EXTRACT OF NISAB AHLE
KHIDMAT-E-SHARIA (
267 ) PART-V
1.
Definition of Zakaat
2.
Stipulations of Zakaat
3.
Conditions for making Zakaat Obligatory
4.
Conditions for correct payment of Zakaat
5.
Zakaat on Silver & Gold
6.
Rules for Zakaat on goods of trade
7.
Of the Zakaat on Sayeema (herds and flocks)
-
Zakaat on camels
-
Zakaat of Cows
-
Zakaat of Goats
8.
Miscelleneous rules of Zakaat
9. Uses
of Zakaat
ZAKAT
Zakat is the third pillar of Islam. Like salah
(namaz), the second pillar, it is also most important to be followed by the Muslims.
In the Islamic charter there is much stress on Zakat after salah (namaz) as it
is referred at thirty-two places in the holy Quran along with Salah (namaz). At
most of the places it is referred as solitary one. Further in ahadith there is
a mention of both Salah (namaz) and Zakat simultaneously. From which it becomes
clear that both are joined together. The importance of Salah (namaz), as one of
the regular duties for a Muslim, is undeniable. When Almighty Allah and His
holy messenger have attached importance to both the duties the sanctity of
paying Zakat is not less than Salah (namaz). Thus terrible punishments are also
provided for those who do not pay Zakat. To imagine these punishments the mind
of a Muslim will be boggling and heart busting. After knowing them no Muslim
will have the courage to evade the payment of Zakat or delay it. As an example
two verses of holy Quran are quoted here.
“And let not those who covetously withhold the
gifts which Allah has given them of His Grace. Think that it is good for them
otherwise it will be worse for them: soon shall the things which covetously
withheld will be tied to their necks like a twisted collar on the Day of
Judgment” [Al Imran 3:180].
The meaning of this verse of the Quran is further
explained in a hadith in such a way that the holy messenger has said,
"The one whom Allah has given wealth and did
not pay the Zakat for it, it would be made to appear on the Day of Judgment as
a black snake containing two spots."
"It will wind up over his neck and say while
holding his two cheeks that it is his wealth, his treasure."
Then the holy messenger revealed this verse.
And there are those who burry gold and silver and
spend it not in the way of God: announce for them a most grievous penalty. On
the day when heat will be produced out of that wealth in the fire of hell, and
with it will be branded their foreheads. Their flanks and their backs. This is
the treasure which they buried for themselves: taste it then the treasure they buried
in such a way
The meaning of this verse of the Quran is further
explained in a hadith in that the holy messenger has said,
"The one whom Allah has given wealth and did
not pay the Zakat for it, it would be made to appear on the Day of Judgment as
a black snake containing two spots."
"It will wind up over his neck and say while
holding his two cheeks that it is his wealth, his treasure."
The meaning of this verse is further explained in
another hadith that Hazrat Nabi Kareem (S.A.S.) has said "a rupee will not
be placed over another rupee, a golden coin will not be put on other coin,
whereas the body of a person, evading Zakat, will be so enlarged that millions
of and billions of rupees will bear a separate brand on the body". Allah
is Great. How severe is the threat! By hearing this one shivers. This threat
calls for the example that when certain tribes of Arab world desired after the
death of the holy messenger, not to pay the Zakat. On which Hazrat Abu Bakr Siddiqu
(R.A.) wanted to rage a holy war against them. Hazrat Omar (R.A.) pleaded that
how a war will be raged against them when the holy messenger has promised peace
for those who utter La Ilaha Illallah. Hazrat Abu Bakr (R.A.) replied, “By God
those who distinguish between Salah (namaz) and Zakat I will fight with
them." "By God those who had presented a kid to the holy messenger
and now they deny I will rage a holy war against them." Farooq-e-Azam
said, "By God I see that The Almighty Allah has expanded the breast of
Siddique (R.A.) I then realized that he is right."
