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Obligatory Charity

(Zakat)

The Quran defines the concept of the Zakat (Obligatory Charity) and outlines all the guidelines related to its payment. This page presents all related aspects of this religious duty.

1- When was the Zakat first decreed and to whom?

According to the Quran, the Zakat was decreed from as far back as the time of Abraham:

"We made them (Abraham and his sons) imams who guided in accordance with our commandments, and we taught them how to work righteousness, and how to observe the Contact Prayers (Salat) and the obligatory charity (Zakat). To us, they were devoted worshipers" 21:73

2- What is the Quranic definition of the Zakat?

The Zakat is an obligatory payment on all believers who have an income. This payment is to be paid to in accordance to God's instructions (see section 6).

"They also ask you what to give to charity: say, "al-afw" God thus clarifies the revelations for you, that you may reflect" 2:219

The Key word in this verse is the word "al-afw". To be able to determine what is exactly meant by this word we should look at other Quranic verses that employ the same word. The following are some Quranic verses that are of special significance to our inquiry:

"Additionally, they worshiped the calf, after all the miracles they had seen. 'fa afawna aan zalika' (We pardoned all this)" 4:153

"Who give to charity during the good times, as well as the bad times. They are suppressors of anger, and 'al-aafeen aan al-naas' (pardoners of the people). God loves the charitable" 3:134

"O you who believe, do not ask about matters which, if revealed to you prematurely, would hurt you. If you ask about them in light of the Quran, they will become obvious to you. God has 'AAFA ANHA' (deliberately overlooked them).God is Forgiver, Clement" 5:101

" ........... 'aafa Allah aamma salaf' (God has pardoned past offenses). But if anyone returns to such an offense, God will avenge it. God is Almighty, Avenger" 5:95

According to the above verse, we can see that the word "al-afw" (and its derivatives) has been used to mean : that which has been pardoned or overlooked.

If we apply this to the word "al-afw" which is used in 2:219 and which is related to the payment of Zakat, we can see that God is telling us that we should pay Zakat (charity) from that part of our income which we can afford to give away without the need to ask for it back, or in other words what we can afford to overlook and pardon without incurring any hardship.

It is significant that God did not define or quantize the exact portion of our incomes which we are able to give to charity and be able to overlook it (not ask for it back). God knows that this will be different for each individual and directly dependant on each's income and circumstances. It is also dependant on each person's desire to do righteousness. Consequently, God left it to each indivual to assess his/her own needs and obligations, and then decide what portion of one's excess income that can be given away and overlooked without incurring any hardship.

3- When should the Zakat be paid?

According to 6:141, Zakat must be given away "on the day of harvest"

"Eat from their fruits, and give the due alms on the day of harvest" 6:141

This Quranic verse makes it necessary that we should pay the Zakat whenever we receive income. The Muslims who follow corrupt un-Quranic laws have lost this most important commandment; they calculate and give Zakat only once a year on the total annual income, which may have been generated through wages, interest, dividends .... etc).

In this Quranic command to pay Zakat whenever there is an income (harvest) lies a very beneficial economic wisdom. One of the factors that contribute to the economic prosperity of any community is the circulation of money. Higher circulation of money is much more productive than slower circulation. If Zakat is paid whenever income is generated the economy will benefit much more than if Zakat is paid only once a year on the year's total earnings.

4- Who should pay the Zakat?

Is the Zakat compulsory on all believers, even if they are poor and cannot afford to give away any of their income?

As usual, the Quran gives us the clear answer. Zakat is payable only by those who have excess after fulfilling their basic needs (food, clothes, housing, medicine, etc). Therefore if paying a zakat would cause genuine hardship to a person or his family, then they are not obliged to pay it:

“They also ask you what to give (zakat, charity) say, "The excess." God thus clarifies the revelations for you, that you may reflect” 2:219

This means that for those who receive an income that is only enough to feed and clothe their families, but with nothing to spare, are not required to pay zakat.

This is also confirmed in 22:78 where God tells us that He does not want us to experience hardship in practicing the religion:

“You shall strive for the cause of God as you ought to strive. He has chosen you and has placed no hardship on you in practicing your religion” 22:78

5- Who should the Zakat be paid to?

