AZ - ZAKAAT

In a Hadith, the Prophet (Sallallaahu 'Alaihi Wasallam) said:

"Islam is based on five pillars:

The affirmation of Laa ilaaha illallaahu Muhammadur Rasulullah,
The performance of Salah,
The payment of Zakaat,
The observance of the fast of Ramadhan, and
The performance of Hajj for those who have the means."

Zakaat is the third pillar of Islam, and in several places in the Qur'an, it is commanded for Muslims together with Salah:

"Establish Salah, give charity (give Zakaat...)."

Therefore, establishing Salah and practicing Zakaat or sadaqah are distinctive signs of Muslims, and neglecting or rejecting them is the work of atheists or polytheists, as confirmed by Allah Ta'ala Himself in His sublime Book:

"...establish Salah and do not be from the Mushrikeen." (30:31)

"Destruction be to the Mushrikeen who do not pay Zakaat and who disbelieve in the Aakhirah." (41:6-7)

ZAKAAT - 'IBAADAH‎

Zakaat, an order from Allah Ta'ala, is an 'Ibaadah that is imposed on wealth. Through this 'Ibaadah, a Mu'min demonstrates his devotion and sincerity towards his Rabb. Zakaat is not a burden; on the contrary, it is an 'Ibaadah that carries numerous rewards. Additionally, it guarantees us salvation in the Aakhirah, where no currency will be valid except for the good deeds we have performed with our bodies and property.

All our property and wealth have been granted to us by Allah, Ar-Razzaaq, to whom we are mere creatures and servants. Therefore, He has absolute control and authority over all our property and our lives. If He were to ask for our property, and even our lives, it is our duty to give everything to Him, without reluctance or hesitation. However, by His Grace and kindness, He does not demand everything; rather, He asks for only 2½% of the property He Himself has given us. This is required only once a year, not throughout the year. If, despite these blessings, one does not pay Zakaat, then one is truly unjust and ungrateful. In fact, who benefits from this action, if not our brothers and sisters in faith who are poor and in need? By neglecting Zakaat, we are causing them great harm and infringing upon their rights.

Throughout the year, people spend small and large amounts of money. If one is willing to spend significant amounts to satisfy one's needs, then is salvation in the Aakhirah not equally important? If one firmly believes in the Aakhirah, they should know that neglecting a Farz will lead to guilt in the Aakhirah, and one will have to answer to Allah Ta'ala for this negligence. What would one not do to escape prison or justice? One would give time, energy, and even empty a safe if necessary! Yet, compared to the punishments of the Aakhirah, prison is insignificant. So, how much more should one be prepared to sacrifice to avoid the Azaab-e-Aakhirah? All efforts made in this direction will appear small, compared to the rewards Allah Ta'ala has reserved for the obedient and submissive ones.

However, those who are stingy in spending in the path of Allah will bitterly regret it on the Day of Qiyamah. It will be a regret without solution or remedy, for Allah Ta'ala will question every servant about every favour He has granted them:

"Thereafter, on that day you will definitely be questioned about the bounties." (102:8)

On the Day of Judgment, a person will not be able to move from their place until they answer the questions posed by Allah. In a Hadith of Tirmizi, Rasulullah (Sallallaahu 'Alaihi Wasallam) said:

"The two feet of a person will not move from their Rabb on the Day of Qiyamah until they answer five things:

About their life: what they spent it on,
About their youth: how they spent it,
About their wealth: where they acquired it from,
Where they spent it, and
About their knowledge: how they acted on it."

THE IMPORTANCE OF ZAKAAT FOR THE PERFECTION OF IMAN

Allah Ta'ala, in Surah 51, verse 56, tells us:

"I have created man and Jinn only to worship Me."

Therefore, man was created solely to perform the 'Ibaadaat of Allah Ta'ala, and thus he becomes the 'Abd (servant) of Allah. As a servant, man must express his devotion and gratitude to his Master, Allah Ta'ala. Let us recognise that everything man enjoys and possesses—his limbs, faculties, health, life, wealth, and everything surrounding him—has its direct source in Allah, Rabb-ul-'Aalamin. The best way to show gratitude and thanks to one's Rabb for these blessings is by using all of these in obedience to Allah and in His path. By doing so, one will be considered a good servant.

Ibaadaat‎ (Devotion) for Allah Ta'ala can be divided into three categories:

Ibaadaat-e-Badaniyyah (Devotion performed through the physical body), such as Salah and fasting.
Ibaadaat-e-Maliyyah (Devotion performed through spending from one's wealth), such as Zakaat and Sadaqah.
Ibaadaat which involves both the physical body and wealth, such as Hajj.

