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Zakat
or Charity:
Charity as
One of the Two Principal Duties:
Charity towards man, in its
widest sense, is laid down in the Qur'an as the second great
pillar on which the structure of Islam stands. This is made
plain in the very beginning of the Holy Book: "(Those) who
believe in the Unseen and keep up prayer and spend out of
what We have given them; and who believe in that which has
been revealed to thee and that which was revealed before
thee, and of the Hereafter they are sure. These are on a
right course from their Lord, and these it is that are
successful" (2 : 3-5). The main principles of Islam, as laid
down here, are five: three theoretical and two practical.
The three theoretical essentials are belief in God, in
Divine revelation and in the Hereafter; and the two
practical are keeping up prayer and spending out of what God
has given to man. The first of these, which has already been
discussed in the last chapter, i.e., prayer, is the means of
the realisation of the Divine in man, while the second, or
spending out of whatever has been given to man, stands for
charity in a broad sense, i.e., for all acts of benevolence
and doing good to humanity in general. For what God has
given to man is not only the wealth which he possesses but
all the faculties and powers with which he has been
gifted.
That benevolence, or the doing of good
to man, is one of the two mainstays of religion, is a
constant theme of the Qur'an, and one more verse may be
quoted. Speaking of the Jewish and Christian claims to
salvation, on the basis of certain dogmas, the Holy Book
says: "And they say, None shall enter the Garden except he
who is a Jew, or the Christians. These are their vain
desires. Say, Bring your proof if you are truthful. Nay,
whoever submits himself entirely to Allah and he is the doer
of good to others, he has his reward from his Lord, and
there is no fear for such nor shall they grieve" (2 : 111,
112). In this verse submission to Allah takes the place of
keeping up prayer, and the doing of good to humanity, that
of spending out of what has been given to man. Thus,
theoretically, Islam means a belief in God, in Divine
revelation and in the Hereafter, and practically it means
the realisation of the Divine in man by prayer, or entire
submission to God, and the service of humanity. The numerous
ordinances relating to various aspects of life, whether
contained in the Qur'an or in the practice and sayings
(Sunnah) of the Prophet, are only offshoots of these
two practical essentials of religion.
Prayer is
Useless if it does not Lead to Charity:
The relation in which prayer
stands to charity is made clear by the order in which the
two are mentioned. When prayer and charity are spoken of
together, and this combination is of frequent occurrence in
the Qur'an, prayer always takes precedence over charity,
because prayer prepares a man for the service of humanity.
In the verse which speaks of the five basic principles of
Islam, mention of belief in the Unseen is immediately
followed by an injunction to keep up prayer, and this again
by another to do acts of benevolence. This is to show the
natural order. Belief in the Unseen is the starting point of
man's spiritual progress. But this would lead to no good if
the next step, the seeking of communion with the Unseen
through prayer, does not follow. And this again is
meaningless if it does not lead to acts of benevolence.
Prayer, therefore, is the first step because it leads to the
second, that is, charity. This is elsewhere made plain: "Woe
to the praying ones, who are unmindful of their prayers! who
do (good) to be seen and refrain from acts of kindness" (107
: 4-7).
Conception
of Charity in Islam:
The most frequently recurring
words for charity are infaq [The words fi
sabil Allah (meaning, in the way of Allah) are
sometimes added to the derivatives of infaq in the
Qur'an, but the significance is the same, even when the word
is used without this addition.] which means
spending benevolently, ihsan which means the doing
of good, zakat which means growth or
purification, and sadaqah which is derived
from the root sidq, meaning truth, and comes
to signify a charitable deed. The very words used to
denote charitable deeds are an indication of the broadness
of its conception. The Qur'an not only lays stress on such
great deeds of charity as the emancipation of slaves (90:13;
2:177), the feeding of the poor (69:34; 90:11-16; 107:1-3),
taking care of orphans (17:34; 76:8; 89:17; 90:15; 93:9;
107:2.) and doing good to humanity in general, but gives
equal emphasis to smaller acts of benevolence. It is for
this reason that the withholding of ma`un (107:7),
which specially indicates small acts of kindness and
charity, is stated to be against the spirit of prayer.
