Ayats of Zakat in Quran

2.43 And be steadfast in prayer; give Zakat; and bow down your heads with those who bow down (in worship). 2.83 And remember We took a covenant from the Children of Israel (to this effect): Worship none but Allah. treat with kindness your parents and kindred, and orphans and those in need; speak fair to the people; be steadfast in prayer; and give Zakat. Then did ye turn back, except a few among you, and ye backslide (even now). 2.110 And be steadfast in prayer and regular in charity: And whatever good ye send forth for your souls before you, ye shall find it with Allah. for Allah sees Well all that ye do. 2.177It is not righteousness that ye turn your faces towards East or West; but it is righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and give Zakat (regular charity); to fulfill the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the God fearing. Yusuf Ali’s Commentary: 2.177 : As if to emphasise again a warning against deadening formalism, we are given a beautiful description of the righteous and God-fearing man. He should obey salutary regulation, but he should fix his gaze on the love of God and the love of his fellow-men. We are given four heads: (1) our faith should be true and sincere; (2) we must be prepared to show it in deeds of charity to our fellowmen; (3) we must be good citizens, supporting social organisation; and (4) our own individual soul must be firm and unshaken in all circumstances. They are interconnected, and yet can be viewed separately. Faith is not merely a matter of words. We must realise the presence and goodness of God. When we do so, the scales fall form our eyes: all the falsities and fleeting nature of the Present cease to enslave us, for we see the Last Day as if it were today. We also see God's working in His world and in us; His Powers (angels), His Messengers and His Message are no longer remote from us, but come within our experience.

Practical deeds of charity are of value when they proceed from love, and from no other motive. In this respect, also, our duties take various forms, which are shown in reasonable gradation: our kith and kin; orphans (including any persons who are without support or help); people who are in real need but who never ask (it is our duty to find them out, and they come before those who ask); the stranger, who is entitled to laws of hospitality; the people who ask and are entitled to ask, i.e., not merely lazy beggars, but those who seek our assistance in some form or another (it is our duty to respond to them); and the slaves (we must do all we can to give or buy their freedom). Slavery has many insidious forms, and all are included. Charity and piety in individual cases do not complete our duties. In prayer and charity, we must also look to our organised efforts: where there is a Muslim State , these are made through the State, in facilities for public prayer, and public assistance, and for the maintenance of contracts and fair dealing in all matters. Then come the Muslim virtues of firmness and patience. They are to "preserve the dignity of man, with soul erect" (Burns). Three sets of circumstances are specially mentioned for the exercise of this virtue: (1) bodily pain or suffering, (2) adversities or injuries of all kinds, deserved and underserved and (3) periods of public panic, such as war, violence, pestilence, etc. 2.215They ask thee what they should spend (In charity). Say: Whatever wealth ye spend that is good, is for parents and kindred and orphans and those in want and for wayfarers. And whatever ye do that is good, -Allah knoweth it well. Yusuf Ali’s Commentary: 2.215 : Three questions arise in charity: (1) What shall we give? (2) to whom shall we give? and (3) how shall we give? The answer is here. Give anything that is good, useful, helpful, valuable. It may be property or money; it may be a helping hand; it may be advice; it may be a kind word; "whatever ye do that is good" is charity. On the other hand, if you throw away what is useless, there is no charity in it. Or if you give something with a harmful intent, e.g., a sword to a madman, or a drug or sweets or even money to someone whom you want to entrap or corrupt, it is no charity but a gift of damnation. To whom should you give? It may be tempting to earn the world's praise by a gift that will be talked about, but are you meeting the needs of those who have the first claim on you? If you are not, you are like a person who defrauds creditors: it is no charity. Every gift is judged by its unselfish character: the degree of need or claim is a factor which you should

consider; if you disregard it, there is something selfish behind it. How should it be given? As in the sight of God; thus shuts out all pretence, show, and insincerity. 2.263Kind words and the covering of faults are better than charity followed by injury. Allah is free of all wants, and He is MostForbearing. Yusuf Ali Commentary: 2.263 : A very high standard is set for charity.
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It must be in the way of God. It must expect no reward in this world. It must not be followed by references or reminders to the act of charity Still less should any annoyance or injury be caused to the recipient; e.g. by boasting that the giver relieved the person in the hour of need.