In the sight of Allah Ta'ala, the true Mu'min are those who, after Imaan, strive in the way of Allah with both their body and wealth.

"The Mu'mineen are those who believe in only Allah and His Rasul (Sallallaahu 'Alaihi Wasallam) and then have no doubts, and they strive with their wealth and lives in Allah's way. These are the ones who are true." (49:15)

In the first few verses of Surah Al-Anfaal, listing the qualities of a good Mu'min, Allah Ta'ala says:

"...those who establish Salah and who spend from what We have provided for them. These are the true Mu'mineen..." (8:3-4)

Thus, a person deserves the title of a good servant and a good Mu'min only when they observe Ibaadaat in all three forms mentioned above. This implies that without giving Zakaat or without observing one of the three categories of Ibaadaat, a servant cannot be considered a good servant, nor a good Mu'min.

ZAKAAT AND THE PURIFICATION OF WEALTH

Literally, Zakaat means purification, growth, praise, and barakah. Indeed, this Ibaadaat purifies wealth, increases it, brings barakah to it, and is praiseworthy in the sight of Allah Ta'ala.

Allah Ta'ala addressed Nabi-e-Karim (Sallallaahu 'Alaihi Wasallam) in these words:

"Take charity from their wealth by which you may purify and cleanse them..." (9:103)

This demonstrates that Zakaat is an effective means of purifying oneself and one's wealth from impurities. This is why it was not obligatory for the Prophets (Alaihimus Salaam), as what they possessed was pure, and there was no need for purification. According to a Hadith of Muslim Sharif, Rasul-e-Akram (Sallallaahu 'Alaihi Wasallam) said:

"Sadaqah is not permissible for the family of Hadhrat Muhammad (Sallallaahu 'Alaihi Wasallam) because this is the impurity of the people."

This Hadith clearly shows that the amount given in Zakaat is an impurity that is taken to purify one's wealth.

In a Hadith of Abu Dawud, the Prophet (Sallallaahu 'Alaihi Wasallam) said in response to a question from Hadhrat 'Umar (Radiyallahu anhu):

"Allah Ta'ala has only imposed Zakaat so that, through it, the rest of the wealth may be purified..."

By this Hadith, Rasulullah (Sallallaahu 'Alaihi Wasallam) emphasised that Zakaat purifies the rest of the wealth.

Now, let us imagine the state of wealth on which Zakaat has not been paid!

DO WE HAVE THE RIGHT TO ACCUMULATE WEALTH?

This question has led to two extremes. On one side, there are those who are ignorant of the world and its comforts, and on the other side, there are those who are overwhelmed by worldly comforts and have become slaves to them.

The Sirat-ul-Mustaqim, as taught by Islam, is to regard wealth and goodness as praiseworthy, and sometimes even obligatory, for fulfilling one’s needs and responsibilities, without becoming enslaved to them.

The Sahabah (Radiyallaahu anhum) provided us with a clear and perfect example. They worked, traded, and despite this, they were the favourites and beloved of Allah Ta'ala. Why?, because wealth never prevented them from obeying the commandments of Allah Ta'ala, following the practices of the Prophet Hadhrat Muhammad (Sallallaahu 'Alaihi Wasallam), or fighting in the path of Allah. On the contrary, they spent the majority of their wealth in the path of Allah and in Sadaqah.

The examples of Hadhrat Abu Bakr (Radiyallahu anhu), Hadhrat 'Usman Ghani (Radiyallahu anhu), and Hadhrat Abdur Rahmaan Bin 'Auf (Radiyallahu anhu) are well-known.

Let us emphasise that anything that serves the cause of Allah and is in accordance with the Kitaabullah and the Sunnah of Nabi-e-Karim (Sallallaahu 'Alaihi Wasallam) is part of the Aakhirah. On the other hand, anything that serves a cause other than the above is of this Dunya, even if it appears to be Ibaadah. The key factor is the niyah (intention).

Working in the market and calling out to sell one's goods to provide for oneself and one's family, without engaging in anything Haram, is considered Ibaadah and serves the cause of the Aakhirah. However, reading Tasbeehaat in the Masjid to be noticed by people, or reading the Qur'an in a melodious voice to be recognised as or called a great Qaari, is of the Dunya because there is no intention to seek the pleasure of Allah Ta'ala. Even if the action is an Ibaadah, if it is done for show or to gain the honour of people, it is not valid in the Aakhirah.

