Translation: [ { Zakat and expenditure occupy a prime position in purifying souls immediately after the prayer, because the human soul is created with an inclination to miserliness, and miserliness is a vice from which souls should be purified. Allah says:
Translation: “... Even though men's souls are swayed by greed... * " (4: 128)
Translation: Spending in the way of Allah purifies the soul from miserliness. Allah says:
Translation: " But those most devoted to Allah shall be removed far from it (the Fire). * Those who spend their wealth for increase in self-purification. * " (92: 17-18)
Translation: Now, we will mention briefly what Imam Al-Ghazali (who was a follower of Al-Shafe'e's school of thought) said [ on this subject] leaving out the judicial rulings of zakat, as they are known to Muslims living in Islamic environments. So, let us explain what he has said } 21.
Translation: 21 The quotation between the two { } is of Sheikh Sa'eed Hawwa as an introduction to the words of Imam A-Ghazali.
[ Imam Al-Ghazali elaborated on this subject in his book entitled ' Ihya'a Ulum Al-Din (Revival of the Religious Sciences). "
Below is a quotation from this work hoping that it will benefit the reader on this topic. " Giving zakat and its internal and external conditions
Please be informed that the payer of zakat should commit himself to the following:
The payer of zakat should intend in his heart to pay the obligatory zakat. Paying zakat whenever it becomes due. As to zakat Al-Fitr, it should not be delayed after the day of Fitr. Its established time begins from sunset of the last day of Ramadhan, yet it is permissible to pay it during the month of Ramadhan. He that delays paying zakat after it becoming due, without a legal excuse, has committed an act of disobedience.
The payer of zakat should pay it according to the texts, i.e. to pay in cash what should be given in cash and to give in kind what should be given in kind.
He should not transfer zakat to places other than his [ place of residence], as the needy in every town long for zakat of its inhabitants, and transfer of zakat disappoints the needy. However, if the payer of zakat transferred it to other places, it still renders it meritorious, yet it is better. not to do so. Thus zakat of each item should be paid in the place where it is situated, and there is no harm if he gives zakat to people who are not residents of that place.
The payer of zakat should distribute the due amount of zakat among the various beneficiaries of it in his town. This is understood from the statement of Allah:
Translation: " Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to the truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer., (thus is it) ordained by Allah, and Allah is full of knowledge and wisdom. * " ' (9: 60)
Translation: The Noble Koran has ordered that zakat be paid to eight categories of beneficiaries, two of which are no longer existent in our time. Those are those whose hearts have been (recently) reconciled and those employed to administer the (funds).
Translation: The remaining four categories are still existent in all countries. They are the poor, the needy, those in debt, and the wayfarer. The remaining two categories exist in some countries. They are those who fight in the cause of Allah and those in bondage (to free them).
The minute internal etiquette of zakat
Please be informed that the seeker of a reward in the Hereafter through zakat is to commit himself to the following terms:
The First Condition:
He must understand the reason behind zakat obligation and the reason for imposing it as a pillar of Islam, despite the fact that it is a financial transaction not a physical act of worship. This item can be divided into three sub-divisions:
1. Uttering the Testimony of Faith is a confession of Allah's Oneness and a verification of His worthiness of worship. It is fulfilled when a monotheist has no beloved besides Allah, and this is because love does not accept partnership. A lover is put on trial by separation from the beloved. Man loves money too much as it is a means to joy and delight, and because of it man loves life and hates death, and death is the only gate to meeting the Beloved. So, he was put on trial by ordering him to give of his wealth. For this reason, Allah says:
Translation: " Allah has purchased of the believers their persons and their properties; for theirs (in return) is Paradise. They fight in His Cause, and slay and are slain. A promise binding on Him in Truth, through the Torah, Al Injeel, and the Koran and who is more faithful to his Covenant than Allah? Then rejoice in the bargain that you have concluded. That is a supreme achievement. * " (9: 111)
Translation: Thus, Al-Muahed (the one who fights in the way of Allah) sacrifices his soul through longing to meet Allah
Translation: , undoubtedly, giving of one's wealth is much easier. People understand spending in three different ways:
Translation: a) A division of them has well understood the concept of Oneness and have given their property totally, sparing neither Dirham nor Dinar. They gave all that they possessed willingly. Whenever they were asked about the due rate of zakat on two hundred Dirhams, they would answer it was five Dirhams (for you), but for us, we give what we possess as zakat. For this reason Abu-Bakr Al- Siddeeq gave all that he possessed and Omar gave one half of his wealth.