And in a similar strain, the speaking of a kind word to
parents is referred to as ihsan (17:23), and
generally the use of kind words is recommended as in itself
a charitable deed in many places (2 : 83; 4 : 8
etc.).
Tradition is much more explicit. To
remove from the road anything which may cause hurt is called
a sadaqah or a charitable deed (Bu. 46 : 24).
According to another tradition "there is a sadaqah
(charity) on every limb with every new sun, and to do
justice among people is also a charity" (Bu. 53 : 11).
Another report gives yet more detail: "On every limb there
is a sadaqah (charity) every day; a man helps another
to ride his animal, it is a charity; or he helps him to load
his animal, this is also a charity; and so is a good word;
and every step, which a man takes in going to pray, is a
charity; and to show the way is a charity (Bukhari 56 : 72,
128)." Examples of other charitable deeds are "your
salutation to people," "your enjoining what is right and
forbidding what is wrong (Ah. II, p. 329)," "refraining from
doing evil to any one (Ah. IV, p. 395)" and so on. The
circle of those towards whom an act of charity may be done
is equally wide. To give food to one's wife or one's
children is called a charitable deed, while to maintain even
one's self is not excluded from the category of charitable
deeds: "The Prophet said, Whatever you feed yourself with is
a charity, and whatever you feed your children with is a
charity, and whatever you feed your wife with is a charity,
and whatever you feed your servant with is a charity (Ah.
IV, p. 131)." The doing of good to the dumb creation is also
called a charity: "Whoever tills a field and birds and
beasts eat of it, it is a charity (Ah. IV, p. 55.)." The
Qur'an also speaks of extending charity not only to all men
including believers and unbelievers (2 : 272) but also to
the dumb creation (51 : 19).
Voluntary
Charity:
Charity, in the sense of
giving away one's wealth, is of two kinds, voluntary and
obligatory. Voluntary charity is generally mentioned in the
Qur'an as infaq or ihsan or sadaqah,
and though the Holy Book is full of injunctions on this
subject, and hardly a leaf is turned which does not bring to
the mind the grand object of the service of humanity as the
goal of man's life, the subject is specially dealt with in
the 36th and 37th
sections of the second chapter. The reward of charity is
first spoken of:
"The parable of those who
spend their wealth in the way of Allah is as the parable
of a grain growing seven ears, in every ear a hundred
grains; and Allah multiplies further for whom He pleases"
(2 : 261).
A charitable deed must be done as a
duty which man owes to man, so that it conveys no idea of
the superiority of the giver or the inferiority of the
receiver:
"Those who spend their wealth
in the way of Allah, then follow not up what they have
spent with reproach or injury, their reward is with their
Lord... A kind word with forgiveness is better than
charity followed by injury... O you who believe! make not
your charity worthless by reproach and injury" (2 :
262-264).
Love of God should be the motive in
all charitable deeds, so that the very doing of them fosters
the feeling that all mankind is but a single
family:
"And they give food out of
love for Him to the poor and the orphan and the captive"
(76 : 8).
"And give away wealth out of love
for Him to the near of kin and the orphans and the needy
and the wayfarer and to those who ask and to set slaves
free" (2 :177).
"And the parable of those who spend
their wealth to seek Allah's pleasure and for the
strengthening of their souls, is as the parable of a
garden on elevated ground" (2 : 265).
Only good things and well-earned
wealth should be given in charity:
"O you who believe! spend of
the good things that you earned and of that which We
bring forth for you out of the earth, and aim not at the
bad to spend thereof" (2 : 267).
Charitable deeds may be done openly or
secretly:
"If you manifest charity, how
excellent it is! and if you hide it and give it to the
poor, it is good for you" (2 : 271).
Those who do not beg should be the
first to receive charity:
"For the poor who are
confined in the way of Allah, they cannot go about in the
land, the ignorant man thinks them to be rich on account
of their abstaining from begging. (2 : 273).
