A look into Zakah; from a different perspective

Outline

Introduction

Alhamdulillah; all thanks are due to Allah. All praises are due to Allah. All good are in the Good Hands of Allah. All affairs shall be returned to Allah, alone. No god deserves to be worshiped but He, alone. We seek His Forgiveness at all times, and to Him, alone, we repent. May His Peace and Blessings, always be upon our Master, Habibi Muhammad, his family members, his companions and all those who follow his guided path.

In our article today, we going to have a look into zakah, from a different angle, hopefully, it can contribute in a way or another, to our search for solutions to the growing financial problems in our Muslim communities.

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What’s Zakah?

‘Zakat' or ‘zakah' is an Arabic word (زَكَاة) which literally means; growth, blessing and purification. Thus, anyone who gives zakah is blessed in their soul, as well as in their wealth. Allah says in Surah Al-Taubah, 9:103:

خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا

It means, “Take alms out of their wealth to cleanse them and purify them”

Technically, Islamic scholars have defined zakah as, “an act of ‘ibadah (worshipping Allah) by giving that, which Allah has enjoined of different kinds of zakah to those who are entitled to them, according to the guidelines prescribed in Islam.

As zakah purifies the property of the contributor, and purifies his heart from selfishness and greed, it also purifies the heart of the recipient from envy and jealousy, from hatred and uneasiness and it fosters, instead, good-will and warm wishes for the contributors.

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Zakah in the Qur’an

The term ‘zakat' is mentioned in 32 different locations in the Qur’an. In 28 locations, ‘zakat' is mentioned next to ‘solat', an indication of its importance. If solat symbolizes our verbal and physical gratefulness towards Allah, then zakah is a financial act of worship and it really demonstrates our true gratefulness towards Allah. Hence, giving out zakat, genuinely, willingly and happily, reflects one’s iman and sincerity.

Let’s go through some selected verses from the Qur’an, which discuss ‘zakah’, so we may ponder on them and perhaps, reflect.

Zakat was prescribed, long, long ago, upon those who were before us (the Ummah of Muhammad, s.a.w). Allah says in Surah Al-Baqarah, 2:83:

وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّـهَ وَبِالْوَالِدَيْنِ إِحْسَانًا وَذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَقُولُوا لِلنَّاسِ حُسْنًا وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ

It means, “Remember when We made a covenant with the Children of Israel, “Worship none but Allah and be good to your parents and to relatives and orphans and the needy. And speak kindly to people. Establish your solat and pay the zakat…”

As far as we (the Ummah of Sayyidina Muhammad) are concerned, giving out Zakat is as compulsory, similarly to solat. This is clearly understood in the following verse, in Surah Al-Baqarah, 2:110, when Allah said:

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَمَا تُقَدِّمُوا لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللَّـهِ إِنَّ اللَّـهَ بِمَا تَعْمَلُونَ بَصِي

It means, “Attend to your solat and pay your zakat; any good you store up for yourselves, you will find it with Allah. Certainly, Allah sees what you do.”

Allah also says in the same Surah, Al-Baqarah, 2:277:

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

It means, “Indeed, those who believe and do righteous deeds and establish solat and give zakat will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve.”

In Surah Al-A'raf, 7:156, Allah has promised to encompass His Rahmah upon anyone who fears Him, and gives zakah, and also believes in His Signs:

وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُم بِآيَاتِنَا يُؤْمِنُونَ

It means, “But My Mercy encompasses all things. I shall prescribe it for those who fear [Allah], pay their zakat and who believe in Our signs.”

In any society of true believers, in addition to showing their concern for one another verbally, they endorse that with actions, and they deserved, due to that, abundant Mercy of Allah.

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّـهَ وَرَسُولَهُ أُولَـٰئِكَ سَيَرْحَمُهُمُ اللَّـهُ إِنَّ اللَّـهَ عَزِيزٌ حَكِيمٌ

It means, “The believers, both men and women, are friends to each other; they enjoin what is good and forbid evil, they attend to their solat and pay their zakah and obey Allah and His Messenger. On these Allah will have mercy, for Allah is Almighty and Wise.” [Surah Al-Taubah, 9:71].

Sayyiduna Ismail, a.s. was a pleasing servant to Allah. The reason; in addition to being true to his promise, he would enjoin his people to solat and zakah. Allah was Thankful to that, and thus, appreciated him in Surah Maryam, 19:55, when He said:

وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ، إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَّبِيًّا * وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيًّا

It means, “And mention in the Book, Ismail. Indeed, he was true to his promise, and he was a messenger and a prophet. And he used to enjoin on his people solat and zakat, and was to his Lord pleasing.”

