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In the glossary of The Noble Quran[1]  the term Zakat
is defined as follows, “A certain fixed proportion of the wealth and of every
property liable to Zakat of a Muslim to be paid yearly for the benefit of the
poor in the Muslim community.  The payment of Zakat is obligatory as it is one
of the five pillars of Islam.  Zakat is the major economic means for
establishing social justice and leading the Muslim society to prosperity and

Thus we can see that Zakat is not a tax levied by a
government nor is it a voluntary contribution to a charity.  It is a command
enjoined upon the Muslims by God and as such it is a form of worship.  In fact
it is worship of such a high and commendable standard that in the Quran it is
frequently coupled with prayer.  Prayer is an act of worship through words and
action while Zakat is an act of worship involving wealth.

“Lo! Those who believe and do good deeds and establish salat
and pay zakat, their reward is with their Sustainer; and no fear shall come
upon them, nor shall they grieve.” (Quran 2:277)

“These are verses of the Book full of wisdom, a guide and
mercy to the doers of good -those who establish salat and pay zakat and have
the assurance of the Hereafter.” (Quran 31:4)

Zakat, one of the five pillars of Islam, thus one of the
basic foundations of the religion, is assessed once per year and is obligated
upon those Muslims, men and women, who possess means enough to distribute a
certain calculated percentage to the poor and needy.  As with many words used
by God in the Quran, the word Zakat has many layers of meaning.  It can be
translated to obligatory charity, alms, or tithe; however it combines these
meanings with a deeper richer meaning of purity. 

Giving Zakat purifies the heart of the one who gives
from selfishness and greed for wealth, and develops in him sympathy for the
poor and needy.  For those who receive the Zakat, it purifies the heart from
envy and hatred of the rich and prosperous, and fosters a sense of good will
between brothers.  Zakat has a deep spiritual significance as well as an
economic objective.

Muslims believe God is the true Owner of all things and
we, human beings, are merely trustees.  Wealth should be produced, distributed,
acquired and spent in a way which is pleasing to God.  Every Muslim considers
his condition in this world as a test from God.  Those with wealth have the
obligation to be generous and charitable, those without have the obligation to
be patient, to work to improve their situation, and to be free of envy.  God
emphasises that it is not a person’s wealth but his piety, character and
manners that determine his ultimate place in the hereafter.

“He grants abundant sustenance, or gives it in scant measure,
unto whomever He wills, for He knows full well all things.” (Quran 42:12)

He has raised some of you in ranks above others that He may
try you in the gifts He has given you.” (Quran 6:165)

Zakat has both humanitarian and socio-political value.  It
is designed by our Creator to redistribute wealth and encourage social responsibility. 
When Zakat is collected and distributed correctly it minimises the needs of
citizens to such an extent that there may be no poor or needy within the Muslim
community.   It has been reported and documented that at certain times in
Islamic history no person, of any religion, who lived in the Islamic Empire
qualified to receive Zakat.  There was enough money and wealth circulating to
ensure a fair standard of living for everybody.

So who does qualify to receive Zakat? God has ordained
that the Zakat be distributed to certain categories of people. 

“The alms are only for the poor, and the needy and those
employed to collect the funds; and to attract the hearts of those who have been
inclined towards Islam; and to free the captives; and for those in debt; and
for those struggling for the cause of God, and for the wayfarer (a traveller
who is cut off from everything); a duty imposed by God.” (Quran 9:60)

God mentions eight (8) categories of people. 

1.      The poor – those who can meet basic needs but have neither wealth
or secure livelihood.

2.      The needy – the extremely poor who cannot meet even basic needs.

3.      Those persons who are appointed to collect Zakat; (regardless of
personal wealth).

4.      Those who have recently converted or are considering converting
to Islam.

5.      Zakat may be used to purchase the freedom of slaves.

6.      A person whose debts exceed his assets.

7.      Those who are away from home working in the path of God.

8.      A traveller, who is stranded and in need of financial assistance.

If a person has enough wealth to be a contributor he is
not able to be a recipient.  Zakat may be distributed directly to individuals,
or it may be entrusted to an Islamic welfare organisation or association, to be
distributed at their discretion to those who are deserving.

A contributor should not seek fame or praise for
carrying out what is an Islamic duty.  In fact he should give the Zakat as
covertly as possible so as not to become proud or arrogant, thus nullifying his
good deed.  Under certain circumstances however, the disclosure of
contributions may encourage others to be generous.

Islam is a religion that encourages generosity and Zakat
is just one way of encouraging  this in our everyday lives.  One of the most
important principles of Islam is that all things belong to God, wealth therefore
is only for our benefit to use for our needs and to distribute.  In terms of
the way we look at the world in the 21st century Zakat could be
considered a permissible form of insurance.  One who pays or receives the Zakat
in a permissible and honourable way will gain many benefits including God’s
pleasure, forgiveness and blessings.  In the traditions of Prophet Muhammad we
are reminded that giving charity stands in the way of calamity[2].

“The parable of those who spend their wealth in the way of God
is that of a grain of corn.  It grows seven ears and each ear has hundred
grains.  God increases manifold to whom He pleases.” (Quran 2:261)


Interpretations of the meanings of The Noble Quran in the English language, by
Dr Muhammad Taqi-ud-Din Al Hilali Dr Muhammad Mushin Khan.

At Tirmidhi


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