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What Is Zakah, Benefits, And Punishment For Not Paying Zakah

What Is Zakah?
Zakah is an obligatory form of “charity” expected from every Muslim individual. Zakat can be defined as that portion of a man’s wealth that is designated for the poor. The term is derived from the Arabic verbal root meaning to increase, to purify, and to bless. “Take Sadaqah from their property in order to purify and sanctify them” (Al-Quran 9:103)

It refers to the purification of a Muslim’s wealth and soul. To “purify” is to purify them from the faults of stinginess, greed and meanness, and lack of remorse towards the needy, and other similar depravities.

“Zakat is for the poor, and the needy, and those who are employed to administer and collect it, and the new converts, and for those who are in bondage, and in debt and service of the cause of Allah, and for the wayfarers, a duty ordained by Allah, and Allah is the All-Knowing, the Wise”. At Taubah 9: 60

Benefits Of Zakah
Zakat is for the welfare of the unprivileged and establishes a society on humanitarian grounds. Zakat also purifies the heart of the recipient from jealousy and hatred toward those who are wealthy in the material sense. Zakat also purifies his heart from selfishness and greed for wealth and is an essential element in attaining mutual love, cooperation, and solidarity among members of Moslem society.

The Messenger of Allah (saws) said: “He who discharges Zakah of his property, his sins shall leave him.”

“The parable of those who spend their substance in the way of Allah is that of a grain of corn; it grows seven ears and each ear has a hundred grain. Allah gives manifold increase to whom he pleases.” (2:26)

In the above verse 2:26, Allah has promised that He will repay hundredfold in the hereafter what a believer spent in the way of Allah.

The Nisaab (Minimum ‘Zakatable’ Income)
The Nisaab is defined as the minimum wealth that one must hold for one year, at the end of which Zakat is payable. The Nisaab of gold is three ounces or about 85 grams of pure gold and of silver is 596 grams of pure silver. All Muslims (minor or adult) with a set minimum level of income and assets are expected to pay Zakat of at least 2.5%.

Types Of Zakah

1. Zakah On Business (URAD AL TIJARAH)
In this context, business refers to any form of trading activity that generates income (i.e. Buying and selling, for the sake of profit e.g. foodstuffs, furniture, animals, land, etc). Anyone who owns a business with a minimum working capital (Stock and Cash) must pay Zakat.

Formula: 2.5% x [(Current Assets – Current Liabilities)

2. Zakah On Rental Income
Formula: 2.5% x [Total Annual Rental Revenue – Rental Expenses]

3. Zakah On Agricultural Produce
Zakah On Agriculture Is Due Upon Each Harvest If It Is Equal To 2 Wasq (A Measure That’s Equal To 653 Kg).

Zakat is payable on all agricultural produce including fruits, commercially grown flowers, vegetables, and all types of grains at the time of harvest itself. The Zakat levy on agricultural produce varies according to the way the land is irrigated.

a) The Zakat is 10% of the land produce if the land is irrigated by streams, rivers (running water), or rainfall (without human effort).
b) The Zakat is 5% of the land produce if the land is irrigated by wells (or by artificial canal systems, tank water, or bore well and open well) There is no deduction out of this on any account.
c) For crops dependent partly on rainwater and partly on other water (Irrigation), the Zakat applicable would be 7.5% of produce.

4. Zakah On Personal Income (e.g. Salary)
In this context, personal income refers to the salary/wages, commissions, allowances, bonuses, and monetary gifts earned by a zakah payer through permissible (halal) activities.

Zakat is payable When the total annual salary (i.e. salary per month multiplied by 12 months) earned by an individual is equal to or greater than the price of 596 grams of pure silver.
Formula: 2.5% x [Total Salary for the Year + Any Other Income/allowances]

Narrated ‘Abdullah: The Prophet said, “Who among you considers the wealth of his heirs dearer to him than his own wealth?” They replied, “O Allah’s Apostle! There is none among us but loves his own wealth more.” The Prophet said, “So his wealth is whatever he spends (in Allah’s Cause) during his life (on good deeds) while the wealth of his heirs is whatever he leaves after his death.”

5. Zakah On Animals:

Goats and Sheep
Up to 39 Goats/Sheep=No Zakat
From 40 to 120 Goats/Sheep=1 goat
From 121 to 200 Goats/Sheep=2 goats
From 201 to 300 Goats/Sheep=3 goats
Thereafter 300 on 1 goat for every 100 Goats/Sheep

Cows and Oxen
Up to 29 cows= No Zakat
From 30 to 39 cows=1 one-year-old male or female calf.
From 40 to 59 cows =1 two-year-old male or female
From 60 to 69 cows =2 one-year-old male or female
From 70 to 79 cows =1 one-year-old and 1 two-year-old male or female
From 80 to 89 cows =2 two-year-old male or female
From 90 to 99 cows =3 one-year-old male or female
From 100 to 109 cows =1 two-year-old male or female
From 110 to 119 cows =2 two-year and 1 one-year-old male or female
From 120 to 129 cows =3 two-year-old or 4 one-year-old male or female
Thereafter 130 on 1 one-year-old for each 30 or 1 two-year-old for each 40.