Giving zakat is part of the striving which a Muslim is advised to uphold, in the pursuit of the eternal happiness in the hereafter. Allah says, in Surah Al-Hajj, 22:78:

وَجَاهِدُوا فِي اللَّـهِ حَقَّ جِهَادِهِ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ مِّلَّةَ أَبِيكُمْ إِبْرَاهِيمَ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِن قَبْلُ وَفِي هَـٰذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّـهِ هُوَ مَوْلَاكُمْ فَنِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ

It means, “And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. [It is] the religion of your father, Ibrahim. Allah named you “Muslims” before [in former scriptures] and in this [revelation] that the Messenger may be a witness over you and you may be witnesses over the people. So establish solat and give zakat and hold fast to Allah. He is your protector; and excellent is the protector, and excellent is the helper.”

I don’t know why; I have paused on the following verse for long despite its simplicity in words, and I’m still on pause, on it… I hope you won’t mind to join me, on pondering on it, silently:

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَطِيعُوا الرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ

It means, “And establish solat and give zakat and obey Rasulallah, that you may receive mercy.” [Surah Al-Nour, 24:56].

Although the core objective of zakat is to serve social needs and create social bonds, more than it is to gain rewards (in my humble opinion), Allah has promised and prepared multiple rewards for zakat payers; multiple rewards that can never be compared to any kind of ‘riba’ interest that may be earned in this Dunia (world). Allah says in Surah Al-Roum, 30:39:

وَمَا آتَيْتُم مِّن رِّبًا لِّيَرْبُوَ فِي أَمْوَالِ النَّاسِ فَلَا يَرْبُو عِندَ اللَّـهِ وَمَا آتَيْتُم مِّن زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّـهِ فَأُولَـٰئِكَ هُمُ الْمُضْعِفُونَ

It means, “Whatever you lend out in usury to gain in value through other people's wealth will not increase in Allah's eyes, but whatever you give in zakah in your desire for Allah's pleasure will be multiplied.”

Now, let's take a look at a few Hadeeths from the Sunnah, related to zakat.

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Zakat in the Sunnah

Upon looking into the noble Sunnah of Rasulillah, there is a huge number of Hadeeths regarding zakat, which I was not able reach to their exact figures. However, I have highlighted a few from the most authentic, which I believe will enhance the objective of this article.

Again, the Hadeeths below, likewise the Qur’anic verses above, are for reflection and pondering on the importance of zakat, with relation to social stability if zakat is duly and genuinely given.

The first Hadeeth was narrated by Imam(s) Al-Bukhari and Muslim, and reported by Ibn `Umar r.a. that:

أَنَّ رَسُولَ اللَّهِ صَلّى اللهُ عَلَيْهِ وسَلَّم قَالَ: بُنِيَ الإِسْلامُ عَلى خَمْسٍ: شَهَادَةِ أَنْ لا إِلهَ إِلاَّ اللَّه، وأَنَّ مُحمَّداً عَبْدُهُ ورسُولهُ، وإِقامِ الصَّلاةِ، وَإِيتَاءِ الزَّكَاةِ، وحَجِّ البَيْتِ، وَصَوْمِ رمضَان

It means, “Rasulullah s.a.w. said, “Islam is based on five [pillars]: the testimony that there is no god but Allah, and that Muhammad is the Messenger of Allah; establishing solat; paying the zakat; going for Hajj and fasting Ramadhan.”

The second Hadeeth, also narrated by Imam(s) Al-Bukhari and Muslim, and reported by Talhah Ibn ‘Ubaidillah, r.a., in which he (Thalhah) said:

جَاءَ رجُلٌ إِلى رسُولِ اللَّهِ صَلّى اللهُ عَلَيْهِ وسَلَّم مِنْ أَهْلِ نَجْدٍ، ثَائِرُ الرَّأْسِ نَسَمْعُ دَوِيَّ صَوْتِهِ، ولا نَفْقَهُ ما يقُولُ، حَتى دَنَا مِنَ رَسُولِ اللَّهِ صَلّى اللهُ عَلَيْهِ وسَلَّم فإِذا هُوَ يَسْأَلُ عَنِ الإِسْلامِ، فَقَالَ رَسُولُ اللَّهِ صَلّى اللهُ عَلَيْهِ وسَلَّم: خَمْسُ صَلَواتٍ في اليوْمِ واللَّيْلَةِ . قالَ: هَلْ عَلَيَّ غَيْرُهُنَّ؟ قَالَ: لا، إِلاَّ أَنْ تَطَّوَّعَ. فَقَالَ رَسُولُ اللَّه صَلّى اللهُ عَلَيْهِ وسَلَّم: وصِيَامُ شَهْرِ رَمضَانَ. قَالَ: هَلْ عَلَيَّ غيْرُهُ؟ قَالَ: لا، إِلاَّ أَنْ تَطَّوَّعَ. قَالَ: وَذَكَرَ لَهُ رَسُولُ اللَّهِ صَلّى اللهُ عَلَيْهِ وسَلَّم، الزَّكَاةَ فَقَالَ: هَلْ عَلَيَّ غَيْرُهَا؟ قَالَ: لا، إلاَّ أَنْ تَطَّوَّعَ. فَأَدْبَر الرَّجُلُ وهُوَ يَقُولُ: واللَّهِ لا أَزِيدُ عَلى هذا وَلا أَنْقُصُ مِنْهُ، فَقَالَ رَسُولُ اللَّهِ صَلّى اللهُ عَلَيْهِ وسَلَّم: أَفْلَحَ إِنْ صَدَقَ

