A comprehensive guide to zakat charity in islam by omer faruk senturk

Islam in
r'nide to ZakatA Comprehensive Guide
CHARITY
IN ISLAM
Omer Faruk $entiirk
Translated by Erdin? Atasever

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yr. me PaLJi'shcr
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-br . • Coegress Calalogmg-in-Publication Data
Introduction...............................
Chapter 1: What Is Zakat?....................................
General Terms ofthe Obligatory and Voluntary
Alms in Islam..... .........................
a.
b.
c.
d.
e.
f.
...1
Sosa. Osier Faruk
see. ve ce-apiaria zekat English]
Cianr- a Islam a comprehensive guide to zakat / Omer Faruk Senturk ; trans-
aesc 5s Ermnc Atasever
p eg — >Islam m practice)
“Oggz2;. published in Turkish as Soru ve cevaplarla zekat in 2006.”
iarsairs ■ - ^graphical references and index.
SBX <"8-i-59"84-123-8
Zmar L Tttk
BP <53613 200"
2007001098
What does zakat me^'' . hv ~akat in Islam?.•
What .s to be generally understood by zakat....................
What is satiaqa (the voluntary alms). ..........
What is infaq (spending in God’s way). .........-............
What is ushr (the alms of agricultural produce).
What is nawaih (supplementary' alms for extraor ary
circumstances)?.............................................................
When was zakat decreed obligatory?.................................................
What is the Qur’anic evidence for the obligation ofzakat?..........
What is the evidence for the obligation ofzakat in the Sunna?...
Did zakat exist in religions prior to Islam?........................................
a. Can you provide information about zakat in Judaism?....
b. Is there information about zakat in Christianity?..............
What is the general value given to zakat in Islam?..........................
How was the economic life in the time ofthe Prophet?................
How was zakat organized in the time of the Prophet?..................
How was zakat in the era ofthe Rightly Guided caliphs?
Totality in worship..................................
Chapter 2: What Are the Benefits of .............
What benefits are there for the benefactor?
.......3
.......3
.......3
...... 4
..... 5
..... 6
........6
........7
........9
........9
.....11
....13
....16
....17
....18
....22
...22
...24
.27
a. Zakat brings one closer to God
b. Zakat prevents miserliness..
c. Zakat is a means for mercy
d. Zakat is purity............. ........... ............................. 31
e. Zakat grants prosperity ................... ............................. 32
f. Zakat eternalizes wealth ...................
.............................33
g Z«*«r prevents hoarding wealth ........................
............................35
...........................36

vi Charity in Islam; 4 Comprehensive Guide to Zakat
Table ofCoated
h Zakat hinders insatiable desires.......................................................
i Zakat is a means of "dtai" (i.c prayer or good wishes)........
I Zakat is a compensation for sins......................................................
fc. Zakat is security........................................................................................
l. Zakat liberates from material slavery...............................................
m. Other benefits of zakat............................................................................
What are the benefits ofzakat for its recipient?....................................................
a. Zakat liberates from slaver}7 to sustenance........................................................
b. Zakat helps achieve working power......................................................... 44
c. Zakat promotes emplo}Tnent...................................................................... 44
d. Zakat augments self-esteem...........................................................................45
What are the benefits ofzakat on society?.............................................................47
x Zakat reduces class struggles......................................................................... 47
b. Zakat strengthens the middle class..............................................................48
c. Zakat cures social diseases................................................................................49
d. Zakat liberates society from interest............................................................51
e. The other social benefits ofzakat................................................................59
Chapter 3: Possessions That Are Subject to Zcikat
Which possessions are subject to zakat!................................
z. How is zakatgiven on moveable goods?...............
1. The zakat on gold and silver..................................
2. The zakat on cash, checks and bonds.................
3. The zakat on shares or investments......................
4. The zakat on jewelry..................................................
5. The zakat on collections...............................................
6. The zakat on additional accessories........................
b. How is zakat given on unmovable assets?.................
c How is zakat given on commercial merchandise?..
d. How is zakat given on motor vehicles?.......................
e. How is zakat given on livestock?....................................
1. The zakat on camels.........................................................
2. The zakat on catde............................................................
3. The zakat on sheep...........................................................
4. The zakat on horses and similar animals..................
5. The zakat on other animals.............................................
£ How is zakat given on animal products?........................
g How is zakat paid on agricultural products?.................
h. How is zakat given on mines and minerals?..................
Chapter4: Who Is Obliged with Zakat!.................
Who is liable forzakat!...............................................................
What features must one possess to be obliged with zakat!......
a. Islam...................................................................................
b. Freedom.............................................................................
c. Being debt-free.................................................................
d. Sanity-maturity.................................................................
What are the requirements ofthe property subject to zakat! ...
a. Ownership.............................................
1. Should zakatbe given on loans!....
b. Augmentation (The increase ofposses;
c. Nisob (minimum exemption limit)......
d. The wealth must exceed basic necessities
e. The elapse ofone year...............................
ssions) —
.............61
............ 63
........... 63
........... 63
..........65
..........65
........66
........68
........68
.......68
...... 70
....72
....73
...73
...74
...75
..75
..76
.76
.77
79
Chapter 5: How Is Zakat Paid?........................
Can zakat be paid by way ofestimation?...■■■■■..........
Should zakat be collected into the same fun ......................
Can zakat be paid in worth?.........................................
Is zakat paid on wealth under somebody else’s control.......
Would insult and scorn annul zakat!.......................................
Is it better to give zakat secretly or openly?..........................
Can defective property be given as zakat!..............................
When is the most virtuous time for offering zakat!.............
Payment during Ramadan............................................
b. Payment before the deadline........................................
c. Avoiding overdue payments.........................................
What are the implications ofdeceitful behavior
during payment ofzakat!..........................................
Can property given as zakat be bought back?..............
Is there a worldly punishment for unsettled zakat!.......
What is the punishment for unsettled zakat in the hereafter?
Chapter 6; Where Is Zakat Given?.........
Who are the recipients ofzakat'
a. The poor................ ............................
The destitute.......... ..............................
Zakat collectors.... ...........................
a.
b.
c.
d. Muallafa al-qulub (those whose hearts
.......89
......91
......91
......92
......92
......93
.....94
.....97
.....99
.....99
..100
..101
.102
.103
.103
104
....107
....109
...109
...110
...111
reconciled with Islam)...
are to be
...114

viii Charity in Islam. A Comprehensive Guide
to Zakat
e. Slaves.........................................................................
f. Debtors....................................................................
g. Fisahilillab (in God’s way)...................................
h. Wayfarers.............................................................................
Where else can zakat be given?.................................................
Is personal transfer (tamlik) a requirement?..............................
Some issues concerning the places of disbursement.................
a. Can all ofone’s zakat be given to a single person at once?
b. Can zakat be given to close relatives?............................
c. In our day, what are die best places to give zakat?.............
— 120
—122
-123
■■■127
■ 128
■ 130
133
.133
134
135d. Who cannot be given zakat?
........................................................................137
1. The rich............................................................. 138
2. Those with the power to work..............................................................139
3. Warring non-Muslims................................................................................140
4. Intimate family members.........................................................................141
5. The descendents ofthe Prophet........................................................... 142
Chapter 7: Sadaqa al-Fitr............................................................................... 145
Charities apart from zakat............................................................................................14-7
The Sadaqa al-Fitr.......................................................................................................... 148
Docs sadaqa al-fitr encompass a greater area than that ofzakat?...........149
What arc the requirements for the obligation ofsadaqa al-fitr?..............150
When ;<■ -t a.---- :---- s -----When issadaqa al-fitr given?.....................................................................................
How much needs to be given?..................................................................................
How should sadaqa al-fitr be paid?..........................................................................1
Who are the recipients ofsadaqa al-fitr?..............................................................1
Conclusion............................ 155
Notes...........
Bibliography
Index
.157
.167
169
INTRODUCTION
_ venthing hinges on faith and' * fiith.
L matters, and ethics are built on being obtain a
XL the
“second nature,” a towering character t ® n one’s per-
conscience, through which faith imprints1 Drimarily prescribed
sonal and social life. Offering each act ofworship, p (zakat)
dailyprayers (salat), fasting (saw), presenbed purifying.
and pilgrimage (hajj) with the utmost discipline is the decisn
- ofparticipating in this celestial impression. A Muslim’s nearness to
God and the successful maintenance ofthat nearness occurs as ait
is bolstered by deeds and spiritual sustenance is delivered through
worship. Therefore, faith is undeniably the fundamental basis for deeds,
and deeds are the witness, insurance, and stronghold of faith. The
safest, most acceptable, and direct way ofnearness to God is per
forming obligatory religious duties. Zakat is one ofthese obligato
ry acts of worship with a prescribed rime, minimum amount, pre
requisites, benefactors and recipients—all perfectly explained and
regulated in the Islamic jurisprudence in order to smooth the progress
ofits fulfillment by its adherents &
^aUdeemesofiA. “ ft"-
tial acceptance „r application onto other man mid
mbfe. Islam has its o,v„ p,li„ B J™™SKt™ » not
V Without the existence and MfillmXfZ'fi ‘"S*
rats on, it is impossible to even talk about k| ” pr,nciPfe Warn
»ftlteir sublime benefit W “ lsla™ »
potfose ofIslam is realized anIy X' “fy W“«tio„, thc true

Charity in /slam: A Comprehensive Guide to Zakat
ance ofthe Islamic faith. For zakat, in Islam, is simply not an arbi
trary charity nor a supererogatory donation handed out according
to each benefactor’s wish. On the contrary, it is an obligatory (jard)
act decreed by God Himself.
Zakat can be defined as die right possessed by die poor in the
wealth of the rich, a right sternly ordained by God, die true own
er ofriches and property. The Qur’an and die Sunna of die Noble
Messenger have bodi provided manifest information concerning
the theoretical detail ofzakat, both in terms ofcollection and alloca
tion. In summat}' zakat’s ultimate goal is to elevate die poor in order
to turn them, in time, into zakat-givers themselves. Considering its
places ofdisbursement, zakat plays a pivotal role in helping die par
ticipants to attain innumerable spiritual, ethical, and social goals, as
it is and was spent in the way of God and on diose whose hearts
are w armed towards Islam; slaves longing for their freedom (as zakat
played an important role in freeing slaves in the past); those strug
gling in the throes ofdebts; and those unable to provide for them
selves or their families.
As a result, the areas included in the consideration ofzakat are
far greater than those generally' applied to charity in other religions.
Throughout the book, issues ofminor differences between Islamic
Schools ofJurisdiction, which have developed in areas open to inter
pretive autonomy, have been highlighted. These nuances of inter
pretation on zakat stem not from the fundamentals of Islam, but
rather germinate from diverse approaches to those fundamentals
through naturally different cultural understandings and social envi
ronments. Special importance has been given to emphasize die unique
purposes behind each verdict ofjurisprudence, in addition to their
enunciations, as well as presenting their corroborative proofs, pri
marily Qur’anic verses, hadiths, and so forth.
Omer Faruk §entiirk
Istanbul, 2006
Chapter 1
What Is Zakat?

