Impact of Zakat on the Muslim

There is no doubt that Zakat (obligatory charity) has a great impact on both the person who pays it, and on the society as a whole. Among its impacts are the following:

It purifies the person who gives it from sins and acts of disobedience he committed; Allah Says (what means): {Take, [O Muhammad sallallaahu `alayhi wa sallam (may Allah exalt his mention) ], from their wealth a charity by which you purify them and cause them increase.}[Quran 9:103]. Moreover, it is confirmed that the Prophet sallallaahu `alayhi wa sallam (may Allah exalt his mention) said: “Charity wipes out the sin exactly as water extinguishes the fire.” [At-Tirmithi]

It results in the increase and blesses of the money; linguistically, Zakat means to bless, increase, or purify. Allah Says (what means): {But whatever thing you spend [in His cause] – He will compensate it; and He is the best of providers.}[Quran 34:39]. Besides, it is confirmed that the Prophet sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) said: “I swear by Allah on the following three things: ….(and he mentioned) charity does not decrease the wealth of the person who gives it.” [At-Tirmithi]

It fulfills the need of the needy; this leads to the spread of security in the society, as theft and robbery will decrease. It also means harmony in the society.

The above are some fruits yielded by the payment of Zakat, and whoever wants to find out more in this regard may refer to the books of the scholars may Allah have mercy upon them on this subject.

Allah Knows best.


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Zakat of Agricultural Products

Source: https://www.islamweb.net/emainpage/PrintFatwa.php?lang=E&Id=29066&lang=E&Id=29066

Question
I own two acres of land, one of which is my property and the other is rented out. What is the due zakat on each of them, given that I am growing banana trees and that costs a lot of money to cultivate?

Answer
All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah, and that Muhammad, sallallaahu ‘alayhi wa sallam, is His slave and messenger.

Scholars have differed with regards to the due zakat on agricultural products. Imam Abu Hanifah, may Allah have mercy upon him, believed that zakat is obligatory on agricultural products, regardless of their amount. He believed that zakat should be paid on everything that comes out of the earth like grains; all crops and fruits; such as bananas, pomegranates, peaches and even vegetables, legume and flowers. He depended on the narration of Ibn ‘Umar, may Allah be pleased with them, who reported that the Prophet, sallallaahu ‘alayhi wa sallam, said: “On that which is watered by the heavens (i.e. rain), springs or its own roots, a tenth of the harvest is due and for what is watered by irrigation, half a tenth (i.e. twentieth) of the harvest.” [Al-Bukhari and others]

The other three Imams, may Allah have mercy upon them, believed that zakat is obligatory on edible agricultural products that can be measured by capacity (i.e. Saa‘: a measure that equals four double-handfuls of an average person’s hands) such as rice, wheat, dates and raisins. They relied on what the Prophet, sallallaahu ‘alayhi wa sallam, said: “No zakat is payable in less than five Wasqs (i.e. equals sixty Saa‘) of dates.” [Al-Bukhari and Muslim]

The same narration was reported as follows: “No zakat is payable in less than five Wasqs of dates or grain.” [Muslim and Ahmad]

This indicates that zakat is only due on edible agricultural products, provided the resulting crop is used as regular food which can be stored and planted, as stated above. As for vegetables, fresh fruits and legumes, they are not measured or stored, so no zakat is due on them.

The predominant opinion in this regard is that zakat is not obligatory on fruits and vegetables since vegetables were plentiful in Al-Madinah and fruits were abundant in the Arab markets in Taa’if. The Prophet, sallallaahu ‘alayhi wa sallam, and the Companions, may Allah be pleased with them, were never reported to have taken zakat on any of these crops.

Hence, there is no zakat on the bananas grown in this land. However, if the money that is earned from selling agricultural products reaches the due Nisab of zakat, whether by itself or when added to other money or trade goods, and the Hawl (i.e. lunar year) has passed, then zakat becomes due on that money.

Allah Knows best.


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Paying Zakat in Installments?

Question
As one year completed on my savings I had to pay Zakat on it but I didn’t have enough money to pay so I paid 1/3, and say as I get more money I will pay later. Before few days I had money so I put out remained Zakat which I had to pay, but here I didn’t find any one to give Zakat. I keep that money separate but I didn’t give to any one, now after few days I have had more savings so kindly tell me should I give Zakat on that new sabings or give when one year will have been passed?

