ZAKAT: AN OBLIGATORY ACT OF ISLAM
By Abdul Hamid Siddiqi
Of the five fundamentals of Islam, Zakat occupies the third position, the first being the Kalima Taiyyeba (La ilaha illallah, Muhammadur Rasoolullah-
The second being prayer (Salat) and the third being Zakat. This word is derived from Zaka, which means “it (a plant grew.”) The second derivative of this word carries the sense of purification, e.g. Qad aflaha man zakkaha (he is indeed successful who purified himself.) The other word used for Zakat both in the Holy Quran and the Hadeeth is Sadaqa which is derived from Sidq (the truth). Both these words are highly meaningful.
The spending of wealth for the sake of Allah purifies the heart of man of the love of material wealth. The man who spends it offers that as a humble gift before the Lord and thus affirms the truth that nothing is dearer to him in life than the love of Allah and that he is fully prepared to sacrifice everything for His Sake.
Secondly, Zakat is the most effective measure to improve the economic condition of the have-nots. It is not, however, a mere tax, but a form of worship whereby a man comes close to his Lord. The Muslims have, therefore, been enjoined to pay Zakat with the same sense of earnestness and devotion in which the seeker of the Lord observes the prayer. The primary motive of Zakat is religious and spiritual, while the social and economic aspects are subservient to it. It’s social significance is that it awakens in man the sense of brotherhood with less fortunate members of society, and stirs him moral conscience to make sacrifice for their sake. From the economic point of view it discourages hoarding and concentration of wealth and helps it steady and constant flow from the rich to poor. It is in fact a good means of providing purchasing power to the poor, for ameliorating their hard lot and enabling them to stand on their own legs.
It should also be remembered that Zakat or Sadaqa in Islam is not a voluntary act of charity which a rich man gives to the poor out of his own sweet will, but it is an obligatory act which every Muslim is enjoined upon to perform if he is sincere in his belief in God and the Hereafter. Thus there is no burden of obligation on one who receives Zakat, but a sense of thankfulness and gratitude on the part of the giver, since he has been enabled by the recipient to discharge his obligation that he owes to God and society.
“(O Prophet)! Take sadaqa (zakat)out of their property – thou wouldst cleanse them and purify them thereby.” Al-Quran, 9:103.)
“And away from it (the Hell) shall be kept the most faithful to duty who gives his wealth, purifying himself.” (92:17-18)
So much is the importance of Zakat in Islam that it has been mentioned at 82 places in the Holy Quran in close connection with prayer. The companions of the Holy Prophet (S.A.W.) knew its basic importance in Islam. It is a known fact that after the death of the Apostle of Allah (S.A.W.) when some of the tribes, who believed in the Oneness of God and observed prayer, refused to pay Zakat, to the first Caliph Abu Bakr Siddiq (R.A.). In an answer to the advice of Hadhrat Umar (R.A.) to show tolerance towards such people, Abu Bakr said in explicit terms, “By Allah, I would definitely wage a war against them who dissociate prayer from Zakat. “Zakat is paid on the surplus of a payment on the accumulated wealth leaving aside animals and agricultural yield, Zakat is paid at almost a uniform rate of 2.5 percent.
The minimum standard of surplus wealth over which Zakat is charged is known as Nisab. It differs with different kinds of property, the most important being 200 dirhams of 52.5 tolas (nearly 21 oz,) in case of silver, and 20 mithqals or 7.5 tolas (nearby 3 oz) in case of gold. The nisab of cash is the same as that of gold and silver.
As regards the persons to whom Zakat is to be paid, they have been clearly described in the Holy Quran: “Alms are only for the poor, the needy, the officials charged with the duty of collection, those whose hearts are inclined to truth, the ransoming of captives, those in debt, in the way of Allah, and the wayfarer.” (9: 60)
A basic principle has been laid down for the Sadaqa in the agricultural produce. If the land is irrigated by artificial methods, 1/20th part of the yield is to be paid as Zakat, but if the land is irrigated by rainfall, streams, rivers, fountains or by the inner moisture of the earth; i.e. by the natural resources of water, then 1/10th (usher) is to be paid as Zakat. There is some difference of opinion whether usher is levied on all types of agricultural yield or on some particular types. Imam Shaukani and Amir Muhammad b. Ismail are in favour of the second opinion; i.e. it is to be paid on wheat, barley, dates and raisians. Imam Malik and Shafii believe that Zakat is payable on that yield which can be dried or stored for food.
According to Imam Abu Hanifa, Zakat is to be paid on all types of agricultural yield, provided the aim of cultivation is to improve upon the land and make it more useful for growing of crops. Thus only fuel, bamboo, grass and those trees which bear no fruit are exampted from Zakat. He considers Zakat to be compulsory even on vegetables and fruit, which according to some Ahadith, are exempted from Zakat. The scholars have reconciled the two views, saying that the exemption granted in case of vegetables implies that the proceeds of the Zakat are to be sent to Baitul Mal, and the owner may himself distribute it among the poor.
(Editor’s Note) PUNISHMENT FOR NON-PAYMENT OF ZAKAT
(Zakat is an obligatory act of worship. The Holy Quran has repeatedly mentioned Salat and Zakat as the foundation of Faith. By paying Zakat or fulfilling the right of the fellow beings man not only performs his duty but also provides means to perfect his own personality.
The wealth that could prove to be the source of one’s ease and comfort on the Day of Judgement if Zakat were paid on it, would become curse for its owner, if Zakat were not paid. A miser and lover of money who, like a snake, sits on his wealth disallowing his fellow beings to be benefited from it, will be severely punished on the Day of Judgement. His wealth will become a snake with black spot and bite him. “Black Spots” on the body of the snake indicates the enormity of the punishment as only a very poisonous snake has black spots on its body.
The Holy Prophet Muhammad (S.A.W.) said: “The man whom Allah gave wealth and he did not pay Zakat on it, then, on the Day of Judgement this property will become an extremely poisonous bald snake and bite him. The snake will have two black spots on its foreheads and will entwine itself round his neck and grip his jaws and say: “I am your wealth and your treasure.” Then the Prophet (S.A.W.) recited the verse of the Holy Quran: “And let not those who covetously withhold of the gifts which Allah has given them of His grace, think that it is good for them; may it will be the worse for them; soon shall the things which they covetously withheld be tied to their necks like a twisted collar on the Day of Judgement.” (Bukhari and Muslim)