Significance
of Zakat:
Obligatory charity is
generally mentioned under the name zakat, but it is
sometimes called a sadaqah, specially in traditions.
The word zakat is derived from zaka, which
means it (a plant) grew. The other derivatives
of this word, as used in the Qur'an, carry the sense of
purification from sins. The Prophet is again and
again spoken of as purifying those who would follow
him (yuzakki-him or yuzakki-kum) (2 : 129,
151; 3 :163; 9 : 103; 62 : 2) and the purification of
the soul is repeatedly mentioned as being real success in
life (91 : 9; 92 : 18). The word zakat is also used
in the sense of purity from sin. Thus of John it is said:
"And We granted him wisdom when a child, and
kind-heartedness from Us and purity (zakat)"
(19 : 12, 13). And on another occasion, one child is
spoken of as being "better in purity (zakat)"
than another (18 : 81). The idea of purity, and that of
the growth of human faculties and success in life, are thus
connected together. According to Raghib, zakat is
wealth which is taken from the rich and given to the poor,
being so called because it makes wealth grow, or because the
giving away of wealth is a source of purification. In fact,
both these reasons hold true. The giving away of wealth to
the poorer members of the community, while, no doubt, a
source of blessing to the individual, also increases the
wealth of the community as a whole, and at the same time it
purifies the giver's heart of the inordinate love of wealth
which brings numerous sins in its train. The Prophet himself
has described zakat as wealth "which is taken from
the rich and returned to the poor" (Bu. 24 : 1).
Importance
of Zakat in Islam:
The two commandments, to keep
up prayer and to give zakat, often go together, and
this combination of the two is met with in the earliest
chapters of the Qur'an, as well as in those which were
revealed towards the end of the Prophet's life. Thus in ch.
73, which is undoubtedly one of the very earliest
revelations, we have: "And keep up prayer and pay the
zakat and offer to Allah a goodly gift" (73 : 20).
And in the ninth chapter, which is the latest in revelation,
we have: "Only he can maintain the mosques of Allah who
believes in Allah and the Last Day and keeps up prayer and
pays the zakat and fears none but Allah'' (9 : 18).
Not only are prayer (salat) and zakat
mentioned together in a large number of passages
[Klein says: "It is mentioned in eighty-two passages of
the Qur'an in close connection with prayer" (RI. p. 156,
f.n.). I have not been able to trace the combination of
salat and zakat in more than 27 passages. But there are a
few more passages in which prayer to God and the idea of
charity in general are mentioned together.] but also
these two are treated as being the basic ordinances of the
religion of Islam, and their carrying into practice is often
mentioned as being sufficient indication that one is a
believer in the religion of Islam. The two verses quoted
above point to the same conclusion. A few more
are:
"And they are enjoined naught
but to serve Allah, being sincere to Him in obedience,
upright, and to keep up prayer and pay the zakat,
and that is the right religion" (98 : 5). "These are
verses of the Book of wisdom, a guidance and a mercy for
the doers of good, who keep up prayer and pay the
zakat and who are certain of the Hereafter" (31 :
2-4). "But if they repent and keep up prayer and pay the
zakat, they are your brethren-in-faith" (9 :
11).
Zakat as
the Basic Principle of every Religion:
Salat and zakat
are also spoken of together as the basic ordinances of
the religion of every prophet. Thus of Abraham and his
posterity, it is said: "And We made them leaders who guided
people by Our command, and We revealed to them the doing of
good and the keeping up of prayer and the giving of
zakat" (21 : 73). The Israelite law is also said to
have contained a similar commandment: "And Allah said:
Surely I am with you. If you keep up prayer and pay the
zakat and believe in My messengers and assist them
and offer to Allah a goodly gift, I will certainly cover
your evil deeds, and cause you to enter gardens in which
rivers flow" (5 : 12). Ishmael is also spoken of as giving
the same commandment to his followers: "And he enjoined on
his people prayer and zakat, and he was one in whom
his Lord was well-pleased" (19 : 55). Even Jesus is said to
have received a similar Divine commandment: "And He has
enjoined on me prayer and zakat so long as I live"
(19 : 31). [The words, so long as I live,
establish conclusively that Jesus is dead, because zakat
can only be given by one who is in possession of worldly
wealth and of Jesus it could not be said that he was in
possession of wealth in heaven, and even if it were so there
would be none there to receive the
zakat.]