Translation: Narrated Omar ibn Al-Khattab: " The Messenger of Allah ﷺ ordered us to give in charity. At that time I had sufficient money so I said to myself: " This is the opportune time to vie with Abu-Bakr even for a time. I brought one half of what I possessed to the Messenger of Allah ﷺ . " He said to me: “ What have you left for your family? ” I said: " An amount equal to this. " Abu-Bakr brought all that he possessed at that time. The Messenger of Allah said to him: " What have you left for your family O Abu-Bakr? ” He said " I have left Allah and His Messenger for them. " So, I said to myself: " I will never vie with him any more. 5515 "
b) The second category occupy a rank less than that of Abu-Bakr These are the people who withhold their money until the time of need and when the reward for spending is doubled. They spend of their wealth to meet their necessary needs and give the rest in charity through various deeds of righteousness. Such people pay more than the due rate of zakat.
A group of Tabi'een held the opinion that there are rights to one's wealth other than zakat. This is the opinion of Al-Nakhe'e, Al-Shi'ibi, Ata ', and Muahed. Asl-Shi'ibi was asked: " Is there any right on wealth besides zakat? " He said: " Yes. Have not you heard Allah's statement:
Translation: " It is not righteousness that you turn your faces towards the East or West. But it is righteousness to believe in Allah and the Last Day, and the Angels, and the Books, and the Messengers; to spend of your wealth out of love for Him, for your kin, for the orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves. (It is also righteousness) to be steadfast in prayer, to give regular charity, to fulfill the contracts that you have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing. * " (2: 177) "
The scholars inferred the same ruling from the following statements of Allah:
Translation: " O you who believe! Spend out of (the bounties) we have provided for you, before the Day comes when no bargaining (will avail), nor friendship nor intercession. Those who reject faith, they are the unjust. * " (2: 254)
Translation: They also state that these verses were not abrogated by the verse related to zakat and that giving more than zakat rate is included in the rights of a Muslim on other Muslims.
This means that a wealthy Muslim must give in charity to whomever falls in need until his needs are satisfied, in addition to paying the due rate of zakat. The sound opinion of the jurists in this concern is that releasing the hardship of a Muslim is a collective duty, because a Muslim should not be abandoned.
Another meaning of these verses is that a solvent Muslim is ordered to lend what releases the insolvent person's needs, as long as the former has paid the due rate of zakat.
c) This category comprises those who pay only the due rate of zakat. This is the lowest rank. The majority of people commit themselves to it out of miserliness and due to weakness in their faith. Allah says:
Translation: " If He were to ask you for all of them (your wealth), and press you, you would covetously withhold, and He would bring out all your ill-feeling. * " (47: 37)
Translation: The Second Meaning:
Translation: Purifying the Muslims of miserliness because it is destructive. The Messenger of Allah was reported to have said:
Translation: And those saved from the covetousness of their own souls; they are the ones who achieve prosperity. * " (59: 9)
Translation: Miserliness can be removed by giving from wealth in charity. Man's love for anything cannot be severed except through compelling the soul against it until it becomes a habit. In this way, zakat purifies its payer from a miserliness that destroys. It is obvious that purification increases or decreases proportionally with the amountpaid in charity and the mood of the payer while paying it. The Third Meaning:
Thanking Allah for the favors He has granted in body, soul, and wealth. The acts of worship express thankfulness for the physical favors, and giving from wealth in charity expresses thankfulness for the financial favors. How mean is he that looks at his poor brother whose sustenance was strained and he refuses to express thankfulness to Allah for favoring him with wealth and making others stand in need of him.
The Second Condition:
The religious people are keen to hasten in paying the due zakat before its time falls due to express their readiness to respond to Allah's commandments, by pleasing the poor and the needy and avoiding unexpected incidents that could debar them from paying zakat.