General Terms of the Obligatory and
Voluntary Alms in Islam
a. What does zakat mean?
akat, literally, holds numerous meanings:
purify, to increase, to be wor’Bv
ing, to t___
to profit, to
mhv, nice, mercy, mA
■OTol rnd to exonerate are just ■■> m“”°"
All of these abundant meanings can be sighted m e ur
« (sayings ofe.hr Protrbe. Muhammad, Peace Be
For instance, in
iw
themselves,
used to denote prosperity in another verse:
presence, and prosperity."4 Additionally', it c_. —
..and lethim see whatfood ispurest there.
Moreover in many' verses, zakat denotes purification, as corrob
orated by' a hadith that uses the same word in describing the sani
tization ofsoil.6 Consider these references: ..that is more virtuousfor
you, andpurer”, . .fin-thatispurerforyou,a “.. .andlethimsee whatfood
ispurestthere* “Hesaid Tam onlyaMessengerofyourLordtoannounce
toyou thegiftofapure son,’* “AndMosessaid: ‘Haveyou slam a pure
soul though he had killed nobody?’”'0
ofthe Prophet Muhammau, x -------x mx ..______— in the following verses, “He has indeedprospered
’hopurifies it (the self)”2 and “Prosperous indeed are those who purify
r,”3 zakat means to purify and to exonerate, while it is also
■>------compassionfrom Our
can refer to purity itself
b What is to be generally understood by zakat in Islam?
In Islamic terminology, zakat is the process where a certain amount
of property' or money is collected from those who are sufficiently
i

5
4 Charity in Islam .4 Comprehensive Guide to Zakat
endowed and then given to needy group of people, with donors
recipients, and the proportion of required donations being clearly
specified in both die Qur'an and Sunna." Taking this definition
into account, zakat (the prescribed purifying alms) is simply spend
ing what has been bestowed by God, in die amount and places des
ignated bv Him, for die sole purpose of physical and spiritual
purification.
c. What is sadaqa (the voluntary alms)?
The term sadaqa carries the literal meanings of truth, acceptance
and concurance.12 Yet in the Qur’an and hadith, the word harbors
meanings ofgreater depth as a source ofextreme kindness and benev
olence, along wadi the occasional intimation ofcharity toward odi-
ers, or simply refraining from harmful conduct. When Yusuf’s broth
ers implore him by saying, “Be charitable to us,”'3 the word they use
in place of “charity” is an etymological derivative of sadaqa.
Conversely, while designating the eight groups ofzakat recipients14,
the word used is also an etymological derivative of sadaqa and
alludes to zakat.
The profound depth ofsadaqal’s meaning can also be verified
through the fact that the word has often been used instead ofzakat
in many hadiths that elaborate the amount of nisab (e.i. the mini
mum for zakat becoming payable); moreover the term has been
utilized to cover other meanings such as performing virtuous acts,
lending a helping hand, enjoining good and prohibiting evil. The
following hadith may afford us a clearer understanding ofthe copi
ous meanings sheltered under one word:
When the Messenger of God (upon him be peace and bless
ings) told the Companions there is sadaqa on every Muslim,
the Companions hastily asked “O the Messenger ofGod! What
ifthe Muslim couldn’t afford it?” The Noble Messenger gave a
counter reply “Then with his own efforts he will work, hence
he will benefit himself and be charitable (sadaqa} to others.”
“What if he still couldn’t afford it?” again inquired the
Companions. “Then he will help those in need,” explained the
Monger. “What IThe mil good
ty?” insisted die Companions. be
acts, protect himself from committing evi,
sadaqa for him.”15
The advice given by the Messenger of God to
Companions, Abu Dharr, is along the same lines. 1
recommendation, Abu Dharr once asked, “O Messenger o ■
What should I do, ifone day, frailty' and powerlessness woul e .
me?” The Prophet replied, “Then hold back from harming o
as indubitably, that will be a sadaqa for yourself.
It is amply evident, the word sadaqa, as utilized in the Qur an
and hadith, accommodates an extensive cluster of meanings that
virtually encompass a large aspect oflife itself. As an Islamic con
cept, however, sadaqa is the name given to any offer, deed or pres
entation where the spiritual payment is expected only from God.1
In the present day, this is the implicit understanding derived from
sadaqa. Ultimately, ifan analogous comparison
taken, the outcome would be that “Everyzakatis sadaqa, although
not everysadaqa is zakat.”
were to be under-
d. What is infaq (spending in God s way)?
Depending on its place ofuse, infaq may mean to become fashion
able, to encourage, to intend, to decrease, to leave, to die, to cease
and to spend.18 A portion of these meanings can be found in the
Qur’an and sunna. In the Qur’an, the term “infaq” is generally used
in reference to spending.
While the term infaq means to run out or to end in the follow
ing verse, “...you would have held them (treasures ofmercy) back for
fear ofthem running out” (Isra 17:100) it primarily indicates spend
ing and the giving ofcharity in the way ofGod as demonstrated bv
the following verse: “O you believers! Spend from what We have
grantedyou!” (Baqara 2:254; Munafiqun 63:10). Moreover infaa
“"b^7 “Tu °f m“n“’gS ” "UTO ~«<W Wi’ch 1’
one hadich,de„„KS co encouragement and demand where "

7
6 Charity in Islam: A Comprehensive Guide to Zakat What Is Zakat'
in another instance, it stands for die loss of blessings, “Giving fal
lacious tows in business eradicates its blessings.”19 It is worth men
tioning that die word infiiq is made use ofin many verses that explic
itly command(charity) or zakat (prescribed purifying alms)
in the wav of God and this practically relates to spending in the
required places when die necessity arises.20 And diough infaq may
have coalesced w'ith zakat in many aspects, it is ultimately a con
cept ofgreater depth and more substantial meaning.
e. What is ushr (the alms of agricultural produce)?
Usbr means “one-tenth;” dius every' single fraction of ten is called
“ttshr ”21 “They' have not been able to reach even one tenth of what
We have given”22 alludes to the shortcomings of the Meccan poly
theists in their incapability ofrealizing their so-called power. As an
Islamic concept, how'ever, ushr, is considered to be a certain por
tion ofagricultural produce, like zakat. Thus, in this aspect, it falls
under the zakat heading. The calculation ofwrZzr is based on the rel
ative ease or hardship ofthe ydeld ofa certain crop. Because we will
scrutinize this issue further in a few chapters to come, by simply'
throwing a light on its cluster ofbenefits, for now, we will move on.
f. What is na walb (supplementary alms for
extraordinary circumstances)?
Though comprising several meanings such as substitution, disaster,
catastrophe and misfortune, nawaib is the name given to the gains
acquired in addition to zakat during extraordinary' circumstances
such as the dispatch oftroops, maintaining national security' and so
on. As the designated nisab (the minimum wealth required to be eli
gible for zakat) is the very' minimum ofzakat, and as there is no set
maximum, it is evident that when the necessity' for supplemental y
funds arises, the tax rate may increase. This verdict can also easily
be extracted from the overall message ofthe Qur’an, and it finds coi -
roboration in the very' practice of God’s Messenger (upon whom
accepted donations
be peace). For instance, the Noble campaign *
for the Medina Treasury in prepar. wholeheartedly wan
exemplified in tire Tabuk Campaign- dissuaded during
ing to bequeath their enure possession harmony, even
the prelude to Tabuk; however, dunng tm> haye
die wealthiest people such as Sa’d ibn 1 • 9 ’ Messenger
maximum ofa third oftheir possessions accepted .
ofGod (upon whom be peace).
When was zakat decreed obligatory?
It is a known fact that because the main area ofreligious focus dur
ing the Meccan period was the elucidation ofthe fundamental arti
cles offaith, the jurisdictional decrees ofIslam were predominant
ly made obligatory' in the Medina Period. As an example of this,
though zakat was touched on in some of the chapters revealed ear
ly' in the Meccan Period, it was emphasized during the second year
ofHijra (Emigration) as an act ofobligatory' significance.
In some ofthe Meccan chapters, the term zakat actuallv refers to
physical and spiritual purification, in addition to its technical mean
ing, as etidenced in particular instances when the relations between
previous prophets and their peoples are described.26 For instance, the
phrase, -theygive zakat,” is a highlighted attribute of the believers
in some ofthese passages.27 It is farther illustrated in another verse
that property' invested in interest based on hopes ofgaining profit
ofGod b “C; ,n C°ntraSt’ that is °ffcred Mt for the
sake ofGod becomes a perpetual source ofprosperin'28 n , ar
tional Meccan verse, the poivtheisrs . g an addi-
mon characteristic ofrefraining from ' Cmned for rlqeir com-
hereafter.29 ng fr0m g,v,nS and denying the
Again, another Meccan verse after el k
rural crops and fruits, advises to “F a -
charity Mddissjpatioi| ’
-----ang about agricul-
’ seasons
thcefctKto
'»" dTOmmc„t

9
< ’Aorin- in Islam: A Comprehensive Guide to Zakat
What Is Zakat'
8
fafir ibn Abi Talib s reference to salat and zakat in his sermon
to die Negus during the Abyssinian asylum of die Muslims holds
extreme significance in respect to die preliminary spiritual prepara
tion which Muslims were subjected to during the Meccan Period.'1
Although zakat andsalat are predominantly mentioned together with
in the same phrases in the Qur’an, as far as the Meccan Period w^as
concerned, these quite simply provided spiritual and psychological
grounding for Muslims, as they awaited further enunciations and
pronouncements in regards to die defining ofother compulsory acts.32
It is strikingly clear that die Qur’an utilizes a gradual, scaffold
ed method in encouraging Muslims to embrace zakat, as it so often
does when invitinghumankind to follow the path it sets out for believ
ers. The term zakat is granted growing significance as it is first used
in numerous contexts and references in order to attract attention;
then further highlighted as a common practice of the pious nations
ofthe past; then decreed as a necessary deed for Muslims such that
its evasion is viewed as a discerning attribute of unbelievers.
This npe ofstep-wise, graded implementation of fundamental
principles is a pivotal strategy ofthe Qur’an’s distinctive and high
ly effective method ofinvitation. Through such a presentation, the
Qur’an anticipates and overcomes die deep-seated and insidiously
immoral habits ofhumankind while gendy and consistentiy endors
ing critical acts of belieflike salat, zakat and sawm (fasting). In actu
al fact, this method ofteaching is an expression of God’s boundless
merc' tow'ards His creation, and His full knowledge ofhuman, their
material world, and their weaknesses. The lessons ofthe Qur’an, then,
avoid any sudden coercion compelling human to assume a hoard of
responsibilities that might be perceived as unattainable merely bv
virtue of their relative intensity. Instead, it presents tiiese responsi
bilities gradually, in installments which are relatively to understand
and make, educating human through a process that can only be
described as an exhibition ofGod’s perpetual and boundless benev
olence.
What is the Qur’anic EVIDENCE F
the obligation OF ZAKA ■ . wealth) and con-
Zakat, with its specific msab (r«pre of feting, & the
ditions, was decreed ; hn.ul Penod. Scores ofvers
secondyearofthe^d^M
es pronounce, unambiguously S
are the following examples:
Establish salat and pay zakat...
They establish salat and pay zakat.
...establishes salat and pays zakat.3
If you establish salat, disburse zakat and believe in My
Messengers...36
They spend from what We have bestowed on them.'
Take alms (sadaqa, zakat) of their wealth so that you may puri
fy and sanctify' them thereby, and pray for them; for you prayers
are a comfort for them. God is the Ultimate Seer and Hearer.35
Alms are only for the poor and the needy, those who collect
them and those whose hearts are to be reconciled, and for the
ransom ofcaptives and debtors and for the way ofGod. God is
Knowing, Wise.39
Jn. T' “t" °f* “ “ ^eds forty
and they are found in varied locations and contexts.40
PUo<i alone, toestab