This view of religion shows that,
according to the Qur'an, the service of humanity and the
amelioration of the condition of the poor has always been
among the principal aims and objects of religion. It is,
however, true that the same stress has not been laid on this
principle in the previous religions, and, moreover, the
institution of zakat, like every other principle of
religion, has been brought to perfection, along with the
perfection of religion, in Islam.
Problem of
the Distribution of Wealth:
One of the greatest problems
facing humanity is undoubtedly the problem of the
distribution of wealth, with which is also bound up the
question of political power. The system of capitalism which
is the foundation-stone, so to say, of the materialistic
civilisation of modern Europe, has led to the concentration
of wealth in fewer and fewer hands. Political power has
followed in the wake of wealth. The insatiable thirst for
wealth on the part of the capitalists, who are the real
controllers of political power, has reduced many nations of
the world to a state of slavery, and regular plunder has
been legalised under different high-sounding phrases such as
colonisation, occupation, mandate, sphere of influence, and
so on.
The reaction against capitalism set in
towards the middle of the nineteenth century. It came under
the name of Socialism and gradually developed into what is
now known as Bolshevism. It holds Russia in its grip,
perhaps as severely as Capitalism still holds other European
countries. Whether, in Russia, it has come to stay is a
question which only the future can decide. But there is one
thing that strikes one as very strange. Bolshevism, which
had come in to liberate the people, is as much of a bondage
as Capitalism. The autocracy of Czardom has only given place
to the autocracy of the Soviet.
The question before us, however, is,
has Bolshevism, by state-ownership of all means of
production, finally solved the great problem of the
distribution of wealth? A few years are but as one moment or
even less in world history. To say that because the
five-year plan has accelerated production to an extent which
could hardly be imagined, and that therefore the
state-ownership of means of production is the solution of
the problem, is to show overhastiness in drawing a
conclusion. Who knows that the people entrusted with the
carrying out of the scheme, the state-agents, may not
tomorrow degenerate into an oligarchy similar to the
oligarchy of Capitalism? Human nature is too prone to these
tendencies, and the Bolshevism offers hardly any remedy to
check such tendencies. But there is more than this.
Bolshevism which came as the friend of labour defeats its
own end by denying to labour its fruits. The rigid system of
doling out the necessaries of life to all alike, to the
indolent and diligent, the stupid and the intelligent, will
undoubtedly foster conditions which must soon become
unbearable for humanity; for it is going directly against
nature and nature's recognised laws. But its evil results
cannot be seen in a day.
Islam's
Solution of Wealth Problem:
To Islam is due the credit of
not only solving the wealth problem but, at the same time,
developing the higher sentiments and building up character,
on which alone can be laid the foundations of a lasting
civilisation for the human race. The rigid laws of
Bolshevism, which gave the body sufficient to live on, are
killing the higher sentiments of human sympathy and
love-qualities which not only make life worth living but
lacking which humanity must degenerate into the worst
barbarism. Islam accomplishes both objects by its state
institution of charity, which goes under the name of
zakat or poor-rate. Every possessor of wealth in the
Islamic commonwealth is required to contribute annually
one-fortieth of his wealth to a common fund, which is
managed by the state, or by the Muslim community where there
is no Muslim state, and this fund is utilised by the state
or community for the amelioration of the condition of the
poor. Zakat, therefore, acts not only as a levelling
influence but, also a means of developing higher sentiments
of man, the sentiments of love and sympathy towards his
fellow-man; while the rigid system of state ownership and
equality of distribution helps to kill man's higher
instincts. By this means, too, wealth is made to circulate
in the body-politic of Islam, just as blood circulates in a
living organism, a fixed portion of the wealth of the richer
members being drawn to the centre, whence it is sent forth
to those parts of the body-politic which need it most. The
institution of zakat thus becomes not only a
levelling influence but also one of the means for the uplift
of the nation as a whole.