Indeed, the kindness and the spirit which turns a blind eye to other people's faults or short-comings is the essence of charity: these things are better than charity if charity is spoilt by tricks that do harm. At the same time, while no reward is to be expected, there is abundant reward from God -material, moral, and spiritual - according to His own good pleasure and plan. If we spend in the way of God, it is not as if God was in need of our charity. On the contrary our shortcomings are so great that we require His utmost forbearance before any good that we can do can merit His praise or reward. Our motives are so mixed that our best may really be very poor if judged by a very strict standard. 2.264O ye who believe! cancel not your charity by reminders of your generosity or by injury,- like those who spend their wealth to be seen of men, but believe neither in Allah nor in the Last Day. They are in parable like a hard, barren rock, on which is a little soil: on it falls heavy rain, which leaves it (just) a bare stone. They will be able to do nothing with aught they have earned. And Allah guideth not those who reject faith. Yusuf Ali Commentary: 2.264 : False charity, "to be seen of men", is really no charity. It is worse, for it betokens a disbelief in God and the Hereafter. "God seeth well whatever ye do" (ii 265). It is compared to a hard barren rock on which by chance has fallen a little soil. Good rain, which renders fertile soil more fruitful, washes away the little soil which this rock had, and

exposes its nakedness. What good can hypocrites derive even from the little wealth they may have amassed? 2.270And whatever ye spend in charity or whatever vow ye make, be sure Allah knows it all. But the wrongdoers have no helpers. 2.271If ye disclose (acts of) charity, even so it is well, but if ye conceal them, and make them reach those (really) in need, that is best for you: It will remove from you some of your (stains of) evil. And Allah is well acquainted with what ye do. Yusuf Ali’s Commentary: 2.271 : It is better to seek no publicity in charity. But if it is known there is no harm. If it is for public purposes, it must necessarily be known, and a pedantic show of concealment may itself be a fault. The harm of publicity lies in motives of ostentation. We can better reach the really deserving poor by quietly seeking for them. The spiritual benefit endures to our own souls, provided our motives are pure, and we are really seeking the good pleasure of God. 2.273 (Charity is) for those in need, who, in Allah's cause are restricted (from travel), and cannot move about in the land, seeking (for trade or work): the ignorant man thinks, because of their modesty, that they are free from want. Thou shalt know them by their (unfailing) mark: They beg not importunately from all the sundry. And whatever of good ye give, be assured Allah knoweth it well. 2.274Those who (in charity) spend of their goods by night and by day, in secret and in public, have their reward with their Lord: on them shall be no fear, nor shall they grieve. Yusuf Ali’s Commentary: 2.274 : We recapitulate the beauty of charity (i.e. unselfish giving of one's self or one's goods) before we come to its opposite, i.e. the selfish grasping greed of usury against those in need or distress. Charity instead of impoverishing you will enrich you; you will have more happiness and less fear. Contrast it with what follows, - the degradation of the grasping usurer. 2.276 Allah will deprive usury of all blessing, but will give increase for deeds of charity: For He loveth not any ungrateful and wicked. 2.277 Those who believe, and do deeds of righteousness, and establish regular prayers and regular charity, will have their reward with their

Lord: On them shall be no fear, nor shall they grieve. 2.280 If the debtor is in a difficulty, grant him time till it is easy for him to repay. But if ye remit it by way of charity, that is best for you if ye only knew. 4.77 Hast thou not turned thy though to those who were told to hold back their hands (from fight) but establish regular prayers and spend in Zakat (regular charity)? When (at length) the order for fighting was issued to them, behold! a section of them feared men as - or even more than - they should have feared Allah. They said: "Our Lord! Why hast Thou ordered us to fight? Wouldst Thou not grant us respite to our (natural) term, near (enough)?" Say: "Short is the enjoyment of this world: the Hereafter is the best for those who do right: Never will ye be dealt with unjustly in the very least! 4.114 In most of their secret talks there is no good: But if one exhorts to a deed of charity or goodness or conciliation between people, (secrecy is permissible): To him who does this, seeking the good pleasure of Allah, We shall soon give a reward of the highest (value). 4.162 But those among them who are well-grounded in knowledge, and the believers, believe in what hath been revealed to thee and what was revealed before thee: And (especially) those who establish regular prayer and pay Zakat (regular charity) and believe in Allah and in the Last Day: To them shall We soon give a great reward. 5.12 Allah did aforetime take a covenant from the Children of Israel, and We appointed twelve chieftains among them. And Allah said: "I am with you: if ye (but) establish regular prayers, give Zakat (regular charity), believe in my messengers, honor and assist them, and loan to Allah a beautiful loan, verily I will wipe out from you your evils, and admit you to Gardens with rivers flowing beneath; but if any of you, after this, resisteth faith, he hath truly wandered from the path or rectitude." 5.45 We ordained therein for them: "Life for life, eye for eye, nose or nose, ear for ear, tooth for tooth, and wounds equal for equal." But if any one remits the retaliation by way of charity, it is an act of atonement for himself. And if any fail to judge by (the light of) what Allah hath revealed, they are wrongdoers. 5.55 Your (real) friends are (no less than) Allah, His Messenger, and the (fellowship of) believers,- those who establish regular prayers and regular charity, and they bow down humbly (in worship).

