Zakat in Islam is a mandatory charity and one of the five pillars of Muslim faith along with the testimony of faith, five compulsory prayers, fasting during Ramadan, and pilgrimage to Mecca.
Read this to learn more about Zakat in Islam, its recipients and beneficiaries, its rules, etiquette, and obligations.
Many cultures and faiths all over the world emphasize the importance of charity but none make it mandatory.
At most, charity remains a positive obligation that cannot be enforced through the writ of a legal sanction.
Islam, however, makes the act giving charity mandatory for rich and empowers the state to extract it even by using force.
In Islam, this obligatory charity is known as Zakat. It is one of the fundamental pillars of Islam along with the testimony of faith, the establishment of prayers, fasting during Ramadan, and pilgrimage.
As per a narration by Ibn Umar (r.a.) in Sahih Bukhari, Prophet Muhammad (PBUH) said that Islam is based on these five principles that include mandatory charity. (Sahih Bukhari Volume 1, Book 2, Number 8)
- To testify that none has the right to be worshipped but Allah and Muhammad is Allah’s Apostle.
- To offer the (compulsory congregational) prayers dutifully and perfectly.
- To pay Zakat (i.e. obligatory charity).
- To perform Hajj. (i.e. Pilgrimage to Mecca)
- To observe fast during the month of Ramadan.
Another Hadith provides that Allah has forbidden withholding the rights of others and that rights of others (needy ones) include paying them charity.
Narrated Al-Mughira bin Shu’ba: The Prophet said, “Allah has forbidden for you, (1) to be undutiful to your mothers, (2) to bury your daughters alive, (3) to not to pay the rights of the others (e.g. charity, etc.) and (4) to beg of men (begging). And Allah has hated for you (1) vain, useless talk, or that you talk too much about others, (2) to ask too many questions, (in disputed religious matters), and (3) to waste the wealth (by extravagance). (Sahih al-Bukhari Volume 3, Book 41, Number 591)
Holy Quran on Zakat
Holy Quran emphasizes the importance of charity numerous times. A substantial number of Quranic verses are dedicated to highlighting the importance of charity.
Further, the importance of Zakat in Islam can be gauged from the fact that most of the verses of the Holy Quran that talk about righteousness, prayer, and worship, etc also mention the aspect of charity.
Al Quran 2:274 Those who spend their wealth [in Allah’s way] by night and by day, secretly and publicly – they will have their reward with their Lord. And no fear will there be concerning them, nor will they grieve.
Al Quran 2:265 And the example of those who spend their wealth seeking means to the approval of Allah and assuring [reward for] themselves is like a garden on high ground which is hit by a downpour – so it yields its fruits in double. And [even] if it is not hit by a downpour, then a drizzle [is sufficient]. And Allah, of what you do, is Seeing.
Al Quran 2:276 Allah destroys interest and gives increase for charities. And Allah does not like every sinning disbeliever.
Al Quran 2:277 Indeed, those who believe and do righteous deeds and establish prayer and give zakah will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve.
Al-Quran 2:280 And if someone is in hardship, then [let there be] postponement until [a time of] ease. But if you give [from your right as] charity, then it is better for you, if you only knew.
Al-Quran 5:55 Amongst your true friends (besides Allah and his messenger) are those who establish regular prayers and regular charity.”
In another verse, it castigates those who abandon their charitable obligations, who unjustly devour the wealth of others, and who have an insatiable greed for wealth.
Al-Quran 89:17-20 No indeed, but you show no kindness to the orphan, nor do you urge one another to feed the poor, and you greedily devour the inheritance of the weak, and you have a love of wealth which can never be satisfied.
Beneficiaries and Recipients of Zakat
With respect to the beneficiaries of Zakat expenditures, Holy Quran provides gives the foremost preference to poor people.
Al Quran 2:273 [Charity is] for the poor who have been restricted for the cause of Allah, unable to move about in the land. An ignorant [person] would think them self-sufficient because of their restraint, but you will know them by their [characteristic] sign. They do not ask people persistently [or at all]. And whatever you spend of good – indeed, Allah is Knowing of it.
Al Quran 9:60 Zakat expenditures are only for the poor and for the needy and for those employed to collect zakah and for bringing hearts together for Islam and for freeing captives or slaves and for those in debt and for the cause of Allah and for the stranded traveler- an obligation imposed by Allah. And he is All-Knowing and All-Wise.