U
10 Charity in Islam: A Comprehensive Guide to Zakat
fPhat Is Z0*01?
Esh salat, to give the obligatoryzakat and to fast during Ramadan,”41
asserting again the essential requirement of almsgiving.
A delegation of Abd al-Qays, a tribe which could only visit
Medina during the months of Haram (mutual armistice between
the tribes ofArabia) due to assaults bv the hostile Mudar, had once
requested on receiving edifying advice from the Messenger of God
which the}- could convey to their tribe and through which they
could all eventually be guided to Paradise. The Messenger advised
them to hold fast to four deeds, precisely to bear witness to God and
the prophethood ofMuhammad (upon whom be peace); to estab-
I lishsalat; to pay zakat; and to fast during Ramadan.42 Similarlv, the
Messenger’s advice to Muadh ibn Jabal before his dispatch to
Yemen was as such:
You arc going to a land inhabited by the People of the Book
(Chnstians and/or Jews). When you get there, invite them, first
ly to bear witness that there is no deity but God. and .Muham
mad (upon whom be peace) is His Messenger. Ifthcv concur
and accept, then inform them God has decreed five daih salats.
Ifthey accept this, then announce that God has made obligato
ry to take a portion ofwealth possessed bv the nch, to be hand
ed out to the poor. Ifthey acknowledge this, then abstain ftom
seizing their (the nch) finest possessions (for zakat) and avoid
rhe imprecation of die oppressed, for indeed, there is no cur
tain between their imprecations and God '
In die presence ofthe Messenger; the Companions usually stccr< J
clear of asking too many questions, as a result of their cnornx »u
and matchless respect for him. The following conversation did take
place, in one of these instances, between a bedoum and the Ale*sender
concerning the issues ofdie Unityand ExistenceofGod, daih j>ray erv
fasting, bay (pilgrimage) and zakat:
The man inquired, -‘Your incumbent sabir ooUcoor insists zakat
is necessary. What do you say?"
He has told the truth,’’ responded the Messenger ofGod
Tell me for the lose ofWho has sent vou, d,d God decree dus>-
tne man asked.
“Yes” the Messenger replied. has ^jch-
IVhen the bedouin proclaimed, T s« ear y ofIslam)
fullysentvou that I willperform em ( . —^ing diem.”
to there exact amount, never increasing
Then theMessenger</Goddeclared. “He .s boundfor
ifhe keeps his word.
In another narration ofthe same hadith in Sahih ai-Bukhui,
following addition can be cited: "I declare my faith 1,1 cnn
what vou have brought. I am Dimam ibn Sa laba, an anibasat
mv tribe and brotherofSa’d ibn Bakr.~" It is additionally renownec.
rfijtrw/TW'was one oftheprimarvclauses included in the C ompanions
Pledge ofAllegiance to the Messenger of God.
The Holy Prophet elucidates the fundamental nature of alms in
the succeeding hadith: “Islam is constructed on five foundations:
bearing witness that there is no dem- but God and Muhammad is
the Messenger of God, establishingsalat. gningzakat.bay and the
fasung ofRamadan.
The Messenger par-excellence explicates the Islamic credo m
b“
humankmd until thci cede ria i *° agJ,aSt
Aluhammad is His Messenger, esrabl 1 " /' *** Jnd
rhcv Pcrtom’ aecunhngK they mil ha ” 'i 1},KC
hvcs properties. iI)c ■£'* ,n there
'ncnr is with God. Isbn^ their judg.
Thc* Munis, dekareh a
auptw, ' • m*'fr will h, n ' Uc ’ctiIc
Dll) ZAKAT EXIST IN RELIGIONS PRIOR TO ISLAM?
Past prophets hast also been under obligation to take humankind
bv the hand and show all the roads leading to physical and spirnu-

''Pfehensive GuM
Ascension- thus, they too h
35 parTofa primordial effort Z Sh°n'n preciou
and to provide a judicious andl^^ CUs ^Knc^ °f
“ e„ess,Venca B ™ lifCsMe « ««eo=s
And We made them & C,arat3on:
Our command: We insn^^J0 Pc°ple m accord
hshment ofsalat and n P ‘n acts of ^cc "'th
°fUs. (Anbiya 21:73^^^^ Theyw^ ^h'
^O'Ppers
Snlat and zakat m , ' °f * Lord"
weir ordered no states
ZZ"d ZZcsdyc^ZZd''h,p with—
JJ>e following vert/. i .
youthat?• Z “° J«»»ro' Does
should abandon w hat <)Ur ,(>X °OmnU/>d
^rvfathm wttnl,lp/K.d
WhatIs Zakat?
or that we should cease doing what we like with our property.
Conversely; vou are pleasant and right-niinded.’ (Hud U.S/)
The Midians’ apprehension at being compelled to cease doing
what theyliked with theirproperties denotes, almost certainly a remon-
stration againstzakat. The people ofthe Alidian. who exidentlt had
complete appreciation for the altruistic Jethro, still could not get
themselves to accept or follow Jethro's brase attempts to encourage
them to perform proper salat or give zakat', branding him instead
as an instigator, and a rebel. As is the usual case with similar pub
lic dissentions, the people of Midian had a readv scapegoat tor giv
ing full Lnt ro (fjpjp ffustj^tjons about the obligation ofzakat which
" as, as can be seen, salat itself.
not eT-h" th°Ul,gh th<? ^urjndoes not explain, literally whether or
possibleCiITRd dut) of “"F**1"? « highly
ofpeace thlhuma CxistaKe [hnKI^ notion
™d accentuated bv eaX'u rcPnxm'd
Torah and the 'n'tul "W™ altered, the
P~f»s,non that zakat aaualh ptedat^^ $UpP“n tlx'
n loans a fact f^JCC) ,Un»' ed to this
i Snwm, ,nk. ''“STIN
1“’“ Und^ZlgP^r°f Jeus * ' hA‘

■
14 Charity’ in Islam: A Comprehensive Guide to Zakat
What Is Takat’’
attitude concerning their religious responsibilities a
us a detailed account ofwhat exactly those
were:
And (remember) when We made a covenant with the Children
ofIsrael, We said; “Serve none but God, show kindness to vour
parents and to your relatives, to the orphans and the needw
speak kindly to humankind, establish the praver and pav the
zakat. But with the exception of a few, vou turned awav and
paid no heed. (Baqara 2:83)
Zakat along with salat is sternly recommended as a require
ment for divine acquittal for their transgressions:
God made a covenant ofold with the Children ofIsrael, and We
raised among them twelve chieftains, and God said: “I am with
you. Ifyou establish salat and pay the zakat, and believe in Ms-
Messengers and support them, and lend to God a goodlv Joan,
surely I shall remit your sms. and surely I shall admit sou into
gardens beneath which rivers flow. Whosoever among you dis
believes after this has gone astray from a straight path " Maida
5:12)
And in spite of undergoing multiple amendments, the current
text ofthe Torah snll grants us glimpses ofthe spirit of zakat. ground
ed on the relations between the rich and the poor:
Jehovah has not despised or been disgusted w ith the plight ■ '
die oppressed one. He has not hidden His face fr> «m that j >cr
son. Jehovah heard when diat oppressed person cned out t
Him for help. (Psalms 22:24)
When you help the poor (needy ) (lowly) (depressed; si >u lend
to Jehovah. He will pas you hack (Proverb* 19 1 ;
He svho oppresses the poor reproaches lus Maker He who has
nierey for the poor honors his Maker Proverbs 14 311
This is what you must do whenever there are poor Israelites in
one ofyour cities in the land that Jehos ah vour God is gis ing
vou. Be generous to these poor people. htclv lend them as much
as they need. Never be hardhearted and snugs w ith them. When
nd periodically
responsibilities
theseventh rear, the yearwhen paymentson debts arecanceled,
is near, you might be stingy toward poor Israelites and give
them nothing. Be carefulnotto think these worthless thoughts.
The poorwill complain to Jehovah aboutyou, and you will be
condemnedforyoursin. Give thepoorwhattheyneed, because
then Jehovah will make you successful in even-thing you do.
(Deuteronomy 15:7-12)
He who gives to the poor will not lack. But he who hides his
eyes will hare manycurses. iProverbs 28:27)
•4nd ifyou give yourself to thehungryand satisfy the desire of
dieafflicted, then vourlightwill nsetndarkness and toutgloom
"ill be like midday, tIsaiah 58:10)
He who gets ahead byoppressmg the poorandgiving to the rich
will certainly suffer loss. (Proverbs 22:161
It is certainly easy bv and large, to draw a connection berw ceil
the above verses and many Quranic passages, not to mention the
conspicuously striking similarities between some. It is these consid
erable parallels that lead us to the conclusion that the ideas and
instructions all stem from the came source, God, and that the essen
tial issues concerning humankind have, quite surprisingly under
gone ven little change despite human’s apparent weakness as a
transmitter over rime
One further point deserves mennon The above quotations
gathered from the Torah, as well as the upcoming Biblical passages,
are from current versions ofthe texts which have, as is widely accept
ed and was noted above, been partialis or predominantly altered,
though dr exact extent and manner in winch such changes have been
brought to these ancient senptures is a nutter for debate. A tenta
tive and prudent approach to the current vcrvions is thus the cor
rect attitude, as recommended wisely by the Prophet Muhammad
(upon whom be peace i himself:
When the People ofthe Book utter a nanatm, do mx agree mx
disagree wuh them, but say ‘We only believe in God and His