Answer
All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad is His slave and Messenger, may Allah exalt his mention as well as that of his family and all his companions.

Every savings that reaches the minimum amount liable for Zakat, which is 85 grams of gold, and if a whole lunar year elapses on it. In this case Zakat has to be paid on it immediately and it should not be delayed, except for a short period if one does not find a poor person to give it out to, or due to waiting for the return of a relative to give it to him and the like.

Ibn Qudamah, may Allah have mercy on him, said: ‘If one delays paying the Zakat in order to give it to a relative who deserves it, or someone who is very much in need for it, it is permissible to wait for a short period, but it would not be permissible if one has to wait for a long period.”

As regards delaying the payment of Zakat on this savings because of the lack of cash money, then this is not a sound excuse, but it is an obligation to give a portion of this money to the people who are eligible for Zakat.

Allah knows best.

Source: https://www.islamweb.net/emainpage/PrintFatwa.php?lang=E&Id=89551


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Neither Husband nor Wife Has to Pay Zakat Due on The Other

Source: https://www.islamweb.net/emainpage/PrintFatwa.php?lang=E&Id=102345

Question:
Assalaamualaikum, a sister from our forums is asking the following question. We hope that you will be to answer it: “If a person owns a small amount of jewelry (a couple hundred dollars worth), and the same person has thousands of dollars of debt (owed from before accepting Islam), and the person doesn’t have any wealth that has been sitting for 1 year, so, does the person have to pay zakat for the jewelry or not since he/she is drowning in debts?

Another question, If that person is married, but the debts are only under one person’s name (accrued by one of them only), but both feel responsible to pay it back, then does the other spouse need to pay zakat for his/her wealth/assets? I guess really my question is, Are the finances considered combined or separate for the purposes of calculating Zakat?” Jazak Allah khair

Answer:
All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallaahu ‘alayhi wa sallam, is His slave and Messenger.

You did not clarify to us whether this gold is possessed for saving and trading, or for use as an adornment.

The predominant opinion is that of the majority of the scholars, may Allah have mercy upon them, who believe that there is no Zakat on gold if it is used for adornment. However, some of them believe that Zakat must be paid on it if it reaches the Nisab (i.e. the minimum amount liable for Zakat, equal value to 85 grams of gold or 195 grams of silver) and a whole lunar year elapses on it.

For more info, please refer to Fatwa no. 87362.

According to the view that Zakat must be paid on this gold, the majority of the scholars, may Allah have mercy upon them, are of the view that if one has debts he is not obliged to pay Zakat on items like gold, silver or cash money unless the debtor has other wealth on which one should pay Zakat, and is enough to cover the amount of debt. In this case, he must first pay the debt and then pay Zakat on the remaining money if it reaches the Nisaab.

Therefore, if the question is about a woman’s adornment, then according to the view that Zakat must be paid on the gold that is used as an adornment or saved for use, then she must pay her debts from the gold which she possesses. After this, if nothing remains of it, or what remains of it is less than the Nisab, she is not required to pay Zakat.

However, it cannot be imagined that the gold that a man possesses is for adornment and use, as he is religiously prohibited from wearing it. Hence, if the owner of this gold is a man, then he should repay his debts (from the gold) and then pay the Zakat on the remaining gold in any case if it reaches the Nisab since he possesses that gold.

Zakat must also be paid on the gold that is saved or used in trade (after paying the debts and provided it reaches the Nisab), whether the owner is a man or a woman.

For more info on the Zakat of an indebted person, please refer to Fataawa no. 82490 and no. 87557.

A husband is not obliged to pay the Zakat which is due to his wife; likewise, a wife is not obliged to pay the Zakat which is due to her husband. Moreover, the spouses are not obliged to add together the money that they possess in order to calculate the amount of Zakat due. Rather, each one of them is required to pay Zakat on his own money if it fulfills the conditions of Zakat. Each one of them has a separate monetary entity.

Allah Knows best.


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Does Asnaf Need to Pay Zakat?

Source: https://www.islamweb.net/en/fatwa/118692/

Question
I am a poor, penniless man and the father of two disabled children. Righteous people gave me from the wealth of Allah such as Zakat and charity. Now, I own a Nisab on which one full lunar year (haul) has lapsed. Is Zakat due on me?

Answer
All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah, and that Muhammad, sallallaahu ‘alayhi wa sallam, is His slave and messenger.

