In the Name of Allah Most Gracious, Most Merciful.
All thanks and praise are due to Allah and peace and blessings be upon His Messenger.
Q.Could you please tell me about one thing that bothers me. We Muslims are commanded to pay out Zakah and charity (sadaqah). How do these two things represent a form of showing gratitude to Allah?
A.Among the considerable signs of showing gratitude to Allah are Zakah and charity. When a Muslim pays his Zakah or spends something in charity, his soul is purified from miserliness and he rises to the peaks of magnanimity and honor. This very act of spending money in charity and Zakah is itself a great sign of showing gratitude to Almighty Allah. Of course, all Muslims are commanded to show gratitude to Allah night and day.
Tackling the issue in more detailed manner, we cite the fatwa issued by Dr. Muzzamil Siddiqi, former President of the Islamic Society of North America (ISNA) that reads:
Almighty Allah says: “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. It is Allah Who hath created the heavens and the earth and sendeth down rain from the skies, and with it bringeth out fruits wherewith to feed you: it is He Who hath made the ships subject to you, that they may sail through the sea by His Command; and the rivers (also) hath He made subject to you. And He hath made subject to you the sun and the moon, both diligently pursuing their courses: and the Night and the Day hath He (also) made subject to you. And He giveth you of all that ye ask for. But if ye count the favors of Allah, never will ye be able to number them. Verily, man is given up to injustice and ingratitude.” (Ibrahim: 31-34)
Allah has given us many things. His blessings are countless. We should be thankful to Him all the time. We should also show our gratitude by doing good to others, by helping the poor and by spending in His cause.
A believer does good deeds recognizing Allah’s goodness to him/herself. A believer’s way with wealth is that he/she enjoys it with moderation and spends it to seek Allah’s blessings in the Hereafter. Almighty Allah says: “But seek, with the (wealth) which Allah has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this World: but do thou good, as Allah has been good to thee, and seek not (occasions for) mischief in the land: for Allah loves not those who do mischief.” (Al-Qasas:77)
In the Qur’an there are five words used for charity: Zakah (obligatory charity), sadaqah (charity), khairat (good deeds), ihsan (kindness and consideration), infaq fi sabil Allah (spending for the sake of Allah).
Why is there so much emphasis on charity and generosity? Because charity elevates the human personality by removing selfishness, greed and materialism. It creates compassion, care, love and kindness. It makes a person more thankful to Allah. It helps those who are in need and it provides funds for good causes and for community projects.
The Qur’an says that all Prophets of Allah preached Salah and Zakah: “And We made them leaders, guiding (men) by Our Command, and We sent them inspiration to do good deeds, to establish regular prayers, and to practice regular charity; and they constantly served Us.” (Al-Anbiya’:73)
Almighty Allah has promised many blessings for those who help the poor and give in His cause. Allah says in the Qur’an: “The Believers must (eventually) win through, Those who humble themselves in their prayers; Who avoid vain talk; Who are active in deeds of charity…” (Al-Mu’minun:1-4)
Almighty Allah also says: “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.” (Al-Baqarah: 277)
The Prophet (peace and blessings be upon him) said: “Never does charity cause wealth to diminish.” (At-Tirmidhi, Hadith no. 2247)
There are also many warnings against those who do not spend in the way of Allah: “And there are those who collect 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, ‘This is the (treasure) which ye buried for yourselves: taste ye, then, the (treasures) ye buried!’” (At-Tawbah:34-35)
Almighty Allah also says: “And spend something (in charity) out of the substance which We have bestowed on you, before Death should come to any of you and he should say, “O my Lord! Why didst Thou not give me respite for a little while? I should then have given (largely) in charity, and I should have been one of the doers of good.” But to no soul will Allah grant respite when the time appointed (for it) has come; and Allah is well-acquainted with (all) that ye do.” (Al-Munafiqun 63:10-11)
Zakah is an obligation.
Zakah is obligatory like Salah. There are some Muslims who do not pay Zakah and there are some who give whatever they feel like giving, without observing the rules of Zakah. Muslims must learn the rules of Zakah, just as they learn the rules of Salah. Briefly the rules are as follows:
Zakah is obligatory on those who have the nisab (i.e. the minimum wealth owned for one year). It is about 3 ounces of gold or its cash value. Muslims should calculate carefully all their wealth. After deducting their personal and family expenses whatever is left they must give Zakah on it. The ratio of Zakah on cash, gold and silver is a minimum of 2.5%. The personal belongings such as residential home, car, clothes, furniture, computer, books etc. are exempt from Zakah. Women’s jewelry is Zakatable.
