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Table of Contents
Introduction to Zakah
The Obligation of belief in Zakah as a pillar of Islam
Benefits of paying Zakah
Some Conditions that explain when Zakah must be paid by individuals
When is Zakah due
Where Zakah is to be spent
Zakah-ul-Fitr
Sadaqa is Voluntary Charity while Zakah is Obligatory Charity
Who gets preference in being given charity
Introduction
One of the most important principles of Islam is that all things belong to God, and that wealth is therefore held by human beings in trust. The word Zakah means both ‘purification’ and ‘growth’. Our possessions are purified by setting aside a proportion for those in need, and, like the pruning of plants, this cutting back balances and encourages new growth.
Zakah is the amount of money that every adult, mentally stable, free, and financially able Muslim, male and female, has to pay to support specific categories people.
This category of people is defined in surah at-Taubah (9) verse 60:
” The alms are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of Allah, and (for) the wayfarers; a duty imposed by Allah. Allah is knower, Wise.”
Qur’an 9:60
Zakah is a type of wealth which is only obligatory on certain kinds of wealth, viz.:
1- An’aam livestock (camels, cattle and sheep)
2- Gold and silver and, nowadays, paper currency
3- Trade goods
4- What is produced by the earth, which includes two things:
a. Crops and fruits. The scholars are unanimously agreed that it is obligatory to pay zakaah on four kinds: wheat, barley, dates and raisins; they differed with regard to other kinds.
b. Rikaaz (buried treasure), i.e., wealth of the kuffaar buried in the ground that is found by a Muslim.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) narrated in Majmoo’ al-Fataawa (25/10) that Ibn al-Mundhir (may Allaah have mercy on him) said:
The scholars are unanimously agreed that zakaah is obligatory on nine things: camels, cattle, sheep, gold, silver, wheat, barley, dates and raisins, if they reach the nisaab (minimum threshold) for each type at which zakaah becomes due. They differed with regard to other types of wealth.
Zakaah for each of these kinds of wealth is obligatory subject to certain conditions, and a specific amount of the wealth must be given as defined by sharee’ah.
The Obligation of belief in Zakah as a pillar of Islam
The obligatory nature of Zakah is firmly established in the Qur’an, the Sunnah (or hadith), and the consensus of the companions and the Muslim scholars.
Allah states in Surah at-Taubah verses 34-35:
“O ye who believe! there are indeed many among the priests and anchorites, who in Falsehood devour the substance of men and hinder (them) from the way of Allah. And there are those who bury gold and silver and spend it not in the way of Allah. announce unto them a most grievous penalty-
On the Day when heat will be produced out of that (wealth) in the fire of Hell, and with it will be branded their foreheads, their flanks, and their backs, their flanks, and their backs.- “This is the (treasure) which ye buried for yourselves: taste ye, then, the (treasures) ye buried!”
Qur’an 9:34-35
Say: If you control the treasures of the mercy of my Lord, then you would withhold (them) from fear of spending, and man is niggardly.
Quran 17:100
The prophet (pbuh) said:
“Any owner of gold and silver who does not deliver from them their right, on the Day of Quiyamah (Day of Judgment), (the gold and silver) will be shaped as foils of fire. Then it will be heated in the fire of Hell; (and) then with it he will be ironed on his side, his forehead, and his back”
(narrated by Muslim).
This zakah (zakah on wealth) is one of the five pillars of Islam. Whoever denies it is a kaafir and whoever withholds it is a rebellious evildoer; the Muslim ruler must take it from him by force. If he persists in withholding it and is protected by his tribe then he must be fought until he pays it
The Sahaabah (may Allaah be pleased with them) were unanimously agreed on fighting those who withheld zakaah. Al-Bukhaari (1400) and Muslim (20) narrated that Abu Hurayrah (may Allaah be pleased with him) said: “When the Messenger of Allaah (peace and blessings of Allaah be upon him) passed away, and Abu Bakr (may Allaah be pleased with him) became caliph, and some of the Arabs disbelieved and apostatized, ‘Umar (may Allaah be pleased with him) said: ‘How could you fight the people, when the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “I have been enjoined to fight the people until they bear witness that there is no god except Allaah. Whoever says that has protected his blood and wealth from me except in cases where Islamic laws apply, and their reckoning will be with Allaah”?’ Then Abu Bakr said: ‘By Allaah, I will fight those who separate prayer and zakaah, for zakaah is what is due on wealth. By Allaah, if they withhold from me a small sheep that they used to give to the Messenger of Allaah (peace and blessings of Allaah be upon him), I will fight them for withholding it.’ ‘Umar (may Allaah be pleased with him) said: ‘By Allaah, when I realized that Abu Bakr (may Allaah be pleased with him) was confident about this idea, then I knew that this was the truth.’”
