Merchant Acquiring Business Manager.

PayHalal serves the world’s single largest consumer group. Exciting opportunities awaits for our new Merchant Acquiring Business Manager

PayHalal the world’s 1st shariah compliant payment gateway is growing in record time to support our growth we are seeking Merchant Acquiring Business Managers for various payment channels .

Job Summary:

Manages strategic growth and business development for Islamic Merchant Services, including all merchant-related programs and initiatives. Recommends, develops, communicates and implements all merchant-related programs and initiatives throughout PayHalal footprint. Provides direct leadership and management for Merchant Services Sales and Partnerships. Responsible for interviewing and hiring the sales team.

Job Duties and Responsibilities:

• Aligns the strategic priorities of Merchant Services with the direction and strategic priorities of the broader organization. In close consultation with all stakeholders, initiates, develops, recommends, communicates and, where appropriate, implements all merchant-related sales programs and initiatives throughout PayHalal system.

• Plans and implements an overall merchant business development sales program. Maintains contact with other areas of the organization that can assist in merchant business development. Implements initiatives to capitalize on strengths and market opportunities to build a strong merchant referral program.

• Works with sales team members to develop marketing strategies tailored to meet established sales objectives. Monitors and reports results, coaches and trains team members as needed.

• Provides feedback, support, and direction to all PayHalal partners involved in the merchant referral program. Provides ongoing sales reporting to all areas of the organization to include executive management.

• Evaluates and pursues merchant sales opportunities concentrating on PayHalal customer base. Emphasizes merchant sales that drive transactions volume growth.

• Develops effective working relationships with team members, peers, management and executive management by soliciting feedback and gathering input related to proposed changes and decisions.

• Serves as the relationship manager with merchant referral organization. Maintains ongoing communications to improve products, customer service and sales. Ensures problems or complaints are resolved and reported.

• Co-Manages the day-to-day activities of Merchant Services Sales with Director of Merchant Sales. Provides leadership in all areas of the sales process including product training, coaching, and role play to promote effective strategy. Interviews and hires sales team.

• Manages the annual performance management and merit processes for direct and indirect reports. Coaches and develops team members and builds a work environment where team members are engaged and feel a positive sense of achievement about their role in the company. Works closely with Human Resources regarding employee relations, compensation, training, posting and filling vacant positions and other Human Resources related matters.

• Each team member is expected to be aware of risk within their functional area. This includes observing all policies, procedures, laws, regulations and risk limits specific to their role. Additionally, they should raise and report known or suspected violations to the appropriate Company authority in a timely fashion.

• Performs other related duties as required.

The information on this description has been designed to indicate the general nature and level of work performed by employees within this classification. It is not designed to contain or be interpreted as a comprehensive inventory of all duties, responsibilities, and qualifications required of employees assigned to this job.

PayHalal is an Ethical Employer supporting women in the workplace.

Minimum Education:

• Bachelor’s degree in Business Administration or related field or an equivalent combination of education and experience.

Minimum Experience:

• Eight years sales and sales management experience including development, implementation and management of business development program.

Required Knowledge, Skills, & Abilities:

• In-depth knowledge of various payment instruments from eWallets, credit cards, debit cards, bank transfers,ACH services, and compliance and regulatory issues

• Advanced understanding of the merchant acquiring industry

• Strong verbal and written communication skills

• Strategic thinking and leadership skills with strong abilities in relationship management

Interested candidates should email

PayHalal World’s 1st Takaful payment processing specialist

PayHalal Takaful payment processing specialist

Added Surety with PayHalal

Serving the needs of your takaful customers often means outgoing payments to satisfy a claim or an annuity. Yet most customer touch points involve premium payments coming in. You need custom payments to ensure success. 

Your Muslim customers share common concerns: is the takaful protection shariah compliant is the premium payment methods online is Islamic? they’re looking for added surety while expecting to protect their valuable assets, and do so quickly and easily.

Take payments. Your customers may want to make one-time payments, or spread payments out monthly or quarterly. They may want to pay online or over the phone, by credit card or directly via their bank account. How they pay tomorrow may differ from how they pay today. Will your business be ready to safely and conveniently accept payments? Customized insurance payment processing from PayHalal makes that possible. From home to business, health to commercial, casualty or property, we make processing payments compliant to shariah, easy, safe and fast.

Umbrella coverage for all your payment needs

Your business covers many different types of assets, and you need to be ready for the unexpected. Takaful Policy holders want to pay in all sorts of different ways, so you need to be prepared to accept all kinds of payments. PayHalal is ready with the people, Shariah Compliant tools, technologies and support to help you accept payments, safely and conveniently, no matter how your customers want to pay the Islamic way.

Accepting online payments has never been easier, starting with online bank transfer, debit cards and Islamic credit cards. Accepting payments online compliant to sharia is a strategic necessity for takaful companies.

The ability to pay online compliant to sharia is a prerequisite for many of today’s busy Muslim consumers. Thankfully, there are practical solutions that are simple to implement and easy to maintain, regardless of the size of your business.

Takaful businesses typically have long-standing relationships with their customers who make premium payments spread out over time. PayHalal offers Payment gateway services, cloud QR payment, invoice payment services, Whatsapp payment services to process recurring premium payments.

PayHalal Virtual QR terminal makes it easy to take payments over the phone. For larger takaful operators that process high volumes of phone payments, we offer payments integrated with interactive voice response (IVR) systems.

Online payments have revolutionized the insurance back-office, but many insurance companies still meet customers face-to-face. For in-person payments, simple online bank transfers, debit and credit cards virtual payment gateway areperfect for low-volume transactions. 

Virtual point of sale terminal can be customized to handle higher volume businesses.

From the smallest single-person offices to the largest agencies serving insurance customers at scale, from simple customizable web templates to fully integrated virtual terminals, we have a right-sized payment solution for your customers.

Manage risk with secure payments

Working in the takaful industry starts with understanding the importance of assessing Shariah Non-Compliance and risk. When it comes to digital payments it’s critical to assess threats posed by data breaches, payment frauds and SNC risks such as Riba. With PayHalal you avoid risk altogether. You can, however, implement security best practices that reduce your risk exposure and help keep your insurance business (and your customers’ data) safe.

Operating a physical insurance office requires protecting physical assets with best practices like secure locks and alarm systems. Today, digital assets and payment services are critical assets that require protection. That’s where the trusted payments partner can help.

We partner with insurance companies around the world to keep your business—and your customers—safe from bad actors. We’ll work with your business to implement the latest in payment security including state of the art tools, technologies, and equipment.

The only Shariah Compliant Payment Gateway that eliminates Shariah Non-Compliant transactions

PayHalal is the only Shariah Compliant Payment Gateway that eliminates Shariah Non-Compliant transactions which saves billions in profits for our clients in charitable. PayHalal checks the halal status of the takaful products and services against those in PayHalal’s HalalCart database. Transactions involving the purchase of products or services classified as haram will be rejected outright while theproducts or services classified as “doubtful” (i.e., it is unclear whether they are halal or haram) will only be allowed after agreeing during the “akad” process to assume responsibility for the risk associated with their use or consumption.

