•  Zakat "The Obligatory Charity"

Zakat is one of the major religious duties in Submission (Islam in Arabic). It is the obligatory charity that every Submitter (Muslim in Arabic) should pay year around. Literal Meaning: Zakat means grow (in goodness) or 'increase', 'purifying' or 'making pure'. The vital importance of Zakat is reflected in God's law: "My mercy encompasses all things, but I will specify it for the righteous who give Zakat" (7:156). Zakat must be given away "on the day of harvest" (6:141). Whenever we receive "net income," the "known amount" of Zakat should be paid or set aside. (see 70:24) This known amount as God calls it, is 2.5%. This is the ONLY "known amount" to the submitters (Muslims). This amount, 2.5% was passed down to us, generation after generation, like Salat, from the time of Abraham to our time. We must set aside 2.5% and give it to the specified recipients - the parents, relatives, orphans, the poor, and the traveling alien, in this order (2:215). Zakat must be carefully calculated and given away on a regular basis whenever we receive any income. Government taxes should be deducted, but not other expenses such as debts, mortgages, and living expenses. If one does not know needy persons, he or she may give the Zakat to a mosque or charitable organization with the distinct purpose of helping poor people. Charities given to mosques or hospitals or organizations cannot be considered Zakat. As we see from 6:141, Zakat should be paid all year around and not only during the month of Ramadan or at the beginning of the year. Most of the Muslim masses have been misled by their scholars who abandoned the Quran and followed corrupted hadiths that contradict the Quran. These corrupted hadiths ignored the Quran and made a new classification of Zakat that was never mentioned in the Quran. These corrupted hadiths limited Zakat to Ramadan and to the beginning of the year. The believers can easily verify that there is ONLY one Zakat in the Quran. This Zakat in the Quran is not connected with the fasting of Ramadan as the Scholars and the hadithists made people to believe. God is all Merciful, He knows that the poor and the needy are not only poor and needy during the month of Ramadan but during the whole year. In 6:141 , God is telling us to give our due Zakat at the time we collect our income. If you receive a pay check every two weeks, your Zakat, (2.5%) is due the same day you receive the check. You pay it immediately or set it aside to pay it as soon as possible to the recipients defined in the Quran. The poor and the needy shall receive their money every week, two weeks or every month,..etc. like you and not once a year or once every Ramadan, as the corrupted scholars teach. True believers will pay their Zakat all year around including and not limited to the month of Ramadan. God is All Merciful, He left nothing out of His book, the Glorious Quran, see 6:38