The majority of scholars hold that Zakat is due on wealth. The condition by which Zakat becomes due is to own a Nisab on which one lunar year (haul) has passed. Therefore, whenever a Muslim owns a Nisab of a kind of wealth on which one full lunar year lapses, Zakat becomes due on him whether he is rich or poor. Hanafi jurists, however, excluded the wealth that is saved for one’s basic needs such as food, drink, clothes and so on as they said: “No Zakah is due on it”.

The majority of scholars hold a different view from that of the Hanafi scholars as they hold that whoever owns a Nisab is required to pay Zakat on it even if he is poor. They also say that being entitled to receive Zakat does not prevent it from being due on a person. They set a difference between the limit of wealth that makes Zakat due and that which prevents one from taking it.

According to Malik, Ash-Shafi‘i, and Ahmad (may Allah have mercy upon them), the limit of wealth that makes Zakat due on someone is owning the Nisab. In relation to this, Ibn Qudaamah (may Allaah have mercy upon him) said: “The fourth condition: Richness, based on the statement of the Prophet, sallallaahu ‘alayhi wa sallam, to Mu‘aath ibn Jabal may Allaah be pleased with him, ‘Inform them that they have to pay an obligatory charity that is taken from their rich to be given to their poor.’ [Al-Bukhari and Muslim]. This is also because Zakat is obligatory so as to be a source of assistance to the poor. Hence, there should be a considerable limit of wealth so as to achieve such assistance. The considerable limit of wealth in such a condition is to own a Nisab that is free from debt.”

The limit of wealth that prevents one from taking Zakat is owning what is sufficient for fulfilling one’s needs, whether it has reached the Nisab or not. Al-Khattaabi (may Allaah have mercy upon him) said about this, “Malik and Ash-Shafi‘i said: “There is no specified limit for wealth, but what counts is the financial capability of a person. So, if a person owns what suffices his needs, it is unlawful for him to take charity and, if he becomes in need, then it is lawful for him to take it.” Ash-Shafi‘i said: “A man who can earn his living may be rich by having only one dirham while another, who is too weak to earn his living and has many dependents to provide for, maybe poor despite having 1000 dirhams.”

On the other hand, Hanafi scholars hold that the same criterion should apply in both cases. This means that one who owns the Nisab is not permitted to receive Zakat because, by owning it, he is considered rich. However, the preponderant opinion is held by the majority of scholars. Therefore, you should know that you have to pay Zakat on your money as long as it has reached a Nisab and a full lunar year has lapsed on it. This also does not cancel the permissibility of taking from the Zakat money if you are entitled to receive it under the Shari‘ah.

Allah Knows best.


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Zakat on Debit Card Deposit?

Source: https://www.islamweb.net/emainpage/PrintFatwa.php?lang=E&Id=333268

Question:
Assalaamu alaykum wa rahmatullaah. I would like to ask regarding paying zakat on the money that a person has deposited from his own money in an Islamic bank in order use to use their covered card service. For example, the bank, before offering the covered card (debit card), requires from the client to give them 10,000 in cash, and they will keep it with them in a separate account (separate from the savings or current account) in order to grant the person the covered card. Upon the 10,000 cash given to the bank, they will set the maximum card limit to 7,500 that can be used. The bank said that this is sharia complaint as the person is using his own money that he has deposited and the bank then deducts the owed money from the person’s main bank account. The 10,000 cannot be withdrawn by the person unless he cancels the covered card program and hands them back the card. However, he can withdraw 7,500 from that card, which the bank will deduct 100% from the person’s main bank account. I would like to ask: does the person have to pay zakat on that money even though it is not in his full possession? If yes, then how should he calculate it? And would he have to pay for the past years, during which he did not know that he had to pay the zakat on such financial agreements? May Allaah reward you.

Answer:
All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallahu ‘alayhi wa sallam, is His slave and Messenger.

You must pay zakat on those ten thousand if they reach the Nisaab (minimum amount liable for zakat which is equal to 85 grams of gold or 595 grams of silver) by themselves or in addition to other money or gold or silver or tradable items. The amount of zakat is 2.5%.

If you have not paid zakat on it the previous years, then you should do so now, because zakat is not waived by the fact that its time has passed. Also, the fact that the amount is mortgaged with the bank does not prevent one from the obligation of paying it. Zakat must be paid on the money that is subject to zakat, even if such money is mortgaged. So you should pay zakat on the mortgaged money as long as you have other money to pay from.

