Zakat as projected in the Holy Quran

(In the Name of Allah, Most Gracious, Most Merciful, all praise and thanks are due to Allah, and peace and blessings be upon His Messenger)

Zakaat is an obligatory payment that has to be paid by every Muslim adult who is able to pay the amount that is imposed as per the Islamic measurement of such payment. Quran mentions Zakat in the following words:

"And be steadfast in prayer; give Zakat, and bow down your heads with those who bow down (in worship)."(Surah Al-Baqara)

In the verse mentioned above, Zakat is mentioned right with another obligatory prayer that is a requirement from every Muslim. Allah Almighty is the only one worthy of worship and has control over all that He created. Zakat was imposed to help the needy and the orphans and others who are deserving of such payments. In this world, Mankind was meant to worship Allah Almighty and perform community service. To effectively perform community service, capital is required and Zakat is the main source of accumulating capital to perform activities that is spent on the well-being of the needy.

"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)."(Surah Al-Baqara)

Zakat is also a pillar of Islam, so we can imagine how this affects the belief and faith of a Muslim. It was said that Zakat helps you purify your wealth. Zakat is imposed with a percentage of 2.5% on the total wealth. The people who have a certain amount of wealth are eligible to make this payment and other believers who have less than the designated wealth are not bound to pay anything.

In the Quran, Zakat has been mentioned also as:

"And be steadfast in prayer and given Zakat: 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"(Surah Al-Baqara)

Zakat is a worship that is done towards Allah Almighty by the wealth one possesses. This wealth is supposed to be spent with a belief that it is being spent in order to earn the blessings and mercy from Allah Almighty so that He makes us able to prosper in this world and the next. As the Holy Quran says:

"How can ye reject the faith in Allah? Seeing that ye were without life, and He gave you life; then will He cause you to die, and will again bring you to life; and again to Him will ye return."(Surah Al-Baqara)

Author: Osman

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The obligatory Zakat

Zakat is one among the five pillars of Islam. It is applicable only to those who posses a considerable amount of wealth, which is called as nisaab in Islamic terminology. Zakat payment is an obligation which affirms obedience of man to His creator and eases the sufferings of poor.

The word Zakat in Arabic means both 'purification' and 'growth'. Our possessions are purified by setting aside a proportion for those in need, like the trimming of plants; the cutting of the plant balances as to encourage new growth. Same acts with Zakat.

Zakat is an amount of money that every adult, mentally stable, free, and financially able Muslim, male and female, should pay to support specific categories of people.

Zakat becomes obligatory when the wealth reaches or exceeds the nisaab. The nisaab (or minimum amount) defined as possession of 20 mithqal (measure during prophet's time) of gold or golden currency. In today's terms, 20 mithqal is approximately 85 grams of pure gold. One mithqal is approximately 4.25 grams. The nisaab of silver and silver currency is 200 dirhams, which is approximately 595 grams of pure silver. The nisaab of other type of money and currency is to be scaled to that of 85 grams of pure gold. Therefore nisaab of money is the price of 85 grams of pure gold, on the day in which Zakat is paid. (Current Gold Prices)

Zakat is due on an individual only when there is a passage of one lunar year (approximately 355 days) on the said wealth. The individual is ought to pay 2.5% or 1/40 of his wealth as Zakat. It is important to a note that an individual shall deduct all the debts that he/she has borrowed from others and then check if the remaining reaches nisaab, if yes, then pay Zakat.

Now that Zakat is being described, the question arises as to who is entitled to receive Zakat? ALLAH SWT in his book, the holy Quran says "As-Sadaqat (here it means Zakat) are only for the Fuqara and Al-Masakin 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, and for the wayfarer (wanderer); a duty imposed by ALLAH. And ALLAH is All-Knower, All-Wise." [Taubah 9:60]

The holy Quran is very stern on those who take the matter of Zakat lightly. ALLAH SWT says "O you who believe! Most surely many of the doctors of law and the monks eat away the property of men falsely, and turn (them) from ALLAH's way; and (as for) those who hoard (stocked) up gold and silver and do not spend it in ALLAH's way, announce to them a painful chastisement (punishment) , On the day when it (wealth) shall be heated in the fire of hell, then their foreheads and their sides and their backs shall be branded with it; this is what you hoarded up for yourselves, therefore taste what you hoarded (Taubah 9:34-35).

When Abu Bakr RA became the caliph, a group denied paying Zakat stating that now prophet is not alive to whom shall we pay Zakat now? The caliph reprimanded saying "I swear by ALLAH, if they refuse to pay to me even a small piece of robe which they used to pay to the Messenger of ALLAH, I would fight them for it." (Bukhari)

Muslims! Please pay off your Zakat and purify your wealth. It is not necessary to pay Zakat during Ramadan. The spirit of paying Zakat in the month of Ramadan is that ALLAH SWT doubles the reward of whatever is done during this month and it also helps an individual to keep an account on a yearly basis.