Zakat Mandatory on whom?
According to a Hadith in Sunan an-Nasa’i, the Prophet said that Zakat is to be taken from the rich and given to the poor. This means that in Islam giving Zakat is an obligation on the rich.
It was narrated that Ibn ‘Abbas said: “The Messenger of Allah said to Mu’adh when he sent him to Yemen: ‘You are going to some of the People of the book. When you come to them, call them to testify that there is none worthy of worship except Allah and that Muhammad is the Messenger of Allah. If they obey you in that, then tell them that Allah, the Mighty and Sublime, has enjoined on them a charity (Zakah) to be taken from their rich and given to their poor. If they obey you in that, then beware of the supplication of the oppressed person.“‘ (Sunan an-Nasa’i 2435)
Threshold or Nisab of Zakat
With regard to the threshold of income that makes one rich and consequently obliges him to pay Zakat can be ascertained from other Hadiths that talk about the minimum amount of wealth, one must possess to become eligible to pay Zakat.
Clearly, Zakat becomes compulsory for a Muslim only when he possesses a certain minimum amount of wealth known as “Nisab” in Islam.
Narrated Abu Said Al-Khudri: Allah’s Apostle said, “No Zakat is imposed on less than five Awsuq of dates; no Zakat is imposed on less than five Awaq of silver, and no Zakat is imposed on less than five camels.” Sahih al-Bukhari, Volume 2, Book 24, Number 538
Narrated Anas: When Abu Bakr; sent me to (collect the Zakat from) Bahrein, he wrote to me the following:- (In the name of Allah, the Beneficent, the Merciful). These are the orders for compulsory charity (Zakat) which Allah’s Apostle had made obligatory for every Muslim, and which Allah had ordered His Apostle to observe: Whoever amongst the Muslims is asked to pay Zakat accordingly, he should pay it (to the Zakat collector) and whoever is asked more than that (what is specified in this script) he should not pay it; for twenty-four camels or less, sheep are to be paid as Zakat; for every five camels one sheep is to be paid, and if there are between twenty-five to thirty-five camels, one Bint Makhad is to be paid; and if they are between thirty-six to forty-five (camels), one Bint Labun is to be paid; and if they are between forty-six to sixty (camels), one Hiqqa is to be paid; and if the number is between sixty-one to seventy-five (camels), one Jadh’a is to be paid; and if the number is between seventy-six to ninety (camels), two Bint Labuns are to be paid; and if they are from ninety-one to one-hundred-and twenty (camels), two Hiqqas are to be paid; and if they are over one-hundred and-twenty (camels), for every forty (over one-hundred-and-twenty) one Bint Labun is to be paid, and for every fifty camels (over one-hundred-and-twenty) one Hiqqa is to be paid; and whoever has got only four camels, has to pay nothing as Zakat, but if the owner of these four camels wants to give something, he can. If the number of camels increases to five, the owner has to pay one sheep as Zakat. As regards the Zakat for the (flock) of sheep; if they are between forty and one hundred and twenty sheep, one sheep is to be paid; and if they are between one-hundred-and-twenty to two hundred (sheep), two sheep are to be paid; and if they are between two-hundred to three-hundred (sheep), three sheep are to be paid; and for over three hundred sheep, for every extra hundred sheep, one sheep is to be paid as Zakat. And if somebody has got less than forty sheep, no Zakat is required, but if he wants to give, he can. For silver, the Zakat is one-fortieth of the lot (i.e. 2.5%), and if its value is less than two hundred Dirhams, Zakat is not required, but if the owner wants to pay he can.’ (Sahih Bukhari Volume 2, Book 24, Number 534)
However, Sadaqatul Fitr, an obligatory charity tax after Ramadan is incumbent on all adult Muslims.
What is Sadaqatul Fitr?
Zakat-up-Fitr or Sadaqatul Fitr is the small amount set aside for charity in Islam.
It is different from Zakat because it is mandatory on all Muslims regardless of age or gender provided they have the means.
Given below are some relevant hadiths regarding the Sadaqatul Fitr.
Sahih al-Bukhari, Volume 2, Book 25, Number 580: Narrated Ibn ‘Umar: Allah’s Apostle made it incumbent on all the slave or free Muslims, male or female, to pay one Sa’ of dates or barley as Zakat-ul-Fitr.
