِنْ مَصَالِحِهِمْ مَنْ يَقْدِرُ عَلَى ٱلْقِيَامِ بِهَا، وَلْيُوَفِّرْ وَقْتَهُ عَلَيْهَا لِتَقُومَ مَصَالِحُهُمْ، وَتَكُونَ وِجْهَتُهُمْ جَمِيعًا وَاحِدَةً.

The Noble Qur'an directs Muslims to establish all of their collective interests. And if it is not possible for everyone to carry them out together, then whoever is able should take charge of any given area of benefit and dedicate their time to it, so that the overall needs of the community are fulfilled and all efforts remain united in direction.

وَهَٰذِهِ مِنَ ٱلْقَوَاعِدِ ٱلْجَلِيلَةِ وَمِنَ ٱلسِّيَاسَةِ ٱلشَّرْعِيَّةِ ٱلْحَكِيمَةِ، فَإِنَّ كَثِيرًا مِنَ ٱلْمَصَالِحِ ٱلْعَامَّةِ ٱلْكُلِّيَّةِ لَا يُمْكِنُ ٱشْتِغَالُ ٱلنَّاسِ كُلِّهِمْ بِهَا، وَلَا يُمْكِنُ تَفْوِيتُهَا، فَٱلطَّرِيقُ إِلَىٰ حُصُولِهَا مَا أَرْشَدَ ٱللَّهُ عِبَادَهُ إِلَيْهِ...

This is among the great principles and the wise policies of the Sharīʿah. Many public and general interests cannot be attended to by everyone, nor can they be neglected. The way to achieve them is as Allah has instructed His servants...

وَبِقِيَامِ كُلِّ طَائِفَةٍ مِنْهُمْ بِمَصْلَحَةٍ مِنَ ٱلْمَصَالِحِ تَقُومُ ٱلْمَصَالِحُ كُلُّهَا، لِأَنَّ كُلَّ فَرْدٍ مَأْمُورٌ أَنْ يُرَاعِيَ ٱلْمَصَالِحَ ٱلْكُلِّيَّةَ، وَيَكُونَ سَائِرًا فِي جَمِيعِ أَعْمَالِهِ إِلَيْهَا، فَلَوْ وُفِّقَ ٱلْمُسْلِمُونَ لِسُلُوكِ هَٰذِهِ ٱلطَّرِيقِ لَٱسْتَقَامَتْ أَحْوَالُهُمْ، وَصَلَحَتْ أُمُورُهُمْ، وَٱنْجَابَتْ عَنْهُمْ شُرُورٌ كَثِيرَةٌ.

By each group taking responsibility for one area of concern, all collective needs are ultimately served—because every individual is required to give regard to the greater communal benefit and aim all his efforts toward it. If Muslims were granted success in following this path, their conditions would become upright, their affairs would be rectified, and much harm would be lifted from them.

Al-Saʿdī, ʿAbd al-Raḥmān ibn Nāṣir. Al-Qawāʿid al-Ḥisān li-Tafsīr al-Qurʾān.

[The Fruits of Cooperation]

Allah the Exalted says:

{مِّنَ ٱلْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا ٱللَّهَ عَلَيْهِ فَمِنْهُم مَّن قَضَىٰ نَحْبَهُ وَمِنْهُم مَّن يَنتَظِرُ وَمَا بَدَّلُوا تَبْدِيلًا} [الأحزاب: ٢٣].

“Among the believers are men who have been true to what they pledged to Allah. Some of them have fulfilled their vow, and some are still waiting. And they have not changed in the least.”
— Sūrat al-Aḥzāb, 23

🖊️Al-Sa’dī said in Wujūb al-Ta’āwu bayna al Muslimīn:

هَذَا نَعْتُ رِجَالِ ٱلدِّينِ: ٱلصِّدْقُ ٱلْكَامِلُ فِيمَا عَاهَدُوا ٱللَّهَ عَلَيْهِ؛ مِنَ ٱلْقِيَامِ بِدِينِهِ، وَإِنْهَاضِ أَهْلِهِ، وَنَصْرِهِ بِكُلِّ مَا يَقْدِرُونَ عَلَيْهِ؛ مِنْ مَقَالٍ وَمَالٍ وَبَدَنٍ وَظَاهِرٍ وَبَاطِنٍ

This is the description of the true men of religion: complete sincerity in fulfilling what they pledged to Allah—upholding His religion, uplifting its people, and supporting it with all they can offer: through word, wealth, physical effort, both outwardly and inwardly.

وَمِنْ وَصْفِهِمُ ٱلثَّبَاتُ ٱلتَّامُّ عَلَى ٱلشَّجَاعَةِ وَٱلصَّبْرِ، وَٱلْمَضِيُّ فِي كُلِّ وَسِيلَةٍ بِهَا نَصْرُ ٱلدِّينِ.