It means, “A man from the people of Najd with dishevelled hair came to Rasulillah, s.a.w. We heard the humming of his voice but could not fully understand what he was saying, till he got close to Rasulillah, s.a.w. I came to know that he was asking about Islam. Rasulullah s.a.w. said: “There are five (obligatory) solat during the day and the night.” He said: “Am I obliged to perform any other (solat) besides these?” Rasulullah s.a.w. said, “No, unless you want to volunteer for more.” He (s.a.w.) added, “There is fasting the month of Ramadhan.” The inquirer asked: “Am I obliged to do anything besides this?” Rasulullah s.a.w. said, “No, unless you want to volunteer for more.” And Rasulullah s.a.w. told him about the zakah. The inquirer asked: “Am I obliged to pay anything besides this?” Rasulullah s.a.w. said, “No, unless you want to volunteer for more.” The man turned back saying: “By Allah! I will neither make any addition to this nor will I decrease anything from it.” (Upon hearing this) Rasulullah s.a.w. remarked, “He is successful if he proves truthful (to what he is saying).”

The third Hadeeth was narrated by Imam(s) Al-Bukhari and Muslim, in which Ibn ‘Abbas r.a. said:

أَنَّ النَّبِيَّ صَلّى اللهُ عَلَيْهِ وسَلَّم، بَعَثَ مُعَاذاً رَضِيَ اللَّهُ عَنْهُ إِلَى اليَمَنِ فَقَالَ: اُدْعُهُمْ إِلَى شَهَادَةِ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنِّي رَسُولُ اللَّهِ، فَإِنْ هُمْ أَطَاعُوا لِذلكَ، فَأَعْلِمْهُم أَنَّ اللَّهَ تَعَالَى افْتَرَضَ عَلَيْهِمْ خَمْسَ صَلَوَاتٍ فِي كُلِّ يَوْمِ وَلَيْلَةٍ، فَإِنْ هُمْ أَطَاعُوا لِذَلِكَ فَأَعْلْمْهُمْ أَنَّ اللَّهَ افْتَرَضَ عَلَيْهِمْ صَدَقَةً تُؤخَذُ مِنْ أَغْنِيَائِهِمْ، وَتُردُّ عَلَى فُقَرَائِهِمْ

It means, “Rasulullah s.a.w. appointed Mu`azh r.a. as the governor of Yemen, and said to him: “Call them to testify that, there is no true god except Allah, and that I (Muhammad) am the Messenger of Allah, and if they accept this (declaration of Faith), then tell them that Allah has enjoined upon them five times Solat during the day and night; and if they obey you, tell them that Allah has made the payment of zakah obligatory upon them. It should be collected from their rich and distributed among their poor.”

The fourth Hadeeth, agreed upon, by Imam(s) Al-Bukhari and Muslim, and reported by Abu Ayyub, r.a.:

أَنَّ رَجُلاً قَالَ لِلنَّبيِّ صَلّى اللهُ عَلَيْهِ وسَلَّم: أَخْبِرْني بِعَمَلٍ يُدْخِلُنِي الجَّنَةَ، قَالَ: تَعْبُدُ اللَّه وَلاَ تُشْرِكُ بِه شَيْئاً، وتُقِيمُ الصَّلاةَ، وتُؤْتي الزَّكاةَ، وتَصِلُ الرَّحِمَ

It means, “A man said to Rasulillah s.a.w.: “Direct me to a deed which may admit me to Jannah.” (Rasulullah s.a.w.) said, “Worship Allah and never associate anything with Him in worship, establish solat, pay zakat, and strengthen the ties of kinship.”