Delay in doing the acts of obedience past their due time may lead to abandoning them. So a Muslim should take any opportunity to do good, whenever it occurs. The narrative says:
قلب المؤمن بين أصبعين من أصابع الرحمن . "
Translation: " A believer's heart is between two fingers of the Most Beneficent. "
How speedy is the heart in changing. Satan promises man poverty and orders him [ to commit] lewdness. So, a Muslim should take the opportunity and determine a specific month to give his zakat He should choose a virtuous time to acquire a better reward and to double his zakat.
Examples of the virtuous months are Al Moharram, the first month of the lunar year and one of the sacred months; or Remadhan when the Noble Koran was revealed which includes Laylat Al-Qadr. zol-Hijjah is also another one of the virtuous months, as it is one of the sacred months when the pilgrimage becomes due, and t is the month that
Tashreeq. While the best days of Remadhan are the last ten days, the best days of Thol Hijjah are the first ten days.
The Third Condition:
Concealing one's zakat payment is better because it is distanced from showing off and ostentation
Translation: Narrated (Abu-Huraira): ' The Prophet said: " Allah will give shade to seven on the Day when there will be no shade but His. ” The Messenger of Allah ﷺ counted among them: “... A man who gives charitable gifts so secretly that his left hand does not know what his right hand has given... "
Translation: " If you disclose (acts of) charity, even so it is well, but if you conceal them and make them reach those (really) in need, that is better for you. It will remove from you some of your (stains of) evil. And Allah is well acquainted with what you do. * " (2: 271)
Translation: Concealing zakat helps to remove showing off and ostentation. Some people used to give zakat so secretly that the recipient did not know the giver. Some used to give it to blind people, some others used to put it in the pathway where poor people pass by or on his seat where a poor person can see it. A third group used to tie it to a poor person's garments while he was sleeping. Some others used to give it to a mediator stipulating secrecy. They used to do so out fear of showing off.
Translation: The Fourth Condition:
The payer of zakat could disclose his zakat payment if there would be a benefit in this, such as setting an example for others or if the one who asked for zakat asked for it publicly. In such cases, there is no harm in giving zakat publicly, provided that the Muslim distances himself from showing off.
It is obvious that disclosing zakat payment hurts the feelings of poor people, while the one who asks for it publicly has already exposed himself. Allah says:
Translation: " Those who rehearse the Book of Allah, establish regular Prayer, and spend (in Charity) out of what We have provided for them, secretly and openly, they hope for a trade that will never fail. *** (35: 29)
Translation: The verse permits disclosing zakat as long as it endears and urges others to pay zakat. So the servant should weigh the advantages and disadvantages of giving charity secretly or publicly, ignoring his whims and desires. He will then be guided to the best and the most suitable conduct.
Translation: The Fifth Condition:
The payer of zakat should not spoil his zakat payment with injuring or defaming its recipient. Allah says:
Translation: " O you who believe! Cancel not your charity by reminders of your generosity or by injury... " (2: 264)
Translation: The scholars differ over the meaning mann and aza " '. Mann was interpreted as mentioning of zakat, while aza was publicizing it. Sofyan said: " He who mentioned his zakat has spoilt it. " He was asked about that and he said: " To mention it. " It was interpreted also that mann is to exploit the recipient of zakat, while aza ' is to abuse him for his poverty. A third interpretation of Al Mann is to treat the recipient haughtily and aza is to rebuke him for asking for Zakat.
Translation: Whenever A'isha and Umm Salama sent a messenger with charity to a poor person, they used to recommend him to memorize how the recipient invoked Allah for them, so that they could pray the same for him. Then they used to say: " Now we have returned his prayers to us hoping for the full reward from Allah. " In other words they wanted their charity to be purely for Allah.Hence they used to pray to Allah the same prayers that the recipient had prayed to Allah for them. Omar ibn Al-Khattab and his son Abdullah used to do the same.
It seems that there is no effective medicine for the heart diseases, except the deeds that show humility, humbleness, and accepting favors. Hearts are to be cured through a mixture of knowledge and deeds, and the adherence of knowledge and deeds to zakat, is like [ the adherence of] humility to the prayer.
