Roots Of Knowledge ROK 😊

>>>The Titles of Isa (a.s.) Another excellent example is how Prophet Isa (a.s.) is addressed. The Quran refers to him in six ways: 1. Isa [9 times] 2. Isa bin Maryam [16 times] 3. Ibn Maryam [2 times] 4. Al-Maseeh 5. Al-Maseeh bin Maryam 6. Al-Maseeh Isa bin Maryam >In Makkah, the name Isa on its own appears only three times (out of nine total). These instances occur when listing Prophets or discussing later schisms. >Isa bin Maryam appears only once in Makkah, during the account of his miraculous birth. > Ibn Maryam is used only twice in the entire Quran, both are found in Makkah: once regarding the accusations of the Quraysh comparing him to their idols, and once regarding his birth. Notably, the title Al-Maseeh (The Messiah) is never mentioned in Makkah; it appears only in Medinan verses. This is likely because formal theological debates with Christians such as the delegation from Najran occurred in Madina. In fact the title al-Maseeh is used when referring to praise and servitude and not being divine himself. The Makkan chapters focus remained on his miraculous birth and human nature, providing Muslims with a clear stance for their interactions with the Christians of Abyssinia while focusing primarily on refuting polytheism and establishing Tawheed. >>>A Note on Mathematical Precision As a side note, one of my favorite aspects of the Quran is the precision of its construction. When teaching Balagha (rhetoric), I often cite this verse: "Indeed, the example of Jesus to Allah is like that of Adam. He created him from dust; then He said to him, 'Be,' and he was." This verse highlights the likeness of their miraculous creations: one born without a father, the other without either parent. However, the likeness goes deeper: both "Isa" and "Adam" are mentioned exactly 25 times each throughout the Quran. Understanding the Quran chronologically allows the reader to see how the "social landscape" shaped the revelation, giving us a much deeper, more intimate connection to the text.

The chronological reading of the Quran [6/10] 6. Studying the chapters in chronological sequence provides a progressive picture of the events that the Muslims faced and how they unfolded. The revelation of the Quran spanned twenty-three years. Every verse was revealed at a precise location and time, often in response to a specific event or reason. For those fortunate enough to live while the Messenger of Allah (peace be upon him) was receiving the Quran, these contexts were thoroughly familiar. Allah’s words were understood instantly through an awareness of their surroundings and a mastery of the Arabic language. Consequently, what may take a student today years of study to acquire was, for them, almost immediate. To attain a similar level of intimacy with the Quran, we must attempt to replicate the factors that contributed to that original understanding. Here, I want to point out the importance of knowing the sequence in which verses and chapters were revealed. Usually, students at an early stage of Quran studies become acquainted with the concepts of Makkan and Medinan verses the former revealed prior to the Migration (Hijrah) and the latter after. The themes of Makkan verses primarily revolve around interactions with polytheists, stories of past nations, creed (Aqidah), and the building of upright character. In contrast, Medinan chapters focus more on legal rulings, obedience to the authority of the Messenger peace be upon him, and interactions with the People of the Book and the hypocrites (Munafiqun). >>>The Nuance of terms given to the followers of the Prophet Musa a.s. An example of this chronological shift is how the Quran refers to the followers of Musa (a.s.). While terms like Bani Israel, Ahl al-Kitab (People of the Book), and Utu al-Kitab (those who were given the Book) are used, they are not randomly interchangeable. In the Makkan chapters, the term Bani Israel is primarily used in the context of: > 'The historical stories of Musa (a.s.)'. > The lineage of Prophet Yaqoob (a.s.). > Their scholars and the favors Allah bestowed upon them. > Some of their internal differences > and the two historical "mass crimes." The term Ahl al-Kitab appears only once in Makkah (in Surah al-Ankabut), regarding how Muslims should debate them appropriately. Similarly, the term Utu al-Kitab appears only once in the Makkan period. This is because Makkan verses did not directly address or criticize the Jews and Christians until the end of that period, where subtle issues in their beliefs were first highlighted. It was only after the Prophet (peace be upon him) moved to Madina and presented Islam to these communities that the Quranic tone shifted to a critique of their rejection. After being addressed as "O Bani Israel" three times in Surah al-Baqarah, the term given to them shifts to Yahood (seven times), Nasara, and Ahl al-Kitab. The former was a titled reserved and an honorific one due to the status of the Prophet Yaqoob a.s. who was given by Allah the title 'Israel'. By tracking this, the reader gains a "big picture" view of how the relationship with these communities evolved based on their response to the message.