Zakah is for the 1. Poor, 2. Needy, 3. Those who administer the Zakah, 4. Those whose hearts are reconciled for Islam (new Muslims etc.), 5. To free the slaves, 6. Those unable to pay their debts, 7. Travelers rendered helpless, 8. In the Way of Allah. These categories are mentioned in the Qur’an in Surah At-Tawbah(Sura 9) verse number 60.
Those who have enough for their basic needs should not take Zakah. One should not give Zakah to his/her own parents, children or dependants. Zakah is also to help the needy Muslims only. Non-Muslims can be helped from sadaqat and other charities.
Sadaqatul Fitr or Zakatul -Fitr:
This is a special charity for the month of Ramadan. All those who are supposed to give the Zakah must give sadaqatul Fitr in Ramadan for themselves as well as on behalf of their dependants. It is estimated about £3.00 in the UK per person(or$7.00 per person in the US). This charity should be given during Ramadan or before the `Idul Fitr prayer.”
Zakah on Women’s Jewelry: Clarification
Q. You have stated several times that women’s jewelry are exempt from zakah. Yet I have come across three Hadiths that are clear in making such zakah obligatory.Could you please tell me what is the basis of the opposite view.
A. Yes, these three Hadiths are often quoted in support of the view that women’s jewelry is liable to zakah. They are given in similar wording. One of them is reported by Asmaa bint Yazeed who says: “I went with my maternal aunt to the Prophet, and we were wearing gold bracelets. The Prophet asked us if we gave zakah for them, and we answered in the negative. He said: “Do you not fear that God should give you bracelets of fire? Give zakah for it.” (Related by Ahmad). Another is reported by Aishah(Radiyallahu anhu): “The Prophet came to my room and found me wearing silver rings. He asked: ‘What is this, Aishah?’ I said: ‘I have obtained them to adorn myself for your sake.’ He said: ‘Do you pay its zakah?’ I said that I did not. He said: ‘This is sufficient for a share of fire.’” (Related by Abu Dawood, Al-Daraqutni and Al-Bayhaqi).
It should be noted that none of the three Hadiths is related in the authentic collections of Imam Malik(Al-muwatta), Al-Bukhari and Muslim.
Nevertheless, the Sahfie, Maliki and Hanbali schools of Fiqh give the ruling I have stated that women jewelry is exempt from zakah. The basis is similarly valid. Al-Bayhaqi reports: “Jabir ibn Abdullah was asked whether women’s jewelry is liable to zakah, and he said that it is not. He was asked, ‘even if its value is a thousand dinars?’ He said: ‘And even more.’” Al-Bayhaqi also reports that Asma’ bint Abu Bakr gave her daughters gold jewelry worth 50 000 and did not pay zakah for it. In Al-Muwatta, a very popular book in West Africa, which is rated as equal in authenticity to Al-Bukhari and Muslim, it is reported that Aishah was looking after her nieces, who were orphans, and they had jewelry but she did not pay zakah for it. Similarly, Abdullah ibn Umar gave his daughters and servants gold jewelry and paid no zakah for it. All these reports show the basis for the ruling. In addition I may say that a main principle in zakah is that it is liable on property that is, by its nature, liable to growth. Needless to say, women’s jewelry is not liable in this way. Hence, it is not subject to zakah.
Q1 Since we are administering Zakat donations from donors to recipients, how much can we keep for our expenses. Can we keep a fixed amount (like 5% or 10 %) or it has to determined each time based on total expenses?