Zakat (Obligatory Charity) is one of the major 5 duties required by God from all the submitters (Muslims in Arabic). The others being the Shahada (declaration of faith), Salat (contact prayers), Fasting the month of Ramadan and Hajj (Pilgrimage to Mecca ). The Quran confirms that all our rituals were given to Abraham , who is called the father of Islam (Submission), see 22:78. [22:78]"You shall strive for the cause of GOD as you should strive for His cause. He has chosen you and has placed no hardship on you in practicing your religion - the religion of your father Abraham. He is the one who named you "Submitters" originally. .........." "Abraham was neither Jewish , nor Christian; he was a monotheist; a Muslim; he never was an idol-worshiper. The people most worthy of following Abraham are those who follow him and this prophet (Muhammed), and those who believed. God is the Lord of the believers." [3:67-68] "Then we inspired you (O Muhammed) to follow the religion of Abraham, monotheism; never was he an idol-worshiper." [16:123 ] The same Salat and Zakat that was decreed on us was taught to all those before us . "Then David rose from the ground , WASHED (wudu) and anointed himself, and put on fresh clothes, he entered the house of the Lord and prostrated (Sujood) himself there" (The Bible, 2 Samuel 12:20) The vital importance of Zakat is reflected in God's law: "My mercy encompasses all things, but I will specify it for the righteous who give Zakat" (7:156). Zakat must be given away "on the day of harvest" [6:141] " ..... give the due alms (Zakat) on the day of harvest, and do not waste anything. He does not love the wasters." The wisdom behind the Quranic law that Zakat is paid as soon as the money is earned , is in total agreement with modern economic and monetary laws , which state that the circulation of money is a vital factor for the prosperity of any economy when the money is paid as soon as it is earned there is more circulation, than if it is stacked away and paid after the end of the year. Besides , if the money is going to a good cause , why make the recipients who are in great need , have to wait till the end of the year ??. Yet, the corrupted Muslims have lost this most important commandment; they give Zakat only once a year. We see here that Zakat must be given away "on the day we receive income." Moreover, they have invented additional Zakat that is not sanctioned by God (like Zakat Al -fitr ..etc. ) They made it obligatory when God only spoke of ONE Zakat on any income . Whenever we receive "net income," the "known amount" of Zakat should be paid or set aside. (see 70:24) This known amount as God calls it, is 2.5%. This is the ONLY "known amount" to the submitters (Muslims). This amount, 2.5% was passed down to us, generation after generation, like Salat, from the time of Abraham to our time. We must set aside 2.5% and give it to the specified recipients - the parents, relatives, orphans, the poor, and the traveling alien, in this order (2:215). Obviously , the Quran encourages us to give to Charity as much as we are able, so if you want to pay more than 2.5% there is no harm , and you will get extra reward But to make a Zakat , like Zakat at Eid a law when God has not authorized it , is to follow a law other than the law of God. This constitutes an act of idolatry . As you see the Quran defines FIVE recipients of Zakat , 2:215, but as usual the corrupters of this great religion have made different rules and recipients that add more groups to what God has taught us in the Quran. Zakat must be carefully calculated and given away on a regular basis whenever we receive any income. Government taxes should be deducted, but not other expenses such as debts, mortgages, and living expenses. According to the Quran, we are to pay zakat based on our income not on the number of family members as advocated by those who lost the Quran. Here is the Quranic evidence : [3: 133] "You should eagerly race towards forgiveness from your Lord and a Paradise whose width encompasses the heavens and the earth; it awaits the righteous, [3:134] "who give to charity during the good times, as well as the bad times." The words "who give to charity during the good times, as well as the bad times" indicate that God's law for Charity (Zakat) must be observed equally during the easy times as well as the hard times, not from your excess. A rich person who spends in luxury, owning ten mansions, twenty fancy cars, 10 international resort retreats may not have excess and will not have to pay zakat as he spends all his money or get it tied in the stock market while an average person making small income who spends reasonably and keep excess money for unexpected expenses, will have to pay zakat if the law is to pay zakat from the excess only. A clear unfair system. God is the Most just. If those who are experiencing hard times were in any way exempted from paying their charity , God would not say these words. Those poor people who may not have any income at one point, will get income from Zakat and from their Zakat they are obligated to give 2.5% from this income to another poor person. In reality , there is not ONE single Ayat in the Quran that gives any concessions in Zakat to any person if he has a low income . The one who has a low income , if he still obeys God's law in Zakat , in that is his test , we are all given tests ,some in plenty (like Solomon) and some in hard times (like Job.) God is aware of our needs and our circumstances in all situations, we must always follow His law, and exercise patience. While God set the obligatory percentage for Zakat on any income we receive, He also left the door open for more charitable works, to give the righteous a chance to earn even more credit - up to 700 times - by paying more to charity, 2:261. The recipients of this type of charity are clearly mentioned in 9:60, 2:273 and 2:277; [9:60] Charities shall go to the poor, the needy, the workers who collect them, the new converts, to free the slaves, to those burdened by sudden expenses, in the cause of GOD, and to the traveling alien. Such is GOD's commandment. GOD is Omniscient, Most Wise. [2:273] Charity shall go to the poor who are suffering in the cause of GOD, and cannot emigrate. The unaware may think that they are rich, due to their dignity. But you can recognize them by certain signs; they never beg from the people persistently. Whatever charity you give, GOD is fully aware thereof. [2:177] Righteousness is not turning your faces towards the east or the west. Righteous are those who ....give the money, cheerfully, to the relatives, the orphans, the needy, the traveling alien, the beggars, and to free the slaves; and they observe the Contact Prayers (Salat) and give the obligatory charity (Zakat)... The specific recipients of the obligatory charity, Zakat, are clearly mentioned in 2:215; [2:215] They ask you about giving: say, "The charity you give shall go to the parents, the relatives, the orphans, the poor, and the traveling alien." Any good you do, GOD is fully aware thereof. As you can see, some of the categories for Zakat and other types of charity overlap. Verse 2:215 and 2:219 speak about Zakat and charity respectively, using the same term Nafaqa (unifiquun). Although the same word is being used for other charities (in 2:219), the amount is specifically defined in the verse as being "afw," meaning "the excess." Thus, clearly not obligatory. When we study all the verses in the Quran about Zakat and other types of charity, we realize that Zakat cannot possibly be from "the excess." Instead we learn that it is a known percentage (70:24), which is to be paid out on the same day we receive any income (6:141). We also see that Zakat is specifically mentioned by name (ZAKAT) or expressed as "haqq," meaning "duty," or "haqqun ma'luum," meaning "known duty," and also occasionally described as "Nafaqa" (unifiquun), meaning "to spend," as in 2:215. Here are the verses of the Quran on the subject of Zakaat and charity Common names for optional charity in the Qur'an, some of them apply to Zakat also. It is interesting to notice the following; 6:141 is the only verse that sets the timing of zakat. 70:24 is the only verse that refers to the percentage. It says that it is Ma'luum = Known. This means Zakat percentage was known at the time of Muhammad, and did not necessitate any correction by God in the Qur'an. This is exactly the case with the number of rakaats of salaat and other aspects of it that were not restored in the Qur'an. In brief: Zakat is the obligatory charity set as 2.5% of the net income, paid year around whenever the person receives an income. It is described in the Quran as a known and obligatory portion of the income. God will not call it known if it was not. Zakat follows the pattern of all rituals of Islam (Submission), given to Abraham, followed by Muhammed and confirmed again after 1400 years by the messenger of the covenant as being correct and unaltered. God is in full charge of His religion and rituals. Praise be to God.

