Brothers and sisters! My khutba today is on the topic of zakat. Basically, this is to serve as a reminder to me and you. The Qur’an says,
وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنفَعُ الْمُؤْمِنِينَ
“And keep reminding, because reminding benefits the believers” (Al-Dhariyat, 51:55).
I have chosen to talk on this topic because despite the importance of salat and zakat in our deen, it is a sad fact that just as many Muslims do not offer their salat or do not fulfil the conditions of salat, similarly, many Muslims do not understand the importance of fulfilling the obligation of zakat.
Zakat is one of the five pillars of Islam. It was made compulsory in the second year after hijrah. Prior to that period, it was not an obligatory mode of worship. During the Meccan era, Muslims used to make contributions from their wealth, but only by way of optional charity or sadaqah. The proof for zakat is found in the Qur’an, in the Sunnah, and in the consensus of the scholars. Ayah 56 of Surat An-Nur tells us,
وَأَقِيمُوا الصَّلَاةَ وَآَتُوا الزَّكَاةَ وَأَطِيعُوا الرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ
“Establish salat and pay zakat and obey the Messenger so that hopefully mercy will be shown to you” (Al-Nur, 24:56). This is just one of the many places in the Qur’an where Allah gives the injunction of paying zakat, which is usually found coupled with salat as an obligatory act of worship.
The word zakat means to grow, to increase and to purify. When said about a person, it means to improve or to become better. Consequently zakat means, blessing, growth, purification and betterment. In the Shari’ah, the word zakat refers to the determined share of wealth prescribed by Allah to be distributed among the deserving categories of those entitled to receive it. Zakat is not a tax. It is a mode of worship or ‘ibadah. Allah (SWT) tells the Prophet (SAW),
خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا
“Take zakat from their wealth to purify and cleanse them.” (At-Tawbah, 9:103)
The Qur’an describes the objective of taking zakat out of wealth as purification (tathir) and cleansing (tazkiyah). Zakat is not only a means to purify one’s wealth but it is also a spiritual purification which serves as a means to draw an individual closer to Allah (SWT).
As a mode of worship, zakat is not exclusive to the ummah of Muhammad (SAW). It has been a religious obligation of the previous nations as well. This is evident from many verses of the Qur’an.
وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَبِيًّا () وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ وَكَانَ عِنْدَ رَبِّهِ مَرْضِيًّا
“And mention Isma´il in the Book. He was true to his promise and was a Messenger and a Prophet. He used to command his people to perform salat and give zakat and his Lord was pleased with him” (Maryam, 19:54-55).
Addressing the Bani Israel, an ayah in Surat al-Baqarah says,
وَأَقِيمُوا الصَّلاةَ وَآَتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ
“Establish salat and pay zakat and bow with those who bow” (al-Baqarah, 2:43). In Surat Maryam, ‘Isa (AS) says to his people,
إِنِّي عَبْدُ اللَّهِ آَتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا () وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنْتُ وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا
“I am the slave of Allah, He has given me the Book and made me a Prophet. He has made me blessed wherever I am and directed me to perform salat and give zakat as long as I live” (Maryam, 19:30-31).
Thus we see that the prophets of Allah (SWT) conveyed to their people the twin obligation of establishing salat and paying zakat. Willfully rejecting either of them brings a Muslim to the threshold of disbelief or kufr. So we should fear Allah and not be careless in obeying the divine injunctions pertaining to both salat and zakat. Describing the true righteous believers in Surat Al-Mu’minun, Allah says,
وَالَّذِينَ هُمْ لِلزَّكَاةِ فَاعِلُونَ
“(They are) those who pay the zakat.” (Al-Mu’minun, 23:4).
According to ayah 60 of Surat al-Tawbah, there are eight categories of people or groups who qualify to be the beneficiaries of zakat. (1) The fuqara or those who own property in excess of basic necessities but below the value of Nisab. (2) The masakeen or those who are in extreme poverty and possess no wealth whatsoever. (3) The ‘Amileen or those who are the zakat collectors. It is not necessary that they be needy persons. (4) The Muallafatul Quloob or those poor and needy persons who are given zakat with the intention of strengthening their hearts because they may be recently converted to Islam or to help bring them closer to Islam. (5) Ar-Riqab or those slaves whose masters have agreed to set them free on a payment of money; zakat may be used to purchase their freedom. (6) Al-Gharimeen or those persons whose debts exceed their assets and their net assets are below the Nisab limit. (7) Fee Sabilillah which refers either giving zakat to those persons who are away from home in the path of Allah or to give in Allah’s cause, and (8) Ibnus-Sabeel or a traveler, who, even though wealthy at his residence, is stranded and in need of financial assistance.