Sahih al-Bukhari Volume 2, Book 25, Number 585: Narrated Ibn ‘Umar: The Prophet ordered the people to pay Zakat-ul-Fitr before going to the ‘Id prayer.
Sahih al-Bukhari, Volume 2, Book 25, Number 588: Narrated Ibn ‘Umar: Allah’s Apostle has made Sadaqatul-Fitr obligatory, (and it was), either one Sa’ of barley or one Sa’ of dates (and its payment was obligatory) on young and old people, and on free men as well as on slaves.
What about students or people dependent on their parents?
If a perosn is not earning on his own and is rather dependent on someone else like his parents or relatives, then scholars argue such a person should be careful in doing charity without their owner or guardian’s consent. Only wives are allowed to spend in charity without their husband’s consent. With regards to children, many scholars argue that they should seek consent of their parents because their parents are more entitled to their money and disobeying them is a great sin.
Also Read| Parents, Relatives and Kinship Ties in Islam
Punishment for Defaulting on Zakat Payment
Drawing an analogy for those who do not fulfill their charitable obligations, Prophet Muhammad (s) said- “Whoever is made wealthy by Allah and does not pay the Zakat of his wealth, then on the Day of Resurrection his wealth will be made like a bald poisonous male snake with two black spots over the eyes. The snake will encircle his neck and bite his cheeks and say, ‘I am your wealth, I am your treasure” and then he recited chapter 3 verse 180 of the Holy Quran. [Sahih Bukhari Volume 2, Book 24, Number 486]
The Prophet (s) often reminded his followers- “Do not withhold your money, (for if you did so) Allah would withhold His blessings from you.” [Sahih Bukhari Volume 2, Book 24, Number 513]
Zakat is an Act of Wealth Redistribution
When a letter of Prophet Muhammad (PBUH) reached Heraclius- the Byzantine Emperor, he summoned some of the Arab merchants in Byzantine and asked them whether followers of Muhammad were rich or poor, to which he was told that they were poor. He then asked, if they were increasing or decreasing and he was told that they were increasing.
When a pandemonium erupted in the court and Arabs were turned out of the court, one of them came out mumbling- ‘Surely the issues of Ibn Abi Kabsha (a derogatory term pagan Arabs used for Muhammad (PBUH) have reached to such an extent that even the Emperor of Byzantines feels threatened’.
And within few decades of this incident, those poor followers of Muhammad (PBUH) were indeed presiding over a huge Caliphate stretching from Rome to Persia after successfully subduing some of the mightiest empires of the world and effectively dismantling and replacing the rule of monarchy, hereditary succession, and autocracy with the rule of Islam that favoured the have-nots.
Such aspects were prominently highlighted by Ayatollah Khomeini during the Iranian Revolution and have been recorded in the book ‘Velayat-e-Faqeeh‘ (Governance of the Jurist) in the following terms-
- Islam proclaims monarchy and hereditary succession wrong and invalid. If that is what is meant by the so-called deficiency of Islam, then Islam is indeed deficient.
- Islam has laid down no laws for the practice of usury, for banking on the basis of usury, for the consumption of alcohol, or for the cultivation of sexual vice, having radically prohibited all of these. The ruling cliques, therefore, who are the puppets of imperialism and wish to promote these vices in the Islamic world, will naturally regard Islam as defective.
- The scholars of Islam have a duty to struggle against all attempts by oppressors to establish a monopoly over the sources of wealth or to make illicit use of them. They must not allow the masses to remain hungry and deprived while plundering oppressors usurp the sources of wealth and live in opulence.
- Instead of surrendering to the injunctions of Islam, which provide a solution for the problem of poverty, they (ruling classes) and their agents wish to go on living in huge places and enjoy lives of abominable luxury.
- Though the commander of the faithful ruled a vast realm stretching from Egypt to Iran, he lived more frugally than the most impoverished of our clergy students.
- According to tradition, he once bought two tunics, and finding one of them better than the other, he gave the better one to his servant Qanbar. The other he kept for himself and since its sleeves were too long for him, he tore off the extra portion. And in this torn garment the ruler of a great, populous and prosperous realm clothed himself.
Notwithstanding some of its shortcomings, this document laid down the visions and objectives of an Islamic Government (in Iran) that replaced the Monarchial Shah regime supported by the Western nations in those times.
Social and Economic significance
Apart from its religious and spiritual significance, Zakat has a great social and economic significance as well.