The Sixth Condition:
The payer of zakat should belittle what he has given, because if he praises it he would wonder it. It renders the deeds futile.
Translation: 66 And on the day of Hunayn behold! Your great numbers elated you, but it availed you naught. The land, for all that it is wide, did constrain you, and you turned back in retreat. **** (9:25)
It is said that if an act of obedience is belittled, it shall be honored in the sight of Allah, and if an act of disobedience is feared, it shall become little in the sight of Allah. It was said also that, in order for a good deed to be perfect, it should be belittled, concealed, and done as soon as it falls due.
As to knowledge, one should believe that 1/10 or 1/40 is a small amount and the payer of zakat should feel shy because he has paid a very small percentage. If he raised himself to the highest degree and gave all that he owns, let him ponder over where he earned that wealth and for Whom did he spend it?
The real owner of wealth is Allah. It is He Who has given it to the payer of zakat and it is He Who has guided. him to spend it this way. So why should one think that what was given was great, while that thing was a pure right of Allah? And if the payer of zakat aspires for a reward in the Hereafter, why should he think that what he gave was great when he will receive a doubled reward for it in the Hereafter?
As to the deed, the payer of zakat should feel embarrassed at what he has given, because he has withheld some of the wealth given to him freely by Allah like a trustee to whom a deposit was entrusted, then when its owner reclaimed it, he withheld a part of it from the depositor. This stirs one's humbleness and submissiveness.
As all wealth belong to Allah and giving all of it is more loved by Allah, but Allah did not order His servants to do that because it would be hard for them. The noble Koran confirms this by Allah's statement:
Translation: " If He were to ask you for all of them (your properties), and press you, you would covetously withhold, and He would bring out all your ill-feeling. * " (47: 37)
Translation: The Seventh Condition:
Translation: The payer of zakat should give the best of his properties in charity because Allah is Good and accepts only what is good. If what was given was given from a suspect source, it will not be accepted. In the Hadith of Anas, the Messenger of Allah said:
" طوبي لعبد أنفق من مال اكتسبه من غير معصية . "
Translation: " Generosity is for a servant who spent from lawfully earned income. "
If what was given was not from a lawfully earned income, it is a misconduct, because the payer of zakat preferred his family or his slaves. Allah says:
Translation: " O you who believe! Give of the good things that you have (honorably) earned, and of the fruits of the earth that We have produced for you. And do not even aim at spending from that which is bad while you yourselves would not accept, it except with closed eyes. And know that Allah has no want, is Worthy of all Praise. * " (2: 267)
Translation: [ This verse] means that you should not give in charity that which you, yourselves, would not accept if it was given to you. It was narrated that: " A Dirham (given in charity) has been rewarded by more than one thousand Dirhams. " This is because the one who paid the Dirham gave it from the best of his wealth, and a Muslim could give one hundred thousand Dirhams in charity from the worst earning or from the worst type of wealth preferring others besides Allah.
Translation: The Seventh Condition:
The payer of zakat should give his zakat to the one most entitled to it. It is not sufficient just to give it to someone from any of the eight beneficiary categories of zakat. There are six factors to be taken into consideration in this regard:
The First:
The payer of zakat should give his zakat to pious people who do not care for worldly pleasures to help them in their pious deeds. The Messenger of Allah said as narrated by Abu-Sa'eed: ' The Prophet said: " Do not befriend except from the believers and do not let but a pious person eat of your food. "
The Second:
It is recommended that the recipient of zakat should be one of the seekers of knowledge, because seeking knowledge is the most honorable act of worship. Ibn Al- Mobarak used to favor the seekers of knowledge with his good deeds. When he was asked about this, he said: " I do not know of a higher status after that of the Prophets, except that of the scholars. If one of them were to dedicate his efforts to earning his living, he would be distracted from acquiring knowledge. So, helping them to acquire knowledge is better. "
The Third:
The recipient of zakat should be honest in his piety and act in conformity with the creed of Tawhid (Oneness). He should believe that all favors are from Allah and take no mediators to reach Him.