7.156 "And ordain for us that which is good, in this life and in the Hereafter: for we have turned unto Thee." He said: "I afflict on whom I will; but My mercy extendeth to all things. That (mercy) I shall ordain for those who do right, and pay Zakat, and those who believe in Our signs;9.5 But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and pay Zakat, then open the way for them: for Allah is Oft- forgiving, Most Merciful. 9.11 But (even so), if they repent, establish regular prayers, and pay Zakat,- they are your brethren in Faith: (thus) do We explain the Signs in detail, for those who understand. 9.18 The mosques of Allah shall be visited and maintained by such as believe in Allah and the Last Day, establish regular prayers, and pay Zakat, and fear none (at all) except Allah. It is they who are expected to be on true guidance. 9.71 The Believers, men and women, are protectors one of another: they enjoin what is just, and forbid what is evil: they observe regular prayers, pay Zakat, and obey Allah and His Messenger. On them will Allah pour His mercy: for Allah is Exalted in power, Wise. 9.75 Amongst them are men who made a covenant with Allah, that if He bestowed on them of His bounty, they would give (largely) in charity, and be truly amongst those who are righteous. 9.79 Those who slander such of the believers as give themselves freely to (deeds of) charity, as well as such as can find nothing to give except the fruits of their labor,- and throw ridicule on them,- Allah will throw back their ridicule on them: and they shall have a grievous chastisement. 9.104 Know they not that Allah doth accept repentance from His votaries and receives their gifts of charity, and that Allah is verily He, the Oft-Returning, Most Merciful? 12.88 Then, when they came (back) into (Joseph's) presence they said: "O exalted one! distress has seized us and our family: we have (now) brought but scanty capital: so pay us full measure, (we pray thee), and treat it as charity to us: for Allah doth reward the charitable." 14.31 Speak to my servants who have believed, that they may establish

regular prayers, and spend (in charity) out of the sustenance We have given them, secretly and openly, before the coming of a Day in which there will be neither mutual bargaining nor befriending. 19.31 "And He hath made me blessed wheresoever I be, and hath enjoined on me Prayer and Charity as long as I live; 19.55 He used to enjoin on his people prayer and charity, and he was most acceptable in the sight of his Lord. 21.73 And We made them leaders, guiding (men) by Our Command, and We inspired them to do good deeds, to establish regular prayers, and to give Zakat; and they constantly served Us (and Us only). 22.41 (They are) those who, if We establish them in the land, establish regular prayer and give Zakat, enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs. 22.35 To those whose hearts when Allah is mentioned, are filled with fear, who show patient perseverance over their afflictions, keep up regular prayer, and spend (in charity) out of what We have bestowed upon them. 22.78 And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the religion of your father Abraham. It is He Who has named you Muslims, both before and in this (Revelation); that the Messenger may be a witness for you, and ye be witnesses for mankind! So establish regular prayer, give Zakat, and hold fast to Allah. He is your Protector - the Best to protect and the Best to help! 23.4 Who are active in given Zakat; 23.60And those who dispense their charity with their hearts full of fear, because they will return to their Lord;Yusuf Ali’s Commentary: 23.60 Their hearts are full of reverence for Allah and fear lest their charity or their hearts be not good enough for acceptance before their Lord; for they have the certainty of a future life, in which they will stand before the Judgment Seat. They fear for their own worthiness, but they hope in Faith. 24.37 By men whom neither trade nor sale can divert from the Remembrance of Allah, nor from regular prayer, nor from paying