In terms of its social significance, it ignites in the mind of the donor a sense of fraternity with the less fortunate members of his society and stirs his moral conscience to make a sacrifice for their sake.
From the socio-economic point of view, if practiced correctly, Zakat discourages hoarding and concentration of wealth in a few hands.
Through Zakat, there is a steady and constant flow of wealth from the rich to the poor.
It also enhances the purchasing power of the poor which in turn strengthens the overall economy.
In Islam besides obligatory charity which is known as ‘Zakat’, there is also a non-obligatory charity which is called ‘Sadaqa’.
Though the latter is not mandatory still it is highly recommended so much so that Prophet Muhammad (s) once remarked that every act of goodness is a Sadaqa. [Sahih Muslim Book 5, Number 2197]
The Prophet (PBUH) also said that “Sadaqa is due on every joint of a person, every day the sun rises. Administering justice between two men is also a Sadaqa. And assisting a man to ride upon his beast, or helping him load his luggage upon it, is a Sadaqa; and a good word is a Sadaqa, and every step that you take towards prayer is a Sadaqa, and removing of harmful things from the pathway is a Sadaqa.” [Sahih Muslim Book 5, Number 2204]
Rules and Etiquettes of Zakat and Sadqa
Etiquettes regarding charity in Islam whether it is in the form of Zakat (mandatory) or Sadaqa (optional but recommended) emerge from the Holy Quran and Hadiths.
One of the etiquette of charitable spending in Islam is that while being cognizant of his/her financial status, one should spend generously and not worry much about the amount spent on charity nor should he/she be very particular about it for Allah’s Messenger (PBUH) said- “Spend and do not calculate, (for) Allah would calculate in your case; and do not hoard, otherwise Allah would be withholding from you.” [Sahih Muslim Book 5, Number 2244]
Narrated Abu Huraira: A man came to the Prophet and asked, “O Allah’s Apostle! Which charity is the most superior in reward?” He replied, “The charity which you practice while you are healthy, niggardly and afraid of poverty and wish to become wealthy. Do not delay it to the time of approaching death and then say, ‘Give so much to such and such, and so much to such and such.’ And it has already belonged to such and such (as it is too late).” Sahih Muslim Volume 2, Book 24, Number 500
Sahih Bukhari Volume 2, Book 24, Number 507: Narrated Abu Huraira: The Prophet (p.b.u.h) said, “The best charity is that which is practiced by a wealthy person. And start giving first to your dependents.”
Al-Quran 2:264 O you who have believed, do not invalidate your charities with reminders [of it] or injury as does one who spends his wealth [only] to be seen by the people and does not believe in Allah and the Last Day. His example is like that of a [large] smooth stone upon which is dust and is hit by a downpour that leaves it bare. They are unable [to keep] anything of what they have earned. And Allah does not guide the disbelieving people.
Al-Quran 2:267 O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth. And do not aim toward the defective therefrom, spending [from that] while you would not take it [yourself] except with closed eyes. And know that Allah is Free of need and Praiseworthy.
Islam Disapproves Show-off in Charity
Generally, rich people tend to show off their philanthropic and charitable deeds but the not-so-well-offs are often concerned or ashamed about the small amount they set aside for charity.
Prophet Muhammad (PBUH), therefore, cautioned in this regard that charity should not be ostentatious nor should a small amount be discouraged or looked down upon.
He also said that richness does not lie in the abundance of (worldly) goods but the real richness is the richness of the soul.
Holy Quran 9:79 “Those who criticize the contributors among the believers concerning their charities and criticize the ones who find nothing to spend except their effort, so they ridicule them – Allah will ridicule them, and they will have a painful punishment.”
Al-Quran 2:271 If ye disclose (acts of) charity, even so, it is well, but if ye conceal them, and make them reach those (really) in need, that is best for you: It will remove from you some of your (stains of) evil. And Allah is well acquainted with what ye do.”
It is also evident from many of the hadiths that a person who gives charity and conceals it to such an extent that the right hand does not know what the left has given is better than the one who indulges in ostentatious display.
Abu Hurairah reported Allah’s Messenger (may peace be upon him) as saying: ‘0 Muslim women, none of you should consider even a sheep’s trotter too insignificant to give to her neighbor’. [Sahih Muslim Book 5, Number 2247]
It has been narrated by Aisha (r) that once a lady along with her two daughters came to her asking for some alms, but Aisha at that time found nothing except one date which she gave to her and she divided it between her daughters and did not eat anything herself, and then she got up and went away.