The Fourth:
The recipient of zakat should neither reveal his poverty, nor complain about it. This is based on the following statement of Allah:
Translation: " (Charity is) for those in need, who, in Allah's cause are restricted (from travel), and cannot move about in the land seeking (for trade or work). The ignorant man thinks, because of their modesty that they are free from want. You will know them by their (unfailing) mark. They do not beg importunately from all and sundry and whatever of good you give be assured Allah knows it well. * (2: 273
Translation: Such people do not ask people persistently because they are confident of what is with their Lord. The payer of zakat should investigate those people's conditions, as giving them from zakat doubles its reward many times.
Translation: The Fifth:
The recipient of zakat who supports a big family or is unable to move around is worthier of zakat than the others. Allah says:
" (Charity is) for those in need, who in Allah's cause are restricted (from travel), and cannot move about in the land seeking (for trade or work). "
Based on these reasons, Omar ibn Al-Khattab used to give to such people abundantly. The Messenger of Allah used to give to married people twice as much as a bachelor.
The Sixth:
It is recommended that the recipient of zakat should be from one's relatives, because kindness to one's relatives has an abundant reward.
Ali ibn Abu-Taleb said: " It is more beloved to me to give a Dirham to one of my brothers than to give twenty Dirhams in charity. It is more beloved to me to give him twenty Dirhams than to give one hundred Dirhams in charity; and It is more beloved to me to give him one hundred Dirhams than to manumit a slave. " Friends and pious companions should be given priority over others.
These are the terms one should take care of and each term has varying degrees, so one should seek the highest of them. He who has committed himself to them all, he has attained great success. "
I think this quotation from Imam Al-Ghazali is sufficient, and now let us read what Imam Al- Nawawi compiled in the same concern.
Translation: " And perform the prayer, and give zakat, and bow down (or submit yourselves with obedience to Allah) along with those who bow down to Him. * " (2: 43) And
۞الْقُرْآنُ الْكَرِيمُسُورَةُ اللَّيۡلِ (92:5)
﴿فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ﴾
( سُورَةُ اللَّيۡلِ (92:5) )
Translation: “ And they were commanded not but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and to perform the prayer and give zakat, and that is the right religion. * " (92: 5) And
Translation: " Take sadaqa (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allah for them. Verily! Your invocations are a source of security for them, and Allah is All-Hearer, All-Knower. *** (9: 103)
Translation: 648- Narrated by Anas: We always longed for a judicious nomad to come and ask the Prophet [ a question] while we were present. Once, while we were talking about this, a nomad came and sat in modesty before the Prophet ﷺ and said: " O Muhammad! Your envoy came to us and claimed that Allah had sent you (as a Messenger). " The Prophet said: " Yes. " He said: " By Him Who has raised the sky, spread out the earth, and fixed the mountains firm, has Allah sent you (as a Messenger? " The Prophet said: " Yes. " He said: " Your envoy claimed that you claim that we are obliged to perform five prayers every day and night. " The Prophet said: “ Yes. ” He said: " By Him Who has sent you, has Allah so ordered you? " He said: " Yes. " He said: " Your envoy claimed that you claim that we are obliged to observe fasting one month per year. ” The Prophet ﷺ said: " Yes. " He said: " Your envoy claimed that you claim that we are obliged to pay zakat on our properties. " The Prophet said: " He has told the truth. " He said: " Your envoy claimed that you claim that we obliged to perform Hajj to the House of Allah for him who is able to do so. " The Prophet said: " Yes. " He said: " By Him Who has sent you, has Allah so ordered you? " The Prophet said: " Yes. " He said: " By Him Who has sent you with the truth, I will never do more or less than this. " Then the nomad went away. The Prophet said: " If the nomad proves truthful, he will enter Paradise. " (At-Termizi)