PayHalal also used a form of artificial intelligence (AI) known as “robo advisory” to determine if any activity on the PayHalal payment gateway has involved the use of Shariah non-compliant funds. For example, some customers may have paid for purchases using a non-Islamic credit or debit card, tainting the funds collected by PayHalal. The robo advisory analyzes transaction data and produces a report for PayHalal indicating all instances of Shariah non-compliance. The report includes the robo advisory’s recommendations regarding how such instances should be treated. In some cases, the recommendation may involve “cleaning” the funds by donating them to charities or to the poor. PayHalal’s Shariah Advisory Committee would review the robo advisory report and make a decision regarding the disposition of the funds.

The SNC Technology is built on with expendable function. The AI is able to analyze data’s and convert it to understanding according to Shariah diagnosis. From them, the system will issue a treatment advice the final decision will have to come from the Shariah panel from PayHalal on executing a treatment recommended by the SNC AI.

From EMV Shariah Compliant technologies to sophisticated online fraud detection, our secure payment solutions help ensure that you protect what you earn. We’ll help protect your business by navigating industry regulations, including PCI Compliance.

Interested in learning more about merchant services for insurance companies? Request a call to speak to a payments expert.

Bahaya Riba dalam transaksi eCommerce

Riba merupakan perkataan Arab yang berasal daripada kata kerja “Raba”, yang bermaksud ‘tumbuh’, ‘melampaui’, dan ‘meningkat’. Ini merangkumi faedah yang dibayar oleh Bank atau pinjaman seperti pinjaman rumah, pinjaman kereta atau hutang kad kredit termasuk faedah tidak langsung melalui pembelian.
Terdapat banyak bukti yang menunjukkan bahawa riba adalah haram dan merupakan antara sebahagian daripada dosa besar dalam Islam.
 Ayat ini jelas melarang riba bagi mereka yang benar-benar beriman kepada Allah dan Al- Quran: (Surah Al-Baqarah: 275)
“…Allah telah menghalalkan jual beli dan mengharamkan riba…”
 Allah mengisytiharkan perang bagi mereka yang mengamalkan riba: (Surah Al-Baqarah: 278-279)
“Wahai orang-orang yang beriman! Bertaqwalah kamu kepada Allah dan tinggalkanlah saki baki riba, jika benar kamu orang- orang yang beriman. Oleh itu, kalau kamu tidak juga melakukannya, maka ketahuilah kamu: akan adanya peperangan dari Allah dan RasulNya…”
 Riba adalah haram dalam semua aspek, seperti yang dikatakan oleh Nabi Muhammad SAW (Hadis Riwayat Muslim),
“Allah telah melaknat orang yang memakan riba, orang yang memberikannya, orang yang menyaksikannya, dan orang yang mencatat transaksi itu.”
Ibn Qayyim membincangkan persoalan menegnai riba yang menjadi teras dalam amalan perbankan dan kewangan konvensional dan beliau menyatakan bahawa amalan riba sangat bertentangan dengan amalan zakat dan sadaqah. Ibn Qayyim memetik dalam surah al-Baqarah ayat 276 yang bermaksud;
“Allah susutkan riba dan Ia pula mengembangkan sedekah-sedekah dan zakatnya..”
Ibn Qayyim membahagikan riba kepada dua bahagian, iaitu Riba al-Fadl dan Riba al-Nasiah. Namun, penulisan ini lebih memfokuskan kepada Riba al-Fadl.
Riba al-Fadl
Riba al-Fadl merupakan antara salah satu riba yang diakui oleh para Ulama’. Larangan riba ini adalah berdasarkan Sunnah Rasulullah SAW. Oleh itu, ia juga disebut sebagai Riba al-Hadith. Riba al-Fadl merujuk kepada kelebihan atau kenaikan yang diambil daripada pertukaran komoditi homogen atau barangan ribawi dan ianya terdapat dalam pembelian serta penjualan mereka. Ini dijelaskan dalam hadis Nabi:
Hadis yang menerangkan tentang syarat-syarat bertransaksi dengan item ribawi adalah seperti berikut; “Emas (harus ditukar atau diniagakan) dengan emas, perak dengan perak, gandum dengan gandum, barli dengan barli, kurma dengan kurma, garam dengan garam,

mestilah sama timbangan, dan ditukar secara terus (dalam satu masa) dan sekiranya (tukaran berlaku antara komoditi) berlainan jenis, maka berjual-belilah kamu sebagaimana yang disukai jika ia dilakukan dalam bentuk tunai.” (Hadis riwayat Muslim)
Sebagai contoh:
Riba Tradisional: Menukarkan 15gram emas 916 kepada 10gram emas 999; walaupun kualitinya berbeza, tetapi kerana kedua-duanya berwarna emas, maka beratnya mesti sama semasa pertukaran.
Riba Moden: Dividen yang diberikan kepada pendeposit Bank juga dianggap sebagai Riba. Ini kerana wang yang dimasukkan ke dalam akaun pendeposit dianggap sebagai pinjaman kepada Bank oleh pelanggan dan akan digunakan sebagai sumber dana kepada Bank untuk pelaburan mereka. Amalan Riba moden di sektor perbankan berkait rapat dengan Riba al-Fadl kerana peminjam wajib membayar lebih daripada apa yang dipinjam dan pembayaran dilakukan pada masa hadapan.
Kenapa Riba Haram?
Sebab utama Riba adalah haram kerana Allah telah menyatakannya dalam Al-Quran. Selain itu, para Ulama’ Muslim telah mengemukakan alasan seperti berikut, mengapa riba itu haram:
 Riba adalah salah satu penyumbang utama kepada inflasi.
 Riba boleh menyebabkan trauma dan kemurungan kepada seseorang akibat hutang yang
 Riba bertentangan dengan semangat persaudaraan dan simpati, serta penyebab kepada
penindasan antara satu sama lain.
 Riba mewujudkan monopoli dalam masyarakat, di mana orang kaya dihargai dan terus
menjadi kaya, sementara mereka yang tidak, dipaksa membayar tambahan.
 Riba adalah keuntungan yang pasti tanpa kemungkinan berlakunya kerugian, oleh itu semua risiko ditanggung oleh peminjam dan bukannya berkongsi risiko serta keuntungan
dengan kedua belah pihak.
Bagaimana saya boleh mengelak dari Riba?
 Membuka akaun bank tanpa riba seperti menjadi pelanggan perbankan Islam sahaja.
 Tidak melibatkan kontrak yang menetapkan riba, walaupun seseorang itu ingin membayar
tepat pada waktunya.
 Tidak membeli perlindungan insuran tetapi lebih memilih produk takaful.
 Sewa sekiranya tidak mampu membeli sesuatu dan pastikan sewaan tersebut dilakukan
tanpa riba.
 Menerima / mengatur “pinjaman yang baik” (Qard al-Hasan), yang merupakan pinjaman
dengan cara seseorang itu berniat untuk menunjukkan kebaikan kepada orang lain, yang tidak melibatkan pengambilan riba.