Zakat: Their (only) fear is for the Day when hearts and eyes will be turned about,24.56 So establish regular prayer and give Zakat; and obey the Messenger. that ye may receive mercy. 27.3 Those who establish regular prayers and give Zakat, and also have sure faith in the hereafter. 31.4 Those who establish regular prayer, and give Zakat, and have sure faith in the Hereafter. 33.33 And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance; and establish regular prayer, and give Zakat; and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless. 41.7 Those who pay Zakat, and who even deny the Hereafter. 58.13 Is it that ye are afraid of spending sums in charity before your private consultation (with him)? If, then, ye do not so, and Allah forgives you, then (at least) establish regular prayer; give Zakat; and obey Allah and His Messenger. And Allah is well acquainted with all that ye do. 73.20 Thy Lord doth know that thou standest forth (to prayer) nigh two-thirds of the night, or half the night, or a third of the night, and so doth a party of those with thee. But Allah doth appoint night and day in due measure He knoweth that ye are unable to keep count thereof. So He hath turned to you (in mercy): read ye, therefore, of the Qurán as much as may be easy for you. He knoweth that there may be (some) among you in ill-health; others traveling through the land, seeking of Allah's bounty; yet others fighting in Allah's Cause, read ye, therefore, as much of the Qurán as may be easy (for you); and establish regular Prayer and give Zakat; and loan to Allah a Beautiful Loan. And whatever good ye send forth for yourselves ye shall find it with Allah,yea, better and greater, in Reward and seek ye the Grace of Allah. for Allah is Oft-Forgiving, Most Merciful. 98.5 And they have been commanded no more than this: to worship Allah, offering Him sincere devotion, being true (in faith); to establish regular prayer; and to give Zakat; and that is the Religion Right and Straight.

The Differences between zakaah and sadaqah
Source: islamqa.com Zakah Linguistically Zakaah in Arabic means growth, blessing and purification. [See Lisaan al-‘Arab, 14/358;, 2/399 ] Sadaqah Sadaqah comes from the word sidq (sincerity), i.e. it is a sign of sincerity of faith on the part of the person who gives it. [See Fath alQadeer, 2/399] Sadaqah means worshipping Allaah by giving money without that being made obligatory in sharee’ah. The word sadaqah is sometimes used to refer to obligatory zakaah. With regard to sadaqah, it is not obligatory on any kind of wealth, rather it is what a person can give, without any specific limits or guidelines. Sadaqah is not subject to any conditions, and it may be given at any time, in any amount.

shar’ia definition

Zakaah means worshipping Allaah by giving that which He has enjoined of different kinds of zakaah to those who are entitled to them, according to the guidelines prescribed in sharee’ah. Zakaah is enjoined in Islam on specific things, which are: gold, silver, crops, fruits, trade goods and an’aam livestock, i.e., camels, cattle and sheep. Zakaah is subject to the conditions that one full Hijri have passed since acquiring the wealth, and that the wealth meet the minimum threshold (nisaab), and it is a specific portion of wealth. Allaah has enjoined that zakaah be given to certain types of people, and it is not permissible to give it to anyone else. They are the people mentioned in the verse (interpretation of the meaning): “As-Sadaqaat (here it means Zakaah) are only for the Fuqaraa’ (poor), and Al-Masaakeen (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allaah’s Cause (i.e. for Mujaahidoon — those fighting in a holy battle), and for the wayfarer (a traveller who is cut off from

Thnigs on which

Time and Nisaab

Recepients

With regard to sadaqah, it may be given to those mentioned in the verse on zakaah and to others.

everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise” [al-Tawbah 9:60] Inheritance Whoever dies and owes zakaah, his heirs must pay it from his wealth, and that takes precedence over the will (wasiyah) and inheritance. The one who withholds zakaah is to be punished, as it says in the hadeeth narrated by Muslim in his Saheeh (987) from Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There is no owner of treasure who does not pay his zakaah, but it will be heated in the Fire of Hell and made into plates with which his sides and forehead will be branded until Allaah passes judgement between His slaves on a Day the length of which will be like fifty thousand years, then he see shown his path and whether it leads to Paradise or to Hell. And there is no owner of camels who does not pay zakaah on them, but a soft sandy plain will be prepared for him and they will be made to step on him. Every time the last of them has gone the first of them will return, until Allaah passes judgement between His slaves on a Day the length of which will be like fifty thousand years, then he will see his path and whether it leads to Paradise or to Hell. And there is no owner of sheep who does not pay zakaah on them but a soft sandy plain will be prepared for him, and he will find none of them missing, with twisted horns or without horns or with broken horns, and they will be made to gore him with their horns and trample him with their hooves. Every time the last of them has gone the first of them will return, until Allaah passes As for sadaqah, there are no such obligations with regard to it.

Punishment for not doing

With regard to sadaqah, the one who does not pay it will not be punished.

judgement between His slaves on a Day the length of which will be like fifty thousand years, then he will see his path and whether it leads to Paradise or to Hell…” Giving to ascendants or descendents According to the four schools of law, it is not permissible to give zakaah to one’s ascendants or descendents. Ascendants include one’s mother, father, grandfathers and grandmothers; descendents include one's children and their children. It is not permissible to give zakaah to one who is rich or who is strong and able to earn a living. t was narrated that ‘Ubayd-Allaah ibn ‘Adiyy said: Two men told me that they came to the Prophet (peace and blessings of Allaah be upon him) during the Farewell Pilgrimage when he was distributing the zakaah and asked him for some of it. He looked them up and down, and saw that they were strong and able-bodied. He said, “If you wish, I will give you some, but those who are rich or strong and able to earn have no share of it.” Narrated by Abu Dawood, 1633; alNasaa’i, 2598; classed as saheeh by Imam Ahmad and others. See Talkhees al-Habeer, 3/108 Sadaqah may be given to one's ascendants and descendants.

giving it to Rich or who is strong and able

Sadaqah may be given to those who are rich and those who are strong and able to earn.

Giving Locally / Remotely

In the case of zakaah, it is better for it to be taken from the rich of a land and given to their poor. Many scholars are of the view that it is not permissible to send it to another country unless that serves an interest. It is not permissible to give zakaah to kuffaar and mushrikeen.

But charity may be spent on those who are near and those who are far.

Giving to kuffaar and mushrikeen.

Allaah says (interpretation of the meaning):

“And they give food, in spite of their love for it (or for the love of Him), to the Miskeen (the poor), the orphan, and the captive” [al-Insaan 76:8] Al-Qurtubi said: In dar al-Islam (the Muslim lands), a captive could only be a mushrik. Giving it to wife It is not permissible for a Muslim to give zakaah to his wife. Ibn alMundhir narrated that there was scholarly consensus on this point. But sadaqah may be given to one’s wife.

The word sadaqah may be applied to all kinds of good deeds. AlBukhaari (may Allaah have mercy on him) said in his Saheeh: “Chapter: every good deed is a charity” then he narrated from Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Every good deed is a charity.” Ibn Battaal said: This hadeeth indicates that every good thing that a person does or says is recorded for him as an act of charity. Al-Nawawi said: The Prophet’s words “Every good deed is a charity” means that it is like charity in reward.

Those Entitled to Receive Zakaat
Author:Imaam Muhammad bin Saalih Al-'Uthaimeen Source:Fusool fis-Siyaam wat-Taraaweeh waz-Zakaat [E-Book] Produced By:Al-Ibaanah.com Lesson Seven: Those who are entitled to receive the Zakaat

The people entitled to Zakaat are those places we can direct our Zakaat to. Allaah took

charge

of

explaining

for

Himself

what

these

places

are,

saying:

“The charity (Zakaat) is only for the poor, the needy, those employed to collect (the Zakaat), those whose hearts will be inclined (towards Islaam, by giving them Zakaat), for slaves, for those in debt, for (Jihaad in) the Cause of Allaah, and for the wayfarer (i.e. destitute traveler). It is an obligation imposed by Allaah, and Allaah is the All-Knower, the All-Wise.” [Surah At-Tawbah: 60] 1. The Poor (Fuqaraa): They are those who are not able to support themselves with sufficient means, except for very little, which is less than half (a year). So if a person cannot find that which will support himself and his family for at least half a year, he is considered poor (faqeer) and he should be given what will suffice him and his family for a year. 2. The Needy (Masaakeen): They are those who are able to support themselves with sufficient means for half of the year or more, but not enough for the entire year. So they should receive support that will complete the year for them. If a person does not have any cash on him, but yet has some other source of income, such as a profession, a salary or investment profits that will support him financially, he should not be given Zakaat. This is based on the Prophet’s statement: “There is no share in it (i.e. the Zakaat) for a wealthy person or for a strong able-bodied person who can earn a living.” 3. Those employed to collect the Zakaat: They are the ones put in charge by the ruler of a country to collect the Zakaat from those who owe it, distribute it to those who are entitled to it, guard the funds and all other types of duties involved with the supervision of Zakaat. So they should be given a portion of the Zakaat in accordance with the work they put in, even if they may already be wealthy. 4. Those whose hearts will be inclined: This refers to tribal and clan leaders, who do not have strong Faith. They should be given Zakaat so as to strengthen their Faith, which will make them callers to Islaam and good role models. But what if a person is weak in his Islaam, and he is not from the leaders who are followed and obeyed, but rather from the common folk, should he be given some Zakaat in order to strengthen his Faith? Some scholars hold that it should be given to him since benefiting one’s religion is better than benefiting one’s body. Look at the example of a poor person. He is given Zakaat in order to nourish his body. So nourishing someone’s heart with Faith is greater and of more benefit. However some scholars hold that he should not be given the Zakaat since the benefit of strengthening his Faith is a personal benefit that is specific to him alone. 5. Slaves: What falls under this is buying slaves using Zakaat funds in order to free them, as well as assisting in the liberation of Muslim war captives. 6. Those in debt: They are the ones who owe debts. This is on the condition that they do not possess that which will enable them to remove their debts. So these people should be given enough (Zakaat) that will relieve them of their debt, whether it is a small or large

amount, even if they may be wealthy due to their livelihood. So in the case where there is a man who has some income that is enough for the livelihood of himself and his family, but he has some debt that he cannot repay, he may be given sufficient Zakaat that will remove his debt from him. However, it is not permissible for a person who is owed money by a poor person to cancel that person’s debt, intending to give his share of Zakaat by that. The scholars have differed regarding the case where the one in debt is someone’s father or son. Can he be given Zakaat in order to remove his debt? The correct opinion is that it is permissible. It is permissible for a person who owes Zakaat to go to the creditor (person owed the debt) and pay him back the loan of the indebted without the latter being aware of it. This is on the condition that the person owing Zakaat knows that the indebted one is unable to repay his debt. 7. In the Cause of Allaah: This refers to Jihaad in the Cause of Allaah. So those who fight in Jihaad should be given a portion of the Zakaat that will suffice them for their Jihaad and enable them to buy the necessary tools for Jihaad in the Cause of Allaah. What also falls under “the Cause of Allaah” is religious knowledge. So a student of Islamic knowledge should be given that which will enable him to seek knowledge, such as books and so on. This is unless he already has money of his own that will enable him to achieve that. 8. The Wayfarer: This refers to a traveler that has been cut off from his journey. So he should be given enough Zakaat that will enable him to return to his homeland. These are the people who are entitled to receive Zakaat, the ones whom Allaah has mentioned in His Book and informed us that this is an obligation that He mandated, which stems from His knowledge and wisdom. And Allaah is All-Knowing, All-Wise. It is not permissible to direct the Zakaat to any other place, such as towards building masaajid or fixing roads. This is because Allaah has told us those who are entitled to receive the Zakaat for the purpose of limiting them to just those mentioned. So this limitation indicates that we are to negate all other potential recipients that due not fall under this limitation. If we were to reflect on those individuals that we may give Zakaat to, we would come to realize that among them are those who are in need of the Zakaat for personal use as well as those who are in need of it for the Muslims generally. So by this, we can see the extent of wisdom behind the requirement of Zakaat. And we would come to know that the wisdom behind Zakaat is to build a complete and upright society, as best as possible. And that Islaam does not disregard money or the benefits that can be generated from wealth, nor does it leave greedy and stingy souls to go about freely an unchecked with their stinginess and vain desires. On the contrary, it is the greatest guiding force towards the good and betterment of nations. And all praise is due to Allaah, Lord of the universe.