It is agreed between Muslims in all the centuries the obligatory nature of paying Zakat for gold and silver, and from those the other kinds of currency.
Any Muslim who completes the Nisaab (Minimum amount of property liable to payment of Zakah) which is as far as gold is concerned is eighty-five (85) grams of pure gold or its equivalent and one Islamic year has passed after his owning it, has to pay Zakah. When you are calculating the amount of Zakah due on gold, for example, you should consult the newspaper to see the price of gold for that day. Here in Doha today, gold is worth 8.86 per one gram, so 85 grams would be worth 753.1 which is the Nisaab for 85 grams of gold or its equivalent, i.e. 753.1 in savings, etc. The Zakah on the Nisaab and the entire amount which exceeds it is 2.5 percent after it has been owned for one lunar year.
Firstly:
It should be noted that Allaah does not prescribe anything that is not for the best reasons and does not achieve the best interests. Allaah is the All-Knowing, Who encompasses all things by His knowledge, and He is the All-Wise Who does not prescribe anything except for a reason.
Secondly:
With regard to the reason behind the prescription of zakaah, the scholars have mentioned many reasons for it, including the following:
1 – To complete and perfect a person’s Islam, because it is one of the pillars of Islam. If a person fulfils it, his Islam is complete. Undoubtedly this is an important aim for every Muslim, and every believing Muslim will strive to perfect his faith.
2 – It is indicative of a person’s sincerity of faith, because wealth is dear to people, and something that is loved will not be given up except for something that is equally or more loved, or rather for something that is more loved. Hence it is called sadaqah, because it is indicative of the sincerity (sidq) of a person’s desire to please Allaah, may He be exalted.
3 – It cleanses the character of the one who gives it, so that he is saved from being a miser and is included among the generous, because if he accustoms himself to giving, whether it is giving knowledge or giving wealth or using his position to help others, that giving will become a characteristic for him and will be part of his nature, until he gets upset if there is a day when he does not give. Like the hunter who gets used to hunting, if one day he does not hunt, you will find him feeling anxious. Similarly the one who has gotten used to being generous will feel anxious if he does not give some of his wealth or use his position to help others one day.
4 – It gladdens the heart. If a person gives something, especially wealth, he feels a sense of joy. This is something that is tried and tested, but it is subject to the condition that he gives gladly and willingly, not grudgingly.
Ibn al-Qayyim said in Zaad al-Ma’aad that giving and generosity are means of gladdening the heart, but no one benefits from that except the one who gives gladly and willingly, and gives the wealth from his heart before he gives it from his hand. As for the one who gives from his hand but his heart is still attached to the wealth, his heart, he will never benefit from that giving.
5 – It joins a person to the ranks of the true believers. “None of you truly believes until he loves for his brother what he loves for himself.” Just as you love to be given money with which you can meet your needs, you should also love to give it to your brother, thereby you will perfect your faith.
6 – It is one of the means of entering Paradise, because Paradise is for the one who “speaks good words, spreads (the greeting of) salaam, feeds the hungry and prays at night when the people are asleep.” And all of us are striving to enter Paradise.
7 – It makes the Muslim society like a single family, in which those who have the means show compassion to those who do not have the means, and the rich to those who are in hardship. Thus a person feels that he has brothers to whom he must do good as Allaah has been good to him. Allaah says (interpretation of the meaning):
“and do good as Allaah has been good to you”
[al-Qasas 28:77]
So the Muslim ummah becomes like a single family. This is what is known nowadays as “social security”, but zakaah is better than that, because a person is paying it as an obligatory duty and benefitting his brothers thereby.
8 – It extinguishes the flames of revolution among the poor, for a poor man may be provoked by finding a man who can ride whatever kind of vehicle he wants, and live in whatever kind of palace he wants, and eat whatever kind of food he wants, whereas he has no means of transportation but his own two feet, and can sleep only on the ground, and so on, so undoubtedly he will feel some kind of resentment in his heart.