Among their traits is unwavering steadfastness in courage and patience, and determination in pursuing every means by which the religion may be supported.

فَمِنْهُمُ ٱلْبَاذِلُ لِنَفْسِهِ، وَمِنْهُمُ ٱلْبَاذِلُ لِمَالِهِ، وَمِنْهُمُ ٱلْحَاثُّ لِإِخْوَانِهِ عَلَى ٱلْقِيَامِ بِكُلِّ مُسْتَطَاعٍ مِنْ شُؤُونِ ٱلدِّينِ، وَٱلسَّاعِي بَيْنَهُمْ بِٱلنَّصِيحَةِ وَٱلتَّأْلِيفِ وَٱلِٱجْتِمَاعِ، وَمِنْهُمُ ٱلْمُنَشِّطُ بِقَوْلِهِ وَجَاهِهِ وَحَالِهِ، وَمِنْهُمُ ٱلْفَذُّ ٱلْجَامِعُ لِذَٰلِكَ كُلِّهِ.

Among them are those who give of their very lives, others who give of their wealth, others who urge their brothers to do all they can for the cause of the religion, and those who strive among the people with counsel, reconciliation, and unity. Some encourage others with their words, their influence, and their example—and some rare individuals combine all of these traits.

فَهَٰؤُلَاءِ رِجَالُ ٱلدِّينِ وَخِيَارُ ٱلْمُسْلِمِينَ، بِهِمْ قَامَ ٱلدِّينُ وَبِهِ قَامُوا، وَهُمْ ٱلْجِبَالُ ٱلرَّوَاسِي فِي إِيمَانِهِمْ وَصَبْرِهِمْ وَجِهَادِهِمْ، لَا يَرُدُّهُمْ عَنْ هَٰذَا ٱلْمَطْلَبِ رَادٌّ، وَلَا يَصُدُّهُمْ عَنْ سُلُوكِ سَبِيلِهِ صَادٌّ، تَتَوَالَىٰ عَلَيْهِمُ ٱلْمَصَائِبُ وَٱلْكَوَارِثُ، فَيَتَلَقَّوْنَهَا بِقُلُوبٍ ثَابِتَةٍ، وَصُدُورٍ مُنْشَرِحَةٍ، لِعِلْمِهِمْ بِمَا يَتَرَتَّبُ عَلَىٰ ذَٰلِكَ مِنَ ٱلْخَيْرِ وَٱلثَّوَابِ وَٱلْفَلَاحِ وَٱلنَّجَاحِ.

These are the true men of religion—the elite of the Muslims. Through them, the religion stands, and by the religion, they themselves are upheld. They are like mountains in their faith, patience, and struggle. Nothing deters them from their path; nothing turns them away from their pursuit. Calamities and disasters come upon them in succession, yet they receive them with firm hearts and open chests, knowing what reward, goodness, success, and triumph awaits them because of it.

💥كتب الشيخ مصطفى بن محمد مبرم حفظه الله

روى ابن أبي الدنيا عن سفيان بن عيينة قال : ( كان يقال الأموات أحوج إلى الدعاء من الأحياء إلى الطعام والشراب ) شرح الصدور للسيوطي 297 فهذه تذكرة لعموم المسلمين فكيف بالوالدين اللهم ارحم موتانا وموتى المسلمين

•┈┈┈┈•✿❁✿•┈┈┈┈•
نسأل الله تعالى للجميع الانتفاع بالعلم النافع والتوفيق للعمل الصالح
•┈┈┈┈•✿❁✿•┈┈┈┈•

🌐 موقع الشيخ مصطفى مبرم حفظه الله
mabrm.com

📲 قناة الشيخ مصطفى مبرم الرسمية على التيليجرام
t.me/mbrm1430

📲 قناة الشيخ مصطفى مبرم الرسمية على واتساب
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📲 قناة الفوائد الرسمية للشيخ مصطفى مبرم على واتساب
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‏[لفتةٌ في تربيةِ الأبناءِ]



-أخرج الأصفهانيُّ في(التّرغيب والتّرهيب)(١/ رقم ٦٠٩)بسندٍ ثابتٍ عن الأصمعيّ عن أبيهِ قال:


"كان يُقالُ: ابنُك سَبعَ سِنين ريحانتُك، وسَبعَ سِنين خادِمُك؛ فإذا صارَ له أربع عَشرة سنةً، فإمّا أنْ يكونَ شريكَك أو يكون عَدُوَّك:
إنْ أحسنتَ إليه؛ فهو شريكُك، وإنْ أسأتَ إليه؛ فهو عَدُوُّك"



•
🔘https://t.me/dr_elbukhary/4115
•
🔄

Al-Asfahānī narrated in Al-Targhīb wa al-Tarhīb (1/ no. 609) with an authentic chain from al-Aṣmaʿī, from his father, who said:

‏"كان يُقالُ:ابنُك سَبعَ سِنين ريحانتُك،وسَبعَ سِنين خادِمُك؛فإذا صارَ له أربع عَشرة سنةً،فإمّا أنْ يكونَ شريكَك أو يكون عَدُوَّك:‏

“It used to be said: Your son is your beloved joy (lit., your sweet basil) for seven years, and your servant for seven years; then when he reaches fourteen years of age, he will either be your partner or your enemy:

إنْ أحسنتَ إليه؛فهو شريكُك،وإنْ أسأتَ إليه؛فهو عَدُوُّك"

If you treat him well, he is your partner; if you mistreat him, he becomes your enemy.”