Zakat is a
State Institution:
It should be borne in mind
that zakat is not simply obligatory charity. It is a
state institution or, where there is no Muslim state, a
national institution. The individual is not at liberty to
calculate and spend his zakat as he likes. It must be
collected by the state on a national basis, and spent by the
state or community. Where the Qur'an describes the main
heads of the expenditure of zakat, it mentions an
item of expenditure on officials appointed to collect and
distribute the same, which shows clearly that, by the
institution of zakat, it contemplated either a
department of the state or at least a public fund managed
entirely by a public body. The donor is not required to give
a certain portion of his zakat to deserving persons,
but to contribute all of it to a fund which must be used for
the uplift of the community. It was in this sense that the
Prophet understood it, and when he assumed control of the
government, he made zakat a state institution,
appointing officials to collect it and directing his
governors to do the same in distant provinces [As in the
case of Mu`adh who was appointed Governor of Yemen (Bu. 24 :
1).]. Abu Bakr, the first caliph, followed in the
footsteps of the Prophet when he declared war against some
of the tribes which had refused to send their zakat
to the state treasury, adding: "Zakat is the
right (of the state or community) in the wealth (acquired by
an individual), and by Allah, if they refuse to make over
even one lamb which they used to make over to the Prophet, I
will fight against them" (Bu. 14 : 1).
Property on
which Zakat is Payable:
Though injunctions relating to
zakat are met with in very early revelations, the
details were given only after Islam was established at
Madinah. Silver and gold are the two commodities which man
has always loved to hoard, and beside this these are the two
precious metals which are the basis of the currencies of the
world. These two, therefore find special mention as being
articles on which zakat must be paid. Ornaments made
of silver or gold were treated as silver or gold. And cash,
whether in the form of coins or notes or bank deposits,
would follow the same rule. Precious stones were excepted
from zakat, because in taking a part, in this case,
the whole would have to be broken up or damaged. Articles of
merchandise were also considered as being subject to
zakat to whatever class they may belong
[Footnote: There is almost a consensus of opinion on
this matter. Bukhari mentions no tradition on this point,
but the heading of one of his chapters, the
29th, in the book of zakat is as
follows: "The sadaqah (zakat) of kasb (what is
earned) and tijarah (merchandise)" (Bu. 24 : 29). He
is unable, however, to find a tradition supporting it, and
contents himself with quoting the following verse of the
Qur'an: "O you who believe! give in charity of the good
things that you earn and of what We have brought forth for
you out of the earth"(2 : 267). It may, however, be noted
that this verse refers to voluntary gifts. Abu Dawud
mentions a tradition from Sumra ibn Jundub: "The Prophet
used to command us that we should pay zakat out of
what we had for sale" (AD. 9 : 31). Some have questioned the
authenticity of this tradition, but it is supported by
another tradition. For instance, there is a tradition
reported by Dar Qutni and Hakam, according to which the
Prophet mentioned bazz (cloth for sale) as being one
of the things on which zakat was payable.
According to another, also reported by Dar Qutni, the Caliph
`Umar ordered a certain man who was carrying on trade in
skins, to pay the zakat by having the price
estimated. There is also a tradition in Baihaqi,
according to which Ibn `Umar said that in `urudz
(commodities other than gold and silver), there was no
zakat unless they were meant for trade (AM-AD. II, p.
4). The last-mentioned tradition is also reported by Abu
Dhar (Ah. V, p. 199).]. Animals used for trade purposes
were subject to zakat only if they were kept on
pastures belonging to the state. There is no mention of
immovable property, such as agricultural lands and house
property, among the things on which zakat was levied,
but the produce of land, whether cereals or fruits, was
subject to a tax called `ushr, literally, the tenth
part. It has been treated as zakat; actually,
however, it falls within the category of land revenue.