Riba boleh berlaku melalui Gerbang Pembayaran Konvensional
Pada masa kini, teknologi terus berkembang seiring dengan peredaran masa. Gerbang Pembayaran merupakan antara salah satu kemudahan yang diwujudkan dan digunakan sesuai dengan perkembangan teknologi semasa. Gerbang Pembayaran adalah perkhidmatan yang disediakan oleh penyedia perkhidmatan aplikasi e-dagang kepada para peniaga atau yang mana ianya membenarkan kad kredit atau proses pembayaran dilakukan secara langsung untuk perniagaan dan peruncit dalam talian. Apabila pelanggan memesan sesuatu produk dari peniaga yang menggunakan gerbang pembayaran, gerbang pembayaran akan melakukan pelbagai tugas untuk memproses transaksi tersebut.
Riba dalam transaksi jual beli juga boleh berlaku melalui gerbang pembayaran konvensional. Hal ini berlaku melalui keuntungan yang diperoleh daripada mengenakan faedah atas modal. Nilai masa adalah asas untuk mengenakan faedah atas wang atau modal. Faedah dikenakan walaupun organisasi mengalami kerugian dengan menggunakan dana bank. Oleh itu, ia sama sekali tidak berdasarkan kepada konsep untung dan rugi. Selain itu, bank konvensional juga menggunakan wang sebagai komoditi yang mendorong kepada berlakunya inflasi.
Gerbang Pembayaran Islam PayHalal TM
Seperti yang kita ketahui, riba langsung berasal daripada aktiviti meminjam atau menerima faedah daripada deposit, tetapi kami ingin menarik perhatian anda pada Riba al-Fadl yang berlaku hampir setiap hari melalui transaksi jual beli dan bagaimana anda dapat menjauhinya dengan menggunakan PayHalalTM.
PayHalalTM adalah gerbang pembayaran Islam patuh Syariah pertama di dunia yang memudahkan semua transaksi pembayaran pengguna dengan menghilangkan unsur-unsur seperti Riba’, Gharar dan Maisir. PayHalalTM menawarkan penyelesaian pembayaran patuh Syariah seperti WebPay, MobilePay, Offline Payment termasuk LinkPay seperti SocialPay, EmailPay, QRPay dan e-Wallet yang menjadikan prosesnya lebih mudah.
PayHalalTM menggunakan konsep kecerdasan buatan (Artificial Intelligence) yang dikenali sebagai “penasihat robo” untuk menentukan sama ada aktiviti di gerbang pembayaran PayHalal melibatkan penggunaan dana yang tidak patuh Syariah. Sebagai contoh, sebahagian pelanggan mungkin telah membuat pembayaran menggunakan kad kredit atau debit bukan Islam, dengan menggunakan dana yang dikumpulkan oleh PayHalalTM. Penasihat robo akan menganalisis data transaksi dan menghasilkan laporan untuk PayHalalTM yang mana ianya akan menunjukkan semua keadaan yang tidak patuh Syariah. Laporan tersebut merangkumi cadangan penasihat robo mengenai bagaimana keadaan seperti itu harus ditangani. Dalam beberapa kes, cadangan tersebut mungkin melibatkan “pembersihan” dana dengan menyumbangkannya kepada badan amal. Dr. Yusuf Al-Qaradawi menyatakan bahawa harta haram tidak boleh dimiliki oleh sesiapa pun secara khusus tetapi ia adalah milik maslahah ʻammah (kepentingan umum). Jawatankuasa Penasihat Syariah PayHalalTM akan mengkaji laporan penasihat robo dan membuat keputusan mengenai pembersihan dana tersebut.
Teknologi SNC (Shariah Non-Compliant) ini dibina berdasarkan fungsi yang dapat dibelanjakan. AI dapat menganalisis data dan mengubahnya menjadi pemahaman menurut diagnosis Syariah. Dari itu, sistem akan mengeluarkan nasihat dan rawatan. Keputusan akhir akan diambil dari panel Syariah PayHalalTM untuk melaksanakan rawatan yang disarankan oleh SNC AI.

“Untuk maklumat lebih lanjut, hubungi kami di salam@payhalal .my atau melalui telefon + 603-2011 8088”

The Dangers of Riba

‘Riba’ can be roughly translated as “usury”, or unjust, exploitative gains made in trade or business under Islamic law. Riba is mentioned and condemned in several different verses in the Qur’an.

Riba comes from an Arabic noun which is from the verb Raba, meaning ‘to grow’, ‘to exceed’, and ‘to increase’. It includes interest which is paid by banks or on loans such as home loans, car loans or credit card debt including indirect interest through purchase.

There is a lot of evidences showing that riba is haram and one of the most serious sins in Islam.❖ This verse clearly prohibits riba for those with true faith in Allah and the Quran: (Surah Al-Baqarah: 275)

“…Allah has permitted trade and has forbidden riba.”❖ Allah declares war for those who deal with riba: (Surah Al-Baqarah: 278-279)

“O you who believe, fear Allah and give up what remains of your demand for riba, if you are indeed believers. If you do it not, take notice of war from Allah and His Messenger.”❖ Riba is haram in all of its aspects, as the Prophet (peace be upon him) said (Hadith Narrated by Muslim), 

“Allah has cursed the one who consumes riba, the one who gives it, the one who witnesses over it, and the one who writes down the transaction.”

Ibn Qayyim discusses the question of riba which is the core in conventional banking and financial practices and he states that the practice of riba is very contrary to the practice of zakat and sadaqah. Ibn Qayyim quoted verse 276 in surah al-Baqarahwhich means;

“Allah destroys riba and gives increase for charities(Sadaqah)..”

Ibn Qayyim divided riba into two types, which are Riba al-Fadl and Riba al-Nasiah. However, this writing focuses more on Ribaal-Fadl. 

Riba al-Fadl

Riba al-Fadl is one of the recognized riba by Scholars. The prohibition of this riba is based on Sunnah. Hence, it is also called Riba al Hadith. Riba al-Fadl refers to the excess or increase which is taken in exchange of specific homogeneous commodities and encountered in their hand-to-hand buy and sell. This is explained in the famous Hadith:

It is related that, Abu Said al-Khurdi said: The Prophet Muhammad (peace be upon him) has said that gold in return for gold, silver for silver, wheat for wheat, barley for barley, dates for dates and salt for salt, can be traded if and only if they are in the same quantity and that is should be hand to hand. If someone gives or takes more, then he is involved with riba and accordingly has committed a sin.

For example: 

Traditional Riba: Convert 15gram of 916 gold to 10gram of 999 gold; although the quality is different, but since both are gold, then the weight must be the same during the exchange.

Modern Riba: Dividend that granted to the depositors of the Banks is also considered as Riba. This is because the money which deposited into the depositor’s account is considered as loan to the Bank by the customer andwill be used as a source of funds to the Bank for their investment. This practice of modern Riba in the banking sector relates to Riba al-Fadl because the borrower is obligated to pay more than he borrowed and repayment will take place in the future.

Why Riba is Haram?

The main reason that Riba is haram is because Allah states it so. Besides that, the Muslim Scholars have suggested the following reasons why riba is haram:• Riba is one of the main contributors to inflation.• Riba can cause trauma and depression as debt increases.• Riba is contrary to the spirit of brotherhood and sympathy, and cause of oppression of each other.• Riba creates a monopoly in society, where the rich are valued for being rich, while those who are not forced to pay extra.• Riba is a definite profit without any possibility of loss, therefore all risks are borne by the borrower, rather than sharing the risk and profit with both parties.