But if the rich are generous to the poor, they will prevent rebellion and soothe their anger and they will say: we have brothers who acknowledge us at times of hardship, so they will feel love towards the rich.
9 – It prevents financial crimes such as robbery and stealing and the like, because the poor will get enough to meet their needs, and they will excuse the rich because they are giving them some of their wealth, and they will see that they are treating them well, so they will not transgress against them.
10 – Salvation from the heat of the Day of Resurrection. The Prophet (peace and blessings of Allaah be upon him) said: “Every man will be in the shade of his charity on the Day of Resurrection.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’ (4510). And he listed among those whom Allaah will shade with His shade on the Day when there will be no shade but His: “… a man who gives charity and conceals it so much that his left hand does not know what his right hand is doing.” Agreed upon.
11 – It leads a man to learn about the laws of Allaah, because he can never pay his zakaah until he has learned the rulings on zakaah, the kinds of wealth that are subject to zakaah and those who are entitled to receive it, and other information that he needs.
12 – It purifies wealth, so that the wealth will grow literally and metaphorically. If a person gives charity from his wealth, that this will protect him from problems, and Allaah may increase his provision because of his giving charity. Hence it says in the hadeeth: “Wealth never decreases because of charity.” Narrated by Muslim, 2588. This is something that is tried and tested, because a miser’s wealth may be overtaken by something that destroys it or most of it, such as fire, and great losses, or sickness that forces him to seek treatment which takes up much of his wealth.
13 – It is a means of bringing down blessings. In the hadeeth it says: “No people ever withhold the zakaah of their wealth but rain is withheld from the sky.”
Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 5204.
14 – “Charity given in secret extinguishes the wrath of the Lord,” as was narrated from the Messenger (peace and blessings of Allaah be upon him) and classed as saheeh by al-Albaani in Saheeh al-Jaami’, 3759.
15 – It wards off a bad death.
16 – It wrestles with the calamity that comes down from heaven and prevents it reaching earth.
17 – It expiates for sins. The Messenger (peace and blessings of Allaah be upon him) said: “Charity extinguishes sins as water extinguishes fire.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 5136.
See: al-Sharh al-Mumti’, 6/4-7.
Some Conditions that explain when Zakah must be paid by individuals
Each Muslim calculates his or her own Zakah individually. For most purposes this involves the payment each year of two and a half percent of one’s capital.
If the owner had enough money to satisfy the nisab (the least amount that makes Zakah obligatory on utilities) at the beginning of the year, then the money increased (in profits, salaries, inheritance, grants…etc.), the owner needs to add the increase to the nisab amount owned at the beginning of the year; then pay Zakat, 2.5%, of the total at the end of the lunar year. (there are small differences in the fiqh schools here)
“If the wealth you have equals the value of 85 grams of gold and it has been in your possession for the previous lunar year, then it is subject to zakah, i.e. you have to pay 2.5% of it every year unless its value becomes less than the value of 85 grams of gold.”
www.islamweb.net #4276
Passage of One Lunar Year:
Zakat is obligatory after a time span of one lunar year passes with the money in the control of it’s owner. Then the owner needs to pay 2.5% (or 1/40) of the money as Zakat. (A lunar year is approximately 355 days).
“Zakah is not due on anything that is for personal use like one’s car, house, etc. But it is due on any income that reaches the Nisaab (the least amount that makes Zakah obligatory on utilities) and if a lunar year passes after possessing it, if it is not an agricultural product as the Zakah of agricultural products is due as soon as they are harvested.
Now if the person is indebted and has something for which he has to pay Zakah, he should do the following:
First, calculate the debts.
Second, deduct the amount of these debts from his belongings that are subject to Zakah provided his extra valuable personal things such as houses, cars etc. cannot pay his debts.
Finally, give the Zakah of what remains after debts were paid.