Islamically, it is permissible to accumulate wealth to satisfy one's needs and those of one's family, provided that one does not neglect their duties towards Allah Ta'ala, their subordinates, and especially towards the poor and needy.

Wealth has a dual nature, much like the water of the sea. For a ship to sail, it must be on water. In this state, it will reach its destination. However, if water enters the ship, it will cause the destruction of those on board. Similarly, worldly wealth is necessary to lead a life, but if this wealth enters the heart, it will cause serious harm, bringing about the death of everything within the heart—Imaan, Taqwa, Deen, and so on.

We must reflect on a verse where Allah Ta'ala seemingly declares the accumulation of wealth Haram: "... Verily, those who hoard gold and silver and do not spend it in the way of Allah, then give them the good news of a painful punishment. The Day when it will be heated in the fire of Jahannam and their foreheads, their sides and their backs will be branded with it. 'This is what you used to hoard for yourselves, so taste what you hoarded'." (9:34-35).

These verses indicate that hoarding wealth without spending it in the way of Allah is prohibited. However, if we look further to verse 103 of the same Surah, Allah Ta'ala says:

"Take charity from their wealth by which you may purify and cleanse them."

Here, Allah shows that an Islamic ruler has the right to claim a share of the wealth in the form of Sadaqah (Zakaat), and that Sadaqah is obligatory on accumulated wealth.

When verses 34-35 and 103 of Surah At-Tawbah are examined together, we can deduce the following:

Verses 34-35 of Surah At-Tawbah have been abrogated by verse 103 of the same Surah, or
Verses 34-35 refer to those who accumulate wealth without paying the due rights, such as Zakaat, spending in Sadaqah, and assisting the poor and needy.

In a Hadith narrated by Abu Dawud, the Prophet (Sallallaahu 'Alaihi Wasallam) said:

"Allah has only made Zakaat obligatory in order to purify our wealth. And Allah has only imposed inheritance on the wealth that remains after us."

Inheritance applies to accumulated wealth left by the deceased. Thus, it can be inferred that verses 34-35, which prohibit the accumulation of wealth, cannot be generalised. In a Hadith narrated by Abu Dawud, it is further clarified that even accumulated wealth on which Zakaat has been paid is no longer considered Kanz (hoarded wealth); hence, it does not fall under the prohibition of verses 34-35.

Hadhrat Ummul Mu'mineen Salmah (Radiyallahu anha) narrated:

"We used to wear gold necklaces. So, I asked the Prophet (Sallallaahu 'Alaihi Wasallam) if this was considered the 'Kanz' (hoarded wealth)."

In response, the Prophet (Sallallaahu 'Alaihi Wasallam) replied that wealth on which Zakaat has been paid and has reached the nisab (minimum threshold) is not considered Kanz.

Hadhrat 'Umar (Radiyallahu anhu) said that verses 34-35 of Surah At-Tawbah were revealed before the law regarding Zakaat was revealed. However, when the law of Zakaat was made obligatory, Allah Ta'ala made it a means of purifying wealth. According to another tradition, Hadhrat 'Umar (Radiyallahu anhu) said:

"Whatever wealth you have on which Zakaat has been paid, is not considered Kanz, even if it is buried underground. However, any property on which Zakaat has not been paid is Kanz, and its owner will be marked with plates made of their wealth, which will be heated in the fire of Hell, even if the wealth is on earth."

In a Hadith reported by Al-Haakim in Mustadrak, the Prophet (Sallallaahu 'Alaihi Wasallam) said:

"When you have paid Zakaat on your property, then, without a doubt, you have removed its evils from yourself."

In short, according to Islamic principles, accumulating wealth is permitted, provided that:

All obligations, such as Zakaat, Sadaqah, and helping the poor, are fulfilled.
One is not blinded by wealth.
One does not become a slave to wealth.

However, we often witness that those who accumulate wealth undergo a change for the worse. They may become arrogant, snobbish, and even greedy. This is the very behaviour that Islam forbids.

In fact, it is due to all this that a Hadith recommends keeping only those possessions that are sufficient to lead one’s life, with nothing beyond one’s necessities. The abundance of wealth often leads to sin and, subsequently, misguidance. However, wealth in itself is permissible. It all depends on the person, not the wealth.

WHO MUST PAY ZAKAAT?

As we have seen, Zakaat is an Ibaadah that is fulfilled through wealth. It is not obligatory on everyone indiscriminately but only on the one who possesses wealth. There are two categories of people in regard to Zakaat: the rich and the poor.