How can I avoid or Riba?• Opening up riba-free bank accounts such become an Islamic banking customer only.• Not involve into contracts that stipulate riba penalties, even though one intends to pay on time.• Not buying insurance but prefer to choose takaful products.• Rent if cannot afford to buy something and make sure the rental is done without usury.• Accepting/organizing a “goodly loan” (Qard al-Hasan), which is a loan by means of which one intends to show kindness to another, which does not involve taking riba.

Riba can happen via conventional Payment Gateway

Nowadays, technology continues to evolve in line with the passage of time. Payment gateway is one of the facilities created and used in accordance with current technological developments. Payment gateways are merchant services provided by e-commerce application service providers that allow credit card or direct payment processing for e-businesses and online retailers. When a customer orders a product from a merchant using a payment gateway, the payment gateway will perform various tasks to process the transaction.

Riba in purchase transactions also can happen via conventional payment gateway. It’s happened through profit that earned by charging interest on capital. Time value is the basis for charging interest on money or capital. Interest is charged even in case the organization suffers losses by using the banks funds. Therefore, it is not based on profit and loss sharing at all. Besides that, Conventional banks use money as a commodity which leads to inflation.

PayHalal™ Islamic Payment Gateway

Everyone knows direct riba which comes from borrowing or receiving interest on deposits, but we like to draw your attention on Riba al-Fadl which happens daily through sales transactions and how you can avoid it with PayHalal™.

PayHalal™ is the World’s First Shariah compliant Islamic payment gateway, that facilitates all payment transactions by eliminating Riba’, Gharar and Maysir. PayHalal™ offers Shariah Compliant payment solution such as WebPay, MobilePay, Offline Payment including LinkPay such as SocialPay, EmailPay, QRPay and e-Wallet making the process convenient.

PayHalal™ uses a form of artificial intelligence (AI) known as “robo advisory” to determine if any activity on the PayHalal™ payment gateway has involved the use of Shariah non-compliant funds. For example, some customers may have paid for purchases using a non-Islamic credit or debit card, tainting the funds collected by PayHalal™. The robo advisory analyzes transaction data and produces a report for PayHalal™ indicatingall instances of Shariah non-compliance. The report includes the robo advisory’s recommendations regarding how such instances should be treated. In some cases, the recommendation may involve “cleaning” the funds by donating them to charities. Dr. Yusuf Al-Qaradawi states that illegal property cannot be owned by anyone specifically but instead it belongs to maslahah ʻammah (public interest). PayHalal™ ’s Shariah Advisory Committee would review the robo advisory report and make a decision regarding the disposition of the funds.

The SNC Technology is built on with expendable function. The AI is able to analyze data’s and convert it to understanding according to Shariah diagnosis. From them, the system will issue a treatment advice the final decision will have to come from the Shariah panel from PayHalal™ on executing a treatment recommended by the SNC AI.

If you’re a Muslim consumer, insist your favorite eCommerce store or retailer to have PayHalal™ payment gateway to protect you from Riba.

“For more information, contact us at salam@PayHalal™ .my or via phone +603-2011 8088

PayHalal eCommerce Transaction Volume spikes 1878%

Souqa Fintech’s shariah compliant financial technology division PayHalal has gained 1878% spike in its eCommerce payment volume transactions as PayHalal is gearing up fo Bursa Leap Market’s listing 3rd quarter of 2020 . Its Chief Financial Officer
Muazir Mokhtar said he is “confident that PayHalal will become World’s largest Islamic payment gateway”.

While PayHalal has signed up PT Kirana Investimina for its payment gateway and eWallet operations in Indonesia and with Multipro Resources for it’s Brunei operations, PayHalal is actively looking at expanding into the OIC markets soon.

PayHalal continues to expand its payment technology services and merchant payment Touchpoints as its signup rates are increasing month on month. PayHalal is now actively developing Wakalah eWallet, a new products which is targeted towards asnafs (under privileged Muslims) who mainly are unbanked in Malaysia.
PayHalal is in the process of applying for its eMoney IFSA approval with BNM which it expects to roll out in Q4 2020.

Covid19 Bill Tabled

The covid-19 bill has been tabled in parliament for first reading. As enclosed is a copy of it for your reading.

In summary, the covid-19 bill seeks to do briefly three things:
(a) Suspend the obligations of a number of contracts listed under its schedule (construction contract included).
(b) Provide an extension of the limitation period expiring during the period from 18 March 2020 to 31 August 2020 to 31 December 2020.
(c) Suspension and expansion of statutory obligations under the Insolvency Act 1967, Consumer Protection Act 1999, the Distress Act 1951, the Housing Development (Control and Licensing) Act 1966, the Industrial Relations Act 1967, the Private Employment Agencies Act 1981, the Land Public Transport Act 2010, the Commercial Vehicles Licensing Board Act 1987, the Courts of Judicature Act 1964, the Subordinate Court Act 1948.

The covid-19 bill has a saving provision in terms of its moratorium i.e. if you are to take any steps right now to assert your rights until the publication of the Act itself (terminating agreement, forfeiture of deposits, commencing court proceedings, etc), the Act will not seek to suspend those proceedings / rights that you have taken now.

The effect of it is that once lawyers get wind of this is coming in, lawyers will advise their clients to rush to the court / exercise their clients’ rights now!

The minister of law is the minister in charge of this bill. The period of moratorium is from 18 March 2020 to 31 December 2020 and can be in operation for a period of two years after the date of publication of the Act.

Malaysia’s covid-19 bill differ largely from the Singapore’s covid-19 Act, amongst others, on a few parts:
(a) Malaysia’s covid-19 bill has a mediation provision where the procedure for mediation is to be determine by the minister; however, the Singapore covid-19 Act, there is no mediation provision but the Ministry of Law Singapore advises parties to “first discuss, understand each other’s positions, and try to reach a compromise” (which is similar to mediation).
(b) Malaysia’s bill has no provision for the appointment of assessor if mediation fails; the Singapore’s Act has a provision for the appointment of an assessor if mediation fails. The assessor will determine if the dispute can for continue with its proceedings or not.
(c) Malaysia’s bill is from 18 March 2020 until 31 December 2020; Singapore’s Act is from 20 April 2020 until 19 October 2020.
(d) The minister of law’s power under the Malaysia’s bill is limited – they can only issue gazette to extend the duration beyond 31 December 2020. Singapore’s Act allows the minister to make further regulations under the Act and they have issued a regulation after the publication of the Act to control crowd activities. I note that this kind of regulations falls under the role of the Minister of Health.

Suspension of obligations of contracts

The covid-19 bill suspends any rights of parties to enforce their rights for any contracts listed under the schedule of the covid-19 bill from 18 March 2020 to 31 December 2020.