The fifth Hadeeth was also agreed upon, by Imam(s) Al-Bukhari and Muslim, and reported by Abu Hurairah r.a., that:

أَنَّ أَعْرَابِيًّا أَتَى النَّبِيَّ صَلّى اللهُ عَلَيْهِ وسَلَّم فَقَال: يَا رَسُولَ اللَّهِ، دُلَّني عَلَى عَمَلٍ إِذَا عَمِلْتُهُ، دَخَلْتُ الجَنَّةَ. قَالَ: تَعْبُدُ اللَّهَ وَلاَ تُشْرِكُ بِهِ شَيْئاً، وَتُقِيمُ الصَّلاةَ، وَتُؤْتِي الزَّكاَةَ المَفْرُوضَةَ، وَتَصُومُ رَمَضَانَ. قَالَ: وَالذي نَفْسِي بِيَدِهِ، لاَ أَزِيدُ عَلَى هَذَا. فَلَمَّا وَلَّى، قَالَ النَّبِيُّ صَلّى اللهُ عَلَيْهِ وسَلَّم: مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلى رَجُلٍ مِنْ أَهْلِ الجَنَّةِ فَلْيَنْظُرْ إِلَى هَذَا

It means, “A bedouin came to Rasulillah s.a.w. and said: “O Messenger of Allah! Direct me to a deed by which I may be entitled to enter Jannah.” Rasulullah s.a.w. said, “Worship Allah, and never associate anything with Him, establish your solat, pay your zakah which has been enjoined upon you, and observe fasting the month of Ramadan.” He (the bedouin) said: “By Him in Whose Hand my soul is, I will never add anything to these (obligations).” When he turned his back, Rasulullah s.a.w. said, “He, who wants to see a man from the dwellers of Jannah, let him look at this (bedouin).”

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The Ruling (Hukum) of Zakah

Believing in the legislation of zakat is fundamental in Islam. For a Muslim to remain a Muslim, they must have firm belief in the legislation and the obligation of zakat; similar to their belief in the Oneness of Allah, the prescription of solat, fasting the month of Ramadhan and going for Hajj.

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ…

It means, “And establish solat and give zakat…” [Surah Al-Nour, 24:56].

بُنِيَ الإِسْلامُ عَلَى خَمْسٍ: شَهَادَةِ أَن لا إِلَهَ إِلا الله؛ وَأَنَّ مُحَمَّداً رَسُولُ الله، وَإِقَامِ الصَّلاة، وَإِيتَاءِ الزَّكَاةِ، وَالحَجِّ، وَصَوْمِ رَمَضَانَ

It means, “Islam is based on five [pillars]: the testimony that there is no god but Allah, and that Muhammad is the Messenger of Allah; establishing solat; paying the zakat; going for Hajj and fasting Ramadhan.” [Bukhari and Muslim].

In fact, if someone believes in the prescription of zakat, and is liable to paying zakat but fails to do so, they will be held accountability before Allah, in this Dunia (in Allah’s own way) and in the Hereafter. Allah says in Surah Al-Taubah, 9:34-35, with regards to those who hoard their monies without given charity (and/or zakat) out of them:

وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنفِقُونَهَا فِي سَبِيلِ اللَّـهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ * يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَى >ٰبِهَا جِبَاهُهُمْ وَجُنُوبُهُم وَظُهُورُهُمْ هَـذَا مَا كَنَزْتُمْ لِأَنفُسِكُمْ فَذُوقُوا مَا كُنتُمْ تَكْنِزُون

It means, “Tell those who hoard gold and silver instead of giving in Allah's cause that they will have a painful punishment: on the Day their treasure is heated up in the fire of hell, their foreheads and their sides and their backs shall be branded with it, and they will be told, “This is what you hoarded up for yourselves. Taste then what you were hoarding.”

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The Importance (Objective) of Zakat in Islam

As we all know, Islam is based on five essential pillars, with zakat being one of them. Thus, believing in the legality of zakat as part of Islam, is equal to one’s belief in the importance and prescription of solat. The same thing applies to their belief in fasting the month of Ramadhan, and going for Hajj, and above all; their testimony in the Oneness of Allah.

Therefore, it's important to note that, the importance of zakat does not lie only on believing and accepting it, as one of the core pillars of Islam. It goes beyond that, into ensuring that we take our responsibilities towards our Muslim communities, in getting rid of poverty, by lending hands of support (through zakat and other charity deeds), to those who may be suppressed by hardship and poverty. Allah could have made us poor instead of those who may deserve our zakat. If that was/is to happen, maybe we would be in need of zakat from them. But, with His Own Hikmah in doing things, He found you the appropriate person to be rich today, and the other party, to be the receiving hand. Either way, both parties are tested; the rich is tested to see his level of gratefulness, and how serious he’ll take his responsibilities, towards his community and society. As for the receiving party, he, too, is tested; so to know his level of patience for Allah’s cause, and so he’ll know how the poor feels, should a day comes in which he, too, has to pay zakat.