When various threats are
there for those evading Zakat there are various glad tidings for those who pay
the Zakat. There are promises of reward, felicity and success. Thus Almighty
Allah says
“And those who establish
regular prayers and pay Zakat and believe in Allah and in the last day to them
shall we soon give a great reward”. [Surah Nisa: 162]
“But my mercy extends to all things. That
(mercy) I shall ordain for those who do right, and practice regular charity and
those who believe in our signs”. [Surah Aaraf: 156]
“Successful indeed are
the believers, those who humble themselves in their prayers, who avoid vain
talk, who are active in giving Zakat”. [Surah Muminoon: 1-4)
There is a narration
that the holy messenger (S.A.S.) said:
i. "By giving Zakat
save your wealth in the coffers."
ii. "The wealth
from which Zakat is not paid is wasted."
iii."Separate Zakat from your wealth
which cleanse your wealth’s
and purify you."
iv. "Zakat is a
bridge of Islam."
v. "Perfection of
your belief lies in payment of Zakat."
Like Salah (namaz) Zakat
was also compulsory for the past communities. But there was, no doubt,
difference between the rate of Zakat and holdings (nisab). In Islam there are
clear and simple orders in this connection. No such simplicity prevailed in the
past communities. Briefly speaking there are several stipulations about Salah
(namaz) and Zakat in the Quran. Not so in other prayers. Most probably for this
sake that Salah (namaz) is a bodily prayers and the Zakat is financial. There
is a mention of both side by side based on the sequence. The Islamic jurists
have clubbed this book of Zakat with Salah (namaz). And this preference of Zakat
is clear and bright.
1. Definition
of Zakat:-
Zakat means attaining
purity, prosperity and increase. In Islamic jurisprudence giving a portion(1)
of wealth for the sake of Almighty Allah(2) and transfer of ownership
totally(3) of this portion in the ownership of a Muslim beggar (not a sayed(4)
or a salve(5) of a sayed). By this act the remaining wealth becomes pure and
Almighty Allah grants abundance in it. This wealth not only increases in this
world and in the hereafter divine rewards of ten times or more than this will
be made available. Therefore it is named as Zakat.
2. Stipulations
of Zakat:-
i.
Zakat is an individual duty on every Muslim, sane, major (man or
woman)
ii. The
denier of Zakat is an unbeliever.
iii. The evader of Zakat is a transgressor, abator of
payment is a sinner and a person preventing it is liable to be killed
1. 1/40th portion of the state and effects (nisab) in
possession for the span of one complete year.
2. This stipulation is to make the intention a
condition that means for payment of Zakat intention is a condition as required
in other regulatory period.
3. Zakat is a purifier of the wealth therefore this
amount need not be paid to a descendant of the holy prophet (Sayed) as he
claims respect therefore he may be served with good money.
4. Even if he is freed.
5. Profitable interest of the person paying Zakat with
the person to whom Zakat is paid is totally nil. Hence no Zakat is given to the
ancestors, mother, father, grandmother, grandfather or descendents, son,
daughter, grandson and granddaughter to whom the payment of maintenance will
become obligatory when they are in need. Hence there is prima facie benefit in
this.
3. Conditions
for making Zakat obligatory:-
The conditions for
making Zakat obligatory are as follows:-
1. A Muslim (not obligatory
(1) on an unbeliever (2))
2. Free (Zakat is not
obligatory on a slave).
3. Major (Zakat is not
obligatory on a minor).
4. Sane (Zakat is not
obligatory on an insane person provided his insanity continues for a year).
Lucid intervals for few days will make it obligatory.
5. There is a prescribed
holding (nisab) (if the nisab(3) falls a little short Zakat will not be
obligatory)
Warning:- The prescribed
estate and effects on which Zakat is compulsory is called nisab.
6. Full propriety (i.e.
the entire property on which propriety and possession both are there) the
propriety without possession (4) or possession without propriety (5) is there
the absolute propriety is
not there therefore Zakat
is not obligatory.
7.The property is more
than the self requirement(6) (on the residential houses, apparels in use,
utensils, animals of conveyance, slaves in service, service weapons, grannery
or eatables of the dependents, all the decorative artefacets other than gold
and silver because they are personel effects Zakat is not obligatory. The books
which are not for sale whether they are with the scholars or other persons no Zakat.
The implements of artisans which are in use in their profession no Zakat. If
the implements are of such a nature that their utility exists eg. color, purchased
by the painter for coloring the cloth with charges including saffron, bastards saffron
more than the minimum
1. If any unbeliever embraces Islam he will not be
ordered to pay Zakat for his pre Islamic period.