Vegetables are excepted from zakat (Tr. 7 : 13).
Since zakat is a tax on property, therefore it is
realisable though the property may belong to a minor.
According to a tradition, the Prophet is reported to have
said: "Whoever is the guardian of an orphan, he should do
trading by his property, and should not allow it to lie idle
so that it may come to an end by the payment of zakat"
(Tr. 7 : 15).
Nisab:
Zakat was an annual
charge on property which remained in the possession of a
person for a whole year, when its value reached a certain
limit, called nisab. Nisab differed with different
kinds of property, the most important being 200 dirhams or
52 1/2 tolas (nearly 21 oz.) in the case of silver, and
twenty mithals or 7 1/2 tolas (nearly 3 oz.) in the
case of gold. The nisab of cash was the same as that
of silver or gold, according as the cash was held in silver
or gold. In the case of merchandise of all kinds, the value
was calculated on the basis of, and the nisab was
judged by, the silver standard. In the case of ornaments,
the nisab was that of silver, if the ornaments were
made of silver, and that of gold, if they were made of gold.
But jewels and the like would be excepted, and only the
weight of silver or gold would be considered in determining
the nisab. In the case of animals, the nisab
was five for camels, thirty for bulls or cows and forty
for goats. In the case of horses, no particular nisab
is mentioned, but as zakat in this case was
judged by the price, the nisab must also be judged by
the same standard. In the case of cereals, the nisab
was five wasaq, according to two different
calculations; it comes to twenty-six maunds and ten seers,
or eighteen maunds and thirty-five and a half seers, or
nearly a ton in the first case, and about two-thirds of a
ton in the second [The difference arises from the
measure of sa` which, according to the people of
`Iraq, is eight ratl in weight, and according to the
people of Hijaz, five and one-third
ratl.].
Rate at
which Zakat must be Paid:
With the exception of animals,
zakat was levied at almost a uniform rate, being 2
1/2 per cent of the accumulated wealth. In the case of
animals, camels and sheep, detailed rules were laid down,
and animals of a particular age were taken as zakat
when the herd reached a specified number [Footnote:
In the case of camels, the rule laid down was as follows:
"One goat for five camels, and after that, one for each
additional five or part of five, up to 24. When the number
reached 25, a young she-camel, one year old, sufficed up to
34. For 35 to 45, the age was raised to two years; for 46 to
60, to three years; for 61 to 75, to four years. For 76 to
90, two young she-camels of the age of two years were given
as zakat; for 91 to 124, two of the age of three years, and
after that one she-camel of the age of two years for every
forty camels, or one of the age of three years for every
fifty camels, was to be added. In the case of goats and
sheep, the zakat was one goat or sheep for 40 to 120, two
for 121 to 200, three for 201 to 300, and after that one for
each hundred or part of hundred (Bu. 24: 38). In the case of
cows, a one-year old calf for every thirty cows, and a
two-year old one for every forty, is the rule laid down in a
hadith (Tr. 7 : 5). According to Bukhari (Bu. 24 : 45),
horses are exempt from zakat. The reason appears to be that
they were needed in time of war. Later jurists, however,
consider horses to be taxable according to their value at
the rate of 2 1/2 % (H.I., p. 173).]. A perusal of the
rates given in the footnote would show that, though there is
a slight variation, yet in the main, the rate of 2 1/2 per
cent seems to have been kept in view. The case of one
full-grown cow out of every forty cows, one she camel, two
years old, out of every forty camels, and one goat out of
forty goats, makes this clear.
The case of treasure-trove, out of
which one-fifth was taken, is quite a different matter, and
can hardly fall within the category of zakat, since
it cannot be said to be a thing which has remained in the
full possession of the owner for one year. In such
circumstances, where other governments would take the whole
treasure, the Muslim state takes only a fifth.