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When Does One Have to Pay Zakah?

Allah has obliged payment of zakat upon anyone who possesses the minimum amount liable to zakat (nisab), that has elapsed for one full lunar year. That amount in one's possession, should exceed their basic needs, before they become liable to paying zakat.

Also, it’s important that we remember; zakat is calculated annually based on Islamic (Hijri/lunar) calendar, and not based on Gregorian (solar) calendar. For example, we calculate zakah from Muharram to Muharram, or from Ramadhan to Ramadhan, or from Rabi’unil Awwal to Rabi’unil Awwal, or from Jumadal Oulaa to Jumadal Akhirah, and the same applies to all Hijri months. Therefore, we should not calculate zakah from January to January, September to September or March to March, for instance.

The Nisab of Gold is evaluated to 86 grams for 24karat gold, and 97 grams for 21karat gold, and 114 grams for 18karat gold. As for other karats, one needs to evaluate how much of pure gold it pertains and based on that will give the zakat if there is about 85grams of pure gold or more.

The Nisab of Silver is evaluated to 595 grams of pure silver.

When the wealth (gold, silver, or cash money or any ‘zakatable' wealth) reaches nisab and elapses one lunar year, one has to give in as zakat from that 1/4 of 1/10 of the market value of these, i.e., 1/40th which is 2.5% of the market value.

What's applicable to gold and silver are also applicable to other metals and trade goods (products).

Sayyiduna Abdulllah Ibn ‘Umar r.a. and Sayyidatuna ‘Aa’ishah r.a. related that:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَأْخُذُ مِنْ كُلِّ عِشْرِينَ دِينَارًا فَصَاعِدًا نِصْفَ دِينَارٍ، وَمِنْ الْأَرْبَعِينَ دِينَارًا دِينَارًا

It means, “Rasulullah, s.a.w. used to take from every twenty dinars or more, half a dinar, and from forty dinars, one dinar.” [Ibn Maajah].

Sayyiduna ‘Ali narrated a Hadeeth, which was reported by Abu Dawood, that Rasulullah, s.a.w. said:

إِذَا كَانَتْ لَكَ مِائَتَا دِرْهَمٍ وَحَالَ عَلَيْهَا الْحَوْلُ فَفِيهَا خَمْسَةُ دَرَاهِمَ، وَلَيْسَ عَلَيْكَ شَيْءٌ يَعْنِي فِي الذَّهَبِ حَتَّى يَكُونَ لَكَ عِشْرُونَ دِينَارًا، فَإِذَا كَانَ لَكَ عِشْرُونَ دِينَارًا وَحَالَ عَلَيْهَا الْحَوْلُ فَفِيهَا نِصْفُ دِينَارٍ، فَمَا زَادَ فَبِحِسَابِ ذَلِكَ

It means, “If you have two hundred dirhams and one full year has passed, then five dirhams are due on them. You do not have to pay anything – i.e. on gold — unless you have twenty dinars; if you have twenty dinars and one full year has passed, then half a dinar is due on them, and if the number increases then work it out on this basis.”

On agricultural products and fruits the amount is one-half of one-tenth, if it is irrigated (by artificial means). And it's one-tenth if it is not irrigated (by artificial means, i.e., it is watered by rainfall or other natural means).

With regards to livestock (an’aam), i.e., sheep, goats, cattle and camels, they have detailed explanations in the books of fish.

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Who Deserves (to receive) Zakat Money?

Allah s.w.t. has indicated those who deserve to receive zakat, and He has categorized them into eight (8) different groups. For that, He says in Surah Al-Taubah, 9:60:

إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّـهِ وَابْنِ السَّبِيلِ، فَرِيضَةً مِّنَ اللَّـهِ، وَاللَّـهُ عَلِيمٌ حَكِيمٌ

It means, “Alms (zakat) are only for: the poor and the destitute, for those who collect zakat, for conciliating people's hearts, for freeing slaves, for those in debt, for spending for Allah's cause, and for travellers in need. It is a legal obligation enjoined by Allah. Allah is All-Knowing and Wise.”

So, the eight categories of people (asnaf) who qualify to receive zakat funds, as mentioned in the verse above are:

1. The poor; those living in absolute poverty (Al-Fuqara')
2. The destitute; those who cannot meet their basic needs (Al-Masakeen)
3. The zakat collectors themselves, appointed by Islamic state or Islamic body (Al-‘Aamileena ‘Alaiha).
4. Newly converts into Islam, whose hearts are conciliated with gifts for them to settle and experience the religion. (Al-Mu'allafatu Qulubuhum)
5. People (Muslims) whom one is attempting to free from slavery or bondage. Also includes paying ransom or blood money (Diyah). (Fir-Riqab)
6. Those who have incurred overwhelming debts while attempting to satisfy their basic needs (Al-Gharimin)
7. Those working for Allah's cause (Fi Sabilillah)
8. Travelers in need (Ibnus-Sabeel)

The first four are given the money of zakat, for them to own it and have full possession of it, and spend it according to their needs and how they deem suitable. The remaining categories can be represented in their respective matters. For example, Ibnus-Sabeel is given the amount that is enough to get him back to his family or to his destination, accordingly.

