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 Most-
Forbearing.

Yusuf Ali Commentary: 2.263 :

A very high standard is set for charity.

• 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 ]
shar’ia Zakaah means worshipping Allaah by
definition 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.
Thnigs on Zakaah is enjoined in Islam on specific
which things, which are: gold, silver, crops,
fruits, trade goods and an’aam
livestock, i.e., camels, cattle and
sheep.
Time and Zakaah is subject to the conditions that
Nisaab 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.
Recepients 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):
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 al-
Qadeer, 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.
With regard to sadaqah, it may be
given to those mentioned in the
verse on zakaah and to others.

“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]
Inheritance Whoever dies and owes zakaah, his As for sadaqah, there are no such
heirs must pay it from his wealth, and obligations with regard to it.
that takes precedence over the will
(wasiyah) and inheritance.
Punishment for The one who withholds zakaah is to be With regard to sadaqah, the one
not doing punished, as it says in the hadeeth who does not pay it will not be
narrated by Muslim in his Saheeh punished.
(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
 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 According to the four schools of law, it Sadaqah may be given to one's
ascendants or is not permissible to give zakaah to ascendants and descendants.
descendents one’s ascendants or descendents.
Ascendants include one’s mother,
father, grandfathers and grandmothers;
descendents include one's children and
their children.
giving it to It is not permissible to give zakaah to Sadaqah may be given to those who
Rich or who is one who is rich or who is strong and are rich and those who are strong
strong and able able to earn a living. and able to earn.

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; al-

Nasaa’i, 2598; classed as saheeh by
Imam Ahmad and others.

See Talkhees al-Habeer, 3/108

Giving Locally In the case of zakaah, it is better for it But charity may be spent on those
/ Remotely to be taken from the rich of a land and who are near and those who are far.
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.
Giving to It is not permissible to give zakaah to Allaah says (interpretation of the
kuffaar and kuffaar and mushrikeen. meaning):
mushrikeen.
 “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

Giving it to It is not permissible for a Muslim to
wife give zakaah to his wife. Ibn al-
Mundhir narrated that there was
scholarly consensus on this point.
(the Muslim lands), a captive could
only be a mushrik.
But sadaqah may be given to one’s
wife.
The word sadaqah may be applied
to all kinds of good deeds. Al-
Bukhaari (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.