"Imam Ibn al-Qayyim (may Allah have mercy on him) says: 'There is nothing more beneficial for the heart than reciting the Qur'an with contemplation (tadabbur) and reflection (tafakkur). Indeed, it bestows love, longing, fear, hope, repentance (inabah), reliance (tawakkul), contentment, delegation [of one's affairs to God], gratitude, patience, and all other spiritual states that give the heart life and perfection. Likewise, it repels all blameworthy traits and actions that corrupt and destroy the heart. If people were aware of the treasure that lies in reciting the Qur'an with contemplation, they would devote themselves to it above all else. Thus, if a person reads with reflection and passes by a verse that he needs for the healing of his heart, he should repeat it even if he does so a hundred times. Reciting a single verse with reflection and understanding is better than completing the entire Qur'an (khatmah) without contemplation or understanding. It is better for the heart, helps one gain faith, and makes it easier to enjoy the Qur'an. Reciting the Qur'an with reflection is the very foundation of the heart's rectification.'"

The Illusion of Perfect Synonyms [5/10] 5. Trying to explore how substituting one word for another with a similar meaning can influence the meaning and message delivered. Synonyms are a great way to explain an unfamiliar word to others without having to write out a whole sentence. But here is the issue: synonyms themselves differ from the original word. Some might share 99% of the meaning, some 1%, and others fall somewhere in between. You just won't find a 100% exact match between two words. In day-to-day conversation, this makes very little difference. But it has a massive impact on poetry, and especially the Quran. The first time I really noticed synonym usage was when I was studying the Quran with a small Arabic-to-Arabic pocket dictionary. It made it so easy to understand words I was struggling with by giving me easy substitutes. The second time was studying a tafsir book called Jalalayn, where the authors often bring in a synonym for a quick, handy explanation. But there is a major downside to this: this style of explanation blurs the lines between words. It stops the student from appreciating exactly why a particular word was used in the first place. Every word in the Quran is the perfect word for that particular verse. There is simply no better word for that sentence. In fact, every single chapter of the Quran no matter how small or large has unique words found nowhere else in the Book. This phenomenon (known as a hapax legomenon) can only happen when every single word and sentence is entirely unique. Just look at some of the shortest surahs: Surah Al-Ikhlas: al-Samad, Lam Yalid, Lam Yulad, Kufu Surah Al-Masad: Tabbat, Hammalah, Jeed, Masad Surah Al-Kawthar: A’ataynaa, al-Kawthar, wan-Har, al-Abtar Because the Arabic language has such a vast number of words with no direct counterparts in other languages, it is incredibly difficult for translators to locate precise matches. This leads to blurred translations that really only give you the "gist" of the verses. The Reality of Translation: Surah Al-Kawthar If we take Surah Al-Kawthar and try to replace its unique words with Arabic synonyms, look at how much we lose: >Replacing A’atayna (أعطينا) with Aatayna (آتينا): The first word comes from Atiyya (a gift). If we use the synonym, the emotional weight of being given a gift is completely lost. >Replacing Kawthar (كوثر) with Kathra (كثرة): The synonym means a lot, but the original Kawthar carries a meaning of unbelievable excessiveness. That depth vanishes. >Replacing wan-Har (وانحر) with wadh-Bah (واذبح): The original refers specifically to the method of slaughtering a prized camel, whereas the synonym is just a general word for slaughtering. This Surah gives the Prophet (peace be upon him) incredibly motivating, great news: the gift of Kawthar (an extremely high level of abundance). In the meantime, he is told to ignore the abuse of the people of Makkah, focus on prayer, and sacrifice the most prized wealth of the Arabs (camels). In the process, his bitter enemy is the one who will cease to continue. If we tried to substitute these words with other Arabic ones, the text would sound incredibly dry and superficial compared to the original. This is the case just with Arabic synonyms now imagine the impact of translation, and how much meaning is lost to the English reader!