Concerning Zakaat and Its Benefits
Author:Imaam Muhammad bin Saalih Al-'Uthaimeen Source:Fusool fis-Siyaam wat-Taraaweeh waz-Zakaat [E-Book] Produced By:Al-Ibaanah.com Lesson Six: Concerning Zakaat and Its Benefits Zakaat is one of the obligations of Islaam. It is also one of its (five) pillars, and the most important amongst them after the Testimonies of Faith and the Prayer. Proof for its obligation can be found in the Book of Allaah, the Sunnah of His Messenger and the unanimous consensus of the Muslims. So whoever rejects its obligation is a disbeliever who has apostated from Islaam, and he should be made to repent, and if not then he should be killed. And whoever is cheap with giving it or minimizes any portion that is due from it, then he is from the wrongdoers who are deserving of Allaah’s punishment. Allaah says: “And let not those who hold back miserly from giving that which Allaah has bestowed on them from His Bounty think that it is good for them. Nay, it will be worse for them. The things that they held back from giving will be tied to their necks like a collar on the Day of Recompense. And to Allaah belongs the heritage of the heavens and the earth, and Allaah is well-Aware of all that you do.” [Surah Aali ‘Imraan: 180] And in Saheeh Al-Bukhaaree, Abu Hurairah (radyAllaahu ‘anhu) reported that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Whoever Allaah has given money to and does not give his Zakaat for it, it will take the form of a shiny-headed male serpent with two black spots over its eyes, which will encircle him on the Day of Judgement and bite his cheeks saying: ‘I am your money, I am your wealth.’” Allaah says: “And those who hoard up gold and silver and do not spend on them in the Way of Allaah (i.e. by giving Zakaat), give them the tidings of a painful punishment. This will be on the Day when those treasures (i.e. gold and silver) will be heated in the Fire of Hell and with it their foreheads, bodies and backs will be branded. (And it will be said to them): ‘This is the treasure that you hoarded for yourselves, so taste what you used to hoard.” [Surah At-Tawbah: 34] And in Saheeh Muslim, Abu Hurairah (radyAllaahu ‘anhu) reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “There is no one that possesses gold and silver and doesn’t give his due (Zakaat) on it except that on the Day of Judgement, it will be made into plates of fire, then dipped into the Fire of Hell and with it his body, forehead and back will be branded. Each time the plates grow cool, they will be reheated and brand him again. This will occur on a Day the length of fifty thousand years, until Allaah judges His servants.” Zakaat has many religious, behavioral and communal benefits of which we will mention the following from them:

From its religious benefits are: 1. It is abiding by one of the pillars of Islaam, upon which rests an individual’s prosperity in this worldly life and the Hereafter. 2. It brings a servant close to his Lord and increases his Faith. This is the case with all of the acts of worship. 3. What comes as a result of doing it, such as great reward. Allaah says: “Allaah will wipe away (the reward) of usury and increase that of charity (i.e. Zakaat).” [Surah Al-Baqarah: 276] And He says: “And that which you give as a gift (to others) in order that it may increase (your wealth by expecting something in return) from other people’s property, has no increase with Allaah. But that which you give in Zakaat sincerely for the sake of Allaah, those people shall have manifold increase.” [Surah Ar-Room: 39] The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever gives away charity the size of a date, which is earned lawfully, since Allaah only accepts the good lawful things, Allaah will indeed take it with His right Hand and cause it to grow for its owner, just as one of you raises up his colt, to the point that the charity will become like the size of a mountain.” [Reported by Al-Bukhaaree and Muslim] 4. Allaah wipes away the (minor) sins by way of it, as the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Giving charity wipes away sins just as water extinguishes fire.” The word charity (sadaqah) here refers to the Zakaat as well as the supererogatory form of charity. From the benefits it has on a person’s character are: 1. It causes him to follow the way of the generous individuals possessing kindness and magnanimity. 2. Giving the Zakaat requires a person to characterize himself with the attributes of mercy and sympathy towards his destitute brothers, and Allaah shows mercy to those who have mercy on others. 3. What has been witnessed is that giving financial and physical support to Muslims causes the hearts to become open and the soul to be pleased. And it causes a person to become loved and respected according to the extent of support he gives to his fellow brothers. 4. Giving Zakaat cleanses one’s character from stinginess and miserliness, as Allaah says: “Take the charity (Zakaat) from their wealth in order to purify and cleanse them by