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Disbursement of Zakat [Funds]

With regards to disbursement and distribution of zakat money, there are three different groups (in my humble opinion) who distribute or hand out zakat.

• A government agency in an Islamic state.
• An Islamic charity organization or body, in an Islamic or secular state.

• An individual giving their zakat money directly to the deserving party.

The first two groups (above) are expected to include all the deserving categories (asnaf or most of them) in their distributions of zakat. Ulama did mention that, they can give more or less to different categories according to the need. Even, if the need be, they may distribute the zakat among one category only. As for the third group, which is, individual giving out their zakat directly to the deserving party, they can actually give out their zakat to only one category. So, they don’t necessarily have to distribute their zakat between two or more categories. Even, they (one person) can give their zakat to only one person within a category. It's all the time that all the eight categories (combined) can be available. But the minimum of one (or more) will always be available.

In other words, Islamic zakat bodies distribute among several zakat receivers, but individual zakat payers give, either to zakat recipients directly or to zakat bodies. However, individual zakat payers can distribute their zakat money among different categories, as well, assuming the amount they are distributing is very huge enough to sustain every individual recipient for a whole year.

This takes us to the next question:

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Can (all the amount of) Zakat be Given to One Category or Person?

As long as zakat is given to any group that falls under the eight categories mentioned by Al-Qur'an, it’s permissible to do so. Even, if it’s given to one person from one category, in a way that will take the person out of poverty and enable him to become a zakat payer in the following year, or in a few years to come, that should be encouraged.

Let's consider this scenario; if five ‘heavy rich' men are to give out their zakat (which can be a huge amount each) to five deserving individuals in our community, instead of distributing them among 500 poor individuals, this 5 recipients will end up paying zakat in the next few years. Assuming the amount of zakat given to them has allowed each of them to start a small business, or settle their debts or whatsoever, righteous. In fact, with that, the number of zakat needy in our Muslim community will drop, gradually. But when our zakat payers distribute their zakat in small sums that can't (actually) provide one month living for a poor family, the number of our rich will remain, maintained (without growing), and the number of our poor will remain too, but the latter is very likely to grow. If any financial crisis (may Allah forbid) is to strike and happens to ‘downgrade' one of the rich (which is actually assumed to be 5 in this assumption), then our community will grow poorer; and our rich have become lesser (from 5 to 4).

In the Mazhab of Imam Shafie (may Allah have mercy upon him), a poor person (who deserves zakat) should be given the amount that will take him out of poverty.

In the Mazhabs of Imam Malik and Imam Ibn Hanbal (may Allah have mercy upon them), a poor person (who deserves zakat) should be given the amount that will be enough for him for a whole year.

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Can Zakat be Transferred?

Islamic Scholars have varied in opinions, with regards to transferring zakat to a location, different from which it was given. Most of them believe it is disliked (makrouh) to do so unless there is a need for such, such as giving it to poor and needy relatives, or sending it where it is more needed, or giving for the common interest of Muslims, or transferring it to people who are more religious, or to students and needy scholars, and so on.

Those who dislike transferring zakat money to a location different from which it was given in, for distribution, based their argument on the instruction of Rasulullah, s.a.w. to Mu'azh r.a., when he, s.a.w. sent him to Yemen as the governor, and said to him:

اُدْعُهُمْ إِلَى شَهَادَةِ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنِّي رَسُولُ اللَّهِ، فَإِنْ هُمْ أَطَاعُوا لِذلكَ، فَأَعْلِمْهُم أَنَّ اللَّهَ تَعَالَى افْتَرَضَ عَلَيْهِمْ خَمْسَ صَلَوَاتٍ فِي كُلِّ يَوْمِ وَلَيْلَةٍ، فَإِنْ هُمْ أَطَاعُوا لِذَلِكَ فَأَعْلْمْهُمْ أَنَّ اللَّهَ افْتَرَضَ عَلَيْهِمْ صَدَقَةً تُؤخَذُ مِنْ أَغْنِيَائِهِمْ، وَتُردُّ عَلَى فُقَرَائِهِمْ

It means, “Call them to testify that, there is no true god except Allah, and that I (Muhammad) am the Messenger of Allah, and if they accept this (declaration of Faith), then tell them that Allah has enjoined upon them five times Solat during the day and night; and if they obey you, tell them that Allah has made the payment of zakat obligatory upon them. It should be collected from their rich and distributed among their poor.” [Al-Bukhari and Muslim].