2. Similarly the Zakat is not obligatory on a person
who has turned apostate after Zakat became obligatory.
3. Provided that estate and effects will remain for a
span of one year. The effects which will not remain for a span of one year such
as perishable goods like cucumber, sweet melon, water melon, vegetables, etc.
no Zakat is due on them.
4. Such as dower before possession.
5. The possession by a person anticipating loan without
propriety.
6. The things required for sustenance are called the
self requirements.
holding of one year old Zakat
is compulsory on them. Similarly the cash earmarked for any personal requirements
but these requirements are not fulfilled during the current year Zakat will be compulsory
on it. If the requirements are completed within the year no Zakat.
8. Not a borrower or a
debtor (in possession of a holding but he is indebted and after repayment of
loan the holding is reduced the Zakat is not obligatory provided the loan is
such that it can be demanded by the public. Whether it is of the public, (such
as hand loan (1), capital (2) or penalty etc.) or of Allah (Zakat (3)). However
the demand for repayment is not from the public it is not important here that
means it will not exempt him from Zakat (vows, expiation, alms, propitiatory
offerings, qurbani, haj(4), etc) The dower of the wife is also included in the
debt. If the dower is prompt Zakat is not obligatory on the wife till the
husband pays the dower. If the dower is deferred one and being demanded Zakat
will not be obligatory until the dower is paid. If the dower is differed one
and not subject to demand (like the present day dower of differed payment and
it is not demanded till the death and divorce) Zakat will not be eliminated
from the husband but remains payable.
Warning:-The loan which
hinders the Zakat if pertains to an earlier period of obligation. If it
pertains to the post obligation period of Zakat it will have no effect. The Zakat
will be compulsory.
9. The holding (nisab)
is a nami (that means it is increasing either in reality with instant
proportion or reproduction or by exchange or by mere fortune) after its
possession and control.
Thereafter there are two
categories of each.
1. Whether in cash, in weight, in measurement, prompt
or in terms.
2. Such as the value of property purchased.
3. Whether the Zakat is due on animals or cash (silver
and gold) or the goods of exchange.
Warning:- The debt on Zakat means is a person is
proprietor of a estate and effects and a period of two years is passed on it
but no Zakat is paid then only one year Zakat will be due from him not for the second
year because if the Zakat for the first year is deducted then the nisab will
not remain as such. The Zakat for the second year will not be obligatory on him
4. If the expenditure thereon is deducted from the
nisab the nisab will not remain even then Zakat is obligatory.
i. By
nature that means by birth it is growing like silver and gold.
ii. By action means the growth is through industry by
human beings except silver and gold the rest of the things are through art and
craft. From out of silver and gold when they are more than nisab Zakat is
obligatory, whether they are kept with the intention of business or to be
minted or not minted or whether it is jewellery or utensils made out of it or
they are kept as it is. Except gold and silver for all other things (how costly
they may be of pearls and jewels) Zakat will be obligatory when there is
intention of trade and growth. The intention to trade made at the time of
purchase is taken into consideration. If after purchase intention to trade is
made will not be counted unless the dealing is not started. If any goods are
purchased with an intention to sell them or subsequently change the idea then Zakat
will not be obligatory on it. In brief the Zakat is payable on three types of
holdings, cash, gold and silver, goods of exchange, on saima (camel) i.e. on
animals left for rearing.
10. These articles are held
for more than a year (1) (the holding was complete at the beginning and at the
end of the year but it was reduced in the middle this reduction is not counted)
(Zakat will be obligatory). If there is a holding (nisab) and during the year
some more wealth of this nature is added the Zakat will also be due on it (2).
On this wealth passing of a new year is not necessary. If added wealth is not
of same nature (there were camels now goats are added) it is not to be mixed
with the present wealth whereas a fresh year will be counted for them
Clause:-.After attaining
propriety over the nisab it is lawful to pay Zakat before the end of the year
provided the entire nisab is remained in full. But before the acquisition of
propriety payment of Zakat is not tenable (it is not treated as Zakat).