Ibn Qudaamah, may Allah have mercy upon him, said, “If a person mortgages cattle and a whole lunar year elapses while it is in the hands of a mortgagee, then it is obligatory on the person who mortgaged the cattle to pay the zakat as he is the complete owner, so if he can pay the zakat from other things, then it is an obligation.”

Also, Ibn Hazm said in Al-Muhalla, “If a person mortgages cattle, gold, silver, land that he cultivated, or palm trees that yielded fruit, and a whole lunar year elapses, then zakat must be paid on all this … because it is property that resulted from his property, and the obligatory zakat is a must on it as long as his property is not transferred to someone else [i.e. as long as he is still its owner].

An-Nawawi said, “If a person mortgages cattle or other zakat funds and a whole lunar year elapses, then there are two views for this: the adopted view – which is the view authoritatively asserted by the majority of the scholars – is that zakat must be paid on it because of fully owning the property. It was also said that there is a difference of opinion regarding it, like that regarding the usurped property, as the person (in this case) is not able to dispose of his property.”

Allah knows best.


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Zakat: Meaning, Ruling and Benefits

The literal meaning of “Zakat” is purity. Its Islamic technical meaning designates the annual amount of wealth, food, property, etc. which a Muslim with adequate means must distribute among the rightful beneficiaries.

Zakat is a remarkable institution and a major pillar of Islam. Allah, Almighty, Says (what means): “And establish the Prayer, and pay Zakat (the poor-due)…” [Quran, 2:43]

Moreover, Zakat is an obligatory act because it is one of the pillars of Islam: The Prophet SAW (may Allah exalt his mention) said: “Islam was built upon five (pillars): `The testimony that none has the right to be worshipped but Allah and that Muhammad is the Messenger of Allah; the establishment of the prayer; paying the obligatory charity (Zakat); pilgrimage to the House (Hajj to the Kaaba in Makkah) and fasting (the month of) Ramadan.”‘ [Al-Bukhari and Muslim]

Zakat is a small portion of the Muslim’s wealth that must be given to the poor or to other specified beneficiaries. Whoever claims that Zakat is not obligatory and refuses to pay it, is not a Muslim, but a Muslim who refuses to pay Zakat due to stinginess, while affirming its obligation, has committed a great sin for which one will be severely punished.

Allah, Almighty, Says (what means): “…and as for those who hoard treasures of gold and silver, and do not spend them for the sake of Allah, announce unto them a painful torment. On the Day when that [hoarded wealth] shall be heated in the Fire of Hell and with it will be branded their foreheads, their flanks, and their backs, (and it will be said unto them): `This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard.” [Quran 9: 34-35]

He, Almighty, also Says (what means): “And let not those who covetously withhold of that which Allah has bestowed on them of His Bounty (Wealth) think that it is good for them (and so they do not pay Zakat). No, it will be worse for them; the things which they covetously withheld will be tied to their necks like a collar on the Day of Resurrection…” [Quran 3:180]

There is no equivalent in any other language to the word “Zakat” and the meaning it conveys. It is not just a form of charity, or alms-giving or tax or tithe. Nor, is it simply an expression of kindness; it is all of these combined and much more. It is a duty enjoined by Allah and a source of purification for the individual and society as a whole.

He, Almighty, Says (what means): “Take from their wealth ‘sadaqah’ (Zakat) in order to purify them and sanctify them with it.” [Quran 9: 103]

Zakat benefits society in many ways. Here is an explanation of the far-reaching effects of it:

  1. Zakat purifies the individual and his wealth. The status of his wealth is increased with Allah and in turn, he will be rewarded. When a person becomes liable for paying Zakat, a certain percentage of his wealth should be distributed immediately in the correct manner, because at that point, the wealth which is to be distributed does not belong to him. If this wealth is retained, it spoils the status of all of his wealth.
  2. Zakat does not only purify the property of the one who gives it, but it also purifies his heart from selfishness and greed. In return, it purifies the heart of the recipient from envy and jealousy, and it fosters in his heart goodwill and warm wishes toward the contributor. As a result, the rich and poor of society are bound together as a unit, working together and helping one another.
  3. Zakat decreases the sufferings of the needy and poor members of society, however, those in need should not depend on it completely.
  4. Zakat is an effective means of developing the spirit of social responsibility on the part of the well-to-do, and the feeling of security and belonging on the part of the underprivileged.
  5. Zakat is a clear manifestation of the spiritual and humanitarian interactions between the individual and society. It is a sound illustration of the fact that though Islam does not hinder private enterprise or condemn private possessions, it does not tolerate selfish and greedy control of wealth and property. It is an expression of the general philosophy of Islam which adopts a moderate and effective course between the Individual and Society.