Author: Shaikh Shoaib

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Sources of wealth: Fulfilling Engagements

Sources of wealth in Islam are defined in the Qur'an and Hadith. Man is totally responsible for the way he chooses to exploit his wealth.

These sources are:

A. Natural sources.

B. Exchange of commodities.

C. Work for a salary.

D. Inheritance.

E. Wealth given or shared by Muslims.

God provides

According to the Qur'an, everything is provided by God. God has created mankind and He has provided them with their means of subsistence:

‘And the earth We have spread out; set thereon mountains and produced therein all kinds of things in due balance and proportion. And We have had provided therein means of subsistence: for you and for whose sustenance you are not responsible.' 15: 19-20

‘Is it they who would portion out the Mercy of your Lord? It is We who portion out between them their livelihood in the life of this world.' 43: 32

Employment

Employment in Islam is part of the socio-economic structure:

‘And We raise some of them above others in ranks, so that some may employ others for work. But the Mercy of your Lord is better than the wealth they amass.' 43: 32

The conditions of employment are well specified in the Tradition. The Qur'an specifies conditions of employment in the following example of Moses:

‘Said one of the (girls): "O father, engage him on wages: truly the best of men for you to employ is the man who is strong and trustworthy."' 28: 26

Moses was proposed the following contract:

‘He said: "I intend to wed of these my daughters to you, on condition that you serve me for eight years; but if you complete ten years, it will be (grace) from you. But I do not intend to place you under a difficulty. And you will find me, God willing, one of the righteous."' 28: 27

Moses agreed to the conditions of his contract:

‘He (Moses) said: "Be that (agreement) between me and you: Whichever of the two terms I fulfil let there be no ill-will to me. And God is a witness to what we say."' 28: 28

Moses has fulfilled the terms before he was charged with the divine Message:

‘Then when Moses had fulfilled the term, and was travelling with his house folk, he saw in the distance a fire.' 28: 29

Muslims are commanded to fulfil their contracts:

‘And fulfil (every) engagement, for (every) engagement will be enquired into (on the Day of Judgement).' 17: 35

Any engagement, whether commercial or non-commercial, must be fulfilled by Muslims, as part of the Muslims' covenant with God, since God becomes the Witness for the engagement or contract.

Author: Mardini

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Means of Income in Islam: Inheritance

Laws of inheritance in Islam are very strict and are precisely detailed. It in incumbent on every Muslim to abide by these laws.

Inheritance:

Inheritance in Islam is a right and an obligation for every Muslim leaving wealth. The rules of inheritance are specified in details. The following verses explain these rights:

‘To every one, We have appointed sharers and heirs to (wealth and property) left by parents and relatives.' 4: 33

‘Unto the men (of the family) belongs a share of that which parents and near kindred leave, and unto the women a share of that which parents and near kindred leave, whether it be little or much: a legal share. And when kinsfolk and orphans and the needy are present at the division (of the heritage), bestow on them there from and speak kindly unto them. And let those fear (in their behaviour toward orphans) who if they left behind them weak offspring would be afraid for them. So let them mind their duty to God, and speak justly.' 4: 7-9

‘God charges you concerning (the provision for) your children: to the male the equivalent of the portion of two females, and if there be a woman more than two, then theirs is two-thirds of the inheritance, if he have a son; and if he have no son and his parents are his heirs, then to his mother appertains the third; and if he have brethren, then to his mother appertains the sixth, (the distribution in all cases) after the payment of legacies and debts. Your parents and your children: You know not which of them is nearer unto you in usefulness. It is an injunction from God. Verily God is all-Knowing, all-Wise. An unto you belongs a half of that which your wives leave, if they have no child; but if they have a child then unto you the fourth of that which they leave, after any legacy they may have bequeathed, or debt (they may have contracted, has been paid).