way of it.” [Surah At-Tawbah: 103] From its communal benefits is that: 1. Zakaat provides for the needs of the poor who are the majority of people in most countries. 2. Zakaat strengthens the Muslims and raises their status. This is why one of the areas Zakaat can be given in is Jihaad in the Cause of Allaah, as we will mention later, by the Will of Allaah. 3. It removes the grudges and ill feelings found in the hearts of the poor and destitute. This is since when the poor see the money the wealthy have and their not benefiting them with it, by giving them neither a little nor a lot, then it is likely that they will hold hatred and rancor for the wealthy as they did not enforce their rights or provide for their needs. But when the wealthy do give some of their money to them at the beginning of every year (i.e. after holding the wealth for a year’s time), these things terminate and there comes about love and harmony. 4. Giving Zakaat boosts one’s wealth and increases it’s blessedness, as is stated in the hadeeth from the Prophet (sallAllaahu ‘alayhi wa sallam) in which he said: “Charity does not detract from one’s wealth.” This means that even though charity (Zakaat) takes away from one’s wealth numerically, it indeed never takes away from its blessedness or its increasing in the future. Rather, Allaah will replace what he gave away and bless his wealth. 5. Zakaat is a means for spreading and distributing wealth (throughout the community). This is since if some wealth is given out, its range is broadened and many people benefit from it, contrary to when the wealth is just preserved amongst the rich, since the poor will not gain any part of it. All of these benefits that come from giving Zakaat show clearly that Zakaat is something necessary and required in order to rectify the individual and the society. How perfect is Allaah, the All-Knowing and Most Wise! Zakaat is required to be given on specific forms of wealth, which include: 1. Gold and silver, on the condition that they meet the nisaab (minimum requirement). With regard to gold, the nisaab is 11 3/7 Saudi pounds, and for silver it is 56 Saudi Riyals worth of silver or whatever equals that amount from other forms of paper currency. One is obligated to pay a quarter of a tenth Zakaat on the above (i.e. 2.5%). It makes no difference if the gold and silver come in the form of cash, coins or jewelry. Furthermore, one must pay Zakaat on a woman’s gold and silver jewelry if it meets the nisaab, regardless of whether she wears that jewelry or lends it out. The reason for this is because the evidences that mandate that Zakaat be paid on gold and silver are general and

not detailed. And it is also because there are specific ahaadeeth that indicate the obligation of giving Zakaat on jewelry, even if it is worn, such as what has been reported by ‘Abdullaah bin ‘Amr bin al-‘Aas (radyAllaahu ‘anhu) that: “A woman once came to the Prophet (sallAllaahu ‘alayhi wa sallam) with her daughter who had two gold bangles on her hand. So the Prophet (sallAllaahu ‘alayhi wa sallam) said: ‘Do you pay Zakaat on this?’ She said: ‘No.’ So he (sallAllaahu ‘alayhi wa sallam) said: ‘Would it please you if Allaah made you wear two bangles of fire instead?’ So she took them of and said: ‘They are for Allaah and His Messenger.’” [It is stated in Buloogh-ul-Maraam: “Reported by the Three[1] and its chain of narration is strong.”] Another reason is because this is more cautious and the most cautious approach takes precedence. 2. Also from the wealth that one is obligated to pay Zakaat on is: Business merchandise, which includes everything that is prepared for business purposes, such as real estate property, automobiles, livestock, household goods and other types of wealth. It is obligatory to pay a quarter of a tenth (i.e. 2.5%) on these items. After holding the item for one year, one must estimate how much it is worth and pay 2.5% (Zakaat) on it, regardless of whether it now costs more, less or the same amount as what he originally paid for it. As for the items he prepares for his personal use or which he leases, such as real estate property, automobiles, appliances and so on, then there is no Zakaat due on them based on the Prophet’s (sallAllaahu ‘alayhi wa sallam) statement: “A Muslim is not obligated to pay Zakaat on his slave or his horse.” However, Zakaat is due on things that are rented out, when their year time-limit is reached, as well as on gold and silver due to what was stated previously.

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