Zakat (Alms)

Islamic Philanthropy: For the love of Allah The Inner Dimensions of Zakat Purpose and Benefit of Zakat What is the definition of zakat? Zakat: Calculation How to calculate zakat? Is it obligatory to distribute zakat to all eight categories of recipients? The Fiqh of Paying Zakat: Can it be given to parents, a spouse, children, relatives ?

Islamic Philanthropy: For the love of Allah

In 1993, Americans gave $104 billion in charity - which amounts to $916 per person. They also did volunteer work: a minimum of six hours per week. We the Muslims, who also know the virtues of charity in this life, and who believe in the life hereafter, are not able to match that. All our Islamic institutions, masaajid, fulltime schools and organizations are in the red, and we have to make frequent fundraising efforts to sustain and maintain them. In addition, the political problems which have been created in Muslim nations, whether Bosnia, Kashmir, Palestine, or Somalia, require our utmost attention. If we consider the masjid, the house of Allah, as our house, and the problems or sufferings of other Muslims as our own, then we do not need to do fund-raising since we do not raise funds for our own house when the roof leaks or for any needs of our own children. The Qur'an says: : And be steadfast in your prayer and pay clarity; whatever good you send forth for your future, you shall find it with Allah, for Allah is well aware of what you do." (2:110) Miserly people think that their money will decrease or that they will become poor by giving money to charity; but our belief says the contrary. Remember the Qur'an: "The likeness of those who spend their wealth in the way of Allah, is as the likeness of a grain that sprouts seven spikes. In every spike there are 100 grains, and Allah multiplies for whom He will. Allah's will is embracing, all-knowing." (2:261)

The basic concepts in understanding Islamic philanthropy are:

1. Charity has to be from lawfully earned money; there is no concept of Robin Hoodlike acts in Islam. 2. The concept of ownership of wealth in Islam is that all wealth, after necessary personal and family expenses, belongs to Allah. It is up to the individual to decide how much of this excess wealth he should give back to the cause of Allah; if lie does not give some of it, then it is claimed by Satan. 3. All philanthropy should be for the pleasure of Allah alone.

There are two types of Islamic charity:

There is zakah, which is obligatory, and is the right of the poor over the wealth of the rich, which amounts to 2.5% of the year's savings. The other is sadaqah, or voluntary charity, which depends on need and the amount of excess wealth. The word "zakah" itself means "purification", and the purpose is to purify legally earned wealth. Charity should not be used as a tax shelter or to win personal recognition, but only for the love of Allah. "To spend of your substance out of love for Him - to your kin, orphans, the needy, the wayfarer, those who ask and for freeing slaves." (2:l77)

One of the reasons some Muslims cannot come up with charity is that they are not sure to whom the masjid belongs. Does it belong to the donors, to the officials of the organization, or to the users? There need not be doubts because a masjid belongs to all; but mostly it is the house of Allah - and He has given it for our use, so we must pay the rent. On a larger scale, a masjid belongs to the whole Muslim community.

The problems before Muslim fund-raisers are:

1. How to motivate people to open their hearts and their wallets? 2. Should the name of the donor and the amount of the donation be announced publicly? 3. If the names are announced should it be just for disclosure or should they be placed in a sort of competition with one another for personal glory? 4. Should they be given an incentive, like a gift or a lottery ticket? 1. Motivation. "Your wealth, your children, are only a temptation, whereas to be with Allah is an immense reward. So keep your duty to Allah as best as you can, and listen and obey and spend, That is better for your soul, and whosoever is saved from his own greed is the one who is successful. If you lend to AlIah a goodly loan, He will double it for you and will forgive you, for Allah is the Responsive Element." (64:15-17) Sometimes we do not want to part with our wealth due to love of our family and children - so that they might not suffer from poverty; but if we know that it is Allah Who is the Provider for all of them, we should not worry. Therefore, Allah asks us to send good deeds like this for the future before we reach it. It is like putting money in a savings account in this world and cashing it in the next world, multiplied many times. 2. Disclosure vs. secrecy. "If you disclose the act of charity, even so it is well; but if you conceal it and make it reach those who are really in need, that is best for you. It will remove from you some of your stains of wrongdoing, and Allah is well acquainted with what you do." (2:171) If the charity is for a public cause, it must be known and concealment itself may be a fault of the official. The harm of publicity lies in the motive of ostentation (showingoff). When charity is to be given to an individual, it is better that it be given secretly.