The placement of words [4/10] 4. The succession of words in a sentence directs the reader's attention to a very specific meaning and sets the tone of the text. >The VSO Structure and Shifting Focus Anyone who has studied Arabic grammar will be familiar with the default VSO (Verb-Subject-Object) order of a verbal sentence: Verb, followed by the Subject, followed by the Object. Verb, followed by the Subject, followed by the Object. For the average English speaker, translating the sentence literally sounds a bit strange. For instance, "Zaid ate an apple." We are accustomed to the SVO sequence: "Zaid ate an apple." While both word orders exist in Arabic, they do not produce identical meanings. Each structural shift creates a subtle nuance that cannot be captured by mere translation. In fact, a three-word sentence can be sequenced in six different ways: VSO (Verb - Subject - Object) SVO (Subject - Verb - Object) SOV (Subject - Object - Verb) OSV (Object - Subject - Verb) VOS (Verb - Object - Subject) OVS (Object - Verb - Subject) The Rule of Emphasis: Each sequence is used in differing situations, but priority of meaning is always given to the preceding word. >If you want to put the spotlight on the action, the verb (Ate) goes first. >If you want to emphasise who did it, the subject (Zaid) goes first. >If you want to emphasise what was eaten, the object (An apple) goes first. >If you tried to translate any of these six variations into English, the base result would always be the same: "Zaid ate an apple." The nuanced differences can only be reflected in English if you add an explanatory footnote or italicise words for pronunciation emphasis. To illustrate this point, consider how the Quran illustrates the divine assistance (in the form of angels) provided to believers at the battles of Badr and Uhud. In Surah Ali 'Imran (3:126), the words "your hearts" (Quloobukum) and "by it / due to it" (Bi-hi) are pronounced differently than in Surah Al-Anfal: وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشۡرَىٰ لَكُمۡ وَلِتَطۡمَىِٕنَّ قُلُوبُكُم بِهِ "And Allah did not make it but as good news for you, and so that your hearts might be put at rest ‘by it’.” > The Sequence: Quloobukum (hearts) comes before Bi-hi (by it). The Linguistic Emphasis: This verse was revealed when the companions were suffering physically and mentally. By placing the focus on "hearts" first, the sentence logically prioritises comforting their severe emotional distress. Surah Al-Anfal (8:10) - The Battle of Badr: وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشۡرَىٰ وَلِتَطۡمَىِٕنَّ بِهِۦ قُلُوبُكُمۡ "And Allah did not make it but as good news, and so that ‘by it’ your hearts might be put at rest.” >The Sequence: Bi-hi (by it) comes before Quloobukum (your hearts). The Linguistic Emphasis: This verse was revealed regarding the divine aid at Badr, a time when the Muslims were in desperate need of physical reinforcement. Placing "by it" first puts the spotlight directly on the means of victory, Allah’s divine aid. The disadvantage of not knowing Arabic: Once you are able to taste this precision in the Arabic language, standard translations will usually disappoint you due to their inability to capture the delicate nature of sequencing. It is analogous to someone with perfect eyesight wearing thick prescription glasses to appreciate nature; the core elements are there, but the image is blurry.

"It is reported from the noble successor (Tabi'i) Al-Hasan al-Basri—may Allah have mercy on him—that he said: 'Indeed, this Qur'an is being recited by slaves and children who have no knowledge of its interpretation (ta’wil), and they have not grasped the matter from its proper beginning. Allah, Mighty and Majestic, said: [This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses... [Sad: 29]. And reflecting upon its verses is nothing other than following it. By Allah, [reflection] is not merely memorizing its letters while neglecting its limits (laws). It has reached the point where one of them says: "I have recited the entire Qur'an and have not dropped a single letter," yet by Allah, he has dropped the entire thing! For you do not see the Qur'an reflected in his character or his actions. It has even reached the point where one of them says: "I can recite a whole Surah in a single breath!" By Allah, these are not the [true] reciters, nor the wise, nor the pious. Since when did [true] reciters speak like this? May Allah not increase the likes of such people among the masses!'"