And unto them belongs the fourth of that which you leave if you have no child, but if you have a child then the eighth of that which you leave, after any legacy you may have bequeathed, or debt (you may have contracted, has been paid). And if a man or a woman have a distant heir (having left neither parent nor child), and he (or she) have a brother or a sister then to each of them twain 9the brother and the sister) the sixth, and if they be more than two, then they shall be sharers in the third, after any legacy that may have been bequeathed or debt (contracted) not injuring (the heirs by willing away more than the third of the heritage) has been paid. A commandment from God. And God is all-Knowing, all-Indulgent.' 4: 11-12

These commandments ought to be implemented. The Qur'anic text informs of the consequences of whether or not Muslims conform to such commandments:

‘These are the limits (imposed by) God. Whoso obeys God and His messenger, He will make him enter gardens under which rivers flow, where such will dwell for ever. That will be the great success. And whoso disobeys God and His messenger and transgresses His limits, He will make him enter Fire, where he will dwell for ever; his will be a shameful doom.' 4: 13-14

‘They ask you (O Muhammad) for a pronouncement. Say: God has pronounced for you concerning distant kindred. If a man dies childless and he has a sister, hers is half the heritage, and he would have inherited from her had she died childless. And if there be two sisters, then theirs are two-thirds of the heritage, and if they be brethren men and women, unto the male is the equivalent of the share of two females. God expounds unto you so that you do not err. And God is Knower of all things.' 4: 176

These laws expressed by Shari'ah are succinct and detailed. Muslims must abide by these laws serving in the circulation of wealth among the Muslims and serving to satisfy the favor of God in this world and in the Hereafter.

Author: Mardini

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Laws of Inheritance in Islam

Inheritance:

Inheritance in Islam is a right and an obligation. The rules of inheritance are specified in details. The following verses explain these rights:

‘To every one, We have appointed sharers and heirs to (wealth and property) left by parents and relatives.' 4: 33

‘Unto the men (of the family) belongs a share of that which parents and near kindred leave, and unto the women a share of that which parents and near kindred leave, whether it be little or much: a legal share. And when kinsfolk and orphans and the needy are present at the division (of the heritage), bestow on them there from and speak kindly unto them.

And let those fear (in their behaviour toward orphans) who if they left behind them weak offspring would be afraid for them. So let them mind their duty to God, and speak justly.' 4: 7-9

‘God charges you concerning (the provision for) your children: to the male the equivalent of the portion of two females, and if there be a woman more than two, then theirs is two-thirds of the inheritance, if he have a son; and if he have no son and his parents are his heirs, then to his mother appertains the third; and if he have brethren, then to his mother appertains the sixth, (the distribution in all cases) after the payment of legacies and debts.

Your parents and your children: You know not which of them is nearer unto you in usefulness. It is an injunction from God. Verily God is all-Knowing, all-Wise. An unto you belongs a half of that which your wives leave, if they have no child; but if they have a child then unto you the fourth of that which they leave, after any legacy they may have bequeathed, or debt (they may have contracted, has been paid).

And unto them belongs the fourth of that which you leave if you have no child, but if you have a child then the eighth of that which you leave, after any legacy you may have bequeathed, or debt (you may have contracted, has been paid).

And if a man or a woman have a distant heir (having left neither parent nor child), and he (or she) have a brother or a sister then to each of them twain 9 th brother and the sister) the sixth, and if they be more than two, then they shall be sharers in the third, after any legacy that may have been bequeathed or debt (contracted) not injuring (the heirs by willing away more than the third of the heritage) has been paid. A commandment from God. And God is all-Knowing, all-Indulgent.' 4: 11-12

These commandments ought to be implemented. The Qur'anic text informs of the consequences of whether or not Muslims conform to such commandments:

‘These are the limits (imposed by) God. Whoso obeys God and His messenger, He will make him enter gardens under which rivers flow, where such will dwell for ever.

That will be the great success. And whoso disobeys God and His messenger and transgresses His limits, He will make him enter Fire, where he will dwell for ever; his will be a shameful doom.' 4: 13-14

‘They ask you (O Muhammad) for a pronouncement. Say: God has pronounced for you concerning distant kindred. If a man dies childless and he has a sister, hers is half the heritage, and he would have inherited from her had she died childless.

And if there be two sisters, then theirs are two-thirds of the heritage, and if they be brethren men and women, unto the male is the equivalent of the share of two females.

God expounds unto you so that you do not err. And God is Knower of all things.' 4: 176

Author: Mardini

[Read More...] - Laws of Inheritance in Islam

What The Concept Of Zakat In Islam

Charity towards man, in the widest sense of the word, is the cornerstone of the Islamic society and a constant theme in the Quranic teachings. There are two kinds of charities in Islam: the obligatory and the voluntary. The obligatory charity is called Zakat while the voluntary charity is called Sadaqah.