17
Messengers.” This way, concurrence is avoided ifthey speak lies,
and denial is avoided provided that they speak the truth.48
B. IS THERE INFORMATION ABOUT ZAKA T IN CHRISTIANITY?
The situation in Christianity is no different, for the Prophet Jesus
while still in the cradle, utters the duties obliged onto him by God
in the following manner:
(Whereupon) he (the baby) spoke out: “I am indeed a servant
of God. He has given me the Scripture and has appointed me
a prophet. And He has made me blessed whereever I may be
and has commanded me to pray and to give alms to the poor
as long as I live. And (He) has made me dutiful to mv mother
and has not made me oppressive, wicked. So peace be upon me
the day I was born and the day that I die and the day that I shall
be raised up to life (again).” (Maryam 19:30-33)
Considering the fact that the Bible predominantly focuses on
ethical issues, a jurisprudential adherence to the Torah, so to speak,
was asocial necessity Nonetheless, there are copious Biblical verses
which themselves allude to zakat and sadaqa. The following pas
sages may throw light on this discussion; of course, the possible
alterations to these passages must be kept in mind;
Be careful! Do not display your righteousness (good works)
before men to be noticed by them. If you do, you will have no
reward with your heavenly Father. Do not loudly announce it
when you give to the poor. The hypocrites do this in the hous
es of worship and on the streets. The}' do this to be praised by
men. Believe me, they have already been paid in full. When you
give charity, do not let your left hand know what your right
hand is doing. (Matthew 6:1-3)
He looked at him and was afraid. “What is it, Lord?” he replied.
The angel said: “God hears your prayers and sees your gifts of
mere}'. (Acts 10:4)
He said: Cornelius, your prayer is heard and your gifts ofmere}'
are noticed in the sight ofGod. (Acts 10:31)
What Is Zakat?
Jesus then replied: “Ifyou wish to be complete, go sell vourp
sessions and give the money to the poor. You will ha'e we
in heaven. Then followme!”Buthearing these words, the}oung
man went awaygrieving, forhe was very wealthy. Jesus said to
his disciples: “Truly I tell you, it is hard for a man with much
money to go into the kingdom ofheaven. Again I say, itis eas
ierfora camel togo through a needle’s eye, than for a man with
much money to go into the kingdom of God.” (Matthew
19:21-24)
Sell}ourpossessions andgive to charity. Make vourselves purs
es thatdo notget old, a treasure in heaven where moth and rest
cannot corrupt and thieves cannot steal. (Luke 12:33)
«Mwo'terf7r,“s““ '^.1^
*•**■*
It is thus quite possible to, again, draw connections between
the Qur’an and Hadith, on the one hand, and many Biblical pas
sages. The level ofconspicuous similarities between the above texts
accentuates their unity oforigin. Adopting this approach in scruti
nizing the Torah and the Bible will, undeniably, offer us much more
evidence culminating in the very same conclusion.
What is the general value given to zakat in Islam?
The Qur’an advises us to perform salat, the zakat ofour bodies, with
utmost gracefulness, elegance and precision, while we are instruct
ed to offer zakat from that which God has benevolently bestowed
on us in order to achieve social peace and bliss. To spend what God
has given us, as commanded by Him, constitutes a full acceptance
of the ethic of God. Indubitably, God will spare those who have
fully embraced Him, and ultimately will reward them accordingly

19
Zakat is one of the five pillars upon which Islam is built.
Without the presence of these pillars, it is impossible to even
describe Islam. The Noble Messenger, as narrated, had forbidden
his commanders to launch military campaigns in territories where
die Adhan (the call for prayer) is heard, a practice confirming their
religious status as believers. The subsequent policy of the first
caliph Abu Bakr, in taking arms against whoever denied zakat,
regardless of their submissiveness of other pillars like salat and
mw (fasting), is entirely in concordance with the spirit of Islam
and further emphasizes the enormous magnitude and importance
ofzakat.
In the Qur’an, zakat is incessantly mentioned alongside with
salat, as an explicit reference to the miraculous spiritual ascension
achieved by humankind through prayer, which is further complet
ed with a marvelous blessing that springs forth from almsgiving. In
this way, material is granted eternity in a world of mortalin; an
aspect highlighted in the Qur’an:
Establish salat and pay zakat. Whatever good you send before
hand for yourselves you will find it with God. (Baqara 2:110)
HOW WAS THE ECONOMIC LIFE IN THE TIME OF THE
Prophet (upon whom be peace)?
From the start of Muhammad’s (upon whom be peace) prophet
hood, almost to the very' end ofhis life—and especially in the Meccan
Era—the Muslims suffered great economic distress. The Messenger
ofGod had forsaken all his belongings, along with the wealth of his
generous and compassionate wife, Khadija, in calling people to
God. The first Muslims were, in fact, mosdy the poor. As for the
wealthy Muslims, they were constantlv more than ready to sacrifice
all they had for the success of the Islamic cause; and so they did. It
could be argued, in fact, that economic encumbrances, by and large,
endured until the victory at Hunavn.
In a further elaboration, an exceptionally simple and modest
lifestyle prevailed during the time of the Prophet (upon whom be
WhatIsZakat?
peace) although the dynamic monetap’ action r
treasury’s precise inflow and outflow balance v• endeavor to
In tandem with being enthusiastically active 1
get people to elevate themselves through the blissful pa
untainted faith in God, the Noble Messenger also intimate y
with problems surrounding the society’s economic life. He "
tirelessly to cleanse it from the insidious residues of pre-Islamic i e.
As a culmination ofthis precious struggle, the fresh Muslim socie
tyembarked on an elevatingjourney that was soon to reach its zenith.
Virtue, a fundamental principle ofmodel societies, is an ideal
that inevitablymust be sought. In this sense, the era ofthe Prophet
(upon whom be peace) prosides us with a splendid example ofthe
revival and the consequential pervasiveness of virtue in all aspects
oflife, especially in the struggle to eliminate the unjust earning of
money and other cormpt financial transactions, in order to achieve
an uncompromisingadherence to the Our’m -« „..a t ,
fcmted the ideal method N°** Pr,,Pl» himself
” Samed SUSK™ ’ ; ™„e, -A petson hK n„.
'*d. the 4ShSa'"ed
“ Toc“ta™« the seeds Of Cd h,s »«■» him.
* ”u,s °f
» beg offXn .""X fn™ mo“"ttinsK bC"’
^■»7hCM„wds- *«e «h„lre « a |lving,
‘J "’hose members alien i l enAcndous imD()rt * f §1Ve »r
“hao"s, md espeoeot) “ accoX""
*■"8»■ Mos, d «»™otts b|iss d,n« divine reK.
?"“■f" “*had sX'K0'n'e"'
KCptT1"Kd h“«backhimself ,P g rodesaJ, th, * droPP«i his

21
Moreover, usury, a devastating burden fracturing the very back
bone ofsociety, was being abolished, thus granting each person a
total economic emancipation. In a previously unseen race for virtue
many exemplar}' actions stood out, from people working in hard
labor just to give their earnings to charity, to people voluntarily lend
ing interest-free money to others in hope of benefiting from the
blessings ofsuch a praiseworthy act.51 The hadith “Muslims, in love
and compassion for one another, are like a single bod}'. If one limb
is in agony, the whole body joins that limb in insurmountable pain
and sleeplessness,”52 provided a practical guide for heroes sacrific
ing their comfort and luxury for the well-being of the whole com
munity.
The economic purification did not stop there. An incredible bal
ance was achieved in expenses and consumption, and extravagance,
along with its destructive blemishes, became remote concepts. On
the other hand, abandoning even the necessary requirements for
spending in the cause ofIslam became habitual. These acts of virtue
were all a dazzling culmination of the Companions’ exceptionally
thorough comprehension ofIslam, imparted to them by the Messenger
ofGod. Along these lines, a Muslim’s life must be in absolute con
formity with divine guidelines, keeping a sufficient distance from
the type of dissipative spending that incurs the anger of God and
the envy ofothers. A spending with no worth}' result, one that nei
ther acts as an instigator for a potential!}' beneficial movement nor
serves as a catalyst to spark the dead wood of society', has no place
in a Muslim’s life. The era of the Noble Prophet can thus be sum
marized as an epitome of this resuscitative spirit.
During this period, hatred and vengeance among Muslims were
averted as each person played a vital role in socially constructive activ
ities. Because Islam was vividly being enforced in all aspects of life,
class struggles became a thing of the past and there was a general
diminution of communal vices until, ultimately, the wealthy expe
rienced the utmost difficult}' in even trying to locate poor individ-
uals upon which they could disburse their accumulated sadaqa and
zakat quite simply, after a while, poverty virtually ceased to exist-
What Is Zakat?
;. In the
there was'no clear-cut information
agenda,
»** ” “’SSS* poor lest
The Meccan Era was, in a s ’ undertaken ove V
beginning, the call for Islam had not b e financial
there was no clear-cut information jamons,
status ofthe newly-forming Golden matically collecting or dis-
as well as no system yet in place or be peace) had
bursing wealth. The Messenger o o d $ durjng this
hastened the disbursement of capital q ■ suffering
period as the early Muslim community were incessand}
financial hardships that continued through the ear .
Medinan Period before times ofabundant prosperity' arrived in lat
er years. The treasury became filled with zakat, sadaqa, and ushi in
addition to the riches gathered from rapid conquests. Under these
changing circumstances, the Noble Prophet (upon whom be
peace), on behalfof the Muslim treasury, relentiessly maintained a
perfect balance in financial activities, utilizing resources in the required
places in a most delicate and efficient manner. Even when observ
ing the horde ofitems granted to the muallafa al-qulub (those whose
hearts are being reconciled with Islam) in the aftermath of the vic
tory' at the batde of Hunayn, this meticulous balance, remote from
dissipation, can evidendy be noted.53
It it alto worthy r„ „ote rhlt goy $i)
pendent valuer, were then the most preva|,„. " " ,ndc'
Dinar and dirham were subordinate • ln Clrculatl°n.
'''de and commerce, not It "
Of barter. “h add‘^nal widespread use
The spiritual resurrection in Islam Mu
markets and then ontQ been reflected tn the bazaars
p nt and reality.54

23
Charity in Islam: A Comprehensive Guide to Zakat
22
HOW WAS ZAKAT ORGANIZED IN THE TIME OF
the Prophet (upon whom be peace)?
The Qur’an’s emphasis on arte collectors as being among the
recipients of alms implicitly alludes to the prime role of govern
ments in zakat collection.55 Muadh ibn Jabal’s official role in col
lecting zakat is a fact attested to by authentic sources. The general
practice ofthe Companions was to hand the zakat over to the treas
on' via collectors, a practice that endured after the death of the
Noble Prophet (upon whom be peace), during the periods of
Caliphs Abu Bakr and Umar.56 The following are some of the
Companions who were given the duty of collecting zakat by the
Messenger of God: Muadh ibn Jabal,57 Umar,5S Ubajy ibn Qa’b,59
Zayd ibn Haritha,60 Ibn al-Lutaybiya,6' Mahmiya b. Jaz,62 Abu
Rafi,63 Qavs ibn Sa’d ibn Ubada,64 Muhammad ibn Maslama,65 and
Ubada ibn Thamit,66 may God be pleased with them all.
The likes of Anas ibn Malik,67 Abdullah ibn Sa’d,68 and Imran
ibn Husayn69 also figure prominendy as zakat collectors during the
caliphates of Abu Bakr and Umar.
HOW WAS ZAKAT TAKEN CARE OF IN THE
ERA OF THE RIGHTLY GUIDED CALIPHS?
The stem and unrelenting approach of Caliph Abu Bakr, in relation
to zakat, emphasizes its compulsory nature as well as manifesting
its social vitality. Maintaining an uncompromising stance against
those evading the obligation under various pretexts, he even pro
claimed war, ifnecessary, against those rejecting the scantiest amount
of the minimum collected at the time of the Noble Prophet (upon
whom be peace). Abu Hurayra, a close companion of the Messenger,
narrates the subsequent conversation:
Abu Bakr, having assumed leadership after the death of the
Beloved Prophet, vowed to wage war on those in defiance of
zakat. Umar, a pivotal vanguard of the Companions, objected
by reminding, “O Abu Bakr! How can you wage war when the
Noble Prophet informed us he had been ordered with persever-
What Is Zakat9
God but God,’
which their lives an P P God.” Abu who
Islam and their rec- j wiU surely fig f prOperty.
insisted, “I swear by God * nght of pity
ofthe Prophet, I will fig tr God this is nothing u
then declared in J-Abu Bakr. I have understood
divine inspiration in the heart
that these are the correct steps to take.
Abu Bakr’s admirable resolution and ^^fp^ed salat
issues successfully dispersed insi ous no d f^-noning
and zakat and culminated in the essential and ontmued tui
of dais vital pillar of Islam. Companions such as Uma
Ubayda72 took active part, during the period of Abu Bakr, in za,
collection.
The treasury, a relative nucleus in the time ofthe Prophet (upon
whom be peace), was further organized and systemized as a result
of escalations in general income and the size of the populace dur
ing the caliphate of Umar.
Abdullah ibn Arqam, placed in charge of the treasury by Umar,
held this position through the early years ofthe next caliph, Uthman73
and then was succeeded by Zayd ibn Thabit.74 Abu Rafi is referred
°f dUHng °f fOUrth P‘OUS
The era of Umar ibn Abdulaziz who
not chronologically regarded as the fifth pious
penod where zakat recipients ceased to exist L T’ P *
the brilliant and thorough application f v U tlniate result of
an exemplary time in hiLty in fact m T ’nStltUtion- This was
Prophet (upon whom be peace) decadT heraldcd bY the
T S°°n C°me a t3me whe^n a person3 cam^°'^IT1S’as here
* roam around in futility, in pursJit T’"8 in his hand
-cepted, bur r Ifyou „ffeKd ycst “ * "tend.
m ln no need of it 1 raaX J Would
A"m'*illc0mc