In conclusion, we mention a calling by Allah, Almighty (what means): “O You who believe! Shall I lead you to a bargain that will save you from grievous suffering [in this world and in the life to come)? You are to believe in Allah and His Messenger and strive hard in Allah’s cause with your possessions and your lives: this is for your own good – if you had known it.” [Qur’an, 61: 10-11]


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Payment of Zakat in Favour of The Islamic Solidarity Fund and Its Waqf.

Bismillah Ar-Rahman Arrahim

Praise be to Allah, the Lord of the Universe, and prayers and blessings be upon Muhammad, the last of the Prophets, upon his Family and his Companions.

RESOLUTION NO 27 (2/4): CONCERNING PAYMENT OF ZAKAT IN FAVOUR OF THE ISLAMIC SOLIDARITY FUND AND ITS WAQF

The Council of the Islamic Fiqh Academy, holding its Fourth session, in Jeddah, (Kingdom of Saudi Arabia), from 18 to 23 Jumada Thani 1408 H (February, 6 to 11, 1988).

Having considered the explanatory note on “payment of Zakat in favor of the Islamic Solidarity Fund and its Waqf ” submitted to the Academy, and the research papers forwarded to the Academy at this session on this subject.

RESOLVES

First: Zakat funds may not be remitted to the Waqf of the Islamic Solidarity Fund (ISF) because this would lead to barring of Zakat funds from its legitimate beneficiaries defined in the Holy Book.

Second: The Islamic Solidarity Fund (ISF) may act as an agent for individuals and institutions in channeling Zakat to its legitimate beneficiaries under the following conditions :

  1. The rules of Shari’a for such an agency should apply to both principal and agent.
  2. The ISF should amend its statutes and objectives so as to be qualified to undertake operations of this nature.
  3. The ISF should set up a special account to handle funds received as Zakat, so that they may not be mixed with other contributions received for purposes other than Zakat

Zakat funds shall not be utilized for covering administrative expenses such as wages, salaries or other expenditures that are not among approved Zakat expenses.

  1. The payer of Zakat shall be entitled to choose the beneficiary among the eight recognized channels of Zakat and the ISF —in such case- must comply with his wish.
  2. The ISF shall disburse such Zakat funds to the beneficiary as speedily as possible, within a maximum period of one year, so that beneficiaries may utilize their shares.

THE COUNCIL

Eager to enable the Islamic Solidarity Fund (ISF) to fulfill its charitable aims (as stipulated in its statutes) and for which it was established ;

Committed to the resolution of the 2nd Islamic Summit Conference, which created the ISF and set the mechanism of its financing through contributions from the Member States;

Considering the sporadic remittances of voluntary contributions by some states ;

URGES Muslim countries, Governments, institutions and prosperous individuals to perform their duty and consolidate the resources of the ISF so that it may fulfill its noble objectives in the service of the Islamic Ummah.

Verily, Allah is All-Knowing

Zakat Real Estates and Rented Non-Agricultural Lands

RESOLUTION NO 2 (2/2)

CONCERNING, ZAKAT REAL ESTATES, AND RENTED NON AGRICULTURAL LANDS

The Council of the Islamic Fiqh Academy, during its second session, held in Jeddah (Kingdom of Saudi Arabia), from 10 to 16 Rabiul Thani 1406 H (22-28 December 1985);

Having looked into the studies presented about Zakat real estates and rented non- agricultural lands >>, and
After thorough and in-depth deliberations which covered the subject from its different aspects, it became evident that :

No clear statement is traced which levies Zakat on real estate and rented lands.

Similarly, no statement has been reported levying current Zakat on the yield of real estate and non-agricultural rented lands.

The Council RESOLVES :

No Zakat is levied on assets of the real estate and rented lands.

Zakat is due and payable on its yield, which is one-fourth of the one-tenth (2,5%), after the elapsing of one year period from the date of its actual receipt, if all other conditions are present and no impediments exist.

Verily, Allah is All-Knowing