Zakâh

The Hadîth narrated by Hazrat Abdullah bin Umar R.A. clearly indicates that the structure of Islâm rests on five pillars, one of them is Zakâh.

Zakâh is a means of cleaning or purifying of one's wealth through the giving of a percentage of one's wealth remains unclean in the eyes of Allâh, with the result that it earns Allâh's displeasure.

THE COMMAND OF ZAKÂH FROM QUR'ÂN: "AND ESTABLISH SALÂH AND PAY ZAKÂH." (Surah Baqarah)

Zakâh is Fardh upon all Muslims possessing wealth equal in value to Nisâb 2.5% has to be given once every lunar year to needy Muslims as stipulated in the Qur'ân;

In the Qur'ân, the command of giving Zakâh is mentioned twenty-three times together with Salâh. This reveals that Zakâh is an ibaadah as important as Salâh.

Zakâh became Fardh on the Ummah in Makkah but the details were explained in Madinah. Zakâh was compulsory on previous Ummahs also, although the amounts and calculations were different.

Zakâh is not a tax, but an act of "Ibâdah". The discharging of Zakâh and the helping of the poor indicates that Islâm is not just an ordinary religion but one which is perfect and complete. Islâm is for the rich and the poor; fair to each individual according to his capabilities.

Virtues of Giving Zakaat

• "If a man pays the Zakâh due on his property (wealth) it causes its evil influence to vanish.

• "Protect your possession by payment of Zakaat."

• "Zakaat is a (great and strong) bridge of Islâm".

• Safety from calamities.

• Increase in wealth manifold.

• Allâh's pleasure will be attained.

• The poorer members of the community will be looked after.

• Rewards in Akhiraat (after death).

(The book 'Virtues of Charity'  by Moulana Zakariyya (R.A.) is recommended for more details.)

The Punishment for not Giving Zakâh

"And there are those who hoard gold and silver and do not spend it in the way of Allâh, announce to them a most grievious penalty (when) on the Day of Qiyâmah. Heat will be produced out of that wealth in the Fire of Jahannum.

Then with it they will be branded on their foreheads and their flanks and backs (It will be said to them) this is the treasure which you horded for yourselves taste then the treasure that you had been hoarding".

If Allâh Ta'aala gave anyone wealth and he does not pay Zakâh on it, his wealth will be transformed for him into a large bald snake with two black spots over its eyes, which will be put round his neck on the Day of Resurrection, will hold both of his Jaws and say to him, "I am your property; I am your treasurer."

If some people withhold Zakaat Allâh Ta'âla inflicts famine on them.

"No property is ever destroyed in a jungle or in a river for any other reason than the non payment of Zakâh."

Definition

Zakâh literally means 'to increase'. It also means 'to cleanse'. In Shari'ah it means the fixed portion of wealth that an owner of Nisâb has to give each lunar year to the needy Muslims as stipulted in the Qur'aan and make them the owner them the owners of the given wealth.

The Conditons of Zakâh

For a person to qualify in the giving of Zakâh, he has to be:

• A Muslim i.e. A Believer

• Mature

• Sane

• A free muslim and not a slave.

• When giving the Zakâh make the intention of giving the Zakâh.

• When giving Zakâh make the recipients the owner's of the given wealth.

Articles on which Zakâh is Paid

• Gold (Jewelery, utencils, etc)

• Silver (Jewelery, utencils, etc)

• Cash (i) Any currency. (ii) On hand or in bank or on loan.

• Merchandise

• Shares

• Live stock

• Agriculture (Ushar)

• Mining (Ushar)

NOTE: In some cases one will give Zakaat on Loans given.

The Nisâb:

The amount of wealth which makes one liable for Zakâh is known as NISÂB. Any person having wealth equal to or more than the following, is in possession of Nisâb and has to pay Zakâh.

• GOLD: 87,48 Grams or more

• SILVER: 612,36 Grams or more

• CASH MONEY: (At bank or on hand) equal in value to either the gold or silver whichever of these two is lower in value e.g.

• GOLD: 87,48 Grams valued R2000,00

• SILVER: 612,36 Grams valued R 500,00

• R500,00: is lesser one value.

Nisâb of Merchandise

Business goods or commodities that one trades must be to the value of 87,48 grams of gold or 612,36 grams of silver or more.