Zakah is not obligatory on a monthly basis; it is yearly and is paid roughly on the mentioned properties that reach the Nisab. Now if you amass some money, and this money reaches the Nisaab by itself or gathered with other properties (goods…) and if a year passes after you owned it (regardless of the purpose for which the money was amassed; building a house, marrying one’s son…), then you have to give its Zakah.”
www.islamweb.net #4338
There are eight categories on which zakaah must be spent, which Allaah has explained clearly. He states that this is a duty imposed by Allaah and that it is based on knowledge and wisdom. Allaah, may He be exalted, says (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 everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise”
[al-Tawbah 9:60]
These eight are the categories who are entitled to zakaah and to whom it must be paid.
The first and second are the fuqara’ and masaakeen (the poor and needy). They should be given zakaah to meet their needs. The difference between the fuqara’ and masaakeen is that the fuqara’ are in greater need; one of them cannot find enough to suffice himself and his dependents for half a year. The masaakeen are better off than the fuqara’, because they can find half of what will suffice them or more. These people should be given zakaah because of their need.
But how can we evaluate need?
The scholars said: They should be given what they need to suffice them and their families for one year, because when the year has passed, zakaah will become due again. Just as the year is the unit of time by which zakaah becomes due, so too the year should be the unit of time by which the poor and needy, who are entitled to zakaah, should be given zakaah. This is a good view, i.e., we should give the poor and needy person what will suffice him and his family for a full year, whether we give it in the form of food and clothing, or we give him money with which to buy what suits him, or we give him tools with which he can make things, if he is good at that, such as a tailor, carpenter or blacksmith and so on. What matters is that we give him what will suffice him and his family for one year.
The third is: those employed to collect or administer (the funds), i.e., those who are appointed by the authorities. This refers to those who are involved in the collection and distribution of zakaah. They are the collectors who collect it from those who have to pay it, and the ones who divide it among those who are entitled to it, and those who record it, and so on. All of these are those employed to collect [or administer] (the funds) who may be given some of the zakaah.
But how much of it should they be given?
Those who are employed to administer the zakaah deserve to be paid from it in return for their work, and they should be given according to their efforts. Based on this, they should be given zakaah commensurate with their work, whether they are rich or poor, because they are receiving zakaah for their work, not because of their need. Based on this, they should be given of the zakaah what they deserve for their work. If it so happens that those who are employed to administer the zakaah are poor, they may be given zakaah for their work, and be given whatever will suffice them for one year because of their being poor. They are entitled to zakaah on two counts – because of their work in administering it and because of their poverty, so they should be given zakaah for both reasons. But if we give them zakaah for their work and that will not meet their needs for one year, then we should give them more so that they have enough for one year. An example of that is if we assume that ten thousand riyals will suffice them for one year and ifwe give them zakaah because of their being poor they will receive ten thousand riyals. If their share because of their work is two thousand riyals, then we should give them two thousand riyals for their work, and give them eight thousand riyals because of their being poor.
The fourth is: “to attract the hearts of those who have been inclined (towards Islam)”. These are people who may be given zakaah in order to open their hearts towards Islam, either a kaafir who we hope will become Muslim, or a Muslim to whom we give in order to strengthen his faith, or an evil man to whom we give zakaah so as to ward off his evil from the Muslims, and other cases in which it is in the Muslims’ interests to attract their hearts.
But is it necessary that he should be a leader who is obeyed among his people, so that attracting his heart will serve a greater interest, or is it permissible to give to attract individual’s hearts, such as a man who has recently entered Islam and needs something to attract his heart and strengthen his faith?
This is an issue concerning which the scholars differed. The most correct view in my opinion is that there is nothing wrong with giving zakaah to attract a person to Islam and strengthen his faith, even if that is on an individual level and he is not a leader among his people, because of the general meaning of the words “to attract the hearts of those who have been inclined (towards Islam)”, and because if it is permissible to give to the poor because of his physical needs, then it is more appropriate that we should give to this one who is weak in faith in order to strengthen his faith, because strengthening a person’s faith is more important than nourishing his body.
These four may be given zakaah on the basis of ownership; they may be given full ownership that is not altered if they cease to fall into these categories during the year. They will not be required to return the zakaah and it will remain permissible for them, because Allaah described them as being entitled to it and says “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)”. He used the word li (innama al-sadaqaat li’l-fuqara’ [As-Sadaqaat (here it means Zakaah) are only for the Fuqaraa’ (poor)]…). What this means is that even if the poor person becomes independent of means during the year, he is not obliged to return the zakaah, such as if we were to give him ten thousand because he is poor and that will suffice him for one year, then Allaah made him independent of means during that year by causing him to earn money, or by causing him to inherit from a relative who dies, and so on, he does not have to return whatever is left of the zakaah money that he took, because it now belongs to him.
