ZAKAT
One of the major pillars of Islam is the Zakah. To the Quranic word Zakah and the meaning it conveys, there is no equivalent in any other language as far as we know. Zakah is not merely a deduction of a certain percentage from one’s property, but an abundant enrichment and spiritual investment.
The Quranic word Zakah not only includes charity, alms, tithe, kindness, official tax, valuntary contributions, etc., but it also combines with all these God-mindedness and spiritual as well as moral motives.
The literal and simple meaning of Zakah is purity. The technical meaning of the word designates the annual amount in kind or coin which a Muslim with means must distribute among the rightful beneficiaries.
The Zakat is neither charity nor alms. Nor is it the “poor due”. These are formless acts of altruism, devoid of specification or modality other than that of being given freely. Unlike them, Zakat is a yearly levy at a specific rate of the nisab 2½% of the total wealth appropriated to date, above a certain minimum) for distribution among categories specified in the Holy Quran. This is why it should be called by it Quranic name whatever the language of discources, like shahadah, salat and the whole set of Quranic religious vocabulary. Zakat functions as a “sweetening”, a making innocent, legitimate and good for consumption of the wealth earned by any lawful activity or means. It is indeed a sharing of one’s wealth with the unfortunate who have no wealth. To man, Allah Almighty made the whole universe an inheritance to master and to possess, to sufruct and to enjoy. He called the universe His bounty granted to man and He enjoined them to seek and enjoy every material and aesthetic value in it. Sharing it with the destitute, however, Allah’s Almighty declared tantamount to the whole of religion, not merely to the observance of the command of Zakat. He instituted the Zakat as a means of forcing wealth to circulate, prevevt economic scelerosis. And He equated spending of one’s substance with spending one’s life; both being forms of the supreme sacrifice called jihad.
How does observance of Zakat as “ibadha” affect the development of personality?
First, it is an act of obedience to Allah, requiring man to give up for Allah’s sake that which he cherishes and values most, the fruit of his labour. Therefore it relates man to Allah, His Creator, or Master, and establishes between them a bond of loyalty, of love and esteem.
Zakat makes the observant a “party” to divine providence, a solodier-servant of Allah bearing His brand and raising his banner, Second, Zakat establishes a bond of mutual affection and concern, indeed of genuine brotherhood, between man and man. Thus, it contributes the cohesive cement out of which society is made, marshalling the economic, cultural, moral and religious factors and combining them together in the service of the Ummah (i.e. of societal being). There can be no firmer foundation for society, for social justice for social welfare and solidarity. A group of humans sharing together their physical, psychic, linguistic characteristics is cemeinschaft (community). One that share together their history and culture and a will to a common future is a gesellschaft (society). But the society which observes the ibadah of Islam is an ummah, a new being, a modality of existence higher than all the rest. The personality which is a full member of the ummah in these senses is an ummatic personality.
THE DUE RECIPIENTS OF ZAKAH:
The Holy Quran classifies the due recipients of Zakah as follows:
- The poor Muslims, to relieve their distress;
- The needy Muslims, to supply them with means whereby they can earn their livelihood;
- The new Muslim converts, to enable them to settle down and meet their unusual needs;
- The Muslim prisoners of war, to liberate them by payment of ransom money;
- The Muslims in debts, to free them from their liabiliteis incurred under pressing necessities;
- The Muslim employees appointed by a Muslim governor for the collection of Zakah to pay their wages:
- The Muslims in service of the cause of God by means of research or study or propagation of Islam. Their share is to cover their expenses and help them to continue their services;
- The Muslim wayfarers who are stranded in a foreign land and in need of help.
The due recipient of Zakah is one who has nothing to meet his necessities or has little at the end of the year. If one has approximately $15.00 or more he must be a contributor, not a recipient of Zakah. If a recipient receives his share and finds that it is sufficient for his immediate needs with a balance of about $15.00 he should not accept any more. He should return whatever he may receive to other eligible recipients.
Zakah may be distributed directly to individuals of one or more of the said classes, or to welfare organisations which look after them. It may also be distributed in the form of scholarships to bright and promising Muslim students and researchers, or in the form of grants to welfare organisations and public service institutions which patronize such cause.
A disabled or invalid poor Muslim is preferable to one who is able and capable of making of some earnings. The contributor should use his best judgement in finding the most deserving beneficiaries.
The taxes we pay to government (in Muslim countries) nowadays do not substitute for this duty; it must be earmarked as a special obligation and paid separately, aside from the government taxes.
The contributor should not seek pride or fame by carrying out this duty. He should make it as covert as possible so that he may not be victimized by hypocrisy or passion for vanity which nullifies all good deeds. However, if the disclosure of his name or the announcement of his contribution is likely to encourage others and stimulate them, it is all right to do so.
Zakah is also obligatory on cattle and agricultural products. The shares payable in this regard vary from case to case, and need a detailed discussion.
THE RATE OF ZAKAH:
Every Muslim, male or female, who, at the end of the year, is in possession of approximately fifteen dollars or more, in cash or articles of trade, must give Zakah at the minimum rate of two and one-half percent. In the case of having the amount in cash the matter is easy. But when a person has wealth in business stocks or trade articles, he must evaluate his wealth at the end of every year according to the current value and give Zakat at the same rate of two and one-half percent of the total value of the wealth. If his investment is in immovable property like revenue building and industries, the rate of Zakah should go by the total net of the income, and not of the total value of the whole property. But if he puts up buildings and houses for trade or selling, Zakah rate should go by the total value of the entire property. Also if someone is a creditor and the indebted person is reliable one should pay Zakah for the amount he has lent because it is still a portion of his guaranteed wealth.
In all cases it should be remembered that one pays only for his net balance. His personal expenses, his family allowances, his necessary expenditures, his due credits – all are paid first, and Zakah is for the net balance.
The Zakah on cattles and agricultural products as well as gold and silver jewelleries are different. Its details may be find out from Ahadith (traditions of the Holy Prophet (S.A.W.).