The contracts which are listed in the schedule are as follows:

  1. Construction work contract or construction consultancy contract and any other contract related to the supply of construction material, equipment or workers in connection with a construction contract
  2. Performance bond or equivalent that is granted pursuant to a construction contract or supply contract
  3. Professional services contract
  4. Lease or tenancy of non-residential immovable property
  5. Event contract for the provision of any venue, accommodation, amenity, transport, entertainment, catering or other goods or services including, for any business meeting, incentive travel, conference, exhibition, sales event, concert, show, wedding, party or other social gathering or sporting event, for the participants, attendees, guests, patrons or spectators of such gathering or event
  6. Contract by a tourism enterprise as defined under the Tourism Industry Act 1992 [Act 482] and a contract for the promotion of tourism in Malaysia.
  7. Religious pilgrimage-related contract

However, the bill has a saving provisions where it says parties’ rights are not affected if action is taken now until publication of this Act e.g. terminate contract, forfeiture of deposits and commencement of proceedings.

Parties may refer disputes to mediation. However, please note that mediation is not mandatory.

Limitation Period
Any limitation period that falls between 18 March 2020 to 31 August 2020 will be extended to 31 December 2020. This affects the Limitation Act 1953, Sabah Limitation Ordinance, Sarawak Limitation Ordinance and the Public Authorities Protection Act 1948.

Please take note that the covid-19 bill only extends the limitation once until 31 December 2020 and is not subject to further extension by the minister if the minister wishes to extend the duration of covid-19 bill.

Suspension and expansion of statutory obligations under statutes
The covid-19 bill suspends the statutory rights and obligations under the following Acts:

  1. Insolvency Act 1967,
  2. Hire Purchase Act 1967,
  3. Consumer Protection Act 1999,
  4. Distress Act 1951,
  5. Housing Development (Control and Licensing) Act 1966,
  6. Industrial Relations Act 1967,
  7. Private Employment Agencies Act 1981,
  8. Land Public Transport Act 2010,
  9. Commercial Vehicles Licensing Board Act 1987,
  10. Courts of Judicature Act 1964, and
  11. Subordinate Court Act 1948.

Briefly, the covid-19 bill seeks to do the following:

  1. Insolvency Act 1967 – increase the level of indebtedness from RM 50k to RM 100k from 18 March to 31 December 2020 or any other period which the minister of law orders.
  2. Hire Purchase Act 1967 – suspension of HPA rights to repossess for failure to pay instalments from 1 April 2020 to 30 September 2020.
  3. Consumer Protection Act 1999 – insert of section 24v into the Consumer Protection Act 1999 by allowing purchaser to have a slight reprieve in paying back goods purchased on credit.
  4. Distress Act 1951 – no distrain for the arrears of rent from 18 March 2020 to 31 August 2020 for any warrant of distress issued under section 5(1) of the Distress Act 1951.
  5. Housing Development (Control and Licensing) Act 1966 – for purchasers, suspension of late payment charges in the event purchaser fail to pay for any instalments from 18 March 2020 to 31 December 2020; for developers, the period of 18 March 2020 to 31 December 2020 (and subject to further extension by the minister) is to be excluded out from the calculation of LAD under sched H and Vacant Possession; for calculation of defect liability period under the Act, 18 March 2020 to 31 December 2020 shall be excluded from the calculation of it.
  6. Industrial Relations Act 1967 – the covid-19 bill suspends any recognition for according recognition or making a report and filing of representation from 18 March 2020 to 9 June 2020.
  7. Private Employment Agencies Act 1981 – the covid-19 bill excludes any calculation of the period for an application to renew license under the Private Employment Agencies Act 1981.
  8. Land Public Transport Act 2010 – the covid-19 bill modifies section 21 and 56 of the Land Public Transport Act 2010 by extension from 3 months to 12 months with certain conditions of the temporary change of use of public service and goods vehicles respectively.
  9. Commercial Vehicles Licensing Board Act 1987 – the covid-19 bill modifies section 23 and 24 of the Commercial Vehicles Licensing Board Act 1987 by extension from 3 months to 12 months with certain conditions of the temporary change of use of public service and types of change of vehicles respectively.
  10. Courts of Judicature Act 1964 and Subordinate Court Act 1948 – enlarging the powers of the Chief Justice where CJ is able to make decisions of the dispensation of justice, public safety, public security, public health or propriety and to issue any direction relating to the business of the Court.

However, some of it comes with saving provisions whereby if parties have already taken action before the publication of the covid-19 bill, parties’ existing rights will not be affected.

PayHalal‘s Islamic Digital Economic Accelerator To Bring The Islamic World Together

PayHalal is becoming the global standard for Islamic Fintech. Mass adoption of Islamic e-Commerce payment gateways is flourishing in the Islamic financial sector and with governmental support to expand the digitalisation of the Islamic economy, an ecosystem is being carved out for Shariah Compliant Fintech to flourish.
Indication for Malaysia’s rising demand PayHalal a pioneer in Islamic payment gateway and Islamic payment switch to e-commerce and payment as a service platform, which started operations in Kuala Lumpur 2016.
The move was driven by the country’s strategic positioning in the global halal centre of excellence and Islamic finance champion. PayHalal is now independently driving Malaysia as a leading Islamic Fintech destination.
The Muslim demographics is the world’s fastest-growing equally driven by the rapid adoption of contactless payment technology. The ASEAN region home to over a quarter of a billion Muslims. PayHalal Malaysia and Indonesia sees 80 million Muslims using its services in the next 3 years.
PayHalal is expecting to champion the Islamic merchant acquiring and regulations keeping pace with global digital merchant payment solutions developments.
Demand for Shariah-compliant financial services has surged worldwide over the past decade, with the sector valued at $2.4 trillion, and forecast to reach $3.8 trillion 2021.
PayHalal as an Islamic fintech is confident to take advantage of the growth of Islamic financial services globally. The world’s first Shariah-compliant payment gateway; Payhalal is a fundamental service to complete the entire Islamic Fintech ecosystem.
PayHalal blockbuster Shariah-compliant solutions include shariah risk technology to eliminate Shariah Non-Compliant (SNC) transactions and smart Aqad (contracts).
PayHalal was the first to develop Wakalah E-wallets and it is in the process of application for E-Money approval from BNM (Central Bank Malaysia). With a Wakalah E-Wallet approval, Payhalal would be able to complete the acquiring and issuing ecosystem.
We believe PayHalal as Islamic Fintech doing a fundamental obligatory service to Muslim community worldwide and this done by established Shariah covenants and contracts to ensure Muslims are able to fulfil the halal requirements by the faith without fear and uncertainty.
PayHalal’s goal is to be able to serve at least 30% of underserved and unserved Muslims around the world.
For us at growth at PayHalal this is the true growth.

Shariah compliant Merchant Payment Solution Complete With Halal Cart and Shariah Compliant Check Out with Smart Aqad (contract)

“Umatku yang baik ialah mereka yang berkorban dan umatku yang jahat ialah mereka yang tidak berkorban.”

  • Lembu yang dibeli untuk ibadah korban mestilah berumur lebih dua tahun, tidak sakit, tidak cacat, tidak kurus, tidak buta dan tidak bunting. Manakala kambing pula cukup umurnya mengikut ketentuan syarak.
  • Lembu dan kambing korban mestilah disembelih dan dagingnya diagih-agihkan pada Hari Raya Eidul Adha.
  • Sijil pengesahan penyempurnaan ibadah korban diserahkan kembali oleh Ahli Jawatankuasa Masjid / Surau kampung atau wakil Urus Setia kepada Ketua Urus Setia program YBhg Haji Zakaryya Adam.