The bottom line is, It's recommended that zakah is given or distributed in the place, in which the wealth became liable for zakat. But it is permissible to transfer it – wholly or partially – if the needs of the city residents have been satisfied, or if there are no eligible people in that area to receive it or there are other urgent and desperate needs.

However, if one transfers their zakat ignoring the above-mentioned cases, it will suffice their obligation of zakah.

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Can One Pay His Zakat Early, or Delay Paying it?

It's permissible for one to pay their zakat early, with conditions. But it's not permissible for them delay paying their zakat.

It's important that we always remember; zakat is an act ‘ibadah through which one expresses their concern for the well-being of fellow Muslims, as well as preserving social harmony between the wealthy and the poor. Zakat also fosters a sense of solidarity amongst members of the Ummah.

It is, therefore, not encouraged for one to pay their zakah late. I mean; It’s sinful to delay paying zakat, just as it is sinful for one to delay their solat. This is because, once one’s wealth reaches nisab and has elapsed a full lunar year, the portion that  has become zakat no longer belongs to the possessor. It rather becomes the right of the deserving parties (those who fall under the ‘asnaf’).

It’s noticed that, many zakat payers (around the world) choose to pay their zakat in the month of Ramadhan, although they are/were supposed to pay them sometime earlier before Ramadhan, or sometime later to come after Ramadhan. This means, the poor among Muslims are “taken care of” during Ramadhan only, and only Allah knows how they survive after Ramadhan till the following Ramadhan.

We all agree on the abundant rewards granted for good deeds in Ramadhan. This includes giving charity. To the extent that, deeds carried out in Ramadhan can be multiplied in rewards, unimaginably. At the same time, we also know that, zakah is prescribed to be paid within a certain time frame for a highly noble cause.

However, one can pay their zakah early, provided there’s an urgent need for that, i.e., in a situation where the poor (or any deserving party of zakat) is in desperate need, and provided your money has reached nisab. This is because this serves the objective for which zakat was prescribed.

Paying zakat early (if there’s any need for that) doesn’t mean paying zakah by installment. Paying zakah by installment means one doesn’t have enough money to pay for it, this comes to say that, one doesn’t possess an amount of money that has reached nisab in the first place, how would they pay zakat then? As we are not supposed to delay paying our zakat, we are likewise not allowed to pay them by installment.

If one wants to give charity but doesn’t possess the amount of money that entitle them for paying zakat, they can still give ‘sadaqah’, who knows, with the genuine intention, they may be rewarded greater than someone who might be paying zakat with less genuine intention.

Imagine your zakat money to be able to turn a poor person into a zakat payer, subsequently that may cause another receiver to be the next zakat payer for generations. And all the rewards will reach you, safely, while you will be lying peacefully in your grave, in broad smiles, insha Allah.

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The Difference between Zakat and Sadaqah

Zakat literally means growth, blessing and purification. Technically, zakat is an act of ‘ibadah, by giving that, which Allah has enjoined of different kinds of zakah to those who are entitled to them, according to the guidelines prescribed in Islam.

Sadaqah literally means charity (and sincerity). It's therefore understood that, giving out sadaqah is a sign of sincerity of faith on the part of the person who gives it. And technically, sadaqah is an act of ibadah, by giving money without that being made obligatory. However, the word sadaqah is sometimes used to refer to obligatory zakat, too.

Below are the differences between zakat and sadaqah:

• Zakat is enjoined in Islam on specific things, which are: gold, silver, crops, fruits, trade goods and livestock, i.e., camels, cattle and sheep. Whereby sadaqah is not obligatory on any kind of wealth. Rather, it is up to the person to decide, without any specific limits or guidelines.
• Zakah is subject to the conditions that one full Hijri year has elapsed, from the time of acquiring the wealth; and that the wealth meets the minimum threshold (nisab), and it is a specific portion of wealth. As for sadaqah it's not subject to any conditions, and it may be given at any time, in any amount, to anybody. In fact, sometimes, sadaqah is given in a more rewarding form, than zakah can be.
• Allah has enjoined that zakat be given to certain types of people, and it is not permissible to give it to anyone else. As for sadaqah, it may be given to anyone.
• Whoever dies and owes zakah, his heirs must pay it from his wealth, and that takes precedence over the will (wasiyyah) and inheritance. Unlike zakat, sadaqah has no such obligations.
• The one who withholds zakat is to be punished, because it's an obligatory. Whereby for sadaqah, the one who does not pay it will not be punished, because it's optional.
• It is not permissible for one to give zakat to their ascendants or descendents. Ascendants include one’s parents, grandparents; and descendents include one's children and grandchildren. Unlike zakat, sadaqah may be given to one's ascendants and descendants.
• It is not permissible to give zakat to the rich. But sadaqah may be given to those who are rich.
• In the case of zakat, it is better for it to be taken from the rich of a land and given to its poor. But charity may be spent on those who are near and those who are far.
• It is not permissible to give zakat to non-Muslims. But sadaqah may be given to Muslims and non-Muslims alike.

