'Whoever guides (another) to a good deed will get a reward similar to the one who performs it.'

Chairty - زكاة‎‎

Charity ZakahWhat is Zakah?

Zakah “that which purifies” is one of the five pillars of Islam and is a religious obligation for all Muslim’s who meet the necessary criteria of wealth, a duty performed on a regular basis for a Muslim.
Zakah is not an option it is a compulsory act for all Muslims and is a contribution paid once a year on savings and wealth above a minimum amount known as nisab of 2.5%.
This giving is to “cleanse” one’s wealth and possessions from excessive desire or greed for them. The idea is, that by giving this money you learn not to place too much importance on material wealth (cash and possessions).
Zakah is a compulsory payment and is neither charity nor a tax and is expected from every Muslim individual. It is paid on the net balance after a Muslim has spent on basic necessities, family expenses, due credits, donations and taxes.
Zakah provides us with the opportunity of sharing our excess wealth with those less fortunate than ourselves. In fact, we and our wealth belong to Allah.
He is the real owner and we are merely the trustees of His wealth. We do our duty as trustees if we pay Zakah as an obligatory part of worship.
Islam is a complete code of life which includes among other things, the economic side of life. Islam has its own economic principles. Zakah is one of the basic principles of the Islamic economy, based on social welfare and fair distribution of wealth.
In addition to the compulsory payment of Zakah, Muslims are encouraged in the Qur'an to make voluntary contributions - Sadaqah (Charity) to help the poor and needy, and for other social welfare purposes.
“You shall observe the Contact Prayers (Salah) and give the obligatory charity (Zakah), and bow down with those who bow down.” (Al-Baqarah 2:43)
The Prophet (peace and blessings of Allah be upon him) sent Mu’adh (may Allah be pleased with him) to Yemen and said,
“.. teach them that Allah has made it obligatory for them to pay the Zakat from their property and it is to be taken from the wealthy among them and given to the poor." (Sahih Al-Bukhari)
Through the payment of Zakah, the rich share their wealth with the poor and thus the process of concentration of wealth is checked and fair distribution ensured. To qualify to pay Zakah a Muslim must have more wealth than the Nisab - a minimum monetary value.
Nisab

Nisab is the value of a certain weight of gold or silver. The amount of Gold that constitutes the value of nisab is 87.48 grams (3.08 oz). The amount of Silver is 612.36 grams (21.6 oz).
Zakah Nisab
As these values fluctuate it is necessary to find out their value at the time of calculating Zakah. Find out the lower of the two, and use the lower one as nisab.
The Nisab value of gold should only be used if the asset of one's wealth is only gold. If one has mixed wealth, which includes having cash, silver and gold, the Nisab value of Silver is used to determine the minimum threshold of paying Zakah.
Nisab for Gold is 20 mithqal, a measure which is equivalent to 87.48 grams (3.08 oz) of Pure Gold.
Nisab for Silver and currencies made from Silver is 200 dirhams, which is equivalent to 612.36 grams (21.6 oz) of Pure Silver.
Note: If the prices are in ounces, one will have to be convert them to grams:
1 ounce (oz) = 28.35 grams (g).
Example 1: Based on wealth of 500g of Gold
Nisab of Gold = 87.48g
Zakatable Wealth = 500g
In currency terms, one must first find out the actual live price of Gold per gram in their currency on the day when calculating their Zakat.
In this example, to keep things simple we will use 1g of Gold = £30
This is worked out as follows:
500g x price of gold per gram (£30) = £15000
Zakat is payable at 2.5% of this amount (1/40th), which works out to (2.5/100) x £15000 = £375
Example 2: Based on wealth of 5000g of Silver
Nisab of Silver = 612.36g
Zakatable Wealth = 5000g
In currency terms, one must first find out the actual live price of Silver per gram in their currency on the day when calculating their Zakat.
In this example, to keep things simple we will use 1g of Silver = £0.40
In currency terms, this is worked out as follows:
5000g x price of silver per gram (£0.40) = £2000
Zakat is payable at 2.5% of this amount (1/40th), which works out to (2.5/100) x £2000 = £50
Praise be to Allah.
Eight categories who are entitled to Zakah
Allah, may He be exalted, says (interpretation of the meaning):
“As-Sadaqaat (here it means Zakah) are only for the Fuqaraa’ (poor), and AlMasaakeen (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 Allah’s Cause (i.e. for Mujahideen — those fighting in a holy battle), and for the wayfarer (a traveler who is cut off from everything); a duty imposed by Allah. And Allah is All-Knower, All-Wise.” (Al-Tawbah 9:60)
The first and second - are the fuqara’ and Poor Needymasaakeen (the poor and needy). They should be given Zakah 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 Zakah because of their need.
The third - 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 Zakah.
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 Zakah.
The fourth - “to attract the hearts of those who have been inclined (towards Islam)”. These are people who may be given Zakah in order to open their hearts towards Islam, either a kafir (non-believer) 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 Zakah 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.
These four may be given Zakah 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 Zakah and it will remain permissible for them, because Allah described them as being entitled to it and says,
“As-Sadaqaat (here it means Zakah) are only for the Fuqaraa’ (poor), and AlMasaakeen (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 Zakah) 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 Zakah, such as if we were to give him ten thousand because he is poor and that will suffice him for one year, then Allah 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 Zakah money that he took, because it now belongs to him.
The fifth - slaves. The scholars explained this in three ways:
Freedom1.       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.
2.       A slave who may be bought with Zakah funds and set free.
3.       A Muslim prisoner who has been captured by the kuffar (non-believers); the kuffar may be given Zakah funds to ransom this prisoner.