Zakat is obligatory upon every adult, mentally stable and free Muslim, who possesses a certain minimum amount of wealth called Nisab for a complete lunar year (hawl). It is not obligatory if the amount owned is less than this Nisab. In case zakatable assets decrease below the value of Nisab, the year cycle starts from the day wealth again reaches the value of Nisab. The Nisab is equivalent to the market value of 87.4 grams of gold or 613.3 grams of silver. The amount to be paid towards zakat is 2.5% of the market value of one’s savings. The savings are calculated after meeting the expenses of necessities such as food, clothing, shelter, furniture, utensils, vehicles, and other family and day to day expenses within a one-year cycle. Deductible items also include money owing to others. For calculating zakat, the value of all debt-free zakatable assets can be converted to a cash figure, and if the total value is more than the value of Nisab throughout the year, then zakat should be given.
Zakat is calculated on cash, gold and silver. There is difference of opinion among jurists (fuqaha’) whether or not zakat is payable on gold and silver jewelry worn by women. The majority of Malikis, Shafa’is and Hanbalis are of the view that it is not obligatory to do so. They base their view on speculation and some of the traditions. The Hanafis are of the view that it is obligatory to pay zakat on such jewelry as there are traditions which speak of the Prophet (SAW) asking women whether or not they had paid zakat on the jewelry worn by them, and warned them of being punished in the hereafter if they had not done so. Hence, to be on the safe side, it is better to pay. There is no zakat on precious stones unless they are for trade. Zakat is payable on stocks, and shares as well as dividends accrued on them. It is also payable on properties one has for investment purpose and the income generated from such properties. To find out in detail about the kinds of wealth that are included in the calculation of zakat such as livestock, agricultural produce, minerals etc, and other rulings pertaining to zakat, one may consult the books of fiqh on this subject or ask scholars. There are many Islamic organizations that offer help to people to calculate their zakat and answer their zakat related questions.
The most in need of zakat are the poor and needy people in one’s immediate family. Zakat can be given to one’s brother, sister, nephew, niece, paternal or maternal uncle, paternal or maternal aunt, father in-law, mother-in-law, step-grandfather, or step-grandmother provided they do not have Nisab. They should be helped through zakat and sadaqat before one goes out to help others. Zakat being an obligation towards Allah should be given to those among our relatives even if we do not like them for any reason. It is important to be sensitive to people’s feelings and emotions. People—especially one’s relatives should not be made to feel humiliated by telling them that they are being paid out of zakat.
Zakat is only given by Muslims to Muslims. It cannot be paid to apostates, unbelievers, and atheists. Parents and children and those in their ascending and descending lineage are not entitled for zakat, simply because parents have the responsibility to take care of their children, and sons have the responsibility to take care of their parents. The wife too is not entitled for zakat since any expense incurred by her is the responsibility of her husband. However, a wife may give zakat to her poor husband, as she is not legally responsible for him.
It is not necessary to reveal to the needy person to whom the zakat is given that the cash or kind that is being given to him or her is zakat. It is very important to make certain that the recipient of zakat is deserving of it. If zakat is given without inquiry and subsequently it is discovered that the recipient was not deserving of it, then the zakat is not valid and should be given again.
Zakat should be given as soon as possible after it becomes due. If it so happens that death occurs and thus leads to the failure of fulfilling one’s obligations, zakat should be taken from the estate of the deceased. The payment of zakat must never be stopped or postponed, and like any other ‘ibadah or mode of worship should be done with utmost sincerity of intention, and only for the sake of Allah (SWT). May Allah (SWT) bless each one of us and grant us understanding and goodness.
أَقُولُ قَوْلِي هَذَا وَأَسْتَغْفِرُ اللَّهَ لِي وَلَكُمْ وَلِسَائِرِ المُسْلِمينَ وَالمُسْلِمَاتْ فَاسْتَغْفِرُوهْ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
الحمد لله رب العالمين والصلاة والسلام على سيد المرسلين وعلى آله وأصحابه أجمعين
Brothers and sisters! Zakat helps achieve reform, both financially and spiritually. It eliminates miserliness and greed from hearts. When a Muslim pays zakat, Allah (SWT) increases his sustenance. Although at a human level it may seem that giving of wealth means reduction of wealth, in reality it is not. According to a hadith, “When a slave of Allah pays zakat, the angels of Allah pray for him in these words: O Allah! Grant abundance to him who spends in Your cause and destroy him who does not spend and restricts to himself his wealth.” Allah (SWT) has strongly warned those people who are negligent in paying their zakat. It is a Divine injunction. It is not a personal matter or a voluntary contribution; rather, it is an obligation for which one will be called to account before Allah (SWT).
Let me conclude with a true story. An example from history which demonstrates how implementation of justice in the collection and distribution of zakat can benefit all of society is from the caliphate (khilafah) of Umar ibn Abdul Aziz. During his caliphate which amazingly was only for a duration of two years and five months, he made great efforts to organize the government and ensure justice to the point that his society enjoyed such a golden period that at the time of the annual zakat distribution for the poor, zakat distributors couldn’t even find a single poor person in need to accept it. Thus the money was used for helping neighboring societies, building roads, and the overall well being of the community at large.
The abundant wealth of Muslims at the time and their devotion to properly give zakat, combined with the justice in distribution, is an excellent example of how positive social change is possible even in such a short period of time.
May Allah make us among those righteous servants who fulfill all their duties and obligations towards His deen. Allahumma Ameen.