4. Conditions
for Correct payment of Zakat:-
Note: - Sound conditions
to whom the Zakat is payable.
1. A Muslim (not an
unbeliever)
2. Sane (not insane)
3. Major (not a minor)
1. According to the lunar month.
2. Even though it is acquired a day before the end of
the year
4. Intention: Intention
(1) is necessary for payment of Zakat. Intention is made at the time of
separating the Zakat from the entire wealth. An intention made after payment of
Zakat to the poor which is still in the hands of the poor person will also be
valid. And if that amount is spent by the poor the intention will become
invalid. (Zakat is to be paid again). If a person with vague intention to pay Zakat
but not separated any portion of wealth with full determination to be paid as Zakat
but in a random way, from time to time, paid something during the whole year the
Zakat is not treated as paid(2). In payment of Zakat to the poor it is not
necessary to declare it as Zakat only intention of Zakat is enough. To the
extent if something is paid (3) by way of gift or loan with an intention of
paying Zakat the responsibility of payment of Zakat will be correct. Giving Zakat
openly and publicly will be preferable (4).
5. The person to whom
the Zakat is paid is to be made full owner thereof. Any person who prepared the
food and offered it to the beggars in his house by way of intention of Zakat
will not be correct. However that food is given to the poor and authorizes them
to utilize it as they like and carry wherever they like. Then it will be
correct.
6. The Zakat is to be
given to a person who is deserving (the details will follow).
Warning: - The details
of valid payment of Zakat is over. Now the wealth on which Zakat is payable and
the quantum of Zakat on each item is explained in seriatim.
1. The limit of the intention is that if at the time of
payment of Zakat, it is questioned and without hesitation it is replied that
the Zakat is being paid.
2. His declaration that whatever he used to pay during
the year there was intention of payment of Zakat is not valid.
3. Paid in the shape of gift of Eid prize with the intention
of Zakat it will count as Zakat.
4. The alms of charity paid voluntarily is preferential
to be paid in a hidden manner.
5. Zakat
on silver and gold:-
1. On silver and gold Zakat
is absolutely obligatory (1) (in whatever form it may be in the shape (2) of
coins, gold coins, jewellery (3), utensils (4), etc.
2. 40th part of silver
and gold is to be paid as zakat.
3. The prescribed limit
of silver is 200 dirham (425 grams and 285 milligrams) and on gold 20 'misqal'
(60 grams and 755 milligrams).If a person possesses 200 dirham (425 grams and
285 milligrams) silver or 20 'misqal' (60 grams 755 milligrams) gold for a
period of one complete year 40th part of it i.e. 5 dirham (10
grams 632 milligrams)
silver of half 'misqal' (1 gram 519 milligrams) gold is compulsory to be paid
as Zakat.
Warning: - Zakat is not
due on less than 425 grams 285 milligrams of silver. Similarly no Zakat is due
(5) on less than 60 grams 755 milligrams gold.
4. If the silver is more
than the prescribed limit to the extent of 1/5th of it i.e. 85 grams 57(6)
milligrams of silver or 12 grams 151 milligrams of gold (7) Zakat is due on
this portion also (8). For 85 grams 57 milligrams silver the Zakat will be 2
grams 126 milligrams silver(9). For 12 grams 151 milligrams of gold the Zakat
will be 304 milligrams of gold (10). Similarly on every 1/5th
additional portion i.e. 85 grams 57 milligrams silver, 2 grams 126 milligrams
silver and on 12 grams 151 milligrams gold, 304 milligrams is compulsory to be
paid as Zakat. less than the 1/5th portion Zakat is waived.
1. Zakat is due on anything of gold and silver.
2. Whether melted or ingots.
3. Whether clad in jewellery or not or kept closed.
4. The brocade and the golden marks are included in it.
5. That which is commonly known as 52 and 1/2 tola
silver and 7 and 1/2 tola gold which are not the tolas of present measurement.
6. Other than 425 grams 285 milligrams silver.
7. Other than 60 grams and 755 milligrams of gold.
8. And if it is not equal to 1/5th no Zakat is due.
9. Because it will be 1/40th portion (87 grams 57 milligrams
silver).