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The Difference between Zakah and Tax

Divine law is too high to be compared with human legislation. What are outlined below are not comparison, but extraction of differences between zakah prescribed by Allah and tax imposed by human.

• Zakah is obliged and prescribed by Allah, whereby taxes are imposed by man.
• Paying zakat is an act of ibadah, and it prevents one from Allah’s wrath in this life and in the hereafter, whereby paying tax is a compliance with law, to avoid being sued or jailed.
• One can’t escape from paying zakah, unless they are taking the risk of disobeying Allah, whereby many people do play with regulations regarding taxes, in order to get away from paying them.
• Zakah reaches the poor directly from the rich, but taxes are paid by the poor, and many rich may escape from paying taxes.
• Any Muslim who pays zakat, mostly they pay it willingly, as zakat brings inner peace to those who pay it. As for tax, we mostly pay it against our will, and will find any possible means to get it reduced or waived.
• Money paid to zakat increases in blessings, which purify the remaining money of the payer, but money paid in tax goes in tax.
• Zakat can’t be waived in any circumstance on those who fulfill the requirement of paying it, but tax can be waived.
• Zakat has the same value (in gold and silver, especially) wherever we go, but the value of taxes differs from a country to another.
• Zakat payer can't hide their assets (wealth), but tax payers (illegally) do.

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Facts about Zakat

• When zakat is given, it’s important to let the receiving person know they are receiving zakat money.
• Dependants of the zakat payer can't receive zakat from him, but his siblings (who who are not dependants on him) can receive zakat from him.
• One's death does not exempt one's property from paying zakat. Zakat must be paid whether the deceased made will to that effect or not.
• Time prescription does not affect the obligation to pay zakat. If the property owner delays the zakat payment until the advent of the following year, when he comes to pay zakat for that second year, he has to deduct the value of zakat for the previous year and pay zakat for the remaining portion of his property. He still has to pay zakat for the previous year, which is considered as a payable debt on the property.
• Zakat money should not be used to pay salaries of any kind (including bonuses and allowances) of staff, in Islamic organizations, which do not administer the collection of zakat. Even if any of the organizations does administer collecting zakat, only employees working for the cause of zakat collection are eligible to receive from zakah money. Salary is the legal right of the employee regardless of whether they are rich or not, but zakah is only the legal right of those who fall under 8 categories (asnaf). In other words, every employee is entitled for salary (or reward), but not every employee is entitled for receiving zakah. Also, giving him zakah does not replace salary.
• Zakat money can only be used to pay students' fees, only if the student falls under the asnaf which deserves zakah. In addition to that, we should give him the money for him to own it, thereafter, if he chooses to use that money to pay his fees, let it be. No trick!

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Conclusion

T

he ‘ibadah of giving zakat, alone is not able to get rid of poverty in the Muslim communities. However, if it's given accordingly, it can help to minimize the level of poverty in our financially dumping Muslim communities, around the world.

If zakah which was prescribed by Allah, to help solve the financial problems of the Muslim communities is not able to help, due to our failure in following Allah's prescription, then it's unlikely that any imported solution that is tailored and meant for other communities can solve the financial problems of our communities.

I have never read or known of anyone who pays his zakah punctually and willingly, unless Allah has purified their wealth, granted them happiness and increased in their wealth, with exception to those Allah, s.w.t. chooses to test. No doubt, the most increment in our wealth is in the Akhirah, insha Allah.

One may not be able to feed all the poor around them, but, with sincere objective, they can take one poor, out of poverty, insha Allah.

وَمَا آتَيْتُم مِّن رِّبًا لِّيَرْبُوَ فِي أَمْوَالِ النَّاسِ فَلَا يَرْبُو عِندَ اللَّـهِ وَمَا آتَيْتُم مِّن زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّـهِ فَأُولَـٰئِكَ هُمُ الْمُضْعِفُونَ

It means, “Whatever you lend out in usury to gain in value through other people's wealth will not increase in Allah's eyes, but whatever you give in zakat in your desire for Allah's pleasure will be multiplied.” [Surah Al-Roum, 30:39].

Allah knows best.
Allahu Hafiz 🙂

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