Additional Responsibilities of the Fund-raiser:

1. Usually they do not send a thank you note after collecting the money. It is better to send such a note along with a tax ID number. 2. They do not follow-up on those who have given the pledge as a reminder, since the pledge is a kind of loan, and they must pay it. 3. Most importantly, they do not tell the charity giver how his money was spent. For example, a picture of remodeling before and after a masjid project will increase the

confidence of the giver and will incline him to give more, since he will know that his money has been well utilized. 4. A gift or lottery ticket is not necessary. A word of thanks and a prayer that Allah will accept the donor's gift and be pleased with it, is all that is needed. In Islam, for an action to be regarded as pure and for it to be accepted by Allah, not only does the intention have to be pure; but the means of achieving that intention has to be pure as well. "O son of Adam, spend on Me and I will spend on you." (Hadith Qudsi)

The Inner Dimensions of Zakat

Answered by Imam Abu Hamid Muhammad Al-Ghazali The inner dimensions of zakat

ZAKAT
The Inner Dimensions of Zakat
Excerpts from Imam al-Ghazalis Inner Dimensions of Islamic Worship [From a subscriber] Certain inward attitudes and duties are incumbent on those who seek, through the payment of Zakat, that which leads to good in the Hereafter: 1. Knowing Zakat's purpose and significance To understand the necessity of paying Zakat, how it represents a test of character, and why it has been made one of the fundamentals of Islam, even though it is a financial transaction and not a physical act of worship. Three points deserve consideration here: (a) Testing the degree of love for Allah To pronounce the two sentences of the Confession of Faith (Shahada) ("There is no God but Allah-Mohammad is God's Messenger") is obligatory as affirmation of the Divine Unity and testimony to the singleness of the One to Whom all worship is due.

Complete fulfillment of this obligation requires that he who affirms the Divine Unity should direct his love to none but the One, the Unique. There is little value in mere verbal affirmation. The degree of love is tested only by separating the lover from other things he loves. Worldly goods are an object of love in everybody's eyes, being the means by which they enjoy the benefits of this world. Because of them, we become attached to life and shy away from death, even though death leads us to meet the Beloved (Allah). The truth of our claim to love God is therefore put to the test, and we are asked to give up the wealth which is the apple our eye. That is why Allah said: "God has bought from the believers their persons and their goods, Paradise being theirs for the price " (part of Quran: 9:111). Allah also says that true piety means giving away one's wealth, in spite of love for it, to close relatives, orphans, the wayfarer and beggars, and for the emancipation of slaves (see Quran 2: 177) . (b) The elimination of miserliness The Divine decree by which Allah bids His servants to spend their wealth, is also significant in purging the habit of miserliness, which is a deadly sin. "And whosoever is saved from his own covetousness, such are they who will be the successful" (Quran 59:9). The habit of miserliness is only eliminated by making oneself accustomed to spending money, for to break an attachment one must force oneself away till a new habit is found. The purity he acquires is in proportion to his expenditure, to his delight in giving away and to his joy in spending for the sake of Allah. (c) Expression of gratitude The third factor is gratitude for benefits received, for the servant is indebted to Allah for personal and material bounties 2. Payment of Zakat at the proper time The second duty with regards to Zakat concerns the time of payment . A good practice is to anticipate the moment when payment is due. This demonstrates a willingness to comply by bringing joy to the hearts of poor, forestalling the obstacles time might place in the way of charitable action, being aware that there are dangers in delaying payment, as the servant runs the risk of disobedience should he or she postpone beyond the appointed moment. Whenever the impulse to good arises from within, the opportunity must be grasped at once as the believers heart lies between the two fingers of the All-Merciful. Yet how