10.Because it is the 1/40th portion of (12 grams 151 milligrams
gold).
5. For payment of Zakat
on gold and silver the weight is important, the prize is not valid. If the
silver and gold according to weight reach the nisab Zakat will be obligatory.
and according to the weight if it is less than the nisab and according to prize
it is more Zakat is not due provided the Zakat of each particular metal is paid
out of the same metal which means the Zakat of silver with silver and of gold
with gold. If the Zakat of silver is paid out of gold and the Zakat of gold is
paid out of silver at that time the price will be the criteria. (1)
6. If the gold and
silver are found mixed. The silver is predominant over gold in such case if the
gold has reached the Nisab Zakat is due on gold. And if the silver reaches the
Nisab the Zakat due on silver will be obligatory. If the gold is predominant
over silver in the entire object will be counted as gold because the gold is superior
in value and dear it will be taken into account when it is predominant.
7. If some other metal
is mixed with gold and silver which is not predominant it is not taken into
account. Zakat will be definitely obligatory. If that metal is predominant (2)
there will be no order of gold and silver (3).
8. If one possesses gold
as well as silver and both are separately comprising of nisab it is necessary
to pay the Zakat by treating the silver as gold or gold as silver whereas separate
Zakat will be obligatory for each.
9. If any one has a
little quantity of silver and a little quantity of gold and both are not equal
to nisab but by joining them (e.g. The gold equal to the price of silver and
silver equal to the price of gold) the nisab of any one metal is being
completed Zakat will be paid by joining both the metals. Even by joining them
together the nisab of any one is not being completed Zakat is not obligatory.
1. For the Zakat of gold an article of silver is given
which costs one gold coin. Then it will be deemed that one gold coin is given even
though its weight is not equal to a rupee.
2. If gold and silver and other mixture are equal in
such case Zakat will be obligatory as a precautionary measure.
3. whereas there are different conditions and according
to those conditions there will be different orders to explain them in detail
there is no space here.
10. If the nisab of
silver and gold is not complete and there are goods of trade and by joining
them if the nisab becomes complete the Zakat is to be paid by joining them.
11. The cash which is
not invested in trade (1) there is no nisab for this and no Zakat is due on it.
If the cash is invested in trade and equal to the nisab of silver and gold Zakat
is due on it.
6. Rules
For Zakat On Goods of Trade (2)
1. Zakat is due on any
goods of trade
2. The nisab of the
goods of trade will be according to the price that means if the price of those
goods reaches the nisab of gold and silver Zakat will be obligatory on it
otherwise not.
3. In goods of trade
also one fortieth of them will be compulsorily Zakat.
4. In the goods of trade
the value on the expiry of the span of one year is considered but at the beginning
of the year their value was not less than 200 dirham.
5. If there are goods of
trade and the value is less than the nisab but after few days their value is
increased due to price hike and reached the limit of the nisab . The time the
value is increased will be counted as the beginning of the year.
6. The value of goods of
trade is determined on the currency mostly in circulation in that area. If the
rupees and the gold coins (ashrafi) both are in circulation side by side it is
discretionary to determine on any one. When the value of goods of trade does
not reached the nisab through one currency and reaches by another the value is
arrived at by this currency and the Zakat is paid.
7. The value of the
goods is based on the market value available at the place where they are kept.
If the goods are in the forest the value is valid (3) as prevailed in the nearby
area of the forest.
1. If these coins are not in circulation now.
2.the goods which are meant for sale to derive benefit
out of them it is called the goods of trade of any kind such as grains, cloths,
articles of domestic use, etc.
3. Provided those goods are not grown in forest such as
timber etc otherwise the goods which are grown in the forest the value thereof
will be taken into consideration as available in the forest.
8. Zakat is also due on
the profit along with the principal even though a span of one year is not
passed on it.
9. Zakat is not due on
the rent collected on cauldrons and houses.
7. Zakat
on Sayeema (herds and flocks)
1. Sayeema is understood
to imply camels, oxen, goat and other animals which subsist for the greater
part of the year upon pastures and which are kept for milk, breeding or
fatness. If they live half the year in pasture grounds and fed for the other
half upon grass (1) provided by commissioning they do not fall under the
description of sayeema and no Zakat will be due (2) on them.