The Quran outlines the recipients of the Zakat as follows:

"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" 2:215

Some scholars have indicated that the Zakat should only be paid to Muslim recipients, however this restriction has no Quranic reference. The recipients of the Zakat (outlined in 2:215) could be of any faith or creed.

6- Does the Quran authorise a fixed rate of Zakat?

The straightforward answer is NO. Nowehere in the Quran is there any hint of a fixed rate. The 2.5% which is followed by Muslims around the world rate is not found in the Quran. The source of this ritual, as many other non Quranic rituals, can only be found in the 'hadith' collections. We have seen that the Quran defines the Zakat payment from 'Al-AFW', which is what a person is able to give away without incurring any great hardship. Obviously this amount will differ from person to another depending on each's income.

As a matter of fact, in 17:26-29 we can see concrete confirmation that God did NOT set a fixed percentage for Zakat:

17:26-29

"You shall give the due alms to the relatives, the needy, the poor, and the travelling alien, but do not be excessive, extravagant. The extravagant are brethren of the devils, and the devil is unappreciative of his Lord. Even if you have to turn away from them, as you pursue the mercy of your Lord, you shall treat them in the nicest manner. You shall not keep your hand stingily tied to your neck, nor shall you foolishly open it up, lest you end up blamed and sorry"

From the words 'due alms' in verse 26 we realise that the subject here is the Zakat.

With this in mind, the words in verse 29 become very significant:

"You shall not keep your hand stingily tied to your neck, nor shall you foolishly open it up, lest you end up blamed and sorry"

We must meditate on these words for a while and then pose the following question: If God had actually set a fixed percentage (e.g. 2.5%) for the payment of the Zakat (due alms), would He command us not to be stingy nor too extravagant? The words do not be stingy nor too extravagant indicate that the percentage is NOT fixed, but is flexible and that it has been left to each individual's means.

7- The importance of Zakat

Zakat charity is given great importantance in the Quran, the Most Merciful has associated His Mercy to those who pay their zakat.

" ........... My mercy encompasses all things. I will decree it for those who lead a righteous life, give the obligatory charity (Zakat), and believe in our revelations ....." 7:156

We also read in the Quran how the payment of zakat by the believers sets a great difference between them and between the idol worshippers:

"Woe to the idol worshipers who do not give the obligatory charity (Zakat), and with regard to the Hereafter, they are disbelievers." 41:6-7

8- How many Zakat's are there?

Once again, some scholars who advocate a version of Islam which is based on hadith rather than Quran, have invented all kinds of Zakat like Zakat Eid Al-Fitr (the Zakat at the Eid at the end of Ramadan). They have instituted different Zakat's to be paid at all different feasts and celebrations. Needless to say, all these additional Zakat have no authorisation in the Quran. The only timing given in the Quran when the Zakat is due is when income is earned. The Quranic Zakat authorised by God is not connected to any specific days in the calendar nor to any feasts or special occasions.

9- What is the difference between Zakat and Sadaqaat?

As we have seen, the words in 6:141 confirm that the act of Zakat is obligatory, but when we come to the Sadaqaat (general charity) we find it is only advocated by God that we should be charitable as much as we can but it is not compulsory.

The following are the main differences between Zakat and Sadaqaat:

First: Zakat is payable whenever income is received while the Sadaqaat, being a general act of charity, is not tied to any time.

Second: Since the Zakat is paid when income is received then it must be paid out of that income, usually paid in cash, while as the Sadaqat is not timed to a received income and thus it can be paid in any form (money, food, clothes … etc). It must also be said that in special cases, like a farmer who harvests a crop, the Zakat may be paid in the form of the crop itslef, but these are special cases. The majority of people receive their income as cash/cheques.

Third:

The distribution of Zakat is different in the Quran from the distribution of Sadaqaat:

The distribution of the Sadaqaat is outlined in 9:60 and it is specifically to go to the following recipients and in that order: the poor, the needy, the workers who collect the Sadaqaat, the new converts, to free the slaves, to those burdened by sudden expenses, in the cause of God and to the travelling alien.