The fifth categoryof those who are entitled to zakaah is: slaves. The scholars explained this in three ways:
(i) A mukaatib or slave who has entered into a contract of manumission to buy himself from his master for a sum to be paid later. He may be given enough money to fulfil this contract with his master.
(ii) A slave who may be bought with zakaah funds and set free
(iii) A Muslim prisoner who has been captured by the kuffaar; the kuffaar may be given zakaah funds to ransom this prisoner. This also applies to kidnapping: if a kaafir or Muslim has kidnapped a Muslim, there is nothing wrong with ransoming this person with zakaah funds, because the purpose is the same, namely releasing a Muslim from captivity. This applies if we are not able to force the kidnapper to release him without using this money, if the victim is a Muslim.
The sixth is: those who are in debt. The scholars divided debt into two categories: debts incurred to bring about reconciliation, and debts incurred because of need. With regard to debts incurred to bring about reconciliation, they gave the example of a case where there is a dispute, conflict or war between two tribes, and a man of good will, standing and honour comes and reconciles between these two tribes, incurring expenses for which he takes responsibility. So we should give this man money from zakaah, in appreciation of his great effort which has put an end to enmity and hostility and bloodshed among believers. He should be given zakaah regardless of whether he is rich or poor, because we are not giving it because he is in need, rather we are giving it because he has brought about reconciliation, which serves the common interest.
The second category of debtors is the one who is in debt on his own account, who took a loan either to meet his own needs, and he did not have money. His debt may be paid off from zakaah funds so long as he does not have any wealth that could be used to pay off the debt.
The question here is: is it better for us to give the zakaah wealth to the debtor to pay off his debt, or to go to his lender and pay it off on his behalf?
It depends. If the debtor is keen to pay off his debt, and he can be trusted to use what he is given to pay off the debt, then we give it to him so that he may pay off his debt himself, because this is more concealing and is less likely to embarrass him in front of the people who are asking him to pay off the debt.
But if he is a careless man who wastes money, and if we give him money to pay off his debt he will go and buy things that he does not need, then we should not give it to him, rather we should go to the lender and say to him: How much does So and so owe you?” then we should give him the money or some of it, depending on what we can afford.
The seventh is: “for Allaah’s Cause”. What is meant here is jihad for the sake of Allaah and nothing else. It is not correct to say that it means all kinds of goodness or charity, because if what is meant was all kinds of goodness or charity, there would be no point in Allaah limiting it and saying (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 everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise”
[al-Tawbah 9:60]
in that case this limitation (innama, translated here as “only”) would have no meaning. What is meant by “for Allaah’s Cause” is jihad for the sake of Allaah. Zakaah should be given to those who are fighting for the sake of Allaah, who are evidently fighting so that the word of Allaah will be supreme. They should given whatever they need of zakaah in the form of money, weapons and so on. It is permissible to buy weapons for them from the zakaah funds so that they may use them for fighting, but it is essential that the fighting be for the sake of Allaah. Fighting for the sake of Allaah was explained by the Messenger (peace and blessings of Allaah be upon him) when he was asked about a man who fought for his tribe, or because he is brave, or to show off: which of them was fighting for the sake of Allaah? He said: “The one who fights so that the word of Allaah may be supreme is the one who is fighting for the sake of Allaah.” The man who fights for tribal or nationalistic reasons is not fighting for the sake of Allaah and does not deserve what the one who fights for the sake of Allaah deserves, whether that is material things in this world or reward in the Hereafter. The man who fights for the sake of courage, because he loves to fight because is brave – and the one who has a characteristic usually loves to do that no matter what the situation – is not fighting for the sake of Allaah either. The one who fights to show off is fighting to earn a reputation, and he is not fighting for the sake of Allaah. None of them are fighting for the sake of Allaah, so they are not entitled to zakaah, because Allaah says “and for Allaah’s Cause”. The one who is fighting for Allaah’s Cause is the one who is fighting so that word of Allaah will be supreme.
