Charity in Islam

THE Holy Qur’an 2:1-5 says, “Alif Lam Mim; This is the Book; in it is guidance sure, without doubt, to those who fear God; Who believe in the Unseen are steadfast in prayer and spend out of what We have provided for them. And who believe in the Revelation sent to thee and sent before thy time and (in their hearts) have the assurance of the Hereafter.  They are on (true) guidance from their Lord and it is these who will prosper.”

One major feature of the Ramadan period is the tradition of Muslims paying the annual obligatory levy to the poor (zakat) from their savings and property. This is a strategy to savour the full benefits of the fasting period and a permanent reminder about the importance of Zakat, even though it may be given in any other month of the year. The Holy Qur’an 2:110 says, “Establish prayer and give zakat, and whatever good you put forward for yourselves—you will find it with Allah. Surely Allah sees what you do.”

Besides this, other forms of charity are given during the month because the exchange of social visits and the intensification of humanitarian services are important features of the Ramadan period. Such include the voluntary alms to the needy (Sadaqat) from our belongings without any specific rate or value. Also, we have the compulsory Zakat-ul-Fitr (Charity of fast-breaking), which has a specific rate or measure and must be distributed to the poor before the Eid-ul-Fitr (the festival of fast-breaking) prayers.

Zakat is an exceptionally remarkable institution and a major pillar of Islam, just like the five daily prayers (Salat), the Ramadan fast, and the Holy Pilgrimage to Mecca and Medina (Hajj). It is a way of translating our belief in the Unity of Allah (Iman) into action. It is a capital levy prescribed by the Almighty on the savings and property of faithful Muslims annually (Q.2:110; 22:78). It is meant to purify our money, business concerns, and belongings through a designated measure which a Muslim with means must distribute among the rightful beneficiaries.

God instructed Prophet Muhammad (SAW):

“Of their goods take alms that so thou mightiest purify and sanctify them; and pray on their behalf. Verily thy prayers are a source of security for them: and God is one who heareth and knoweth. Know they not that God doth accept repentance from His votaries and receives their gifts of charity and that God is verily He the Oft- Returning Most-Merciful?” (Quran 9:103-104).

It is a religious duty that is obligatory on Muslims (Q.24:56; 73:20). It is not Sadaqat (voluntary alms), which is simply a form of charity, alms-giving, tax, or tithe. It is not merely an expression of kindness, nor is it simply the deduction of a certain percentage from one’s property.

Zakat is not simply a voluntary contribution to someone or some cause. It is not a government tax that a clever person can evade. Rather, it is a divinely ordained obligation that combines social welfare with spiritual investment. It is the commandment of Allah concerning our wealth for the benefit of the needy and the poor, in the interest of society as a whole.

As religion teaches us to obey what Allah commands and to avoid what He forbids, the refusal of any Muslim to give Zakat from his deserved wealth carries a severe punishment (Qur’an 3:180; 9:34-35).

The severe punishment is hellfire on the Day of Judgement, where the wealth of those who refuse to give Zakat will be branded with it. This is aside from the fact that such people may be made to pay the Zakat by force through misfortune affecting their wealth on earth.

On the other hand, the benefit of obeying the commandment of Zakat is Paradise. As narrated by Abu Huraira in Al-Bukhari:

“A desert Arab came to the Prophet (SAW) and said Tel, of such a deed as will make me enter Paradise, if I do it. The Prophet (SAW) said, ‘Worship Allah, and worship none along with Him, offer the five prescribed compulsory daily prayers perfectly, pay the compulsory Zakat, and fast in the month of Ramadan.’ The Bedouin said, ‘By Him in Whose Hands my life is I will not do more than this.’ When he (the Bedouin) left, the Prophet (SAW) said, ‘Whoever lives to see a man of Paradise, then he may look at this man.’”

Apart from its religious and spiritual importance, Zakat also has humanitarian and socio-political value. When Zakat becomes payable, a certain percentage of the wealth should be distributed immediately in the right manner because the owner no longer has moral or legal possession of that portion. This amounts to a fairer distribution of wealth and helps to close, to a large extent, the wide gap between the rich and the poor. After all, retaining the resources of Zakat would amount to corruption and the usurpation of the wealth of the poor, thereby rendering the entire wealth impure and endangered.

Zakat also purifies the heart of the contributor from selfishness and greed for wealth. In return, it purifies the heart of the recipient from envy, jealousy, hatred, and uneasiness, and instead fosters goodwill and warm wishes for the contributor.

It is noteworthy that Zakat is due on lawful income and property, as unlawful gains such as hoarded goods are destructive and corrupt in the sight of Allah (Q.2:263, 276; 9:34). However, if we have goods in our stores for sale at the completion of twelve months, we must deduct Zakat from them as a purifier of the property. No charity is accepted from wealth acquired illegally, as Zakat is accepted only from honestly earned money.

The rate of Zakat on money and property is specified. At the end of a year—which many Muslims observe during Ramadan—the minimum rate of two and a half percent of Zakat is due on cash savings or articles of trade. It is easier to calculate on cash savings, but for business stock or trade articles, one must evaluate them according to their current value and give Zakat at the same rate of two and one-half percent of the total value.

If the investment is in immovable property such as revenue buildings and industries, the rate of Zakat will be based on the sale or the income (profit), and not on the total value of the property. However, if a building or house is meant for trade or sale, the Zakat rate will be based on the total value of the entire property.

Also, if someone is a creditor and another person is indebted to him, one will pay Zakat for the amount he has lent because it remains part of his guaranteed wealth. In all cases, one pays only on the net balance. Personal expenses, family allowances, necessary expenditures, and due credits are paid first, and Zakat is then calculated from the remaining balance.

The poor rate, however, is not due on certain minimum measures of wealth. As narrated by Sa’id in Al-Bukhari, the Holy Prophet (SAW) says, “No Zakat is due on property amounting to less than five Uquyas (of silver) and no Zakat is due on less than five camels, and there in no Zakat on less than five wasqs.” (A Wasq equals 60 Sa’s), and (one Sa = 3 Kgms. App.).

Zakat is also not due on resources and wealth used domestically, such as gold used for women’s adornment, the vehicles we ride, our homes, and other personal items, except when such vehicles, houses, or other assets are used for commercial purposes. In such cases, their value must fall within the estimation of Zakat at the relevant time.

Meanwhile, the rightful recipients of Zakat are the poor, the needy, and those who are employed in its administration (Q.9:60). These categories include the poor Muslims to relieve their distress; the needy Muslims to help them earn their livelihood; new Muslim converts to help them settle and meet their unusual needs; and Muslim prisoners of war to liberate them through ransom.

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Other recipients include Muslims in debt, to free them from liabilities incurred under pressing circumstances; Muslim employees appointed by a Muslim authority to collect and administer Zakat; Muslims serving the cause of Allah through research, study, or the propagation of Islam—this share helps finance their work and sustain their efforts; and Muslim wayfarers who are stranded in a foreign land and in need of assistance.

The Holy Qur’an, Taubah 9:60 enumerates the receivers of Zakat:

“Alms are for the poor And the needy, and those Employed to administer the (funds); For those whose hearts Have been (recently) reconciled (To truth); for those in bondage And in debt; in the cause Of God; and for the wayfarer: (Thus is it) ordained by God, And God is full of knowledge And wisdom.”

May Allah give us the will-power and the resources to meet these obligatory alms to the poor. Ameen.