Charity, in the sense of giving away one's wealth, is of two kinds, voluntary and obligatory. Voluntary charity is generally mentioned in the Holy Qur'an as infaq or ihsan or sadaqa , and though the Holy Qur'an is full of injunctions on this subject, and hardly a leaf is turned which does not bring to the mind the grand object of the service of humanity as the goal of man's life, it is specially dealt with in the 36th and 37th sections of the second chapter. The reward of charity is first spoken of; "The parables of those who spend their wealth in the way of Allah is as the parable of a grain growing seven ears with a hundred grains in every ear; and Allah multiples it for whom He pleases" (2:261) .

A charitable deed must be done as a duty which man owes to man, so that it conveys no ides of the superiority of the giver or the inferiority of the receiver, to wit; "As for those who spend their wealth in the way of Allah, then do not follow up what they have spent with reproach or injury, they shall have their reward from the Lord..." . also; "Kind speech and forgiveness is better than charity followed by injury..." , and: "O you who believe! Do not make charity worthless by reproach and injury" (2:262-264) . 

Love of God should be the motive in all charitable deeds, so that the very doing of them fosters the feeling that all mankind is but a single family; "And they give food out of love for Him to the poor and the orphan and the captive" (76:8) ; also, "And give away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and the beggars and for the emancipation of captives" (2:177) ; and, "And the parable of those who spend their wealth to seek the pleasure of Allah and for the certainty of their souls, is as the parable of a garden on an elevated ground" (2:265) .

Only good things and well-earned wealth should be given as charity, to wit: "O you who believe! Give in charity of the good things that you earn and of what We have brought forth for you out of the earth, and do not aim at giving what is bad, in charity" (2:267) . 

Charitable deeds may be done openly or secretly; "If you give alms openly, it is well, and if you hide it and give it to the poor, it is better for you" (2:271) . Also, those who do not beg should be the first to receive charity; "For the poor who are confined in the way of Allah, they cannot go forth about the land; the ignorant man thinks them to be rich on account of their abstaining from begging" (2:273).

Obligatory charity is generally mentioned under the name zaka or zakat , but it is sometimes called a sadaqa , specifically in Hadith. The word zakat is derived from zaka , which means it (a plant) grew . The other derivatives of this word, as used in the Holy Qur'an, carry the sense of purification from sins. The Holy Prophet is again and again spoken of as purifying those who would follow him ( yuzakki-him , or yuzakki-kum ) (2:129 and 151; 3:163; 9:103; 62:2), and the purification of the soul is repeatedly mentioned as being real success in life (91:9; 92:18). The word zakat is also used in the sense of purity from sin. Thus John it is said; "And We granted him wisdom while yet a child, and tenderness from Us and purity ( zakat )" ( 19:12 -13). And on another occasion, one child is spoken of as being, "better in purity ( zakat )" than another (18:81). The idea of purity, and that of the growth of human faculties and success in life, are thus connected together. According to Raghib, zakat is wealth which is taken from the rich and given to the poor, being so called because it makes wealth grow, or because the giving away of wealth is a source of purification. In fact both these reasons hold true. The giving away of wealth to the poorer members of the community, while, no doubt, a source of blessing to the individual, also increases the wealth of the community as a whole, and at the same time it purifies the giver's heart of the inordinate love of wealth which brings numerous sins in its train. The Holy Prophet himself has described zakat as wealth, "...which is taken from the rich and returned to the poor." (Bu. 24:1)

Questions Related to Zakat   Zakat on Jewelry with Stone Inlays

Question: How does one pay Zakat on jewelry that is not simply gold but is gold with precious stone inlays? Does one also include the weight of those stones since it would be very difficult to remove the gold and weight it by itself?