The construct of Quranic Words [3/5] 3. The underlying meanings of words clarify the meaning of sentences and provide the most correct expression. One of the most intriguing features of the Quranic language is that each word can be traced back to its basic raw meaning in Classical Arabic culture. Unlike English, the Arabic language relies on root words (usually three letters) that possess a core essence. This essence persists through every derivative of that word. The best way to describe it is like the periodic table of elements in science; each element has its own traits, and when combined with others, they create a predictable outcome much like combining hydrogen and oxygen to make water. To understand the characteristics of "water," you simply break it down into its raw elements. When I first began studying the Quran and became aware of this, I was fascinated by the process of tracing words back to their raw meanings. The Arabic language functions in a very similar fashion. For example, a common word in the Quran is Mu’min (believer), which stems from the root A-M-N. This root signifies "safety" or "security" (the opposite of fear). Thus, a Mu’min is essentially someone in a state of safety from harm. This nuance is often lost in translation; the English word "belief" originates from "holding something dear," which carries a different emotional weight. The Quran uses derivatives of A-M-N approximately 879 times, describing Prophets as Ameen (trustworthy/reliable) or the state of Aman (peace/security). Another interesting example is the word Kafir (rejector), from the root K-F-R. Originally, this word meant "to cover something with soil." This is why a farmer is linguistically referred to as a Kafir, he sows the seed and covers it with earth. I still remember when I first came across the word for "farmers" in Surah al-Hadid. I found it fascinating that it shared a root with "disbeliever". It provides a vivid image: just as a farmer covers a seed, a Kafir is someone who "covers" the innate truth. Yet, the reality remains that the seed will grow regardless. The truth cannot be hidden forever. Lastly, consider the word Jannah (Paradise). The root letters J-N-N imply something being "hidden" or "veiled". We see this essence in: Janeen: A fetus (hidden in the womb). Junnah: A shield (hiding the warrior from attacks). Jinn: Creatures made of smokeless fire (hidden from human vision). Jannah: A garden so lush and dense that the foliage conceals the ground. The richness and depth of these roots add to the beauty of Quranic expression, bringing the words to life as if you could see them for yourself. This amount of awe is difficult to convey via mere translation.

As for the Moulds of Verbs An example of this phenomenon can be seen in the following verses regarding the believers of the people of Thamud being saved from torment: We Naj-JayNa [We saved] those who believed and would safeguard [themselves]. We An-JayNa [We saved] those who believed and would safeguard [themselves]. The first uses the mould of [Form ll] Taf’eel, and the second uses [form lV] If’aal. Despite the root being exactly the same, the mould differs, giving a slightly different meaning in the two examples. Commentators say that the first is used when the 'rescuing' took time, whereas the second refers to a swift rescue. This doesn't reflect well in popular English translations, and even if they try to differentiate it, the richness of the Arabic verb is ultimately lost. There is still a lot more to be mentioned about such nuances, but hopefully, these examples will be helpful to students.

The world of verbs in the Quran [2/10] 2. The states of verbs provide the reader with meanings that go beyond the static temporal zones of past, present, and future. The world of verbs is something every student of Arabic has to face, whether they like it or not. It's more mathematical than linguistic when learning the patterns, according to some students. However, it is an indispensable area of Arabic for anyone who wishes to understand the verses of the Quran at a deep level. I'm going to talk about verbs in two layers: >The patterns or moulds >The tenses Moulds of the Verbs Without getting into all the jargon, the easiest way to understand this is that words in Arabic are built on a specific combination of three letters that provides a root meaning. These letters can then be set into a particular mould to give an extra meaning on top of that original root. For example, if we take the letters 'Ayn-Laam-Meem which convey the meaning of knowledge or a mark and put them into various moulds: 'Al-La-Ma means to give knowledge to someone (to teach). Ta-'Al-La-Ma means to acquire knowledge with great effort (to learn). 'Aa'-La-Ma means to inform someone of some news. These are just a few of the moulds I'm referring to. The Tenses Tenses dictate when a verb's action happened, whether that be past, present, or future. The Arabic language, like many languages out there, uses these three tenses. However, in Arabic, the wording for the present and future is identical. Therefore, it would not be possible to know if a sentence like Yaqrau’ Zaid means "Zaid is reading" or "Zaid will read" without looking at the context. Without knowing this, it's clear that students of Arabic can make serious errors in translating verses. Applying These Layers to the Quran Here is how we apply the above layers to the Quran: "You Ta-Ra [see / will see] the mountains, believing them to be solid, whilst they Ta-Mur-Ru [pass by / will pass by] like passing clouds." From the above, it's clear that the verse is either talking about the state of mountains in the world today, or sometime in the future. Classical commentators chose the second meaning—i.e., that the verse is in reference to the events leading up to the Day of Judgement and the destruction of the universe. This is most likely because the first meaning wasn't something that they could apply to their day. For them, solid mountains couldn't possibly move based on the normal understanding of the natural sciences at the time. However, according to our modern understanding of tectonic plates and their movements, it's now entirely possible to take the "present" meaning of the verb. This multi-layered meaning cannot be fully appreciated through most translations. Another example is when references are made to the Day of Judgement through past tense verbs. I remember the first time I started studying the Quran and it was Surah An-Naba'. I found it unusual that the verse started with the past tense verbs Fu-ti-Hat [was opened] for the sky, and Kaa-Nat [was/became] for the gates. This is where I learnt that the Quran's usage of past-tense verbs for the events of that day is for profound emphasis. The certainty of that day is so high that you can consider it done and dusted! This was very powerful to me at the time, as I could feel the powerful tone and sudden change in tenses. Some commentators say that the past tense can possibly be due to the absence of time regarding Allah, and that all time zones are as though they've already happened. This again humbled me when I first came across it. Our Creator is the one who transcends all space and time, while we are stuck in our worldly ways in a small space and specific time. The common English translation translates these in reference to the future (i.e., using "will"), and even if they try to use the past tense, it doesn't have the same flow (as seen in Pickthall’s translation).

