What does Askn mean?

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Discover the meaning of the term Askn (أسكن) in Islamic vocabulary.

Definition Askn

Askn according to Al-Qamus al-Fiqhi

Such a one: he inhabited. The mobile: stopped its movement. A such a one the place, and in it: made him inhabit it. The place made a such a one: gave it to him to inhabit. He cohabited with him: lived with him in a single house. The knife: the dagger, which is a tool with which one slaughters or cuts. It is both masculine and feminine, with the masculine predominating in it. Abu Zayd al-Ansari, al-Asma'i and others denied the feminine. The small knife: the knife. The dwelling: the residence. Everything in which one finds rest and comfort. The wife. Mercy. Blessing. Sustenance. Plural: iskan. Cohabitation: housing. Housing a human being in a house without rent. The dwelling. Tranquility: peace of mind and stability. In the Noble Quran: Then Allah sent down His tranquility upon His Messenger and upon the believers and sent down hosts which you did not see and punished those who disbelieved, and that is the recompense of the disbelievers (Surah al-Tawba, verse 26). Ibn Khalouwayh said: It has no equivalent in its measure except in their saying: upon a such a one is a tax, meaning a known tribute. Poise and dignity. The dwelling: place of residence. Plural: masakin. The dwelling: the residence. The needy person: one who does not have enough to suffice his dependents. In the noble hadith: The needy person is not the one whom a bite or two drives away, but the needy person is the one who has no wealth, and is too shy, or does not beg people importunately. She is a needy female, and he is a needy male. Plural: masakine. The poor person. Ibn al-Sikit and Younis said: The needy person is one who owns nothing. And the poor person is one who has a bare sufficiency of living. Al-Asma'i said: The needy person is in a better condition than the poor person. Tha'lab, al-Farra' and Ibn Qoutayba said: The needy person is in greater need than the poor person. Ibn al-A'rabi said: The needy person is the poor person, and he is the one who owns nothing. Ibn Rushd said: The most likely view upon investigating the language is that they are two names denoting a single meaning that differs by lesser and greater degrees in each of them, because one of them is set at a measure other than the measure at which the other is set. According to the Malikis: one who owns nothing. And the poor person: one who owns something that does not suffice for his yearly sustenance. Thus the needy person is in a worse condition than the poor person. And: The needy person is the poor person: he is the one who does not own his yearly sustenance. Whenever either of them is mentioned alone, it encompasses the other. According to the Hanafis: one who owns nothing. And the poor person: one who owns something less than the nisab of zakat, or has the equivalent of a non-productive nisab absorbed by need; thus the needy person is in a worse condition than the poor person, and this is the most correct view, upon which the school relies. And: the opposite of the first statement. And: they are equal. As for the distribution of spoils, the needy person encompasses the poor person. According to the Shafi'is, the Zahiris, and the Imamis: he is the one who has wealth or earnings, except that it does not suffice him. And the poor person: he is the one who has nothing. Thus the needy person is in a better condition than the poor person. In a statement by the Shafi'is: they are two names denoting a single meaning. An-Nawawi said: The difference between the Shafi'is and the Hanafis regarding the poor person and the needy person does not appear to have any useful benefit concerning zakat, because it is permissible according to the Hanafis to disburse zakat to a single category, or even to a single person from a category, but it appears in a bequest made to the poor to the exclusion of the needy, or to the needy to the exclusion of the poor, and concerning one who bequeths a thousand to the poor and a hundred to the needy, or one who vows or swears to give charity to one of the two categories to the exclusion of the other. As for when one of the two categories is mentioned in an absolute manner in a bequest, endowment, vow, and all places other than zakat, without excluding the other, it is permissible according to the Shafi'is to give to the other category without disagreement, as the Shafi'is have explicitly stated and agreed upon. The guiding rule is: whenever the poor or the needy are mentioned absolutely, it covers both categories, but if they are combined, or one is mentioned and the other excluded, distinction then becomes obligatory, and there is a need at that time to clarify which of the two types is in the worse condition. According to the Hanbalis: he is the one who has a trade, except that he does not own five dirhams, nor their value in gold. And the poor person: he is the one who is not able to acquire any earning that takes effect in his sufficiency, nor does he have a wage or permanent wealth that suffices him, nor does he possess fifty dirhams, nor their value. Thus the poor person is in greater need than the needy person. Moreover, the poor and the needy are two categories in zakat, and a single category in other matters, and each of them encompasses the other. According to the Ibadis: he and the poor person are the same, but the poor person is the one who does not beg, and the needy person is the one who stoops to begging. And: the needy person is better off.

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