The scholars said: “for Allaah’s cause” includes a man who devotes his time to seeking Islamic knowledge. He may be given zakaah for whatever he needs of maintenance, clothing, food, drink, accommodation and books of knowledge that he needs, because Islamic knowledge is a kind of jihad for the sake of Allaah. Imam Ahmad (may Allaah have mercy on him) said: “There is nothing equivalent to knowledge for one who has the right intention.” Knowledge is the basis of all sharee’ah, and there is no sharee’ah except with knowledge. Allaah revealed the Book so that people would establish justice and learn the rulings of their religion and what they are required to believe, say and do. With regard to jihad for the sake of Allaah, it is one of the noblest of deeds, and it is the pinnacle of Islam, and there is no doubt concerning its virtue, but knowledge is extremely important in Islam, and there is no doubt that it may be included under the heading of jihad.
The eighth is: wayfarers, i.e., travellers who are cut off from everything and have no money. Such a traveller may be given enough zakaah to enable him to reach his homeland, even if he is rich in his own country, because he is in need. In this case, we do not say that the traveller has to borrow money and pay it back, because in this case we would be imposing a debt on him. But if he chooses to borrow and pay it back, and not take the zakaah, then it is up to him. If we find a person who is travelling from Makkah to Madeenah, and he loses his money (and supplies) and does not have anything, but he is rich in Madeenah, then we should give him just enough to help him reach Madeenah, because this is what he needs, and we should not give him any more than that.
Now that we know the eight categories to whom zakaah may be given, zakaah should not be spent on other interests, whether public or private. Based on this, we should not use zakaah to build mosques, repair roads, build libraries and so on, because when Allaah mentioned the categories of those to whom zakaah may be given, He said (interpretation of the meaning): “a duty imposed by Allaah. And Allaah is All-Knower, All-Wise” i.e., these categories have come as an obligation from Allaah. “And Allaah is All-Knower, All-Wise.”
Then we say: must zakaah be given to each of these categories, because the word wa (and) implies all?
The answer is that this is not obligatory, because the Prophet (peace and blessings of Allaah be upon him) said to Mu’aadh ibn Jabal (may Allaah be pleased with him), when he sent him to Yemen: “Teach them that Allaah has enjoined on them charity (zakaah) from their wealth, to be taken from their rich and given to their poor.” The Prophet (peace and blessings of Allaah be upon him) mentioned only one category, which indicates that in this verse Allaah explained those on whom zakaah may be spent, but it does not mean that zakaah must be given to all of them at the same time.
If it is said: which of these categories should be given priority with regard to zakaah? We say: Priority should be given where the need is greatest, because all of them are entitled, so whoever is in greater need should be given priority. Usually the ones who are in greatest need are the poor and needy, hence Allaah started with them and said (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 everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise”
[al-Tawbah 9:60]
Majmoo’ Fataawa Ibn ‘Uthaymeen (18/331-339).
With regard to the zakah that is obligatory at the end of Ramadaan, this is Zakat al-Fitr. The scholars are unanimously agreed that it is obligatory, except those who held odd views.
See Tarh al-Tathreeb, 4/46.
It is less important than the zakah of wealth with regard to obligation and status. Zakaat al-Fitr is not one of the pillars of Islam, and the one who denies it is not a kaafir.
Zakaat al-Fitr was mentioned in many ahaadeeth, such as the following:
Sadaqat al-fitr is obligatory upon every Muslim who is self-supporting, if he has one saa’ or more than he needs of food for himself and his family on the day and night of Eid.
The basis for that is the report narrated from Ibn ‘Umar (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined zakaat al-fitr, a saa’ of dates, or a saa’ of barley, upon all the Muslims, slave and free, male and female, young and old, and he commanded that it be paid before the people went out to pray.” Agreed upon; this version was narrated by al-Bukhaari. What is meant by a saa’ here is the saa’ of the Messenger of Allaah (peace and blessings of Allaah be upon him), which is four times the amount that may be held in the two hands of a man of average build. If a person does not pay zakah al-fitr, he is sinning, and he has to make it up. It is acceptable to give a saa’ of the local staple food such as rice etc…
Al-Bukhaari (1503) and Muslim (984) narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined zakat al-fitr, a saa’ of dates, or a saa’ of barley, for every Muslim, slave or free, male or female, young or old, and he enjoined that it be given before the people go out to the prayer.