Syariat / Hikmah Korban

Korban ialah penyembelihan haiwan tertentu pada tanggal 10, 11, 12 dan 13 Zulhijjah dengan maksud mendekatkan diri kepada Allah SWT. Perintah berkorban telah disyariatkan oleh Allah kepada kita pada tahun ke 2 hijrah bersamaan dengan perintah solat Eidul Adha dan zakat.

Firman Allah swt yang bermaksud:
Maka solatlah kamu untuk Tuhanmu dan menyembelihlah.”

Menurut pendapat yang masyhur, maksud solat pada ayat itu ialah solat Eidul Adha dan yang dimaksudkan dengan menyembelih ialah berkorban.

Ibnu Jarir mentafsirkan ayat tersebut sebagai berikut:

“Jadikanlah solatmu ikhlas hanya untuk Allah sahaja dengan sama sekali tidak mengharapkan kepada selain daripadaNya. Demikian juga korban yang kamu tunaikan, niatkanlah hanya untuk Allah, tidak untuk berhala, sebagai kesyukuran terhadap apa yang dianugerahkan Allah kepadamu yang tidak terhingga banyaknya.”

Nabi SAW juga telah bersabda yang bermaksud:

Tidak ada suatu amalan yang paling dicintai oleh Allah daripada Bani Adam ketika hari raya Eidul Adha selain menyembelih haiwan korban. Sesungguhnya haiwan itu akan datang pada hari kiamat (sebagai saksi) dengan tanduk, bulu dan kukunya. Dan sesungguhnya darah haiwan korban telah terletak di suatu tempat di sisi Allah sebelum mengalir di tanah. Kerana itu, bahagiakan dirimu dengannya.” (Riwayat Tirmizi, Ibnu Majah dan Hakim)

Hukum Korban

Hukum berkorban adalah sunnah muakkadah.

Sebahagian ulama mazhab Hanafi berpendapat bahawa berkorban hukumnya wajib bagi orang yang mencukupi nasab zakat. Antara rujukan mereka adalah hadis yang bermaksud:

“Barangsiapa berkelebihan (dalam harta) tetapi tidak meyembelih haiwan korban, janganlah dia mendekati masjidku.” (Riwayat Ahmad dan Ibnu Majah)

Fadhilat Korban

Keistimewaan orang yang berkorban banyak sekali.

Saidina Ali Bin Abi Talib RA telah meriwayatkan bahawa sesiapa yang meninggalkan rumahnya dengan maksud membeli haiwan korban, maka setiap langkah dikurniakan 10 kebajikan, dihapuskan 10 kesalahan, dinaikkan martabatnya 10 darjat.

Apabila dia bercakap-cakap dengan penjual ketika membelinya, maka setiap patah kata yang diucapkannya itu adalah sama dengan satu tasbih. Dan jika dibayar harganya, maka setiap satu dirham, dia beroleh 700 kebajikan. Jika haiwan itu dibaringkan di atas tanah, maka setiap titis darah yang tertumpah, dijadikan oleh Allah 10 malaikat yang mendoakan dan meminta keampunan kesalahannya kepada Allah sampai hari kiamat.

Apabila dagingnya dibahagi-bahagikan, maka setiap suap yang dimakan orang, baginya adalah seperti memerdekakan seorang anak cucu Nabi Ismail AS. Haiwan yang dikorbankan itu kelak akan menjadi kenderaan bagi orang yang mengorbankannya pada hari kiamat.

Dalam hal ini Rasulullah SAW telah bersabda yang bermaksud:

Muliakanlah korban-korbanmu, kerana nanti dia menjadi kenderaan kamu ketika melalui titian Siratal Mustaqim.”

Selain daripada itu orang-orang yang melaksanakan ibadah korban dipandang sebagai orang yang baik di antara umat Nabi Muhammad SAW sesuai dengan maksud sabda Rasulullah SAW:

“Umatku yang baik ialah mereka yang berkorban dan umatku yang jahat ialah mereka yang tidak berkorban.”

Korban juga dapat menyelamatkan orang yang berkorban dari kejahatan dunia dan akhirat. Dalam hal ini Rasulullah SAW telah bersabda yang bermaksud:

“Bukankah korban itu termasuk ibadah yang menyelamatkan orang, yakni menyelamatkan orang yang empunyanya daripada kejahatan dunia dan akhirat.”

Sempurnskan Ibadah Qurban Bersama PayHalal

Sabda Rasulullah S.A.W.: Orang yang berQurban itu akan dikurniakan bagi setiap bulu binatang qurbannya dengan satu kebajikan.

Sabda Rasulullah S.A.W.: Orang yang melaksanakan korban itu akan dikurniakan bagi setiap bulu binatang qurbannya dengan satu kebajikan.

• Payhalal Qurban memberi keutamaan dalam membantu umat Islam tinggal di kawasan Kawasan bandar dan pedalaman di mana disebabkan keadaan semasa larangan keluar terkawal (Covid19) bagi mereka yang uzur dan kurang berkemampuan.

• PayHalal Qurban menjadikan ibadah Aqiqah dan Qurban mudah untuk di lakukan untuk umat Islam .

• Mudah & Cepat – Semua urusan tempahan dan bayaran boleh dilakukan di laman web dan dii ladang mereka.

• Daging ternakan yang dikurban akan diagihkan sepenuhnya.

• PayHalal menyediakan sijil pengesahan Qurban & Aqiqah.

Ibadah Qurban 2020 Ladang Cattle Queen Diyakini Sejak 1979. Pembayaran Mudah Dengan PayHalal FPX Kad Kredit Islam /- Pendaftaran 24Jam. Daftar Segera. Lengkap dengan sijil pengesahan perlaksanaan. pahala akan berganda kerana setiap bahagian anda akan diagihkan kepada golongan fakir miskin.Pendaftaran Telah Dibuka.

PayHalal Shariah Compliant Merchants Channel Requirements

PayHalal Prohibition list – List of Shariah Non-Compliant Business Activities and Business Transaction

Specific merchant activities listed below are examples only and do not restrict the general categories of activities, goods , services or transaction.

1. Any business activities or transactions related to alcoholic drinks including production, distribution, retail and wholesale and supplying of services, equipment, vehicles, bottles, and raw materials to any persons or companies who engaged in alcoholic drinks related business activities including shared premises or warehouse spaces .

2. Any business activities or transactions related to gambling including supplying of services, equipment and vehicles to any persons or companies who are engaged in gambling related business activities and service providers to those businesses.

3. Any business activities or transactions related to pornography including movie/cinema outlets screening pornographic movies, and supplying of services, equipment and vehicles to any persons or companies who are engaged in pornography related business activities.

4. Any business activities or transactions related to the production and distribution of tobacco and dangerous drugs (as defined under the Dangerous Drugs Act 1952).

5. Any business activities or transactions related to entertainment especially if the business premise has been proven to be used to engage in non-Shariah complaint activities for example criminal related activities, free mixing males and females, playing music with inappropriate lyrics, producing and screening of movies glamorizing illicit sex.