fickle is the heart! The devil threatens poverty and bids us to commit atrocious and abominable deeds. Demonic suggestion follows hard on the heels of angelic inspiration. One should therefore seize the opportunity and fix a definite month for giving Zakat (if one is used to paying it all at once.) One should endeavor to choose one of the most opportune times to pay Zakat, resulting in more closeness to Allah and compounding the value of the Zakat. One such favorable time would be month of Muharram, since it is the first month of the Islamic year and one of the sacred months. Another is Ramadan. 3. Give In Secret The third duty is secrecy, for this is farthest removed from hypocritical display and reputation-seeking. Allah says, "If you disclose your Sadaqat (alms giving), it is well, but if you conceal it, and give it to the poor, that is better for you. (Allah) will forgive you some of your sins. And Allah is Well-Acquainted with what you do" (Quran 2:271). According to one Hadith, the Prophet said, "Seven people will be shaded under Allah's Throne on the Day on which there will be no other shade: (1) a just ruler, (2) a young person who worships Almighty Allah, (3) a person whose heart is attached to Masajid, (4) two people who love one another for the sake of Allah, and who come together and part for His sake, (5) a man who is called by a beautiful woman of good family, but refuses her, saying I fear Allah', (6) a person who gives his money in charity so secretly that his left hand does not know what his right hand gives, and (7) someone who remembers Allah privately, so that his eyes brim with tears." (Bukhari, Muslim). According to one of the scholars, "Three things are accounted among the treasures of righteousness, one of them being to give Alms in secret." Whenever fame is the donor's objective, his work will be in vain, since the purpose of alms giving is to eliminate miserliness and to weaken the love of wealth. But the love of status has a stronger hold over the soul than the love of wealth, and both of them have deadly consequences in the Hereafter. 4. Give openly The fourth duty, when one knows that such conduct will tend to encourage others to follow suit, is to let one's giving be seen. In doing so, however, one must be inwardly on guard against hypocritical motives. Apart from the expectation of gratitude and the risk of hypocrisy, there is another danger in visible alms giving, namely that of offending a poor man's dignity. It may be hurtful to him to be seen to be needy.

But someone who begs in public is bringing the disgrace upon himself; there is therefore no sense in being wary. 5. Avoid Taunting and Hurting The fifth duty is not to invalidate one's alms giving through taunting and hurting. As Allah said, "Do not make your Alms giving void by taunting and hurting." (part of Quran 2: 264). Taunting is reminding a person of a favor, while hurt lies in making it known. According to others taunting is to exploit a person in return of a gift, while hurt lies in making him feel ashamed of his poverty. Still others say that taunting means making one's gift an excuse for arrogant behavior. One should therefore realize that giving alms is actually paying Allah, Great and Glorious is He, what is due, while the poor person is actually receiving his sustenance from Allah. Anyone who grasps the significance of the three points mentioned above while discussing the purpose and importance of the Zakat, or even one of them, realizes that he is a benefactor only to himself , through spending his wealth either to demonstrate his love of Allah or to purge himself or herself of the voice miserliness, or to give thanks for the blessing of wealth in the hope of receiving more. 6. Adopt humility The sixth duty to think little of one's donation, for to regard it highly is to invite that pride which is one of the deadly sins, making good deeds worthless. It must be recognized that ten of two and-a-half percent is a tiny fraction, and that to pay only this is to content oneself with the least generous level of expense as we have explained above. This is something to be ashamed of rather to boast about. Even if one rose to the highest level, disbursing all or most of one's wealth, one should still reflect on where it came from in the first place, and for what purpose it is being spent. For all wealth belongs to Allah. It is to Him that one should be grateful for for being given it and being enabled to spend it, so why pride ourselves on spending for the sake of Allah when it is actually His property? And, if one's situation is such that one must look to the Hereafter, spending for the sake of spiritual reward, why boast of giving what one expects to receive many many times over? As for action, one's giving should be done with a sense of shame at one's meanness in holding back the rest of one's wealth from God, Great and Glorious is He. One's demeanor should be humble and abashed, like that of someone who is asked to hand back a deposit but returns only part of it and holds on the rest.