A1 According to the Qur’an (al-Tawbah 9:60) one of the eight categories of people who can take Zakat are “those who are employed to collect it” (al-’amilin ‘alayha). Those who collect the Zakat are allowed to take their reasonable expenses from the Zakat charity. These expenses may include but are not limited to office expenses, employees’ salaries, travel expenses, postage and bank expenses etc. However, the expenses have to be actual expenses, you are not allowed to take more than what you spend. You should be also very careful in these expenses and should not spend more than what is necessary. However, to make a long-term plan for hiring employees, renting offices etc. you may need a sure amount of funds. Thus it is permissible to withdraw a fixed amount such as 5% or 10% or more for this purpose, but you are only entitled to keep the actual expenses. At the end of a year whatever is left after meeting the expenses should be returned to the Zakat fund and should be disbursed among the recipients of Zakat.
Q2 We are involved in projects in the fields of education, health and poverty alleviation. Instead of giving money to people we are interested in long term solutions like establishing Hospitals, Schools and training institutions in an integrated manner in rural areas. Can we use Zakat money for establishing such institutions?
A2 Majority of Muslim jurists of the past were of the opinion that Zakat money should be given to the poor and needy. They should be made owners of this money (tamlik al-Zakat) and it should not be used in public and social welfare projects. Thus you will find in the books of fiqh statements emphasizing the money should not be used to build schools, hospitals, hostels etc. because this money belong to poor and it should be given to them. There are some jurists who still hold the same opinion in a very strict manner. However, there are a number of modern jurists, such as Muhammad ‘Abduh, Rashid Rida, Maulana Mawdudi, Amin Ahsan Islahi, Yusuf al-Qaradawi and some Fatwa organizations in Kuwait and Egypt, who are of the opinion that Zakat money can be used to finance the public welfare programs. Their argument is that in the past Muslim governments used to finance such projects from ‘Ushr, Ghanimah, Kiraj etc. Now these sources are not available and also many governments are negligent in this matter. Many Muslims are living in areas where there are no Muslim governments. Furthermore the financial needs of the people have become so enormous and diverse that earlier rules and restrictions cannot be applied and may not be very useful. This issue is controversial but I am inclined to accept the position of modern scholars in this matter. It seems to me that the best way to alleviate poverty among Muslims is to develop financial institutions. There will be always some need for cash disbursement of Zakat, but some Zakat should be used for the social welfare of Muslims.
It is important to keep in mind that Zakat is only for those categories of people who are specified in Surah al-Tawbah, verse 60. One must be very careful that this money is not misused and it should not become a mean to enrich the rich and to neglect the poor. The schools and hospitals that are built from this money should be primarily for the poor and in poor areas. The rich people, if they use them,then they should be charged the reasonable fee and this should go back to such charitable institutions.
Q3 Can Zakat money be invested for the experimentation or otherwise for the equity based financing models which are considered Islamic to help alleviate poverty?
A3 The equity based financing models should not use Zakat. They are business ventures and Muslims should establish them from other sources. However, since Zakat money can be used to provide a home for a needy person, it is possible that a poor person who has difficulty to rent a house for him and his family, given some help to purchase a modest home through the Islamic equity based housing program.
Q4 We keep all Zakat donations separate from other donations in money market account and disburse them directly from there. We do receive an income (no interest) from this account as it is invested in money market. First of all, are we allowed to do this kind of investment of Zakat money and secondly how this income should be treated?
A4 It is permissible to invest the Zakat money in non-interest bearing ventures. Zakat, however, should never be used in any interest (riba) bearing activities. One should make sure that investments are conservative in order to protect this money from any risk and loss. Whatever profits taken from these investments are part of Zakat and they should only be used for Zakat expenditures. Of course, any investment expenses and commissions can be taken out from the profits thus realized.
Q5 Is it allowed to give Zakat money to a Muslim who is very poor but he is not very religious? He does not offer his prayers regularly, nor does he observe fasting in Ramadan. Please advise.
A5 Primarily the Zakat is to help the poor and needy Muslims. It can also be given to “those whose hearts are to be reconciled to Islam” (Surah al-Tawbah 9:60) This means that even a non-Muslim can receive some Zakat,if there is a hope that he/she can be guided to the truth of Islam.Similarly,if you think that by giving Zakat,you can win the heart of a misguided Muslim and bring him back to Islam, then Zakat can be given to him. According to some jurists such people also come in the category of “mu’allafutul qulub”. You help him with Zakat and remind to follow his religion. Perhaps by this good treatment he will come back to Islam. Very often we Muslims give da’wah to others, but we do not take care of their physical and financial needs. Poverty sometimes pushes people to neglect their faith. The Prophet -peace be upon him- called some poverty “an evil that sometime make people forget Allah” (faqran munsiyan, see al-Tirmidhi, Hadith no. 2228).