6. Any business activities or transactions related to the rearing of pigs, processing and distribution of pork and all its by products including supplying of services, equipment and vehicles to any persons or companies who are engaged in pork related business activities.

7. Any business activities or transactions related to prostitution.

8. Any business activities or transactions related to interest-based lending, stock broking, and pawn broking activities including supplying of services, equipment and vehicles to any persons or companies who are engaged in interest-based lending, stock broking, and pawn broking activities.

9. Any business activities or transactions related to conventional insurance including supplying of services, equipment and vehicles to any persons or companies who are engaged in conventional insurance.

10. Any business activities or transactions related to provision of public accommodation or lodging for examples hotels, motels, hostels which are suspected of condoning activities related to prostitution (evidenced by providing hourly room rates), alcoholic drinks and non-Shariah complaint activities mentioned in item 5 above.

11. Any business activities or transactions related to the production and distribution of idols, statues, materials and place of worshipping other than Allah.

12. Any restaurant serving pork and/or alcoholic drinks.

13. Any food delivery services that delivers halal and non halal food items in the same delivery carriages and warehouses

14. Any eCommerce store that sells haram products and prohibited items . Logistics services that is not certified Halal.

For further information please write to


Soalan: Ada teman-teman saya yang bukan beragama Islam, namun pada setiap tahun mengeluarkan zakat dan memberikan sedekah. Apabila ditanya, kenapa mereka berbuat demikian, maka mereka menyatakan ia dapat menggandakan keuntungan perniagaan mereka. Saya keliru, apakah boleh bagi orang bukan Islam mengeluarkan zakat? Apakah statusnya masih dikira sebagai zakat? Bolehkah pusat zakat menerimanya? Apakah orang Islam boleh memanfaatkannya? Mohon pandangan ustaz.

Jawapan: Terima kasih di atas pertanyaan sangat baik yang diajukan. Sebenarnya, perkara yang berlaku ke atas diri saudara itu pasti juga berlaku di tempat lain. Malahan pengalaman di institusi zakat juga sama, kami pernah menerima kunjungan non muslim yang berhajat mahu membayar zakat. Biar pun jumlah mereka hanya sedikit; namun pastilah ia sesuatu yang menarik untuk dikaji. Malahan, pasti ada sesuatu rahsia di sebalik kesanggupan mereka untuk berkongsi harta mereka.

Berdasarkan pengalaman, memang ada non muslim yang suka bersedekah dan berzakat dan hasilnya, perniagaan mereka lebih berkembang. Sesuai dengan matlamat non muslim untuk meraih keuntungan yang tinggi, maka sudah pastilah kesan keuntungan selepas memberikan harta amat mengembirakan mereka. Tidak hairanlah, maka mereka akan terus bersedekah dan membayar zakat, kerana sudah jelas keuntungan yang diraih berlipat kali ganda selepas itu.

Bagi saya, hal ini bukanlah sesuatu yang pelik. Ini kerana, sudah menjadi sunnatullah (peraturan Allah), orang yang berbuat kebaikan maka akan dibalasi dengan kebaikan. Jika kita menanam padi, hasilnya padi. Jika padi itu dibajai dan diairi dengan baik, maka hasilnya akan menjadi berkali lipat. Itu sangat lumrah, maka demikianlah dalam konsep memberi

Mungkin bagi non muslim mereka tidak mempelajari dan memahami konsep ‘berkat’ atau ‘barakah’; tetapi hakikatnya, apa yang mereka dapat setelah memberikan harta (atas nama apa sahaja, sama ada sedekah, hadiah, derma atau zakat), ia adalah natijah atas kebaikan mereka. Allah SWT tidak lokek untuk mengganjari kebaikan atas kebaikan yang telah mereka lakukan.

Dalam hal ini, Nabi Muhammad SAW ada bersabda: “Allah tidak akan mengabaikan kebaikan seseorang mukmin, dia akan diberi ganjaran di dunia dan di akhirat. Orang bukan Islam pula menerima ganjaran kebaikan yang mereka lakukan kerana Allah semasa di dunia sahaja. Ada pun di akhirat kelak, tiada apa-apa habuan dan ganjaran kebaikan untuknya.” (Hadis sahih riwayat Imam Muslim)

Jelas, dinyatakan di dalam hadis bahawa kebaikan yang dilakukan oleh non muslim, maka mereka akan tetap menperolehi kebaikan dan ganjarannya di dunia. Namun, ganjaran di akhirat tiada buat mereka. Kenapakah ganjaran di akhirat tiada? Kerana mereka tidak mempunyai syarat, iaitu iman. Iman adalah ‘akaun’ yang membolehkan setiap ‘pahala’ amal soleh yang mereka lakukan disimpan di dalamnya.

Seperti mana seseorang yang mahu menyimpan wang di bank, maka wajib bagi mereka mempunyai ‘akaun’ di bank berkenaan. Tanpa akaun, maka pihak bank tidak boleh menerima wang berkenaan, biar pun wang yang mahu disimpan berjumlah jutaan ringgit. Jika disimpan juga tanpa akaun, samalah seperti menyerahkan wang berkenaan di dalam akaun ‘halimunan’. Apabila mahu dituntut kelak, wang itu juga akan menjadi ‘halimunan’, tidak akan ditemui.

Di dalam al-Quran, Allah SWT sudah pun memberi analogi, bahawa amalan tanpa iman itu ibarat fatamorgana di padang pasir atau debu-debu yang berterbangan kerana tiada ‘wadah’ atau bekas buat menyimpannya.

Firman Allah SWT: “Dan orang kafir pula, amal-amal mereka laksana fatamorgana di tanah yang disangkanya air oleh orang yang dahaga, (lalu ia menuju ke arahnya) sehingga apabila ia datang ke tempat itu, tidak didapati sesuatu pun yang disangkanya itu,” (an-Nur: 39) dan lagi: “Lalu Kami bawakan kepada mereka segala amalan yang dikerjakan, Kami jadikan ia seperti debu-debu yang berterbangan.” (al-Furqan: 23)

Walau bagaimanapun, Allah SWT yang bersifat Maha Pengasih itu tidak sesekali mengabaikan kebaikan para pelaku kebaikan berkenaan, sehingga ia tetap dibalas walaupun sekadar kebaikan atas dunia. Buktinya mereka memperolehi laba atas perniagaan. Sebab itu jugalah kita dapati atas dunia ini, orang-orang bukan Islam jugalah yang menjuarai agenda kebaikan dengan menubuhkan pelbagai yayasan dan bersedekah jutaan dollar. Misalnya Yayasan Gates yang sangat terkenal itu.

Namun, apa yang lebih menarik lagi untuk dikaji, segala macam kebaikan yang mereka lakukan di atas dunia ini, masih ada peluangnya untuk ditukar menjadi ‘akaun pahala’ bagi membantu mereka di akhirat dan meraih syurga. Syaratnya, mereka mestilah mengucapkan dua kalimah syahadah, dan secara automatis melayakkan mereka mendapat ‘akaun pahala’. Segala kebaikan yang dilakukan sebelum mereka mengucapkan dua kalimah syahadah, akan terus ‘dikreditkan’ ke dalam ‘akaun pahala’ berkenaan.