Integration of Meanings in the Pronouns of the Quran Below, I'll try to explain each of the ten points I spoke of yesterday. 1. Train yourself in understanding the pronouns [Dameer]. This will open up to you varying implications depending on what the pronoun refers to. This is an intriguing style of expression in Arabic that appears on every page of the Quran. This is also found in other languages including the English language, however its usually brought as a play of words & makes the sentence unclear, such as: 'Zaid said to Khalid he has to go home' who does the 'he' refer to? Is it Zaid or Khalid? This leaves the reader confused and requires elaboration. The Quran, on the other hand, says: "If you are in doubt regarding what we revealed to our servant then bring a Surah [Chapter] from Mithli-Hi . " (Surah Al-Baqarah, 2:23) The word 'Hi' is a pronoun that in Arabic, unlike in English, may be used for both sentient beings and non-sentient one. Therefore, the meaning can be: 'bring a chapter like it' i.e. like the Quran in its unique style and content or 'Bring a chapter produced by someone like him' - a man who was Ummi (unlettered), had no formal education in history, law, or poetry, and lived forty years among you as Al-Amin (the Trustworthy) without ever composing a single line of poetry or prose. Both meanings exist in perfect harmony & are equally applicable without any contradictions. This is only one example of how the verses of the Quran give the reader immense depth and richness through a single linguistic device. English translations struggle to capture this multi-layered nature because the translator is frequently forced to choose only one of the meanings, and in the process lose the broader nuance of the original Arabic.

Tips for students of the Quran Here are some tips to help you get the most out of reading the Quran and appreciating its Arabic language and dynamic verses. This is only for those studying the Quran in Arabic, not for those reading a translation. 1. Train yourself in understanding the pronouns [Dameer]. This will open up to you varying implications depending on what the pronoun refers to. 2. The states of verbs provide the reader with meanings that go beyond the static temporal zones of past, present, and future. 3. The underlying meanings of words clarify the meaning of sentences and provide the most correct expression. One of the most intriguing features of the Quranic language is that each word can be traced back to its basic raw meaning in Classical Arabic culture. 4. The succession of words in a sentence directs the reader's attention to a very specific meaning and sets the tone of the text. 5. Trying to explore how substituting one word for another with a similar meaning can influence the meaning and message delivered. 6. Studying the chapters in chronological sequence provides a progressive picture of the events that the Muslims faced and how they unfolded. 7. Stories from the Quran told in chronological sequence allow the reader to appreciate the intricacies provided each time the story is told, as well as the minor additions and variations. 8. The chapters revealed prior to the migration highlight the personal sacrifices and struggles of individuals arguing the truth of Islam's perfect message and denouncing all unjust systems. 9. When paired with the message, the rhythmic patterns felt in the Arabic wording and sequence leave a strong impact on the reader's mind and heart. 10. Every Surah is a distinct, self-contained string of verses that are flawlessly arranged one after the other. When a person sees the perfection of each surah, they will taste its unique flavour and know that no other verse or word can substitute it. I didn't include any examples since I didn't want to make the post too long. Maybe I could put together a separate post for each point. Let me know.