However, we should also be careful in giving Zakat. We should not give Zakat to any one who may use it to indulge in sins or to rebel against Allah and His deen.
Q6 What is the significance of fasting in the month of Shawwal? Is this based on the Qur’an and Sunnah? Please enlighten.
A6 Fasting of six days in the month of Shawwal is mentioned in a Hadith of the Prophet -peace be upon him. He said, “Whosoever observes fast in Ramadan and then follows up with six fasts in Shawwal, will be regarded as though he had been fasting every day.” (Sahih Muslim, Kitab al-Sawm, Hadith no. 1984) The meaning is that the reward is like the reward of a person who is always in fast every day of his/her life. It is highly recommended to fast six days in Shawwal, but it is not obligatory (fard). Those who want to fast, it is better that they start fasting from the 2nd day of Shawwal, but they can fast after the Eidul Fitr any six days during the whole month of Shawwal. It is not required to fast six days continuously without any interruption. One can fast according to convenience any time during the month and the fast is very much like the fasts of Ramadan.
Q7 I fast now regularly during Ramadan, but in the past I missed many fasts of Ramadan without any excuse. I regret that very much and I want to make up for the days that I missed. Please tell me how can I do that.
A7 Fasting during the month of Ramadan is an obligation (fard) upon every adult Muslim who is not sick or on a journey. It is a sin to miss the fasts of Ramadan without any excuse. The Prophet -peace be upon him- said, “Whosoever broke even one fast of Ramadan without an excuse or sickness, even if he/she fasted the whole life after that it will not compensate what he/she missed.” (Tirmidhi, Kitab al-Sawm, Hadith no. 655) Since you regret your negligence, I suggest that you repent sincerely and ask Allah’s forgiveness. Allah has promised that those who repent sincerely, Allah accepts their repentance and forgives them. You should also try to make up for your missed days. Calculate how many days of Ramadan you missed. Make qada’ for those days by fasting one day for each day that you missed. If you cannot then give the Kaffarah, which is a day’s meals or its value to be given to a needy person. We estimate about ten dollars per day for each day’s fast. Thus by doing these deeds, you may not be able to compensate totally for the missed days of Ramadan, but at least you will express your sincere repentance and effort to fulfill the commands of Allah.
Courtesy of Dr. Muzammil Siddiqi .
Q. A person adds to his savings every month. Please comment on how he should calculate his zakah.
A. Everyone should have a zakah date, which is the date when he first owned an amount equivalent to the threshold of zakah, determined at 85 grams of gold. Every year, on that date, you calculate what you have. If it is over this threshold, you pay your zakah on the entire amount, even though some of the money might have been with you for only a few days. Suppose that last year you had a saving of 10,000 Dalassi, and you paid your zakah for this amount. During the year you added to your savings different amounts, ranging from 50 to 300 dalassi every month, and on your zakah date this year you have 12,000 dalassi, you pay your zakah on this amount, even though you added your last savings only one month ago. Do not forget that by making this addition, you are a little richer and you have paid all your living expenses. You are in a much better position than many people. To express your gratitude to God for giving you this much, you pay your zakah to help those who are less fortunate than you.
Pregnancy, Nursing and Fasting
Q. I could not fast during the last two years because I was pregnant first and then I was breast-feeding my child. On doctors’advice, I felt that I should not fast. How should I compensate for non-fasting?
A. Women often find themselves in the situation where they are pregnant one year and breast-feeding the next year. If this carries on for a few years during the reproductive period in a woman’s life, it is likely she will not be able to fast for several years. If she is required to make up for all this in fasting, she will find herself with a very heavy load of compensation, that she may not be able to manage. Since Islam is both practical and easy to implement, God has allowed women in such a situation to resort to the other method of compensation, which is to feed a poor person two meals for each day of non-fasting.
This means that the lady should make this sort of compensation, feeding a poor person for sixty days, or sixty poor persons for one day,or any combination of the two,provided always that for each day, she gives one poor person two meals of the average type her family gets in normal time.
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Posted - 06 Oct 2006 : 02:12:19