Abu Dawood (1609) narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined zakaat al-fitr as a purification for those who fasted from idle or obscene talk, and so as to feed the poor. Whoever gives it before the prayer, it is accepted zakaah and whoever gives it after the prayer, it is ordinary charity. Classed as hasan by al-Albaani in Saheeh Abi Dawood.
Sadaqa is Voluntary Charity while Zakah is Obligatory Charity
“The parable of those who spend their property in the way of Allah is as the parable of a grain growing seven ears (with) a hundred grains in every ear; and Allah multiplies for whom He pleases; and Allah is Ample-giving, Knowing.”
Quran Soorah Al-Bakarah 2:261
‘Sadaqa or giving alms means:
“Giving something to somebody without seeking a substitute in return and with the intention to please Allah”.
Sadaqa usually refers to voluntary alms in particular.
al-Khatib al-Shirbeeni says: ‘Voluntary alms is what is meant when Sadaqa is mentioned out of a particular context’. al-Ragib al-Asfahani says: ‘Sadaqa is what the person gives from what he possesses like Zakah hoping to get nearer to Allah. But initially Sadaqa is what is given voluntarily while Zakah is what is given obligatorily’. But Sadaqa can also be said to express Zakah.
Allah Says (interpretation of meaning):
{As-Sadaqat (here it means Zakat) are only for the Fuqara’ (poor), and Al-Masakin (the poor) …} [Quran 9: 60].
Allah also Says (interpretation of meaning): {Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, …} [Quran 9: 103].
Sadaqa can also be used to express the Waqf (endowment) as in the Hadith reported by al-Bukhari that the Prophet said, “If you like you can give the land as endowment and give its fruits in charity”. So Umar gave it in charity as an endowment on the condition that would not be sold nor given to anybody as a present and not to be inherited” ,
It is also used to express any type of expenditures.
The Prophet (Sallallahu Alaihi wa Sallam) said: “Every good deed is a charity” . [Reported by Imam al-Bukhari ].”
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And spend out of what We have given you before death comes to one of you, so that he should say: My Lord! why didst Thou not respite me to a near term, so that I should have given alms and been of the doers of good deeds?
Quran 63:10
Behold! you are those who are called upon to spend in Allah’s way, but among you are those who are niggardly, and whoever is niggardly is niggardly against his own soul; and Allah is Self-sufficient and you have need (of Him), and if you turn back He will bring in your place another people, then they will not be like you.
Quran 47:38
A pious person may also give as much as he or she pleases as sadaqa, and does so preferably in secret. Although this word can be translated as ‘voluntary charity’ it has a wider meaning. The Prophet said ‘even meeting your brother with a cheerful face is charity.’
The Prophet said: ‘Charity is a necessity for every Muslim. ‘ He was asked: ‘What if a person has nothing?’ The Prophet replied: ‘He should work with his own hands for his benefit and then give something out of such earnings in charity.’ The Companions asked: ‘What if he is not able to work?’ The Prophet said: ‘He should help poor and needy persons.’ The Companions further asked ‘What if he cannot do even that?’ The Prophet said ‘He should urge others to do good.’ The Companions said ‘What if he lacks that also?’ The Prophet said ‘He should check himself from doing evil. That is also charity.’
“Whosoever of you sees an evil action, let him change it with his hand; and if he is not able to do so, then with his tongue; and if he is not able to do so, then with his heart; and that is the weakest of faith.”
Related by Muslim.
And what reason have you that you should not spend in Allah’s way? And Allah’s is the inheritance of the heavens and the earth, not alike among you are those who spent before the victory and fought (and those who did not): they are more exalted in rank than those who spent and fought afterwards; and Allah has promised good to all; and Allah is Aware of what you do.
Quran 57:1
And whatever you lay out as usury, so that it may increase in the property of men, it shall not increase with Allah; and whatever you give in charity, desiring Allah’s pleasure– it is these (persons) that shall get manifold.
Quran 30:39
Do you fear that you will not (be able to) give in charity before your consultation? So when you do not do it and Allah has turned to you (mercifully), then keep up prayer and pay the poor-rate and obey Allah and His Apostle; and Allah is Aware of what you do.