In contrast, the recipients of the Zakat are outlined in 2:215 and they are: The parents, the “aqrabeen” (relatives, other close believers .. etc), the orphans, the poor and the travelling alien.

Although the word Zakat does not appear in 2:215, yet the word “what they spend” would indeed cover Zakat since Zakat is a paid sum (money) while as Sadaqaat can be in other forms as mentioned above.

We note from the above that the recipients of Zakat are not identical to the recipients of Sadaqaat.

Fourth: God does not tax the believer twice on the same income. We are already obliged to pay Zakat whenever we receive income (6:141), so if we are obliged to also pay a Sadaqa that means we would be taxed twice on the same source.

Fifth:

We read in 6:141 how we must pay the Zakat upon receiving income and in 2:215 that we must pay it to our parents, relatives, etc. This indicates that it is a direct payment from us to the recipients. However, when we read 9:58, and how some people have criticized the distribution of the Sadaqaat by the prophet, we can see that the Sadaqaat have been collected (into a fund, or safe, etc) then it is distributed by whoever is in charge. This is also confirmed with the decree that the ones who collect the Sadaqaat should have a share in it. As a result, the Zakat is paid directly to the recipients while the Sadaqaat may be collected then distributed. We see many Islamic institutions today (mosques and Islamic organisations) doing just that by setting up collection box’s for Sadaqaat.

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Some analysts have understood that Zakat and Sadaqaat are one and the same, the following reasons have been put forward:

1- They refer to 2:276 and 30:39. In 2:276 the word Sadaqaat is used as opposed to the illegal ‘Riba’ (Usury), while as in 30:39 the word Zakat is used as opposed to Riba. As a result they state that since both are mentioned as opposed to Riba, then they must be identical in meaning. But this is not necessarily so, the mention of Sadaqaat and Zakat (on one side) as opposed to Riba (on the other side) does not necessarily mean they are the same thing, it can mean that they are both lawful and righteous as opposed to Riba which is unlawful and unrighteous.

2- The second reason they put forward to justify this claim is that the word “farida”, which means compulsory duty, is used in 9:60 in connection with the distribution of the Sadaqaat and not Zakat. They follow that by saying that since the details of the distribution are spoken of as compulsory then the task itself (Sadaqaat) must also be compulsory.

On first impression this seems to be a logical conclusion, but when we examine this verse closely we see it in a different light. To be able to do so we must start reading from verse 9:58 where God is speaking to the prophet and God is telling the prophet how some people have criticised his distribution of the Sadaqat, this is also made clear in 9:59:

“Some of them criticize your distribution of the Sadaqaat …….” 9:58

This is followed in 9:60 with a specific way in which the Sadaqaat must be distributed and then God follows that by saying that this manner of distribution is the lawful one decreed by God and thus it becomes a ‘farida’.

From verses 9:58 to 9:60 we understand the following:

a- God is telling the prophet how some will grumble at the way he distributed the Sadaqaat.

b- God prescribed a specific method for distributing the Sadaqaat upon the lawful recipients and God adds to that that this is a ‘farida’. In other words: no one should grumble since this is the lawful way prescribed by God and which makes it a ‘farida’.

c- We also note that the word ‘farida’ in 9:60 comes after the recipients are mentioned and not after the word Sadaqaat. If the compulsory aspect was related to the payment of the Sadaqaat itself we would expect the words to say “the Sadaqaat are a farida and they are to be distributed on so and so ……”.

d- Finally, the distribution of the sadaqaat detailed in 9:60 becomes a law for all people and all believers and not just the prophet. This is particularly important considering that there are many Islamic institutions and mosques all over the world today who collect Sadaqaat. They too must follow the law set by God (farida) in the way they distribute these Sadaqaat.

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To conclude, the payment of the Zakat is a “fard” (obligation) on all believers who receive an income. It must be distributed according to 2:215 and must be paid as soon as the income is received.

Sadaqaat is not obligatory but is encouraged by God, it can be paid at any time, and in any form (money, clothes, food) and it is the law of God that whoever collects it must distribute it in accordance to the details in 9:60.

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