2. Out of the sayeema Zakat
is due on the following three animals.
1. Camels 2.Cows (3)
3.Goats
(Warning)- Apart from
the above Zakat is not due on other animals however if the other animals are meant
for trade Zakat will be due on them.
3. The animals which are
sayeema and during the year an intention is made to put them for trade, Zakat
will not be due this year on them but from the date the intention is made then
the year of trade will start.
7.1
Zakat on Camels:
The nisab of camels for Zakat is five camels
that mean Zakat is due on five camels. No Zakat is due on fewer than five
camels and upon five camels the Zakat is one goat. The rate of it is as
under.
|
one goat(4) is due
upon five camels
|
two goats are due upon
ten camels
|
|
three goats are due
upon fifteen camels
|
four goats are due
upon twenty camels
|
|
upon twenty-five camels
a yearling(5) camel's colt
|
upon thirty six camels
a camel's colt of two years
|
|
upon forty six camels
a four years old female
|
upon sixty one camels
a five years old female camel
|
|
upon seventy two
camels two camel colts of two year
|
upon ninety two camels
three two years camel's colt
|
1. With cost or without cost
2.However(on other than sayeema animals) Zakat will be
due on business that means according to the price Zakat will be paid
3. buffalo comes under the category of cows
4. Whether male or female but it should of full one
year upon whom the second year is begun.
5.one yearling means one complete year old upon which
the second year is started. Similarly two yearling means complete two years old
upon whom the third year is started (according to an analogy)
And when the number of
camels reaches one hundred and twenty one new account of Zakat will start.
(Warning)
1. On
the number between two nisab (From 6 To 9 and 11 To 14 etc.) Zakat is
waived.(1)
2. female
camels only lawful in Zakat. Males are held to be lawful only when equal to
their value
7.2
Zakat Of Cows
The nisab of cows is
thirty that means Zakat is due on thirty cows. Zakat is not due on less than thirty
cows. The rules of Zakat are as follows:-
Among
thirty cows one year(2) old calf(3) male or female.
Among
forty cows a calf of two years.
Among
sixty cows one year old two calves.
When the number exceeds
sixty the Zakat is to be calculated on every thirty and every forty is to be
taken into account. On every thirty one year old calf and on every forty two
year old calf is obligatory(4).
Warning:-
i.The number between two
nisab(for example thirty one to thirty nine and forty one(5) to fifty nine
etc.) is waived.
ii.Buffalo is also in
the order of cows(if a person possesses cows, buffaloes both and to work out
the nisab both are counted together)
iii.For the Zakat of
cows and buffalo one has the discretion to give male or female.
1.Upto nine camel’s only one goat will be obligatory
and up to fourteen camels two goats(on an analogy)
2 .One yearling means complete one year old upon which
the second year is begun
3.whether a female calf.
4.For example upon 70 cows one year old calf and one
two years old calf will be obligatory because
there is one nisab of thirty and another nisab of forty
and .On 80 cows two year old two calves or obligatory because there are two
nisab of forty (on an analogy)
5.According to the proposition of Imam Azam exceeding
40 up to 59 the Zakat will be paid according to
this formula for example if it exceeds by one
1/40th(based on the price)and if exceeds by two 1/20th or two 1/40th parts(on
this analogy). But according to other Muslim jurists after (40 up to 59) no Zakat.
7.3
Zakat Of Goats
The nisab of Zakat on goats is
40. One goat is due upon 40 goats(1) no Zakat is due upon fewer than 40 goats.
Upon 121 goats two goats, upon 201 goats three goats and upon 400goats four
goats, after 400 hundred one goat on every 100 goats is obligatory.
(Warning)
(1) On the
number between two nisab no Zakat.
(2) Sheep, ram,
he goat are included(2) in goats.
(3) Male and
female(3) are equally acceptable in the Zakat of goats.
8. Miscellaneous
Rules Of Zakat
1)The animals upon which Zakat is due must be at
least one year old if all are lesser than one year old Zakat will not be due.
However if only one animal among them is older than one year. The entire flock
will be under it and Zakat will be obligatory. If all of them are less than one
year old(4) Zakat will not be compulsory. The same big animal will be given in Zakat.