Quran 58:13
“The likeness of what they spend in the life of this world is as the likeness of wind in which is intense cold (that) smites the seed produce of a people who have done injustice to their souls and destroys it; and Allah is not unjust to them, but they are unjust to themselves.”
Quran 3:117
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Who gets preference in being given charity
Fatwa from Islam Q&A.com
Is if we find more than one beggers (one or many as we find on the day of idd’ul fitr & idd’ul Adha) physically disable, to whom should we give preferance over others for giving charity.
Answer :
Praise be to Allaah.
Helping the needy and giving charity to the poor is one of the best acts of worship and obedience. Allaah says (interpretation of the meaning):
“Those who spend their wealth (in Allaah’s Cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve”
[al-Baqarah 2:274]
The greater the need of the poor person, the more mustahabb it is to give charity, because meeting needs and helping people are among the most important reasons why charity is prescribed.
It was narrated from ‘Umar ibn al-Khattaab (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The best of deeds is making the believer happy, such as covering his ‘awrah, satisfying his hunger or meeting his need.” Narrated by al-Tabaraani in al-Mu’jam al-Awsat, 5/202; classed as hasan by al-Albaani in Saheeh al-Targheeb, 2090.
Shaykh Ibn ‘Uthaymeen said:
If it is said: Which of these eight categories is most deserving of receiving zakaah funds? We say that the most deserving is the one where the need is greatest, because all of them meet the description, so whichever need is greatest should be given priority. Usually the need is greatest among the poor, hence Allaah started with them and said: (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 everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise”
[al-Tawbah 9:60]. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 18/question no. 251.
It says in al-Mawsoo’ah al-Fiqhiyyah (23/303):
Giving to those who are entitled to zakaah is not all the same, rather there are distinctions. The Maalikis stated that it is recommended for the one who is giving zakaah to give priority to those who are in hardship over others, and to give them more than to the other categories. End quote.
If the poor person or beggar is incapable of working, and is prevented from working by sickness or calamity, then he must be given charity. Allaah says (interpretation of the meaning):
“(Charity is) for Fuqaraa’ (the poor), who in Allaah’s Cause are restricted (from travel), and cannot move about in the land (for trade or work). The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all. And whatever you spend in good, surely, Allaah knows it well”
[al-Baqarah 2:273]
Sa’eed ibn Jubayr said:
These are people who have been injured when fighting for the sake of Allaah, and have become chronically sick, so they are given a share of the wealth of the Muslims.
Al-Durr al-Manthoor, 2/89
What is meant is that the criterion with regard to charity is need and want. If it seems to you that one beggar is in greater need than the other, then he should be given charity first.
If the amount that you want to give in charity is sufficient to meet the need of both beggars, then share it between them, but if there is only enough for one of them, then in that case there is no sin on you if you give it to either of them, but try to conceal that from the other, so that he will not feel any resentment or envy.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: if a man gives zakaah on his wealth, and it is a small amount such as two hundred riyals, is it better for him to give it to one needy family or to divide it among a number of needy families?
He replied:
If the amount of zakaah is small, then it is better to give it to one needy family, because sharing it out among a number of families when it is so small will reduce its benefit. End quote.
Fataawa Ibn Baaz, 14/316
Islam Q&A (www.islam-qa.com)
Narrated Abu Musa Al-Ash’ari:
The Prophet said, “On every Muslim there is enjoined (a compulsory) Sadaqa (alms).” They (the people) said, “If one has nothing?’ He said, “He should work with his hands so that he may benefit himself and give in charity.” They said, “If he cannot work or does not work?” He said, “Then he should help the oppressed unhappy person (by word or action or both).” They said, “If he does not do it?” He said, “Then he should enjoin what is good (or said what is reasonable).’ They said, “If he does not do that’ He said, “Then he should refrain from doing evil, for that will be considered for Him as a Sadaqa (charity) . “
Abu Dharr reported Allah’s Apostle (may peace be upon him) as saying: In the morning charity is due from every bone in the body of every one of you. Every utterance of Allah’s glorification is an act of charity. Every utterance of praise of Him is an act of charity, every utterance of profession of His Oneness is an act of charity, every utterance of profession of His Greatness is an act of charity, enjoining good is an act of charity, forbidding what is distreputable is an act of charity, and two rak’ahs which one prays in the forenoon will suffice.
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