For all wealth belongs to Allah and He would prefer to see us give all we possess. If He has not commanded His servant to do so, it is only because that would be too hard on them by reason of their greed. As Allah says: "If He were to ask you of it, and press you, you would covetously withhold, and he will bring out all your (secret) ill wills'" (Quran 47:37). 7. Give the best and the dearest The seventh duty is to select from one's wealth what is best and dearest to one: the finest and most excellent part, for God, exalted is He. Allah is good and accepts only what is good. If the offering has been acquired by dubious means, it may not strictly belong to the donor and will then be disqualified. "O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allah is Rich, and worthy of all praise." (Quran 2:267). 8. Seek the Worthy and Deserving The eighth duty is to seek out the truly worthy recipient for one's offering (Sadaqa), rather than be content with just anybody who happens to fall within the eight categories of legally qualified beneficiaries. For among those generally eligible there are some with special qualities. Attention should be paid to these five qualities: First, one should seek out those pious people who have renounced the world and devoted themselves exclusively to the business of the Hereafter. Second, the recipient should be chosen from among the people of learning, to support him in his quest for knowledge. Learning is the noblest form of worship, so long as it is based on right intention. Third, the recipient should be a person who kept his need to himself, not being given to fuss and complaint. Fourth, the recipient should be someone with a large family or disabled by illness or some other cause. Fifth, the recipient should be a close relative, whether paternal or maternal. Each of these points should therefore be taken into consideration, for they represent the desired qualities. Within each quality there are further gradations, so one ought to seek the highest. If anyone can be found in whom all these qualities are combined, that is the greatest treasure and the supreme prize. If one does one's best and succeeds, one gets a double reward, but even if one fails, there is still a single reward for the effort.

Purpose and Benefit of Zakat

Answered by Shaykh Muhammad ibn Adam al-Kawthari Isn't the basic purpose of Zakaat to make sure that the wealth does not get blocked and the poor do get their share? If no, what is the actual purpose, If yes, the purpose fails if one can have as many houses as one like and can have as much jewelry (other than Gold and Silver) as one likes.

In the name of Allah, Most Compassionate, Most Merciful, There are many wisdoms and benefits behind the obligation of Zakat, of which some are mentioned here: 1) The foremost and primary is to distribute the wealth of the community among the poor, as mentioned in the famous Hadith of Muadh (Allah be pleased with him): If they obey you to do so, then inform them that Allah has made it Fard upon them to pay Zakat from their wealth. It is to be taken from the wealthy and given to the poor amongst them. (Sahih al-Bukhari, No.1331) 2) Removing the love of wealth from ones heart, a spiritual disease that could be detrimental to ones Iman. Thus, it is a form of Tazkiya (self-purification). 3) Giving in the path of Allah acknowledging that whatever wealth one possesses is in reality the Almightys, and giving a monetary sacrifice for ones lord. 4) Prevention of monopolies in society. These are just some of the basic reasons behind the obligation of Zakat, but one must remember that Zakat is also a form of worship (ibadah) of Allah Almighty, and an obligation set by Him. As such, one must accept this obligation and the rulings connected to it, even if one is not able to understand the wisdom behind it, for the meaning of worship is to submit to the will and command of Allah Most High. At the same time, Allah Almighty through His infinite mercy did not make Zakat obligatory (fard) on everything; rather Zakat is to be paid only on certain items, which are: Gold and silver, Cash (money), Merchandise (i.e. items for resale), Agricultural products and Livestock.

To ask, why Zakat is obligatory on one item and not another, is similar to asking why there are four Rakats Fard in Zuhr prayer and not five? Or why is it necessary to shorten the prayers when travelling even when one has no difficulties, or why is Hajj Fard in the month of Zul-Hijjah and not Ramadhan, etc. Therefore, it is necessary that we accept the various acts of worship (ibadah) as they are and not insist on understanding the wisdom behind it, for Ibadah is something that is carried out in a submissive form without questioning its rationality. And Allah knows best

What is the definition of zakat?

Answered by Shaykh Faraz Rabbani, SunniPath Academy Teacher What is the definition of zakat?

The definition of zakat is that it is: Transferring ownership of an amount of material wealth specified by the Lawgiver to a poor Muslim who is not Hashimi nor their client, without material benefit returning to the giver in any way, for the sake of Allah Most High. [Tumurtashi, Tanwir al-Absar] There are many important points understood in this definition: 1. It is a condition that there be a transferring of ownership. (Simply put: your zakat has to be given). As such, it is not valid to forgive a debt someone owes you as zakat. 2. Zakat has to be given to the poor and needy. It is not valid to give zakat for projects, mosques, and virtuous activity, unless the zakat itself will be given to the poor and needy. 3. Zakat must be given to a Muslim. Unlike charity, it is not valid to give zakat to a nonMuslim. 4. Zakat cannot normally be given to Hashimis (those from the family of the Prophet (Allah bless him and give him peace)).