If by chance that animal dies after completion of one year Zakat will be
waived.
2) If there are Camels, Cows and Goats all categories
are available But every category is less than the nisab they need not be joined
together to complete the nisab and the Zakat will not be obligatory.
3) Zakat is not due on horses, donkeys and mules(if
they are for trade the Zakat will be paid according to their value).
4) Zakat is not due on the wealth falling between
two nisab. If die no reduction in Zakat.
5) There is option in payment of Zakat either to
give the same kind which is obligatory or its price or to give the price in the
shape cash or in the shape of grain, clothes, etc.
1. Complete one year means the next year is begun on
that
2. If the nisab is not complete by one it can be
completed by joining the other and it can be given in Zakat
provided they are not less than one year in age.
3. It is a condition that it should not be less than
one year.
4. Even if they reach the nisab.
9. Uses
Of Zakat
1) Uses of Zakat means the persons to whom Zakat is
to be given. They are seven in number, beggar, destitute, worker, makatib,
writer, debtor, charity in God's way, wayfarer.
Explanation:-
Beggar (Faqeer (1)) is that person who
is in possession of something but not equal to nisab, or equal to nisab but not
flourishing one or does not exceed his personal requirements.
Destitute (miskeen):- is a person
extremely poor not having any thing in possession including one time meals.
Worker:- is a person authorized to collect Zakat.
Makatib:- a slave who has worked out his emancipation according to
a written agreement.
Debtor
(2): a person who is indebted to such extent when the debt is paid he will not
be in possession of any holding (nisab).
Charity in God's way (Fi Sabi Lillah):-
a person who was dropped by the victorious owing to penury or separated from
the hajj caravan.
Wayfarer:- a person who is away
from his native place and pauper.
This includes a person who has
been deprived of his bags and baggage.
2) The person paying the Zakat is free to give the Zakat
to all the above seven categories of persons or only one category of persons or
to only one person. But it is preferential to give it to an individual whose
holding is less than the nisab. If it is equal to
nisab or more than the nisab it will be abhorrent to give it to a single
person. In case he is indebted or having many children (not abhorrent).
3) A beggar is to be paid so much that he may be
made free from begging at least on that day.
4) The Zakat is not to be spent on other than the
above purposes.
5) To make the payment of Zakat lawful there is a
condition that the person to whom Zakat is paid is made the owner thereof and
possessor of the things given in Zakat. Hence for construction of mosque,
bridge,
1. If the poor is a learned person he is preferred than
the illiterate.
2. Paying Zakat to the debtor is preferable than to the
beggar.
repository of drinking water including its repairs
or repairs to roads or for cleaning them, or for digging of wells and canals,
or for burial of the dead bodies or for clearing the debts of the dead person
(or where there is no specific person to be made owner) payment of Zakat will
not be lawful.
(6) The following persons are not eligible for Zakat
if the Zakat is paid to them it will not at all be lawful.
(i)
Our ancestors e.g. mother(1), father, grandfather, grandmother, maternal grandmother
and maternal grandfather(up to last)
(ii)
Descendants(2) e.g. son, daughter, grandson, granddaughters, daughter's son,
daughter's son (till the last)
(iii) Spouses(husband to his wife
and wife to her husband).
(iv)
Wealthy person who is in possession of nisab(3), similarly his minor son(his
major son or daughter, his father and his wife if they are poor Zakat can be
pay to them).
(v)
Descendants of the holy prophet and people belonging to the tribe of Bani
Hashim(4), children of Hazrat Ali(R.A), children of Hazrat Abbas(R.A), children
of Hazrat Jafer(R.A), children of Hazrat Aqeel(R.A), children of Hazrat Haris
bin Abdul Muttalib.
(vi) Unbelievers(pagan)
(vii)
In payment of Zakat the following preference is to be maintained. Own
brother(poor), sisters, their children, then uncle and maternal aunt and their
children, maternal uncle and maternal aunt and their children, then other
relatives, then neighbors then co-professionals, then the residents(5) of our
native place, then physically handicapped, blind, lame, crippled(those who
cannot earn), are to be preferred.