In case of `ushr, as already
stated, it is not technically zakat; it is really
land revenue. The state takes only one-tenth of the produce
of agricultural land when it is grown with the aid of
rain-water or natural springs, and one-twentieth when
irrigated by wells or other artificial means in which labour
is engaged by the owner of the land (IM. 8 : 17).
Zakat under
Modern Conditions:
It will thus be seen that
zakat proper is only a charge on accumulated wealth,
and is intended to do away with the inequalities of
Capitalism. Wealth has a tendency to accumulate, and
zakat aims at its partial redistribution in such a
manner that the community, as a whole, may derive advantage
from it. A part of the amassed wealth or capital of every
individual is taken away annually and distributed among the
poor and the needy. Zakat would therefore be payable
on all cash hoardings, or hoardings in gold or silver, as
well as on any form of capital, whether in the shape of cash
or kind. Precious stones, as already stated, are excepted,
because the payment of zakat on them would
necessitate their sale. Machinery employed in industry must
follow the same rule. It should, in fact, be regarded in the
same light as the implements of an artisan, and its earnings
become taxable when the necessary conditions as to the
assessment of zakat are fulfilled. Stock-in-trade
should be treated in a similar manner; that is to say, only
the yearly profit should be taxable, not the stock itself.
In the case of all things on which zakat is payable,
whether cereals, live-stock or other articles of
merchandise, their value should be determined, and zakat
levied at the universal rate of 2 1/2 per cent. Where
the Muslims live under non-Muslim governments, and the
collection and disbursement of zakat cannot be
undertaken by these governments, the duty devolves on the
Muslim community as a whole, and the institution of zakat
must take the shape of a national Muslim institution in
every country where there is a Muslim population.
How Zakat
should be Spent:
The items of the expenditure
of zakat are thus expressly stated in the Qur'an:
"Alms (sadaqat) are only for the poor (fuqara),
and the needy (masakin), and the officials
appointed over them, and those whose hearts are made to
incline to truth (al-mu'allafati qulubu-hum), and
captives, and those in debt, and in the way of Allah, and
the wayfarer: an ordinance (faridzah) from Allah, and
Allah is Knowing, Wise" (9 : 60). As already noted, zakat
is sometimes mentioned under the name of sadaqah.
That this is the significance of sadaqat here is
made clear by the concluding words of the verse, where it is
called a faridzah, or an obligatory duty, which word
is applicable to zakat only. The eight heads of
expenditure spoken of here may be divided into three
classes. The first relates to those who stand in need of
help, including the poor, the needy, those whose hearts are
made to incline to truth, captives, debtors and wayfarers.
Secondly, there are the officials appointed for collection
and disbursement of the fund. And, thirdly, a part of the
zakat is required to be spent in the way of Allah. A
few words of explanation may be added as regards each
class.
It will be seen that six kinds of
people fall under the first head. The first are fuqara'
(pl. of faqir), derived from faqr which
means the breaking of the vertebrae of the back, and
faqir therefore means literally a man who has the
vertebrae of his back broken or one afflicted by a
calamity (LL.). Apparently it refers to disabled people,
who, on account of some defect, are unable to earn their
living. The second are masakin (pl. of miskin),
which is derived from sakana meaning it became
still or motionless. Miskin therefore signifies
one caused by poverty to have little power of motion
(LL.). There exists a good deal of difference as to the
real distinction between the two words faqir and
miskin; but, keeping the literal significance in
view, the real distinction appears to be that faqir
is one who is disabled from earning on account of some
physical disability, while miskin is one who, though
fit to earn sufficient, is unable to do so on account of
poverty or lack of resources. The miskin is the needy
man who if given a little help can earn livelihood for
himself. The unemployed would fall in this
category.