5. The giver cannot materially benefit from giving their zakat. As such, one cannot give zakat to ones parents, children, or spouse, because benefits between these people are shared. [Ibn Abidin and Haskafi, Radd al-Muhtar `ala al-Durr al-Mukhtar 2.2-4; Ibn al-Humam and Marghinani, Fath al-Qadir Sharh al-Hidaya ]

Zakat: Calculation
Answered by Shaykh Abu Usamah Is there a spreadsheet or can someone devise a spread sheet detailing Zakat Calculations in the modern world? Every year I find it difficult to know that what I am calculating is correct. I believe that I am not the only one who has this difficulty. Can someone detail clearly the steps to calculating Zakat due, I mean if I sat down to calculate my Zakat what discreet steps would be needed to arrive at the Zakat due figure.

I know that here in South Africa there is a table that is common which makes it easy to calculate Zakah. It was drawn up by Brother Shuaib Omar - a lawyer who also studied under Mufti Taqi Uthmani. He is quite well versed in Zakah and other business laws. The table should be on the web somewhere I will try and find it. If not I will type it for the benefit of those interested Insha Allah.

How to calculate zakat? Is it obligatory to distribute zakat to all eight categories of recipie
Answered by Shaykh Amjad Rasheed Is it obligatory for me to distribute my zakat to the all of the eight groups [s. of deserving recipients]? How do I calculate my zakat? I dont see any easy way to calculate my zakat on my earnings over the year, it seems that the Hanafi way is much easier.

The reliable position in our school is that it is obligatory to distribute ones zakat to each of the eight groups that are found in the country of the zakat-giver, and that one give zakat to at least three people in each group, if he has enough money. However, some great scholars have chosen to permit giving the zakat to only one person from one group, and this is a strong position which is permissible to follow, as the erudite scholar Ibn Hajar stated in his Fatawa, in the section on distributing charity. As for wealth that is earned throughout the year, our school says that each and every new wealth that is introduced into ones wealth must individually pass upon a whole lunar year, for example: If a person owns $1000 on the first of Muharram, and it does reach nisab (minimum amount upon which zakat must be paid), he begins counting the zakat-year from that point. If then, say, one month later he earns $100, then a month later, he earns $200, then a month later he earns 150$ and this money is saved up until one lunar year passes over it, then this is how he pays his zakat: In the beginning of Muharram of the next year, he must pay zakat on 1000$ only, which is 25$. Then a month later, he must pay zakat on 100$, if he still has it saved up, which is 2.50$, and a month later, he must pay zakat on the 200$, if he still has it saved up, which is $5, and finally a month later, he must pay zakat on the 150$, if he still has it saved up, which is 3.75$, and so forth. It is permissible for one to pay the zakat for money earned duringthe zakat year early along with the money which has completely undergone azakat-year. So, instead of calculating an independent zakat-year for the earnings [h. acquired during the zakatyear], as done in the previous example, he gives his zakat (on the new wealth) with the zakat that he is currently paying for the amount that he possessed for a zakat-year. However, there are conditions when paying zakat early, among them is: that the zakatrecipient still be a zakat-recipient by the end of the year. So if one gives their zakat early, and gives it to a deserving recipient early, then at the end of the year, that zakat-recipient is no longer a deserving recipient because he became rich or died, for example, the zakatgiver has still not given his zakat, and he must give zakat anew. If the zakat-giver does not know the financial situation of the recipient to whom he gave his zakat early, after the

year is completed, the relied-upon position is that it is sufficient, and having doubts .]doesnt affect [s. the validity of his zakat It is permissible for the questioner to follow the Hanafi school in this matter, but he must be certain that he know the details of their school from a Hanafi scholar, for this is .)necessary when following another school (taqlid Amjad Rasheed )(Translated by Shazia Ahmad : . : . "" : : . : . .

The Fiqh of Paying Zakat: Can it be given to parents, a spouse, children, relatives ?
Answered by SunniPath Answer Service Team Can a Muslim pay their zakat to his/her own parents if they have no means of income and are living in a different house?

Waalaykum Assalam wa Rahmatullah, The giver cannot materially benefit from giving their zakat. As such, one cannot give zakat to ones parents, children, or spouse, because benefits between these people are shared. [Ibn Abidin and Haskafi, Radd al-Muhtar `ala al-Durr al-Mukhtar 2.2-4; Ibn alHumam and Marghinani, Fath al-Qadir Sharh al-Hidaya ]