The concept of Zakat was not totally new to Islam; similar alms giving had been enjoined upon the Israelites and the Christians as well. In Islam, the Zakat takes the form of a prescribed contribution based on a person's wealth and income. The rate of contribution varies with the kind of property owned but, on an average, works out to two and one half percent of the total value. The proceeds of Zakat are supposed to be devoted towards:

- relieving poverty and distress
- helping those in debt
- providing comfort and convenience for travelers
- providing stipends for scholarships
- providing ransom for prisoners of war
- propagation of Islam
- meeting the expenses for the collection of Zakat
- other things beneficial for the society

Muslim jurists agree that zakat is obligatory on the Muslim who has reached puberty, who is sane, who is free, and who owns the minimum assigned, nisab throughout Islamic history; denying Zakat equals denying the Islamic faith. However, Muslim jurists differ on the details of zakat, which may include rate, the exemptions, the kinds of wealth that are zakatable. Zakatable refers to assets subject to zakat according to Islamic examples and directives. Some scholars consider the wealth of children and insane individals zakatable. Some scholars consider all agricultural products zakatable, others restrict zakat to specific kinds only. Some consider debts zakatable. Similar differences exist for business assets and women's jewelry. Some require certain minimum nisab for zakatability. The same kind of differences also exist about the disbursement of zakat

Zakat, therefore, is a duty enjoined by God in the interest of the society as a whole. While on one hand these charitable contributions provide for the needs of the society, on the other hand the act of giving in the name of God purifies the heart of the contributor from selfishness and greed.

Author:Islamicnet

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Zakat in Islam

The economics of zakat and its relevance to modern times is a hotly debated issue among both religious and liberal Muslims. This series of articles will attempt to explain the concept of zakat in the light of only the Quran and the faithful implementation of this concept by Prophet Muhammad (peace be upon him). We will see how a similarly implemented system can solve the current economic problems of not just Muslims, but of the whole world.

Contrary to the beliefs of both religious and secular Muslims, the Muhammad's achievements were based not on ephemeral but on the permanent values of the Quran. He brought about the greatest revolution – even an economic and political miracle – in human history (see Michael Hart, THE 100, pages 3-10). In a very short time after the prophet migrated to Medina and implemented the system of salaah and zakat, the economic condition of the people changed. (For a detailed discussion about the system of salaah, see a two part article in MONITOR, pages 6-10, September/October 1998, and pages 7-12, December1998/January 1999).

The Muhammad (pbuh) is reported to have said: If a single person were to sleep hungry in a town, then God's protection is lifted from such a town. [ Masnad Imam Ahmad ] This hadith emphasizes that no one (Muslim or non-Muslim) under this system should go hungry. Thus this zakatsystem created the first universal welfare system in human history. It also gradually transformed the existing slave-based economy to a universal welfare-based economy. By the end of the Muhammad's period, the entire Arabian Peninsula enjoyed economic as well as political security. This system reached its pinnacle during Khalifa ‘Umar's time (again, see Michael Hart, THE 100, pages 261-265), a time when, history tells us, hardly anyone was in need of charity.

What has occurred then in the intervening years that the Muslim masses are suffering economic deprivation even though they live in areas with plenty of natural resources? The answer is that we have changed or abandoned the system implemented by the Prophet Muhammad.

Author: Nawaz

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Exchanging this Life for the Hereafter

The Islamic precept in economic action is that God bestows wealth and man must use it in the way of God while not forgetting his portion of it in the worldly life.

In a Muslim community hoarding and monopolizing of wealth are considered wrong doing and are forbidden.

Muslims ought to spend of their wealth in charity and must keep circulating wealth among the entire members of the Ummah through work. This abolishes accumulation of riches and monopoly of wealth and abolishes poverty.

This creates a platform-ceiling modus operandi over which no wealth accumulation is permitted and no poverty of Muslims is permitted.

It is a struggle between material benefit and spiritual aspiration. Natural tension between the two is admitted in the Qur'an. The idea of freedom of choice between the two is offered. Man's choice is based on the divine promise.

For those who chose not to believe in God worldly life becomes the only alternative. For those who chose the other world they must work for their choice.

It is a matter of choice by weighing odds against one other.

The Qur'an advances this free and responsible choice:

‘Some of you desire (this) world, and some of you desire the Hereafter.' Chapter 3: 152

According to one's choice the individual is given what he desires with the subsequent consequences:

‘Whoso desires the life of the world and its pomp, We shall repay them their deeds therein, and therein they will not be wronged. Those are they for whom is naught in the Hereafter save Fire.' 11: 15-16

‘Whoso desires the harvest of the Hereafter, We give him increase in its harvest. And whoso desires the harvest of (this) world, We give him thereof, and he has no portion in the Hereafter.' 42: 20

‘Whoso desires that (life) which hastens away, we hasten for him therein what We will for whom We please. And afterward We have appointed for him hell; he will endure the heat thereof, condemned, rejected. And whoso desires the Hereafter and strives for it with the effort necessary, being a believer; for such: Their effort finds favour (with their Lord).' 17: 18-19

Author: Mardini

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