From the two, the one lesser in value will be the nisâb for merchandise.

Nisâb of Shareholders in a Partnership

If a person has shares with firms, companies, shops etc. then the share of each shareholder must be to the value of 87,48 grams of gold or 612,36 grams of silver or more. From the two the one lesser in value will be the nisaab for shares.

Nisaab of Stocking Farm

• Sheep and goats 40

• Cattle 30

• Camels 5

See schedule of Zakâh and ushar for details at the end of this section.

NOTE: There is a Zakâh called Ushar. A glimpse is given in the form of a schedule in the last section of this chapter so that one can understand Zakâh and Ushar easily.

Ushar, like Zakâh, is obligatory but its calculation is not 1/40; it is 1/10 or 1/20 in accordance with the situation. It is based on the production of items from the articles possessed or cultivated.

Items that are Exempted from Zakâh

• PERSONAL BELONGINGS: One's home, clothes, cars, household utensils, furniture etc.

• FIXTURES AND FITTINGS: Those items used in operating the business eg. tills, computers, shelves, fridges, vehicles, building, machines etc.

• LIABILITIES: If a person is owing money, then the amount he owes, should be deducted, and Zakâh be paid on the balance only. For ex- ample, a traders stock is equal to R5000 but he owes R2000 therefore, Zakâh will be payable on R3000 only.

• Imitation Jewellery and Diamonds, and precious stones.

NB. Zakâh can be given in cash or kind. One may give money, goods or produce but these should be of average quality and a realistic value should be placed on them.

The Recipients of Zakâh

Zakâh should be given to the Baitul-Maal of an Islâmic State. If one lives in a place where there is no Baitul-Maal, then Zakâh could be given to such a Muslim organisation which takes responsibility of channeling it to its rightful recipients. Alternatively, it could also be given directly to persons deserving Zakâh. The following persons are mentioned in the Qur'ân as deserving:

• FUQARAA: Persons who have wealth but not equivalent to the amount of Nisaab.

• MASAAKEEN: One who has nothing and is extremely poor.

• AL-AAMILEEN: Those persons appointed by the Islâmic ruler in an Is- lamic state, to collect Zakâh for the Baitul-Maal. This person's wages will be drawn from the Baitul-Maal even though he is not a needy person.

• MUALLAFATUL-QULOOB: During the time of Rasûlullah (S.A.W.), people who accepted Islâm were persecuted by the enemies because of their acceptance of Islâm. These people were assisted by the Baitul-Maal to safeguard them against the enemies. They were called the "Muallafa- tul Quloob".

• AL-GHAARIMEEN: A person who is in debt and does not have sufficient wealth to pay his debt. Such a person may be assisted to pay his debt.

• ARRIQAAB: Those persons who are slaves but whose masters have agreed to set them free on payment of a fixed amount. Zakâh may be used to puchase their freedom through the use of Zakâh Islâm was able to abolish slavery.

• FEE-SABEELILLAH: Those who ar away from home and in the path of Allâh (Jihaad), and those seeking knowledge, or stranded Hajee in need.

• IBNUS-SABEEL: Travellers (Musafirs) who are stranded may be helped to return to their homes although they may be wealthy at home.

Persons to whom Zakâh may not be Given

• A Kâfir  (non-Muslim)

• A Rich Person: Any person or his children who have goods to the value of Nisâb.

• The Family of Rasûlullâh : The Banu Hashim who are the de scendants of Rasûlullah (S.A.W.). The families of Hazrat Ali R.A., Hazrat Abbaas R.A, Hazrat Ja'far R.A., Hazrat Aqeel R.A., Hazrat Haarith R.A. and the descendants of the freed slaves of the Banu Ha- shim should not be given Zakâh.

• Immediate Relations: One's father, mother, grand-father, grand-mother, son, daughter, grandson, grand-daughter etc.

• Ones's Wife: Zakâh may not be given to one's wife.

• The Dead: The debts of a deceased person or his/her burial expenses may not be paid through Zakâh.

NB. If one gives Zakâh in the belief that the person is deserving, while in reality he is not deserving of taking Zakâh, then it is not necessary to give Zakâh over again. However, if a person knows that the recipient is not deserving or the organisation will not distribute the Zakâh in the correct way, then the giving of Zakâh to such a person or to that organisation will not be correct and thus the Zakâh will not be discharged.