25
when a man carrying his sadaqa of gold, will roam around to fin<j
someone to give it to but in vain.
The Noble Messenger had further elaborated this issue by stat
ing that die day of Day of Judgment will not commence until such
a time of prosperity is realized.78 The era of Umar ibn Abdulaziz
epitomizes this realization, announced beforehand by the Beloved
Prophet himself. Zakat had, indeed, reached its functional goal, ele
vating the poor to a stable middle-class, liberating diem in time from
financial dependence. As a consequence, people in need ofzakat were
no longer to be found and therefore, as a final option, the govern
ment had to accept zakat on behalf of die needy during diis time
ofunmatched prosperity.
Totality in worship
Islam, as a system, is an undividable whole, and it is founded on five
principles ofwhich an absence of any renders Islam obsolete. Only
in the greater part of the Meccan Period, which was radier a time
of transition, were the followers exempt from performing certain
deeds; however, one must recall the pervasive characteristic of this
period where believers were granted time for die pillars of faith to
profoundly sink in their hearts. In other words, there was a psycho
logical training in preparation for the major tasks to come.
Nevertheless, after a firmly ensconced belief in God was successful
ly achieved, true adherents—whose numbers grew steadilv at an
astounding rate—considered not even a trivial compromise with
regards to upholding and observing all of these pillars.
These five cornerstones ofIslam are enunciated bv the Prophet
(upon whom be peace) in the following manner:
Islam is constructed on five foundations: “Bearing witness that
there is no deity but God and Muhammad is the Messenger of
God, establishing salat, giving zakat, hajj and the fasting of
Ramadan.79
In another Hadith, the Messenger ofGod unequivocally declares:
What IsZakat?
I have been commanded to strive against is His
concede that there is no deity but 0 jn accord-
Messenger,estabfeh^,payÔncet,ie>P
ingh; thev will have sahêd, from me, their li es and prop
êxcluding the rights ofIslam, and the.r judgment is with
God.80
A sharp contrast emerges when the precepts ofthis hadith a
compared with the events that took place during the era of A u
Bakr—hence the source ofinspiration for Abu Bakr s uncompro
mising attitude against those who denied zakat as their obligation
even so soon after thedeath ofthe Prophet (upon whom be peace).
All of these five pillars are inextricably intertwined with one
anotherand the full, intended benefits ofIslam are only received upon
the application, ifstrength permits, of all of them. Once they are
known and understood, the demal ofone or more ofthese essential
principles dixulges, in fact, a problem in faith.

Chapter 2
What Are the Benefits of Zakat?

Performing their obligations
Zakat is multi-faceted practice. , lves from many
on one hand, individuals safcguar ton
—' .d
In fact, from the perspective of both generally be
ent die benefits on an individual through zakat can gen )
summed up with the following categorizations:
ent, die benefits on an
What benefits are there for the benefactor?
As die Arabic word mal, meaning property' is an etymological deriv
ative of mayl, meaning inclination, it can be argued that a person
who offers zakat, by virtue ofsacrificing a portion ofhis/her owned
wealth, has turned away from the natural love of riches preferring
to incline, so to speak, towards God. The eternal reward for such a
meaningful sacrifice will, no doubt, only be truly conceived in the
afterlife.
a. Zakat brings one closer to God
The minimum amount ofzakat and its specific places of T k
ment have unequivocally been delineated in the LrVn
s°n, through*, enters a perennially blissful oaty
®ty to God, an aspect eloquently illus" T u ’ Pro^
(the wording is the Prophet’s but th"
God): P ’ Utthemeaning belongs t0
My servant cannot draw near Me with
performing obligatory deeds With 3 P’easant a« than
ftear> eyes that

31
< h.intv in Islam .< Comprehensive Guide to Zakat30
sec, hands that seize and feet that walk. If he beseeches Me, I
will erant his wish. If he seeks refuge in Me, I will protect him.1
Zakat, a deed ofdistinguished virtue, elevates a person spiritu-
allv to a position ofcloser proximity to God, tlirough the develop
ment of admirable traits, mainly generosity and benevolence. As
understood from several hadiths ofdie Noble Prophet (upon whom
be peace), generosity carries a person away from vices, thus taking
him closer to God. ‘'The generous is close to God, to paradise, and
to society and distant from hell. The miser is remote from God and
( from society and close to hell. A generous ignorant is closer to God
than an educated miser.”2
Generosin’ is essentially a reverberation ofJawad., one of the
Beautiful Names ofGod, which means “The Ultimate Generous.” The
degree ofone’s success in imitating these Divine Names determines
the degree of benefit attained on his behalf. It is precisely mentioned
in one hadith, “God is Jawad and loves generosity; and as much as
He is fond of moralin’. He equally despises immorality.”3
b. Zakat prevents miserliness
The love ofproperty' has intrinsically been a part of human inclina
tion for many concealed purposes. Overindulgence in this fond
ness, however, will indubitably result in a shameful dissipation. This
innate inclination possessed by human, in which overexploitation
leads to miserliness, is highlighted in the Qur’an: “...Human souls
areprone to seljish avarice” (Nisa 4:128).
In history; miserliness has been the sole culprit in the destruc
tion of many civilizations, as reiterated by the Messenger of God:
Bew are ofmiserliness, as those before you were mined because
ofit. Their rulers enjoined miserliness, the public acted in accor
dance; their rulers ordered them to sever kindred ties, the pub
lic hastened to severe; their rules commanded transgression
which they immediately saw to.”4
. is
Oneof.heerymologfaNe"””";" " 'hamd and <«■_
,„B SU punfc d» poor «lhe Sp.« *
X die sinister otbers pro^
the rich. The acknowledgemen benefactor fr
, andon ttateoto inherently conveys^ defeat
material obsession. Stinginess, a n by God is
as the giver embraces the perceptioni The
simply to be spent in the manner, of even
departure ofmiserliness from a person results in the
greater fondness of God:
So keep your duty to God as best you can, and listen, and obey,
and spend: that is better for your souls. And those who are sat ed
from their own greed will surely prosper. (Taghabun 64.1 )
Thoughtlessly withholding what is granted by God, then, is vir
tually treading on dangerous territory, as exhibited via the follow
ing Qur’anic admonition:
And let not those who hoard up that which God has bestowed
upon them of His bounty think that is better for them. It is
worse for them. That which they hoard will be their collar on the
Day of Resurrection. God’s is the inheritance of the heaven and
the earth, and God is aware ofwhat you do. (Al Imran 3:180)
c. Zakat is a means for mercy
dK of »
Who Observe divine commands. NurLringcom’ th°Se
through taking care of their needs is no / k P3SS1°n Others
*ng that limitless treasure-Celestiai Mercy Th nT *
sasPectofz^.
God treats with

33
32 Charity- in Islam: A Comprehensive Guide to Zakat
Mv mercy embraces all things; therefore I shall ordain it for those
who ward off (evil) and pay the zakat, and those who believe in
Our signs (revelations).” (A'raf 7:156)
Establish the praver and pay the zakat and obey the Messenger,
that perhaps you may find mercy. (Nur 24:56)
The Noble Messenger has further illustrated how charitable acts
are virtually a magnet for the mercy' ofGod: “Whoever has gathered
within himself, these four attributes will be immersed in God’s mer
cy' and granted Paradise: Protecting the poor, assisting the weak,
kindness towards the slave and charitable towards the parents.”6 It
should be stressed that all these praiseworthy acts entail, more or
less, a degree of finance.
Zakat also acts as a shield, vigorously protecting the giver against
numerous pitfalls of the soul; in such a way, it is another manifes
tation ofDivine Compassion. However, ifzakat ceases to be observed,
tire benefits may well be withdrawn, as pointed out by the Prophet:
“The Celestial gates of compassion will shut on those who disre
gard zakat, depriving them ofrain. Surelv, ifit weren’t for the roam
ing beasts, they would receive none of it (rain).”7
The truth is thatzakat is a strong means, now and the Hereafter,
of procuring the boundless compassion of God. Wherever zakat is
observed, animals also obtain a share in this divine feast of mercy;
and in places where the observance ofzakat has fallen, animals remain
the only reason for the provision of rain, as the inhabitants have
ignorandy slammed shut the gates of mercy by their disregard of
the obligation ofzakat.
d. Zakat is purity
Zakat is a process which yields a thorough purification. The provider,
as well as the recipient, nd themselves ofpotential “dirt.” It forestalls
a potential insurgency by' the poor by eliminating any possible
cause for social dissent and thus provides greater security' for wealth
through offering a small levy. In a hadith, zakat and sadaqa are
What Are the Benefits ofZaka
wealthisonly
its provider a complete liberation1 ^ch 1
ious upshots. Zakat also demoliJ immortality. As for
fed by the spurious tUus’on <o , eflvy may
recipients, zakat eradicates the p ~ generosity of the
foster towards the wealthy as ey' succ fo
hands offering them alms. A possible rebeUi g
unheeded destitution, is thus sturdily forestalled by zakat
facing of its psychological cleansing.
Purity; the root meaning of the term zakat, implies a broa I
purification—an aim directly' pointed to in the Qur’an: “Take alms of
their wealth topurify and to sanctify them thereby... ” (Tavvba 9: lOo).
The process of purification and sanctification here may' have been
ascribed to the Noble Prophet himself; if so, then he becomes the
instrument that purifies and sanctifies; or, it may be ascribed to
alms, in which case there is no mediator.
In declaring, God has decreed zakat compulsory’ to purify our
accumulated wealth,”9 the Messenger of God has '
““ aspect. At the same time, the Messenger of God, his family
»d progeny were forbidden to receive atta or as e|abora.
cd bv the Prophet himself: “These d™ , • ' Dorat’
ta® (he. their progenies and wealth^* J* °f
able to Muhammad nor his progeny”" ’ “ P"™'
emphasized the
... E' Zakat GRAN'rs prospers
* *' T™ and Ultimate PoXsK thc bl«ing
ur«, the Almightv Cnd of the seen and g God'