Response: Gold is the thing upon which Zakat must be paid, even if it is simply for wearing. As for the precious stones, such as pearls, diamonds and so forth, there is no Zakat on them. If a necklace, for example, has both gold and these other stones, the woman, her husband or guardian then must ponder the matter and try to estimate the amount of gold or give it to an expert to estimate it. It is sufficient to be fairly certain about the matter [and one need not be exact]. If the amount of the nisab is reached, Zakat must be paid. The nisab is twenty mithqaals.. which is ninety-two grams. The Zakat is to be paid every year [once a year]. The amount is 2.5%. For example, on one thousand, a person pays twenty-five. This is the correct opinion among the views of the scholars. If the jewelry is for business purposes, then one pays Zakat on all of it, including pearls and diamonds, according to their [market] value, which is the same with all types of merchandise goods. This is the opinion of the majority of the scholars.

Shaikh ibn Baz

I Sold the Gold Before I Paid Zakat on It, What Should I Now Do?

Question: I sold gold [jewelry] that I used to wear for some time but I did not pay zakat on it. I would like from you to make it clear to me what I should do about its zakat, given that I sold it for four thousand riyals.

Response: If you did not know that you had to pay Zakat on it until after you had sold it, then there is nothing that you must do. However, if you knew that you had to pay Zakat on it, then you should pay 2.5% per year. You should pay that for each previous year according to the value of gold in the marketplace. You must pay 2.5% in cash. However, if you did not know about that until the last year, then you should pay Zakat just for the last year.

Shaikh ibn Baz

Can My Husband Pay My Zakat for Me? Can One Give Zakat to One's Nephew?

Question: Is it allowed for my husband to pay the Zakat on my wealth on my behalf, given that he is the one who gave me the wealth? Is it allowable to give the Zakat to my nephew, whose wife passed away and he is a young man who is thinking about getting married?

Response: Zakat is obligatory upon your wealth, if you have the nisab or more of gold, silver or other forms of zakatable wealth. If your husband, with your permission, pays it for you there is no harm. The same is true if your father, brother or others, with your permission, pay it on your behalf. It is allowed for you to pay the Zakat to your nephew to help him get married if he not able to support himself.

Shaikh ibn Baz

There is No Harm in Her Paying Her Zakat on Jewelry to Her Poor or Debtor Husband

Question: Can a wife pay the Zakat on her jewelry to husband given that he receives a salary of about 4,000 riyals is in debt 30,000 riyals?

Response: There is no harm in a woman paying the Zakat of her jewelry or other Zakat to her husband if he is poor or is in debt and he is not able to pay off the debt, according to the strongest of the opinions among the scholars. This opinion is based on the generality of the evidences, including Allah's statement,

"Zakat are only for the poor and the indigent..." (al-Tauba 60 ).

Shaikh ibn Bat

Giving Zakat to One's Mother

Question: Is it allowed for a person to give his zakat to his own mother?

Response: A Muslim may not give his Zakat to his parents or to his children. But, in fact, it is obligatory upon him to spend on their behalf from his own wealth if they are in need of it and he has the ability to spend on their behalf.

Shaikh ibn Baz

There is No Zakat on the Household Utensils

Question: I have a large number of household utensils [silverware and dining ware] for use on a daily basis as well as for regularly guests and some others for special occasions. I use these many utensils instead of borrowing them from others or renting them, as sometimes one gets dirty or old utensils that one cannot use in any social setting. I keep my utensils in a cabinet in my home. If my neighbors or relatives ask to borrow them, I give it to hem, trying to help them.

During a sisters' meeting, I heard one of the sisters say that a person is going to be held accountable for everything that he leaves behind, including household utensils. She said that we will be punished by them if we leave them behind and they will be heated and will brand us on the Day of Resurrection. Please assist me, may Allah assist you. Should I give them away in charity and then borrow from the people for special occasions or should I keep them and pay Zakat on them or is there no zakat on them or what should I do?

Response: There is no harm in what you have mentioned. There is no Zakat on such household utensils, since they are not for sale but are for need and for lending out. The one who told you that possessing such utensils is not allowed is an ignorant, mistaken person. He 1 has said something about Allah and about Allah's religion without knowledge. He must repent from that sin and be careful and avoiding making fatwas without knowledge. Allah has stated in stern words that such is forbidden. Allah has stated,

"Say: The things that my Lord has forbidden are great evil sins, whether committed openly or secretly, sins [of all kinds], unrighteous oppression, joining partners with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge" (al-Araf 33).

In a separate verse, Allah has stated that making statements about Allah without knowledge is something that Satan orders and requests. This is in Allah's words,

"O mankind! Eat of that which is lawful and good on the Earth, and follow not the footsteps of Satan. Verily, he is to you an open enemy. [Satan] commands only what is evil and sinful, and that you should say about Allah what you know not"

(al-Baqara 168-169).

Shaikh ibn Baz