Arabic words from the root م ل ء

One of my favourite books on the topic of the Seerah of the Prophet (peace be upon him) but from the Quran's perspective. He goes through the revelation of the Quran as it was revealed chronologically, elaborating on how they shaped the life of the Prophet (peace be upon him) and the Muslims. This book will help students of the tafsir understand the connections surahs and ayahs have with each other.

Good book in Urdu for those wanting to learn about the ruling of the hafiz of Quran taking a fee for leading taraweeh https://dn721809.ca.archive.org/0/items/apr-23/DEENI_UMOOR_PAR_UJRAT_TARAWEEH_KI_KHIDMAT.pdf

Underestimating the power of social media and liberal values has sold people out faster than any weapon of mass destruction. Once the Muslims of Makkah's hearts were made firm upon Imaan and it's values nothing could shake them and cause them to give up their Prophet, peace be upon him. Unfortunately, for most of the world, ritualistic Islamic practices are given priority over loyalty and upholding the values of Allah ta'la and His Messenger, peace be upon him. As a result, everyone is searching for a false freedom of desires and the third valley of gold. The greatest damage to the Ummah has always come from those who conceal in their hearts other than what they utter with their tongues. But hope in Allah's mercy has always produced loyal individuals and led upright people to endure the difficulties and come out victorious in the end.

#taraweeh Surah Maida & Every human is prone to deviation Humans are often influenced by their surroundings and are susceptible to mistakes. Since the time of Our Father Adam, peace be upon him, to the followers of Musa a.s., Satan has not stopped making efforts to convince humans to disobey Allah. Muslims must be on high alert and should not think themselves immune to deviating from the straight path, whether it is by eating from the forbidden tree or committing acts of Shirk. People who consider themselves prophets' followers should stick to the correct teachings and speak up if they see clear deviation in their community, rather than becoming like those who took a calf for worship or remained silent when the community broke the prohibition on fishing on Saturday. Allah's mercy is available to anybody who is prepared to acknowledge their mistakes and return to Him. Finally, the best way to stay on the straight road is to pay attention to the Quran and remember Allah consistently.

For those confused about the issue of Non-Government organisations taking the Aamileen ruling i.e. zakat collectors. Here's a fatwa by a prominent hanafi mufti from South Africa in his collection of fatwa works- Mufti Rida ul-Haq : Page 211: Collectors of Religious Schools as "Amileen" Question: Are the representatives (collectors) of Madaris considered under the ruling of Amileen (official Zakat collectors)? The Answer: According to the preferred (Rajih) scholarly opinion, the representatives and collectors of Madaris fall under the ruling of Amileen. Supporting Scholarly Opinions: Mufti Muhammad Shafi’s View: Initially, he believed that school administrators were not Amileen but rather agents of the donors. However, after further research and consultation with other scholars (like Hazrat Gangohi and Hazrat Saharanpuri), he revised his opinion. He concluded that collectors appointed by schools are indeed considered Amileen because they act as agents for the poor. Mufti Kifayatullah’s View: He held from the beginning that such collectors fall under the category of Amileen. Maulana Khalid Saifullah Rahmani: He notes that in places where a formal Islamic governmental system for Zakat collection does not exist, religious institutions and Madaris serve as the collective system for Zakat. Therefore, those collecting for these institutions are effectively working as Amileen on a partial basis. Page 212: Mufti Kifayatullah’s Rulings on Payment: Compensation: It is permissible to pay those who collect Zakat funds from the collected amount, whether they are wealthy or poor. The 50% Limit: Under no circumstances should their compensation exceed half (50%) of the total amount they have collected. Nature of the Work: Employees of Madaris who teach or preach are usually paid a salary (Ujrah), but Zakat cannot typically be used for salaries because Zakat requires Tamleek (transfer of ownership to a poor person without service in return). However, if the payment is designated as a monthly stipend/allowance for their specific role in handling Zakat-related tasks, it becomes permissible. ...... Page 212 Staff of the Zakat Department: Question: If an institution has a dedicated "Zakat Department" with staff for distribution and accounting, are they considered Amileen? The Answer: Yes, staff members of a Zakat department fall under the ruling of Amileen. Citations from Classical Texts: The page concludes with Arabic quotes from Al-Durr al-Mukhtar and Fatawa Hindiyya, which state: An Aamil (collector) is someone appointed by the leader to collect charities. They are given enough to cover their needs and the needs of their assistants for the duration of their work. Constraint: The payment must not exceed half of what was collected.