[Responding to the Dangerous Claim that Islam Is Merely a Universal Ethical System]

Shaykh Sa’īd ibn Sālim al-Darmakī [may Allah protect him] said:

يَدَّعِي بَعْضُ الْمُتَأَثِّرِينَ بِالْفِكْرِ الْفَلْسَفِيِّ الْيُونَانِيِّ وَالْغَرْبِيِّ وَفِكْرِ التَّنْوِيرِ (الظَّلَامِيِّ) أَنَّ الْإِسْلَامَ مُجَرَّدُ مَنْظُومَةٍ أَخْلَاقِيَّةٍ بِالدَّرَجَةِ الْأُولَى، وَلَيْسَ دِينًا يَقُومُ عَلَى الْعَقِيدَةِ وَالْعِبَادَةِ وَالتَّشْرِيعِ.
‏
“Some, influenced by Greek and Western philosophical thought and the so-called Enlightenment (which is, in reality, a period of darkness), claim that Islam is primarily a moral system rather than a religion founded upon creed, worship, and legislation.

هٰذَا الِادِّعَاءُ يُعَبِّرُ عَنْ جَهْلٍ بِحَقِيقَةِ الْإِسْلَامِ الَّذِي أَرَادَهُ اللَّهُ، وَالَّذِي لَا يُقْبَلُ غَيْرُهُ.

This claim reflects ignorance of the true nature of Islam as Allah intended, the Islam that is the only path accepted by Him.

إِذْ إِنَّ الْإِسْلَامَ لَيْسَ مُجَرَّدَ أَخْلَاقٍ، بَلْ هُوَ دِينٌ شَامِلٌ يُنَظِّمُ حَيَاةَ الْإِنْسَانِ فِي جَمِيعِ الْمَجَالَاتِ (الْعَقِيدَةِ، الْعِبَادَاتِ، الْمُعَامَلَاتِ، الْأَخْلَاقِ…).

Indeed, Islam is not merely a code of ethics but a comprehensive religion that organizes human life in all its dimensions: creed, acts of worship, transactions, and morals.

إِنَّ التَّرْوِيجَ لِفِكْرَةِ “الدِّينِ الْعَقْلِيِّ الْكَوْنِيِّ” الَّذِي يُوَحِّدُ الْبَشَرِيَّةَ عَلَى أَسَاسِ الْأَخْلَاقِ وَحْدَهَا، هُوَ فِي الْحَقِيقَةِ مُحَاوَلَةٌ لِهَدْمِ شَرِيعَةِ الْإِسْلَامِ وَاسْتِبْدَالِهَا بِنَمُوذَجٍ فِكْرِيٍّ يُفَرِّغُ الدِّينَ مِنْ جَوْهَرِهِ، وَهُوَ الْإِيمَانُ بِاللَّهِ وَعِبَادَتُهُ وَفْقَ مَا شَرَعَ.

The promotion of the idea of a “universal rational religion” that unites humanity based on morality alone is, in reality, an attempt to dismantle the Shariah of Islam and replace it with an intellectual model that strips religion of its essence: belief in Allah and His worship according to what He has legislated.

الدِّينُ الْعَالَمِيُّ الْمَزْعُومُ يَسْعَى لِحَصْرِ التَّدَيُّنِ فِي الْأَخْلَاقِ، مُتَجَاهِلًا الْعَقِيدَةَ الصَّحِيحَةَ وَالتَّعَبُّدَ الْمَشْرُوعَ، وَهُوَ مَا يَتَنَافَى مَعَ الْإِسْلَامِ الَّذِي يَجْمَعُ بَيْنَ الْإِيمَانِ وَالْعَمَلِ، الْعَقِيدَةِ وَالْعِبَادَةِ، الْأَخْلَاقِ وَالتَّشْرِيعِ

The so-called global religion seeks to reduce religiosity to ethics while ignoring sound creed and legislated worship. This directly opposes Islam, which combines faith and action, creed and worship, morality and legislation.”

Source: https://t.me/saeed_darmaki/2224

The internet and social media were designed to be both tools and weapons. Use them wisely.
They have the power to spread truth and falsehood, to build livelihoods and destroy reputations, to win culture wars, propagate ideologies, shake economies, and even topple governments.