1. Payment of Zakat to the ascendants and descendants
is unlawful. But taking care of them including their sponsorship is made compulsory
on every individual by shariyat
(Warning) other than descendants, ascendants and
spouses Zakat can be paid to the near and dear.
2. Even if they are born out of wedlock.
3. The nisab of anything if it is more than self
requirements.
4.Bani Hashim(sadat)are not to be given Zakat. Owing to
their respect and honor they are provided with help with good money.
5. Provided all are poor.
(viii)It
is abhorrent to transfer the amount of Zakat from one city to another. If the
relatives are in other cities or the people living in those cities are more
deserving then it is not abhorrent.
(ix)
The place where the Zakat goods are available is valid. Hence the owner is in
one city and Zakat goods are in another city the Zakat material will be
distributed in that city only.
9.
propitiatory offerings (Sadaqa Fitr)
The propitiatory offerings (Sadaqa Fitr) is
obligatory. To make it obligatory there are three conditions:-
1. Free person 2.A Muslim 3. In possession of
estate or effects which are more than the real need and free from any debt.
Warning:-
(1)
It is not necessary that the estate or effects or flourishing or the span of
one year is to be passed on it. It is not necessary to be good subtrade. There
is not condition that the possessor is a major and sane. This offering is
obligatory on the children and in sane persons, to be paid by their guardians.
(2) The conditions for validity of
propitiatory offerings or same as of Zakat.
(3) This offerings will become
obligatory as soon as the day of Eid-ul-Fitr dawns(1).
(4)
These offerings are during the entire life and the desirable time is before
going to Eidgah. It is desirable to distribute these offerings before going for
Eid namaz. Distribution even after the namaz will also be lawful. It will
remain due until it is paid and how long it is delayed it cannot be avoided.
(5) It is not a pre condition (2)
to keep fast for payment of these offerings.
(6)
Payment of propitiatory offerings of self and on behalf the minor children is
obligatory. If there is property won by the minors it is to be paid from out of
that property.
1. Hence for the child who is born prior to the day
dawned this offering is obligatory to
be paid and the person who died prior to the day dawned
this offerings will not be
paid from his estate
2. Whether kept fast or due to any excuse not kept fast
in all circumstances every person
holding the nisab this offering s will be obligatory on
him.
(7) It is not obligatory to pay the offerings for
the major children (even though they are under the protection of the father) if
they are insane it is obligatory to pay for them.
(8) It is not obligatory for the mother to pay this
offerings for her minor children
(9) It is not obligatory on the husband to pay
offerings for his wife (the wife has to pay offerings from her won estate).
(10) The quantity of offerings for every individual
is half Sa'a in case of wheat(1) if it is barley(2) or dates or raisons.
(i)
It is preferential to give flour, or give than to give wheat or barley. It will
be better to give the price thereof. Similarly giving the price of barley and
the dates is also preferential.
(ii)
In the ahadith there is a mention of these four things. If anyone wants to give
the other material(rice, jawar, etc.) can give it based on the price of the
above mentioned commodities. E.g. The material given is equal to the price of
half sa'a wheat or one sa'a barley etc. If paid in cash it will be equal to the
price(3) of those commodities.
(iii)
One sa'a(4)(inclusive of fractions)(5) is equal to two sair, quarter and half
and half sa'a is equal to one sair and three chatak. Half sa'a is equal to one
and one fourth Kg.(Fatwa-e-Nizamia).
(11) The offerings of one person can be given to
one beggar as it is better and if it is paid to various beggars will also be lawful.
Similarly the offerings of many people can be given to one person which is also
lawful.
(12) This propitiatory offerings should be given to
those to whom Zakat can be paid. To whom Zakat cannot be paid this offerings
also cannot be paid.
1. Flour or sattu( parched barley meal).
2. It's flour or sattu.
3. If one is capable the price of the costly thing is
to be given.
4. Here sa'a means the sa'a of Iraq which is authentic
to the Hanafi sect and that is equal
to 2 kilo 211 gr. and 48 mlg. in weight. Half sa'a is
equal to 1 kilo, 105 gr. and 74
mlg. in weight. Therefore as precaution one and one
fourth kg is better to be given.
5. That means 5 mashas.
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