35
('i'.n.i /•» 4 C<>mprr/teftsive Guide to Zakat
U
Hearts are in the absolute control of God. When He wills
vloia-s. He can. with utmost case, channel the hearts to do trade
ind transact with those who pay sal’/iT, thus causing a spell-bind-
tng revival in their capital. Tins is nothing but die priceless prosper
in' attached to zakat. This is not a mere benefit accrued from busi
ness experience; rather it is a guarantee from God and a soothing
echo of His Messenger (upon whom be peace). In die Qur’an, the
Almightv declares:
That which vou give in usury in order that it may increase on
people's propertv has no increase with God; but that which you
rise in chantv seeking God’s countenance, has a manifold
increase ” (Rum 30:39)
In effect, this reproaches those who invest unethically in interest
with the aim of procuring profit in direct opposition to die stern
decree of God, Who praises the payers of zakat, and guarantees
them an everlasting reward in the Eternal Abode. In another verse,
it is stated: “God blights usury and makes almsgivingfruitful; He does
not lore the impious andguilty” (Baqara 2:276). The Qur’an elabo
rates the issue further: “Say: “Indeed my Lord enlarges the provision
for whom He wills ofHis bondsmen, and narrows itfor him. And what
soeveryou spendfin-good He replaces it. And He is the Best ofProviders”
• Saba 34:39).
Both Satan and one’s own self (naft) play a major role in push
ing a person away from performing this obligation, fallaciously instill
ing the beliefthat zakat mav cause a decrease in wealth, resulting in
poverty. God, the Benevolent, accords us the following advice against
this kind ofdeception: “Satanfrightensyou withpoverty and commands
•on towards immorality. But Godpromisesyou Hisforgiveness and His
bounty” (Baqara 2:268).
The Messenger of God has said, “Sadaqa never causes loss in
your wealth.”" in conformance, as always, with the Qur’an. Two
things, at least, must be understood from all this: firstly, the pros
pers of God ultimately replenishes the trivial loss of capital; and
secondly zakat results in abundant rewards for even a small deed-
• the continuance of
,.olir wealth through zakat, c ) er charity, so yo
J«mi^eS.-^P^>die“mpaSsio„ate«ke^
i bt granted chanty “ - ^yX is pu«,
pure sadaqa offered, and sur ) > a date, jt grows larg
Lstows on it such a prosperity thatcv b marvelous
er than Mount Uhud.”14 This 9^ * X1
blessing attracted through sincere ■« • has
daily prayers for the increase ofthe proper* outrot°
been offered as, again, informed by the Prophe . g
X one of’dtem pea,ng '0 God! Bestow ptospenty o
wealth of those who are chantable,’ and the other imploring, U
God! Destrov the wealth of the miser.’” 3
f. Zakat eternalizes wealth
The Earth is mortal and so are its inhabitants. Just as nothing on
Earth is immortal, the Earth itselfis destined for nothingness, firm
ly locked in the hands of mortality. Even more certain is the fact
that wealth, along with its accumulators, are sooner or later, bound
to say farewell. Thus the Earth is merely like an inn, found on a
highway that takes the traveler to the pre-planned abode. However
great a person’s wealth may be, the time allocated for benefiting
from it is extremely small. Human’s lust for eternilv and ' k §
feelings, cultivated to encourage and prepare the ? f d k^
mate abode, the afterlife-this innate 1? hem for their ulti-
By no means does this pose d n □ tin81L
** tempera! posses^ in human. Invcst
xrr “ I- r X ’

it, CM’111 ,slam: J Con,P'vl,ensin’Guide 10 Zakat
eternity and to procure magnificent rewards in the process. It js
quite appropriate, at this point, to recall die Qur’anic words in the
relation, uTct ifthe)' repent mid establish the salat andpay the zakat,
then they shall becomeyour brothers in religion. Thus We explain the
relations in detailfir those who know” (Tawba 9:11).
During the Aqaba Pledge where die Medinan Muslims swore
allegiance to die Prophet (upon whom be peace), when die
Companions had inquired what was in store for them upon accept
ance, die Noble Prophet responded, “Paradise!"16 Sadaqa and zakat,
then,swiftlycommences in this world a process ofeternalizing prop
erty in preparation for die hereafter, as stressed by the Messenger
(uponwhom be peace): “My wealth, mywealth” cries die Children
ofAdam but alas 0 Children ofAdam! Have you really any wealtli
exceptforwhatyou have consumed, what you have worn and what
you have donated as stidaqa.”11 In a sense, the wealth that is spent
on Earth through sadaqa and zakat evolve into prosperous assets
for the afterlife.
G. ZAKAT PREVENTS HOARDING WEALTH
Stockpiling, through stowing accumulated wealth, is virtually an
economic menace to the greater part ofsociety7; thus, Islam’s neg
ative view7 ofit is no surprise. Theunethical process ofstocking away
certain goods by certain people causes an abnormal plummeting in
pnees; hence, the avarice ofthe minority7 deprives the majority. This
is blatantly unjust and its insidious effects on society7 are amply evi
dent, and ominous. Islam, through zakat and other cures, relentless
ly seeks to purge from society even the minor existence of such a
notion. “...those whoboardupgoldandsilverand do notspend it in the
wayofGod,give them thegladtidingsofapainfulpunishment” (Tawba
9:34). Stockpiling, namely the process in which certain cunning steps
are taken in an insatiable quest to hoard greater wealth, indoctrinates
its culpritwith spurious illusions ofprofit and thus he excitedly antic
ipates the realization of it. The Qur’anic reproach, from this per"
spectivc, is quite ironic, heralding stashers a rather different result
than what they expect: ..givetheglad tidings unto them ofapainfi^
, n as pefhaPS
on which was nor pa‘dwl , WKrs after itis l®‘c
^,tdCUbtUf*“tbC
hwtadelitatelyeidiiWin ^^Cercc
sessions ofbiting, chewing and gnaw g. Mn ,v|iat they have
tdlslj« outcome, as the perpetrators will"h . y.
sowed,therebypayingthe ultimate price for thar socially mconsid
erate postures.
In another hadith, the Prophet illustrates the following image:
“Ifa person financially eligible forzakat refuses, then his wealth, in
diehereafter,will embody the appearance ofsnake, bold from exces
sive poison. The man will flee, onlv to fmd that each time the snake
is relentlessly breathing down his neck; and it will be exclaimed to
him, ‘This is your wealth w'hich you were so stingv over!’ Finally
realizingthere is no chance ofescaping, the man will helplessly insert
his hand into the snake’s mouth, whereby the snake will commence
torturing him by gnawing his hand like a camel chewing crop ”l9
The same hadith, as cW in al-Bittari;1 '
mg addition:
The snake will bite on the person’s Adam’s anole and
uously state, “I am vour wmll , PP e d rePet‘-
• ’ ‘‘U“)our''ealth,lamvourtr „ , .
recite the subsequent verse: ’ dttlen
*" ofHi, hw, Wed
’ :l!°’
’’"f* lining "T'd 15 ko»ragcm„
8 Ml*; conr,,^ w diSSU).

39
n < (<”<v,’r^i’nvnr (.tunic to Zakat
- . . • ilu piwral irspuisibilitics ascrilvd ro moneymakings,
n-q-vnohlitic'. that must strike firm root in a Muslim’s heait
BcmJcs. punfics the wealth ofproperty, however great it may
he. w underlined b the Noble Prophet:
I vn ifit is buried, wealth on which zakat is offered is not a treas
ure. wealth on which zakat is not paid for is treasure, even if it
is exposed
Mrer reaching the minimum amount, wealth out ofwhich zakat
is offered is no treasure "
The payer ofwhir has paid his debt. To give more is of more
3
virtue.
When you offer zakat, the potential harm from your wealth is
dispelled24
Panng zakat is panng your due"5
Together with saving wealth from becoming stowed treasure
which is condemned bv God, zakat also dispels possible ill feelings
of the public towards the wealthy.
h. Zakat hinders insatiable desires
Human has been created as a candidate for eternal pleasure, a fact
attested to bv his eternal desires. When human lacks the transcen
dental dimension of eternity, all his engrained desires become aug
mented here on Earth alone, causing an exaggerated terrestrial bond.
Tile Prophet of God expands this aspect in the following words:
If the Children ofAdam possessed a valley of gold, they would
desire a second (valley of gold). Only soil will quench their
greed (i.e their greed will only cease when they are dead and
subsequendy buried).26
As the Children of Adam grows, two characteristics concomi-
unriy grow with them: the love of riches and endless desires.27
WhatAre the Benefits ofZakat?
The existence oflove, in human, for the wor world.
t0 it as well as his endless desires are for the cuh < js either
Ifa delicate balance is not established, howev , wor)d or
excessive or recessive, vis-a-vis, an insatiable ove neither
a complete abandoning ofit. In actual fact, Islam con one^
of these perceptions, promulgating the cstablishmen
feet balance between the two. Undoubtedly, zakat is a
lyst in procuring ideal moderation in terms ofkeeping wea t
sus sharing it—and between the rich and the poor. Thus, if is an
ultimate reminder of the hereafter for human, in whom the seeds
ofworldly love and never-ending desires perennially exist, though
through zakat, we grow in accordance with the divine will, inces
santly facing the eternal abode with the unshakeable belief in the
receipt ofan enormous reward for even the most trivial deeds. This
can be deemed, in a sense, to allow transcending the shallow walls
erected by worldliness, and submitting to the boundless domain of
spirituality. Zakat reiterates the utter impossibility ofan eternal life
on earth, ameliorating the feelings ofseparation by virtue ofprepar-
mg the person for an inescapable resurrection and thus encourag
ing ns towards the afterlife. And this is, by no means, a small gatn
tendered
-reprehend dhetesrantXZX^'^^
Made beautiful for humankind is the love ofdesires, for women
and offspring, ofhoarded treasures ofgold and silver, ofbrand
ed horses, cattle and plantations. These are the comforts ofthis
life; yet with God is the best of all goals. (Al Imran 3:14)
The above-mentioned verse delineates the aspects of human’s
innate inclination but in addition, displays the correct approach to
be adopted. The potentially destructive intrinsic feelings ofworld
ly love and endless desires are powerfully hindered by the accept
ance ofothers’ rights in property' and the acknowledgement ofGod
the Ultimate Possessor of property' and riches, through zakat
Otherwise, the iniquities ofgreed and avarice lead to an elusive quest