When the Prophet (PBUH) came in, she formed him about this incident and he reportedly said, “Whoever is put to trial by these daughters and he treats them generously with benevolence then these daughters will act as a shield for him from Hell-Fire.” [Sahih Bukhari- Volume 2, Book 24, Number 499]
Prophet Muhammad (PBUH) also said- “When a woman gives in charity some of the foodstuff (which she has in her house) without spoiling it, she will receive the reward for what she has spent, and her husband will receive the reward because of his earning, and the storekeeper will also have a reward similar to it. The reward of one will not decrease the reward of the others.” [Sahih Bukhari Volume 2, Book 24, Number 506]
Charity Should be Reasonable and Justified
Another major etiquette regarding charity is that it should be a reasonable and justified amount keeping in mind one’s financial abilities and the needs of his/her dependents.
It should not exceed to such an extent that either the donor runs into financial difficulties or his/her dependent get deprived of their necessities.
The Prophet (s) said- ‘The most excellent Sadaqa or the best of Sadaqa is that after giving which the (giver) remains rich and the upper hand is better than the lower hand and begin from the members of your household.’ [Sahih Muslim Book 5, Number 2254]
Obligations on the Recipient of Charity
Also, the receiver of charity should not be greedy but should politely accept whatever he has been given without demanding more.
Prophet Muhammad (PBUH) said- ‘He who begs the riches of others to increase his own is asking only for live coals, so let him ask a little or much.’ He also said- “When a woman gives in charity from her husband’s meals without wasting the property of her husband, she will get a reward for it, and her husband too will get a reward for what he earned and the store-keeper will have the reward likewise.” [Sahih Bukhari Volume 2, Book 24, Number 518]
Rulings on Begging
At one place the Prophet (PBUH) even disapproved of begging and said that begging his permissible only for one of the three (classes) of persons: one who has incurred debt, for him begging is permissible till he pays that off, after which he must stop it; a man whose property has been destroyed by a calamity which has smitten him, for him begging is permissible till he gets what will support life, or will provide him reasonable subsistence; and a person who has been smitten by poverty the genuineness of which is confirmed by three intelligent members of his peoples, for him begging is permissible till he gets what will support him, or will provide him subsistence. [Sahih Muslim Book 5, Number 2271]
This clearly establishes one should resort to begging only in extraneous circumstances when there is no other option left for him/her. Messenger of Allah (PBUH) said- “It is better for anyone of you to take a rope (and cut) and bring a bundle of wood (from the forest) over his back and sell it and Allah will save his face (from the Hell-Fire) because of that, rather than to ask the people who may give him or not.” [Sahih Bukhari Volume 2, Book 24, Number 550]
Charity on Dishonestly Earned Money is Invalid
It is one of the foremost conditions of charity in Islam that it should be paid on an income which is Halal ie income which has been honestly earned without fraud, cheating, etc.
Allah’s Messenger (PBUH) said that Allah accepts charity only on the honestly earned money even if it is a small amount and he enlarges its reward for that person, so much so that it becomes as big as a mountain. [Sahih Bukhari Volume 2, Book 24, Number 491]
Conclusion
- Zakat is an obligatory charity and one of the four fundamental pillars of faith in Islam.
- There are two kinds of charity in Islam- Zakat, and Sadaqa. Whereas the former is mandatory, the latter is optional but highly recommended. The eligibility criteria for Zakat is mentioned in relevant Hadiths and should be ascertained from local mosques.
- The charity can be given openly and secretly but the spiritual significance of the latter is higher. Prophet Muhammad (PBUH) said ‘The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended.’ (Sahih al-Bukhari Volume 1, Book 1, Number 1)
- There are various etiquettes for both the donor and the receiver of charity. Prophet Muhammad (PBUH) once remarked that every act of goodness is a Sadaqa.
- The donor should not indulge in ostentatious display.
- The charitable amount should be reasonable and justifiable as per the financial status of the donor.
- The receiver of charity should accept the charity with utmost politeness. A small amount should not be discouraged nor should it be looked down upon either by the receiver or anyone else.
- Charity is valid only on the honestly earned income.
- It has enormous spiritual, social, and economic significance.