Translation: 649. Narrated Ibn Abbas " " When Allah's Messenger sent Mo'az to Yemen, he said (to him): " You are going to a nation (from) the People of the Scriptures (the Jews and the Christians). First of all invite them to worship Allah (Alone) and if they do, inform them that Allah has enjoined on them five prayers every day and night. If they start offering these prayers, inform them that Allah has enjoined on them zakat, and it is to be taken from the rich amongst them and given to the poor amongst them. If they obey you in that, take zakat from them but avoid (don't take) the best property of them in zakat. 119 ' (Bukhari)
Translation: 650. Narrated Abu-Huraira: " When Allah's Messenger died and Abu-Bakr became the caliph some Arabs apostated (converted to disbelief) (and Abu-Bakr decided to declare war against them), Omar said to him: " How can you fight these people although Allah's Messenger said: ' I have been ordered (by Allah) to fight the people until they say: " La Ilaha illallah (None has the right to be worshipped except Allah), " and whoever said it then he will save his life and property from me, except in the case of breaking the law (the commandments and prohibitions imposed by Islam), and his reckoning will be with Allah? " " Abu-Bakr said " " By Allah! I will fight those who differentiate between the prayer and zakat, as zakat is the compulsory right to be taken from property (according to Allah's Orders). By Allah! If they refuse to pay me even a goat kid that they used to pay at the time of Allah's Messenger, I would fight them for withholding it. " Omar said: " By Allah, it was nothing, but Allah Who delighted Abu-Bakr's heart towards the decision (to fight) and I came to know that his decision was right. " (Bukhari)
Hadith 651: Hadith 651
٦٥١ - حديث أبي هُرَيْرَةَ هُرَيْرَةَ رضي رضي الله الله عنه عنه أَنَّ أَعْرَابِيَا أَتَى النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ فَقَالَ : دُلّني عَلى عَمَلٍ إِذا عَمِلْتُهُ دَخَلْتُ الجنة قَالَ : تَعْبُدُ اللَّهُ ) . لا تُشْرِكَ بِهِ شَيْئًا ، وتقيمُ الصَّلاةَ المَكْتُوبَةَ ، وَتُؤدّي الزكَاةَ المفروضة وَتَصُومُ رَمَضَانَ قَالَ وَالٍَّذِي نَفْسي بيده لا أُزِيدُ على هذا فَلَمَا وَلّى ، قَالَ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ مِنْ سَرَهُ أَنْ يَنْظُرَ إِلَى رَجُلٍ مِنْ أَهْلِ الْجُنَّةٌ فَلْيَنْظُرْ إِلَى هَذَا أَخرجه البخاري
Translation: 651. Narrated Abu-Huraira: ' A nomad came to the Prophet and said: " Tell me of a deed that will admit me into Paradise. ” The Prophet said: " Worship Allah, and worship none along with Him, offer the (five) prescribed compulsory prayers perfectly, pay the compulsory zakat and fast in the month of Ramadhan. " The nomad said: " By Him in Whose Hands my soul (life) is I will not do more than this. When he (the nomad) left, the Prophet ﷺ said: " Whoever wants to see a man from the rightful dwellers of Paradise, then he may look at this man. " (Bukhari)
Translation: 652. Narrated Abu-Zarr: ' I came to the Messenger of Allah while he was sitting in the shade of Ka'aba. When he saw me coming, he said: “ They are the losers on the Day of Judgment, by the Lord of Ka'aba. " I said to himself: " What would be wrong with me? There must have been a revelation concerning me. " I said: " Who are these, may my father and mother be sacrificed for you? " The Messenger of Allah said: “ They are Al-Aktharoon 22 except the one that does like this. ” The Messenger of Allah indicated as if he was scooping with his hands in front of him, on his right, and on his left (meaning except he that gives zakat fearing not poverty). Then he said: " By Him, in Whose hands my soul is, there is no one that dies and leaves camels or cows without paying their zakat, except that they will come on the Day of Judgment as the greatest and as fattest that they could be and they will tread on him with their hooves and butt him with their horns incessantly. Each time the last of them has trodden on him, the first one will tread on him, until Allah judges between the people. " " " (At-Termizi)
Translation: 653. Narrated Abu-Huraira: " The Messenger of Allah said: " Good is tied to the horses ' foreheads until the Day of Judgment. The horses are for three: they are a reward for 22 Aktharoon are those wealthy people who evade the payment of zakat.
Translation: one man, an embellishment for the other, and a penalty for a third. They are a reward for him who takes it for Allah's sake, and he is rewarded for whatever food or drink they have in their bellies. " (At-Termizi)