41
40 Charity in Islam: I Comprehensive Guide to Zakat
WhatAre the Benefits ofZal«>
for limin’ that further opens the door to what is called “the waste
economy." As expected, illegitimate methods may also be resorted
to m this senseless hunt for riches. It is these destructive contingen.
des that zakat combats and successfully eradicates.
i. Zakat is a means of “dua” (i.e. prayer or good wishes)
Znfcnt, through various ways, acquires dua or good wishes for the
giver. As stated in die Qur’an, it attracts the precious dua of the
Messenger of God (upon whom be peace), not to mention the sin
cere wishes ofthe recipient. Angels join die person in offering these
good wishes for the rich, from whom he has received a helping hand.
The Qur’an’s advice to the Prophet (upon whom be peace) is, in
fact, as such: “Take alms ofdieir wealth so diat you may purify and
sanctify them thereby, and pray for them for your prayers are a
comfort for them” (Tawba 9:103). The Prophet’s well-wishes for
people desiring to offer zakat was, and is, renowned, as exemplified
here: “O God! Treat them with Your mercy and accept their dua."
From time to time, the Prophet personally uttered the name of a
Companion, such as Abdullah ibn Awf, for whom he praved as such:
“O Lord! Have merci' on his family and accept his ducts.”28
To wish benefits from God upon providers ofsadaqa or zakat
is what comes naturally, as cursing such people is horrendously against
human nature. Therefore pronouncing the wish “May God be pleased
with you!” towards such people is virtually translating the feelings
embedded in the heart. As noted before, die hadith, “Two angels
descend each day; one of them praying ‘O God! Bestow prosperi
ty on the wealth ofthose who are charitable,’ and die odier invoking,
‘O God! Destroy the wealth of the miser,’”29 amplifies the attitude
of angels during such circumstances.
J. Zakat is a compensation for sins
As an outcome ofHis unlimited mercy, God accepts good deeds as
means of granting the servant proximity with Him as well as
■ The Noble proPh“ (“fXludon for
hOL
peace) has p«» - , rayers, the rrw ; r slflS that
............ ...
dated in the Qur’an: pay the
God said: “I am and support them, and
zatot, and believe in My Me eg your sins, and
lend to God a goodly loan surT which nvers
surely I shall admit you into garden
flow” (Maida 5:12)
Tl.e Messenger of God had mad' *““^glther deeds:
in accentuating rhe “■”P''W^C“°f”^17compemation for
•Sate, sate, enjoining good and forbidding
. persons shortcomings towards his/her home, family and neig
bors ”30
The Hadith “Protect yourselves from hellfire, even it be with half
a date,”31 underlines the importance of sadaqa and zakat, even if
these be a tiny portion, in making amends for a persons wrongs,
along with providing a shield against the torment of punishment.
k. Zakat is security
Having expressed excruciating anxiety soon after the First Revelation,
the nervousness of the Noble Prophet (upon whom be peace) was
appeased by die soothing words of his wife, Khadija: “No, no...I
swear, God will never forsake you; for you always visit your rela
tives, speak the truth, help others (physically and financially) treat
TO well and be of b everything pmam. ±c'
Abu Bakr had come across ibn Daginna on hie ~
migration to Abyssinia, who asked “Where are • attemPted

43
42 I'/Mrin in Islam A Comprehensive Guide to Zakat
and lends pln-sic.il and financial help to others. From now on, yOu
arc under my protection.”’-’ All tins alludes to how acts like zakat
and giving general assistance provide die security and pro’
rccnon ofGod, as well as gaining die trust of die public.
l. Zakat liberates from material slavery
Zakat unfetters from the shackles ofexcessive love for material tilings.
Islam, in fact, insists that a person be free from all sinister fetters and
turn his heart purely in the direction of God, so to speak.
t For man, becoming a slave for something that he is the mas-
I ter of is an awful digression from the purpose of his creation.
Even-thing has been created for mankind, who should make use of
this pnvilege in utilizing it in the way oudined by Islam, in natural
conformity with the divine will. Otherwise, this could well end in
the material universe being unduly elevated to a virtual object of
worship, causing a detrimental sway in feelings, thoughts and actions.
The Noble Prophet (upon whom be peace} has emphasized this
most unfortunate digression: “Woe to die slaves ofgold, silver, linen
and silk! If they are granted these, they celebrate, but they cannot
digest when deprived of them.”34
The most effective cure for this disease is, again, zakat, an eternal
investment that is an excellent means of orienting the heart of the
benefactor towards the Hereafter.
m. Other benefits of zaka t
So far, we have attempted to outline the immediate benefits com
prised by zakat. By no means is this the end of it, as each empha
sized point can easily be elaborated further, many possible benefits
ma not even have been mentioned, and there are certainly fijtwc’
benefits that time will unfold.
More importandy, our helplessness in the arena ofexpounding
the aspects ofzakat and its benefits, as these transcend our compre-
oision, must incessantly be kept in mind. The benefits that have not
WhatA^ the Benefits ofZakat?
■j in
..........
benefactor martyrdom, and
38
its denier.
„flTARE™E—
a. zakat liberal ®>m slavebv ® SUSTENAN“
«society from
added to poverty, not much reason remains to preven
nation ofsuch crimes.
Through die promulgation ofzakat, Islam seeks to extirpate,
from the onset, social diseases like theft, by destroying then very
foundation and preventing their establishment. By utilizing the pi iv -
ilege ofperforming zakat, die wealthy not only oftei a righteous act
ofworship, they also soothe the poor, providing them with finan
cial reliefand thus preventing them from taking up theft as a means
ofsustenance. In an interesting wise, the poor receive needed recog
nition in die community as people sought after by die rich to allow
them to complete their obligations. This, in no way, should be con
ceived as freeloading, as diis is something unthinkable for a healthy
Muslim. Rather, zakat is financial help during a rainy day, in a sense,
encouraging die recipient to take brand new steps. Condescending
“ fedoading offothers, for a Muslim who possesses lhe ®
make htsown ends meet, is totally unacceptable in Islam, which prais
° work by holdtng it equa! with worshtp. For a hea the M
BBeml>!oynient'sonlyKmporary, andznkrrr protade,1^^ ^US
^P.n. and catalyst during daattranstttonLrtX ta ^
,ent bec°mes a giver himself. P the reciP'

45
44 Charity in Islam: 4 Comprehensive Guide to Zakat
What Are the Benefits ofZakat?
The Noble Prophet enumerates poverty that “makes one for
net die Lord’”9 among the seven tilings that must be avoided before
their arrival. A person suffering in die throes of extreme poverty
along with many things, is bound to forget the purpose of creation
Such a ruinous thought must be avoided as it will only add to the
person's sufferings by causing additional anguish in die hereafter.
b. Zakat helps achieve working power
Zakat is a source of power for die needy. In addition to providing
the financially stricken poor with desperately needed capital, zakat
also injects in diem a dynamic energy; instilling in diem die confi
dence to provide for dieir own.
By hindering stockpiling, zakat bestows an intense vitality on
the economy as well as ultimately providing matcliless opportuni
ties for the unemployed, vanning them back to the community. Islam
incessandy encourages individuals to be effervescently active, con
versely condemning laziness and time-wasting.
Consequendy, it is not difficult to imagine the enormity of rhe
contributions to the overall economy brought by die person who
is given such a great opportunity, as a result of die application of an
invaluable teaching.
The prevalendy unfortunate state of young people in secular
societies, who squander their time and precious potential in such
places as pubs and casinos, reinforces the importance of zakat. A
country whose non-contributing masses have been revivified through
such a process whereby wealth is continuously cycled for the ben
efit of all, will inevitably experience an economic revitalization.
c. Zakat promotes employment
Contrary to popular belief, zakat does not give rise to indolence,
on the contrary, it encourages individuals to work. The Prophet of
God strongly advised against being a “receiver,” underlining
immense value ofgiving: “The higher hand is better than the loW-
. regardless ofwho*' P'“
er-Tbe lower band is govemmem
rhe rich, this may be ciassn Prizes incessantly asK»ng
ofthe above hadith-Islam Sm,*“°red earnings by enctowmg■ *
cr, .nd fervently promotes selfacqt tecntiolB ofthe per-
„ith multitudes ofrewards, depen n g KWards after-
sou. The badith additionally all»d«■ on a high
life .waiting *' »>msg.ver and “ nK entire|y con
et level in comparison with the re • ,e-ccessity of receiv-
de„in die receiver, ofcourse, acknowledging the necess ty
ing alms when these are genuinely needed.
8 -me Noble Messenger, for all intents and purposes, offer
rhe Xing advice, -Always be drgnrfied, Evade the disgrace of
begging either on the individual level or the national level throug
smeerely trying your best not to fall in such a state, and maintain
your status ofgrace as a benefactor. Keep in mind that dependence
on others is life of anxiety.” This hadith also provides us a credo in
international relations, giving us, individually or entirely, the crucial
task of embracing a diligent attitude, hence delivering the Islamic
world what it rightfully expects. Honor, dignity and superiority always
belong to God, His Messengers, and the believers. Therefore believ
ers should not come under the control or authority of unbelievers,
for this undermines dieir dignity and superiority.4' It has thus become
evident that zakat vehemently encourages a self-liberation from
dependence on others through the embracement ofworking as pre
eminent attitude. 8
d. Zakat augments self-esteem
The Qur’an, as stated, has unambiguously exnramH a l
mts etzataf, and |„ the process ofsearching and find TClpi‘
the benefactor, individuals or h 8 m’ has
8«e™e„rs, to scrupulously ^“™ediarv

47
40 CVi.irin in Islam. .1 Comprehensive Guide to Zakat
ders the poor as an esteemed and sought-after part of society, as
mentioned above.
It is imperative to locate and deliver zakat to those who are
genuinely poor. The obligation ofzakat is not one ofthe specified cat
egories. In a case where a person misplaces zakat, wrongly assuming
the recipient to fall under one of the categories, he is exempt from
having to give again “correctly,” because of his sincere intention
However, the best must be done to avoid such a scenario. The
Companions ofdie Noble Prophet had first criticized a person who
had given his zakat first to a daief, then to an adulterer and then to
a rich person; they later modified their opinions knowing/hoping
that any eamesdy given with good intention, without an aim
for error, would act as a cure to their problems. This accentuates the
importance of conducting proper research in locating those gen
uinely eligible for zakat to facilitate the correct utilization.
Zakat saves the poor from being thrown into total oblivion, turn
ing them into revered people who arc sought after. Ultimately, as
zakat pervasively functions throughout the community, the magnif
icent days ofUmar ibn Abdulaziz, where finding an eligible recipient
ofzakat was in itself a difficult task, will inevitably return. In this
environment, the poor will not search for the rich; instead, the rich
will desperately hunt for the poor to remove an enormous weight
offtheir shoulders, thus fostering a perennial gratitude towards the
poor, who are essential to removing that load.
No doubt, the rich, immersed in a luxurious lifestyle, can other
wise quite easily become an object of grave envy for the poor as
the}’ batde daily for sustenance, overwhelmingly intensifying their
feelings of abhorrence. When added to the disdainful demeanor of
the rich, the abyss between rich and poor becomes insurmountably7'
grave and culminates in an inveterate hatred for wealth, an attitude
pervasive throughout many' societies. The only way to overcome
the abhorrence ofthe poor towards the rich lies in the performance
ofzakat; rich people’s conceiving ofthe poor as friends in need will
alter the poor s resentment changing negativity into gratitude over
what has been granted to them by God through the donor and their
appreciation of the rich for administering their rescue. The rich,
ds those whom they have
I will feel compassion towards wiftly spread
............ "
flict and turmoil. • < in the face ofkmdne
Human nurtures ar. immense. gr, , can CMS|at-
» Arabic proverb, “«/■»»« is an expression of
rd iM„ English as, "Mun - ’’ty" xnngu,sh the flames
this profound truth. SsimulKneously
of hate and envy burning in e < n—ascenethatisimpos-
culdvating the seeds oflove and compassio
*le to witness wherever rhe rrch fJwhat per-
»in this aspect, prevents civil unrest and discord,. P
petually lies at the root of much of today’s most critical so
nomic problems is material dissatisfaction, a hegemony wherein
certain few and their chronic desire for financial domination are pit
ted against the frustrations ofmany. In that way, zakat perfoims the
inimitable role of “equalizer,” providing inherent stability and sat
isfaction for all sectors of a society, thereby engendering a more
peaceful coexistence than would otherwise be possible.
"'hen the
What are the benefits of zakat on society?
Zakat, with its innumerable facets, is a bond between members of
society; one wherein collective harmony is dependent on individual
harmony. For aku explicitly creates a virtuous setting that elimi-
Mtes various social problems by establtshing a harmonious atmos-
Phent for both the rich and the poor. In a nutshell, forestalls
’ » Humeral issues, espee.ally interest and monev-hoardmg'’"”
A’ Zaka t CLASS STRUGGLES
ptatamlnimum and the