These are the two chief classes for
whose benefit the institution of zakat is maintained, and
hence they are separated from others by a mention of the
establishment. The other groups falling in this class are
also of persons who stand in need of help for some
sufficient reason. There are al-mu'allafa-ti
qulabu-hum, those whose hearts are made to incline to
truth, that is, people who are in search of truth but unable
to find means to have access to it on account of poverty. In
this category would also fall new converts to Islam who are
deprived of the means of their subsistence because of their
conversion. Then there are the captives, or those who have
been deprived of their liberty, and are unable to regain it
by their own exertion. The freeing of slaves falls in this
category. Then there are the debtors who are unable to pay
off their own debts, and, lastly, there are the travellers
who are stranded in a foreign country or in a distant place,
and are unable to reach their homes.
There are two other heads of
expenditure of zakat, the first of which is the maintenance
of an establishment and office for the collection of zakat.
This shows that zakat was meant to be collected at some
central place, and then distributed, and the maintenance of
people who did this work was a charge under this head. The
Qur'an, therefore, does not allow the giving away or
spending of zakat according to the individual's choice
[There is a tradition which states that the Prophet
allowed one-third of the zakat to be spent by an
individual for those whom he thought fit to receive the
zakat. He is reported to have said: "When you
estimate, leave one-third; if you do not leave one-third,
then leave one-fourth" (AD. 9 : 14). Explaining this
tradition, Imam Shafi'i says that the one-third or
one-fourth was to be left, so that the person from whom the
zakat was taken should spend the portion left on his
relatives or neighbours as he desired (AM-AD. 9 : 15).].
The collection of zakat, in spite of the remuneration paid
for it, is regarded as an act of merit and according to one
tradition, the collector of zakat is equal in merit to one
who takes part in jihad or in a war to defend
religion [AD. 19 : 6; Tr. 7 : 18.].
Zakat may
be Spent in Defence and Propagation of Islam:
The establishment charge being
a corollary of the nationalisation of the institution of
zakat, the only item of expenditure besides the help of
those in need, for one reason or another, is, what is called
fi sabili-llah, or in the way of Allah,
which is accepted generally as meaning warriors
defending the faith [IJ-C. X, p.100]. While
such warriors are undoubtedly the most important national
need of a community, it is equally true that they are an
exception and not the rule, and hence the significance of
the words fi sabili-llah cannot be limited to
them. But there is another paramount need of the Muslim
community which is called jihad kabir, or the
great jihad, in the Qur'an: "And if We had pleased,
We would have raised a warner in every town. So do not
follow the unbelievers, and strive against them a mighty
striving (jihad-an kabir-an) with it" (25 : 51-52).
The personal pronoun it, as the context clearly
shows, refers to the Qur'an, and therefore striving with the
Qur'an, or taking the message of the Qur'an to distant
corners of the world, is the greatest jihad of Islam.
And the item of expenditure fi sabili-llah therefore
refers to both these paramount needs of national existence,
that is, wars to defend religion and the propagation of
Islam, the latter being the greatest need of this age. Hence
it will be seen that the institution of zakat, while
chiefly aiming at the amelioration of the condition of the
poor, has also in view the defence and advancement of the
Muslim community as a whole.
Other
National Charitable Institutions:
Zakat, though the most
important, is not, however, the only national institution of
charity set up by Islam. There are two others of a similar
nature, both connected with the Id festivals, whereby into
every Muslim heart is instilled the idea that even when in
his happiest mood, he must never forget the distress of his
poorer brethren. The first of these institutions is the
sadaqat al-Fitr or zakat al-Fitr, i.e.,
charity connected with the `Id al-Fitr.
Every Muslim on that occasion is required to give away
in charity a certain measure of food, or its equivalent in
money. This sum must be collected by every Muslim community
and then distributed among those who deserve it [It has
already been shown, in the chapter on `Id prayers, that the
Fitr charity was collected and then distributed; and
here too the choice was not with the individual but with the
community.]. The second institution is connected with
the `Id al-Adzha, on which occasion not only are the
poor members of the community fed with the meat of the
sacrificed animals, but the skins of those animals (and also
dried or preserved meat, in case the supply is greater than
the demand) are sold, and the sum thus realised spent on
some charitable object of national value, such as the
propagation of Islam.
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Books
Section
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Religion of Islam
> Zakat or Charity
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