Dari Hakim bin Hizam r.a., dia bertanya: “Ya, Rasulullah! Bagaimana pendapat Tuan tentang sesuatu yang saya lakukan sebagai ibadah di masa jahiliyah berupa sedekah, memerdekakan hamba sahaya dan menghubungkan silaturrahim, dapat pahalakah saya atau tidak (selepas saya memeluk Islam)?” Jawab Nabi SAW: “Engkau telah Islam dengan memperolehi kebaikan di masa lalu.” (Hadis sahih riwayat Imam Bukhari)

Sekarang, mari kita telusuri pertanyaan-pertanyaan yang saudara bangkitkan di atas:

1. Apakah boleh bagi orang bukan Islam menunaikan zakat?

Di dalam Islam, tiada larangan bagi orang-orang bukan Islam untuk melakukan amal kebaikan. Seperti mana yang ditanyakan oleh Hakim bin Hizam r.a di atas, ia menunjukkan sebelum Hakim memeluk Islam, maka dia sendiri ada melakukan kebaikan-kebaikan. Kebaikan itu amat luas, termasuklah dalam aspek harta, sama ada disedekahkan, dihadiahkan dan sebagainya.

Cuma dalam konteks zakat, sudah pastilah perbuatan orang non muslim mengeluarkan zakat tidak dikira sebagai zakat. Samalah amalan lain, seperti solat dan puasa, jika non muslim melakukannya, ia tidak dianggap solat dan puasa di sisi Islam. Ini kerana, setiap ibadah mempunyai syarat wajib dan syarat sah. Syarat wajib zakat ialah beragama Islam, maka automatiklah non muslim tidak wajib melakukannya dan jika ia dilakukan, tidak ada status sah batal ke atas mereka.

2. Jika orang bukan Islam mengeluarkan zakat, apakah statusnya?

Statusnya ia menjadi pemberian biasa sahaja, tidak mendapat pahala ke atas pelakunya dan tidak dihukumkan berdosa ke atasnya jika dia enggan berzakat, kerana dosa ‘syirik’ yang sedia ada di tubuh badannya itu jauh lebih besar. Hukum dosa dan pahala hanyalah bagi orang-orang Islam.

Dari aspek faedah perundangan lain, misalnya perlepasan daripada cukai pendapatan dan cukai perniagaan, maka pastilah mereka tidak berhak ke atasnya, kerana ia dikhususkan hanya kepada orang-orang Islam sahaja.

3. Bolehkah menerima zakat atau sedekah dari non muslim?

Oleh kerana ia adalah pemberian yang dibuat dengan kerelaan, maka tidak menjadi masalah bagi umat Islam untuk menerimanya. Hukumnya halal dimanfaatkan. Samalah seperti mana zaman silam, golongan non muslim juga ada yang mengeluarkan bayaran kepada Negara Islam, seperti jizyah (cukai badan) dan kharaj (cukai tanah), dan ia dimasukkan ke dalam Baitul Mal untuk kegunaan negara, termasuk kepada umat Islam.

Malah di dalam kitab am-Amwal oleh Abu Ubaid, dikhabarkan pada zaman Umar al-Khattab r.a, ada sekelompok Arab dari Bani Taghlib yang beragama Nasrani, telah meminta izin daripada Umar r.a untuk menunaikan zakat, dan Umar menerima permohonan tersebut.

Dinukilkan kembali hal ini oleh Dr. Yusuf al-Qaradhawi di dalam kitabnya Hukum Zakat, pada halaman 99 – 101. Imam Baihaqi melaporkan dari sumber Ubadah bin Nu’man dalam sebuah hadis yang panjang, bahawa Umar al-Khattab r.a telah berdialog dengan Nasrani Bani Taghlib.

Kata wakil Bani Taghlib: “Kami adalah bangsa Arab yang tidak harus membayar (cukai jizyah) seperti apa yang dibayar oleh orang-orang bukan Arab. Tetapi, pungutlah daripada kami zakat seperti yang dipungut dari orang-orang lain (penduduk Muslim).”

Lalu Umar berkata: “Tidak, itu adalah kewajiban orang-orang Islam sahaja.” Namun Bani Taghlib tetap meminta: “Pungutlah lebih daripada zakat itu (yakni, tidak mengapa digandakan) dengan nama zakat, (asalkan) tidak dengan nama jizyah.”

Umar pun melaksanakan tuntutan mengambil ‘zakat’ ke atas Bani Taghlib sesuai dengan jumlah jizyah, demi menjaga perasaan mereka. (Hukum Zakat, hal. 101)

4. Bolehkah ia diagihkan sebagai zakat kepada orang-orang Islam?

Merujuk kepada tindakan Saiyidina Umar al-Khattab r.a menerima ‘zakat’ daripada Bani Taghlib di atas, maka jelaslah kepada kita bahawa ia halal dan boleh dimanfaatkan kepada semua pihak. Mungkin ada yang berkata, bukankah ‘zakat’ non muslim ketika itu akan dimasukkan ke dalam Baitul Mal, dan setiap harta yang masuk ke dalam Baitul Mal maka akan menjadi halal?

Jawapannya, ‘zakat’ yang diberikan oleh non muslim hari ini hakikatnya adalah dari hartanya sendiri, tidak dipaksa, malah dengan sukarela. Maka, pemberian seorang non muslim itu hakikatnya adalah satu pemberian yang halal. Seperti mana pemberian sedekah oleh Hakim bin Hizam r.a, di dalam hadis di atas ketika dia masih kufur. Sesungguhnya, status kufur tidak memberi kesan ‘halal atau haram’ atas pemberiannya. Maka, ia halal untuk dimanfaatkan atas jalan apa sekali pun.

Lagi pula, kita hendaklah berpegang dengan konsep, harta yang umum boleh dimanfaatkan untuk golongan yang khusus, manakala harta yang khusus sahajalah (seperti zakat), maka ia tidak boleh dimanfaatkan untuk yang umum, kecuali atas lapan asnaf yang telah ditetapkan oleh Allah SWT.

Namun begitu, jika masih diragui sumber harta non muslim itu tidak halal, seperti hasil jualan arak, judi dan sebagainya (masih ada perasaan was-was untuk menggunakannya), maka tirulah seperti mana yang dilakukan oleh Khalifah Umar al-Khattab r.a, iaitu ia boleh sahaja disalurkan ke dalam Baitul Mal, agar ia menjadi halal 100 peratus tanpa was-was lagi.

Kesimpulannya, adalah harus bagi pusat zakat menerima zakat atau sedekah daripada non muslim, dan mereka mendapat manfaat atas dunia ini dalam bentuk keuntungan duniawi, dan ia akan bertukar menjadi pahala yang menguntungkan di akhirat seandainya non muslim berkenaan memeluk Islam. Maka, marilah kita doakan agar non muslim yang sangat baik hati itu mendapat hidayah, seperti mana Nabi Muhammad SAW sendiri pernah bersungguh-sungguh mendoakan hidayah buat pamannya Abu Talib dan juga Umar al-Khattab. Wallahua’lam.