This also applies to kidnapping: if a kafir or Muslim has kidnapped a Muslim, there is nothing wrong with ransoming this person with Zakah 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 - 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 honor comes and reconciles between these two tribes, incurring expenses for which he takes responsibility.
So we should give this man money from Zakah, in appreciation of his great effort which has put an end to enmity and hostility and bloodshed among believers.
He should be given Zakah 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 Zakah funds so long as he does not have any wealth that could be used to pay off the debt.
The seventh - “for Allah’s Cause”. What is meant here is jihad for the sake of Allah and nothing else. Zakah should be given to those who are fighting for the sake of Allah, who are evidently fighting so that the word of Allah will be supreme.
They should, given whatever they need of Zakah in the form of money, weapons and so on. It is permissible to buy weapons for them from the Zakah funds so that they may use them for fighting, but it is essential that the fighting be for the sake of Allah.
Fighting for the sake of Allah was explained by the Messenger (peace and blessings of Allah 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 Allah? He said,
“The one who fights so that the word of Allah may be supreme is the one who is fighting for the sake of Allah.”
Jihad
The man who fights for tribal or nationalistic reasons is not fighting for the sake of Allah and does not deserve what the one who fights for the sake of Allah 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 Allah either.
The one who fights to show off is fighting to earn a reputation, and he is not fighting for the sake of Allah. None of them are fighting for the sake of Allah, so they are not entitled to Zakah, because Allah says, “and for Allah’s Cause”.
The one who is fighting for Allah’s Cause is the one who is fighting so that word of Allah will be supreme.
The scholars said, “for Allah's cause” includes a man who devotes his time to seeking Islamic knowledge.
He may be given Zakah 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 Allah. Imam Ahmad (may Allah have mercy on him) said,
“There is nothing equivalent to knowledge for one who has the right intention.”
Knowledge is the basis of all Sharia, and there is no Sharia except with knowledge. Allah 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 Allah, 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 - wayfarers, i.e., travelers who are cut off from everything and have no money. Such a traveler may be given enough Zakah to enable him to reach his homeland, even if he is rich in his own country, because he is in need.wayfarer
In this case, we do not say that the traveler 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 Zakah, then it is up to him.
If we find a person who is travelling from Makkah to Madina, and he loses his money (and supplies) and does not have anything,

but he is rich in Madina, then we should give him just enough to help him reach Madina, because this is what he needs, and we should not give him any more than that.
Conclusion
Now that we know the eight categories to whom Zakah may be given, Zakah should not be spent on other interests, whether public or private. Based on this, we should not use Zakah to build mosques, repair roads, build libraries and so on.
One may ask which of these categories should be given priority with regard to Zakah?
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 Allah started with them.

1 comment:

  1. maya allah guide you and purify your heart and mind.

    ReplyDelete