49
CMin in /.'A'”' 1 Comprehensive Guide to Zakat
^ikeffette^o/Z^
wills likclv to cause social conflicts are tilled. In other terms, re|a_
nons Ivrwcen the rich and the poor must not deteriorate if ana'_
chv is to be avoided. Undoubtedly, the most important power that
upholds these crucial relations between the rich and the poor is zakat
and other principles of assistance. In societies w here zakat ceases to
exist, die precipice between the rich and die pooi widens to the effect
where abhorrence and hatred replace love and appreciation for the
poor, and concomitantly, disdain and scorn replace compassion and
charity for the rich.
Leaves of history' attest to the gradual deterioration of civiliza
tions that have opted to divide diemselves into conflicting classes.
Tlieir initial happiness, a fruit ofuncompromising discipline, has always
been, more or less, short-lived, a prelude to their swift exit from the
world stage, under the debris oftheir own civilization, as they have
paid die ultimate price for their social injustices.
Bv pronouncing, “Zakat is the bridge of Islam”42, the Noble
Messenger amplified the importance of zakat in abolishing eco
nomic gaps between members ofsociety. Zakat is a bridge used for
passing over economic strife and when the whole community' makes
use of this bridge, class conflicts have the potential to become pan
ofhistory. This bridge also constructs a stable middle class through
which increasingly more recipients ofzakat can become its donors
and a possible clash between the rich and the poor is prevented.
b. Zakat strengthens the middle class
By the prevention ofthe polarization ofsociety, Islam envisages die
construction ofa strong middle class. In providing an opportunity'
for the unemployed to embark on new business ventures, zakat gains
them back into society; stronger than ever, instead ofdeserting them
to become burdens of the community. The strengthening of the
middle class in Islam is not encouraged just through zakat and satiaQti,
in actuality; there are more precepts pertaining to this issue. F°r
instance, when dividing booty' or the spoils ofwar among members
ofsociety, God declares:
Th<1r which God gives ■ spoilI to (for’die
pie ofthe townships, it is for God and H s M *
hx-S---
(Hashr 59:7)
The circulation ofcapital solely in the hands ofthe rich inevita J
bds to them becoming richer at the expense ofthe poor, who th
Uneven more striven. In actual fact, wealth has been created
for the benefit of the whole ofhumanity indiscriminately, n soci
eties where individuals are deprived and usurped of the wealth
bestowed by God, the existence ofsocial classes is tolerated and the
scorn of the rich towards the poor is sustained, riches never bring
true happiness; on the contrary, financial resource easily becomes a
profound source of conflict, even within families and close-knit
groups. Additionally, in such societies, the poor remain in perenni
al anxiety' in regards to attaining their sustenance whereas the rich
foster a similar anxiety pertaining to the security of their wealth.
The resort to dangerous alternatives can thus evolve into an option
for the poor, a plight we have been so used to witnessing around the
world. In contrast, zakat eliminates all of the illegitimate options
Prodding the poor with an ethical way out oftheir sfofe--
baling into the community a fresh breath oflife.
c. Zakat cures social diseases
Theprime hindrance ofthe formation ofa harmonious atmosphere
within societies is the existence ofsocial classes based on wealth. It
isself-evident that it is an impossibility' for the poor to nurture love
fortherichinasociety' where they are turned ablindeye on. As preva
lent experience has shown, such a society is destined to become a
hotbed for social conflict. The following verse corroborates this
proposition:
Spend generously for the cause ofGod, and do not cast your
selvesinto destruction byyour own hands. Andknow thatGod
loves the doers ofgood. (Baqara 2:195)

51
50 Charirv in /slam A Comprehensive Guide to Zakat
doning an altruistic life with social awareness, would be tantamount
to trotting dangerously, as brilliantly illustrated by the Qur’an
Throwing one’s self into danger is due to deserting or spend
ing in the way ofGod and its grave outcomes that immediately corrie
to mind, including anarchy becoming the dominant force over soci
ety that further leads to inextricable national and international com
plications. This dissipative demeanor of the aristocratic class, indu
bitably, remains the prime cause underlying anarchy. It is this shock
ingly irresponsible attitude of the rich, who squander astronomical
amounts of money to attain luxuries in an attempt to satiate their
interminable carnal desires, which causes the insurgence of crude
souls, leading to anarchy and eventually turning tire social welfare
svstem upside down.
Wasteful displays as such will, no doubt, wet the appetite of the
poor, inculcating in them an insurmountable feeling of hatred for
the rich and perhaps, an excuse to usurp their property' upon the first
chance given. Obstinately abiding by the notion that enormous
financial gaps benveen individuals do not cause an implicit or explic
it upheaval is simply ignoring the realities of life.
The inveterate enmity the poor have for the rich, through zakat,
providentially evolves into love and respect, patching up the wounds
initially caused by greed and selfishness.
By responding to hate with love, the rich will attain an immense
respect, and consequently the bond of fraternity- throughout socie
ty' will be reinforced. Those who do not spend in the way of God
impede the rights ofothers by depriving them ofwhat is theirs and
simultaneously, wrong themselves by evading an obligation. God,
indeed, dislikes wrongdoers and following such a line ofaction would
ultimately attract the dislike of the Creator.
‘Indeed God does not wrong humankind in any way; blithumankind
wrong themselves” (Yunus 10:44) underlines how human’s woist
enemy is, ironically, himself. Those who indulge in “self-oppi'ess’011
by avoiding zakat will suffer an assault of another form of oppIc S
sion. The oppressor is the sword of God; taken revenge with an
of”43 is a vital principle of social life. Th
then taken revenge of a P to are
wealthy that are in denial of their ty
prone to suffering onslaughts r ^rtake in such an
ajtor are bound to receive an uncalculated slap in e .
insatiable greed generates unavoidable calamities from their wealth.
By fixing the problem before it spreads, zakat forestalls the poten
tial complications of society, establishing a firm social structure.
Looking from this perspective, many current issues could be avoid
ed ifzakat is effectively utilized.
d. Zakat liberates society from interest
Interest has come to be an essential method of exploitation for the
happy minority in their quest for greater wealth. While attempting
to establish a society' where benevolence reigns, it is inevitable that
an effective antidote be applied to extirpate interest, to its very last
residue, to prevent the upsurge of many social predicaments.
God, the Almighty, has explicitly forbidden all types and forms
rf,n«st. the chief catalyst in causing the rich to become richer
J poor to become poorer-tepudiating the common notion
that interest increases wealth. The Qur'an which hid a
was discussed earlier: ? P f gradualncss, which
That which
7,nTO”-*n charity; seeking God’s count ’ Ut which you
“tcrease. (Rum 3039) enanee, has a manifold

53
/ÂretheSene/hso/ZahaC
Though, on the surface, wealth may seem to increase
interest, in actual fact, it fails to deliver prosperity which is, instead
promptly taken away by the Creator and replaced with gradual dete
rioration. Riba, the Arabic term for interest, holds various mean
ings, almost all ofwhich are negative, like destruction and devastation-
and it also refers to something that carries with itself misfortune. A
sharp comparison is made above between, on the one hand, riba Or
interest that bestows the wealth perennial depreciation and, on the
other, sadaqa, the prime inviter of prosperity. What’s important is
the actual prosperity bestowed by God on the riches, not the osten
sible increase. Seeing that God has given this assurance, it is unthink
able for Him not to realize this assurance, and He will perpetually
shower prosperin' on wealth out ofwhich sadaqa is given, as con
firmed by a copious amount ofverifications. Abandoning all forms
of interest and embracing sadaqa is a key step towards realizing
social justice.
Interest contributes to an apparent increase in wealth but this
increase is nothing but a veil put over its eventual depreciation. The
above verse, through comparison, implicitly' alludes to how sadaqa
generates a prosperous economy for a society, as opposed to the over
all deterioration caused by interest, in the purest sense of the word.
The Qur’an, by introducing the prohibition on interest, slow
ly prepared the early Muslim society for the total acceptance ofzakat,
by articulating how the Jews, due to partaking in forbidden inter
est, were deprived of many things which were otherwise previous
ly permissible:
Because of the wrong-doings of the Jews, We made unlawful
for them certain good things which were otherwise lawful; and
because they hindered many from God’s way, and of their tak
ing usury when they were forbidden from it, and oftheir devour
ing people’s wealth by wrongfill means. (Nisa 4:160-1)
0 you who believe! Do not live on usury; multiplying your wealth
many times over (as compound interest). Have fear of God,
that perhaps you may be successful. (Al Imran 3:130)
How who swallow “tyslJ ’ Switched and raid-
fofc God like die men whom “J”5 * is life trad
toed by (W for ‘ de md forbidden usury Hc
jng.alrboughGodhaspermilt and mends his way
taireedresa. admonition ton, brs Lo d rad me^
abide thereita-God
blights usury and makes almsgiving fruitfol, He oes n
L impi« and the gully. Those that bdie« and do good
works, and establish salat and pay zakat will be rewarded y
their Lord; and no fear shall come upon them, nei±er shall they
grieve. 0 you who believe! Have fear ofGod, and give up what
is still due to you from usury; if you are true believers. And if
you do not, then be warned ofwar (against you) by God and
His Messenger. If you repent you may retain your principal
(without interest). Wrong not, and vou shall be not wronged.
And ifthe debtor is in straitened circumstances, then grant him
a postponement until a (time of) ease; but ifyou remit the debt
as almsgiving it will be better for you, if you did but know.
(Baqara 2:275-80)
As stated above, God and His Messenger deem interest-orient
ed transactions as a reason to wage war, which in effect, means an
1761^1 r h a h” ‘ r“hm«A'« ’ (Isra
Satan had become the first rebel rhr it-,' 1
Command. Such a seditious dem'» 2“ '''""“v
mensurable with that of Satan’s wl i • ’ têreôre’ls com-
looking from a tran„„. , 1 ‘""P®"" of God.
* wh0 Imo,,i,, | “ p'rsp«ti’=, it becomes evident
'“““‘-Okfeeom.hrtotha ' 6“ being
Thc “Sr,St0C0"*™>
h0Wld™*"êlycl“*;r^-Gde„t:
oyer others’

A comprehensive guide to zakat charity in islam by omer faruk senturk

A comprehensive guide to zakat charity in islam by omer faruk senturk

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A comprehensive guide to zakat charity in islam by omer faruk senturk