Clearly, Zakaat is not Farz on a poor person who has nothing, as Allah Ta'ala, in His infinite wisdom, does not impose anything beyond the capacity of His servant. Therefore, the person who must be concerned about paying Zakaat is the rich. A Hadith of the Prophet (Sallallaahu 'Alaihi Wasallam) confirms that Zakaat is Farz only on the rich:

"… inform them that Allah Ta'ala has made Sadaqah/Zakaat obligatory (Farz) on them, and it will be collected from the rich of the community and then distributed to the poor among them." (Bukhari)

Having established that Zakaat is Farz on the rich, we now need to understand the criteria for being considered rich. In a Hadith from Bukhari Sharif, Rasulullah (Sallallaahu 'Alaihi Wasallam) said:

"There is no Sadaqah on anyone who possesses less than 5 uqiyah."

This indicates that anyone who has 5 uqiyah (200 dirhams, with 1 uqiyah = 40 dirhams) or more is considered rich in an Islamic context, and for such a person, Zakaat becomes Farz (obligatory).

According to a Hadith narrated by Hadhrat 'Ali (Radiyallahu anhu) and reported by Ibn Jarir (Rahimahullah), the Prophet (Sallallaahu 'Alaihi Wasallam) said:

"Zakaat is not levied on less than 200 dirhams. For every 20 mithqaal (1 mithqaal = 10 dirhams, so 20 mithqaal = 200 dirhams), there is ½ mithqaal as Zakaat. No Zakaat is due on an amount less than that."

In a Hadith of Abu Dawud narrated by Hadhrat 'Ali (Radiyallahu anhu), the Prophet (Sallallaahu 'Alaihi Wasallam) said:

"When you have 200 dirhams and one dirham, you have crossed the threshold (where Zakaat becomes Farz i.e., the nisab has been reached). In this case, 5 dirhams is obligatory as Zakaat. As for gold, there is no obligation until you have 20 dinars. Once you have 20 dinars, Zakaat becomes obligatory, and ½ dinar must be given as Zakaat."

Hadhrat Ibn-ul-Munzir (Rahimahullah) states:

"The scholars (Ahl-e-‘Ilm) are unanimous in the opinion that Zakaat is obligatory on gold once it reaches the value of 20 mithqaal (i.e., 20 dinars, which is equivalent to 200 dirhams). However, Al-Hassan has said that Zakaat is not obligatory until the value reaches 40 mithqaal. The majority of scholars maintain that the nisab for gold is 20 mithqaal, without comparing its value to dirhams or silver."(Al-Mughni)

The Fuqaha and the Aimmah Mujtahideen (Rahimahumullah) such as Imam Abu Hanifah (Rahimahullah), Imam Malik (Rahimahullah), Imam Shaafi’i (Rahimahullah), and Imam Ahmad bin Hambal (Rahimahullah) were unanimous on the obligation of giving Zakaat on 20 dinars (i.e., 2.5% or 1/40).

Hadhrat Abu Ubaid (Radiyallahu anhu) reported from Hadhrat Anas (Radiyallahu anhu) who said:

"Hadhrat 'Umar (Radiyallahu anhu) instructed me to collect Zakaat. He told me to take half a dinar for every 20 dinars and one dirham for every 4 dinars in excess. He instructed me to take 5 dirhams for every 200 dirhams, and one dirham for every 40 dirhams in excess."

In a Hadith reported by Tirmidhi, the Prophet (Sallallaahu 'Alaihi Wasallam) said:

"Bring the Sadaqah of silver. For every 40 dirhams, give 1 dirham. No Zakaat is due on 190 dirhams, but once it reaches 200 dirhams, 5 dirhams are due as Zakaat."

It is important to note that possessing the aforementioned value in forms such as:

Jewellery (whether gold or silver),
Cash money,
Commercial goods,

only makes a person rich when these assets exceed their basic needs, including possessions such as a house, clothes, tools, and transportation. Debts should also be deducted when calculating Zakaat. These non-wealth items (such as houses, clothes, etc.) are not included in the calculation of Zakaat. Only gold, silver, cash, and commercial goods are considered.

In conclusion, Zakaat becomes obligatory once a person’s wealth reaches the value of 200 dirhams. If someone does not possess this amount, then Zakaat is not Farz on them.

May Allah Rabb-ul-Aalameen not make us slaves to our wealth. May He preserve us from greed and the love of wealth. May He grant us the Taufiq to pay Zakaat. (Aameen) (See the article on wealth)

[English version of "Az - zakaat" – Al Haadi – Vol. 2 No.6]