Please Note:
· The person who owns different types of wealth e.g. animals, commercial goods and gold and silver must give Zakat on each category of wealth separately.

· Zakat must be given in kind, that is, if one’s wealth is in cattle, one must pay in cattle rather than their equivalent in money;

· Items of everyday use that are not meant for trade, such as household utensils, clothes; tools and machinery used for further production or business operation, and animals used in agriculture are not Zakatable

Where Should One Pay His Zakah?
Zakat can be paid at the mosque near you so the mosque committee or the Imaam can distribute it to the poor and needy that are entitled to get it. You can also give it to any Reputable Muslim Charitable Organization of your choice.

Please Also Note: A Muslim’s primary responsibility is to pay the Zakat, not to supervise how it is spent. Refusal to pay the Zakat for fear of it being misappropriated is punishable by Allah as indicated below.

Punishment For Those Who Refuses To Pay Zakah
Allah (The Glorified and the Exalted) has strongly warned those who are negligent in the fulfillment of these duties. Thus He said, “Those who hoard up treasures of gold and silver and spend them not in the way of Allah; give them the news of a painful punishment, on the Day when that (wealth) will be heated in the Fire of Hell and with it will be branded their forehead, their sides, and their backs, (and it will be said to them:) ‘This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard.'” [Al-Quran 9:34-35]

‘Let not those who are miserly with what God has given them of His bounty think that this is good for them. Rather, it is bad for them. That which they withhold shall be hung around their necks on the Day of Arising.’ [Al-Quran 3:180]

Further, At-Tabarani relates, on the authority of ‘Ali, that the Prophet (PBUH) said: “Allah has enjoined upon rich Muslims a due to be taken from their properties corresponding to the needs of the poor among them. The poor will never suffer from starvation or lack of clothes unless the rich neglect their due. If they do, Allah will surely hold them accountable and punish them severely.” (Related by At-Tabarani in Al-‘Aswat and as-Saghir).

Bad Consequences Of The Tongue

The Heart:
The most important part of the body is the heart as has been mentioned by our noble Prophet Muhammed (SAW) in his saying, “Indeed there is a piece of flesh in your body that, if it is sound, then the whole body will be sound and if it is corrupt then the whole body will be corrupt. Indeed it is the heart.” – Sahih al-Bukhari & Sahih al-Muslim

The heart is thus the port where all actions stem, whether good or evil. If the heart is good then the actions will be good and if the heart is corrupt then the actions will be bad. The heart is the place where Allah scans, as the Messenger of Allah (SAW) says, “Allah does not look at your bodies nor your faces but he scans your heart and actions.” – Sahih al-Muslim

As for the heart, Allah has commanded us to love Him and His Messenger, to love the righteous people, to love that which Allah loves, and to hate all which Allah hates. The tongue acts accordingly, because…. the tongue expresses what is in the heart.

The Tongue Expresses what is in the Heart:
If a person is good, it reflects in their saying. Allah has made it very easy for the tongue to move, and it is not difficult to realize that a person’s tongue moves much more compared to the limbs. So if a person is not careful about what he says, even a single saying of his can invalidate his actions. It is for this reason that the whole body warns the tongue saying, “Fear Allah concerning us, for we are (dependant) upon you. If you are upright then we will be upright and if you are corrupt then we will be corrupt.” – Sunan at-Tirmidhi, Mishkaat, Riyaadh as-Saleheen

And at the same time, the tongue is a great blessing from Allah. If we look at the animals, who are unable to speak, we realize the importance of this great tool of communication.

The gratitude that we should show for this great blessing should include, using it for obedience to Allah, for reading the Qur’an, for seeking Knowledge, to enjoin good, and forbidding evil. The prohibitions of the tongue are that you do not lie, abuse, use foul language, backbite and slander.

Allah says at the beginning of Soorah al-Mumineen, “Indeed successful are the Believers, those who in their prayer have Khushoo [humility/fear of Allah]” (fear of Allah) and those who refrain from vain talk.” [Soorah Mumineen : 1-3]
Here Allah mentions that refraining from vain talk is a sign of successful believers. Allah also mentions refraining from vain talk after he mentions al-Khushoo. This is because too much talk makes the heart hard. It is not possible to reach the level of Khushoo unless one refrain from vain talk.

Imaam an-Nawawee (RA) mentions “Know it is incumbent upon all to guard their tongues from most speech, except a word that has some benefit in it….” – Kitaabul-Adhkaar

And for those who take heed, there is a constant reminder in the verse, “Not a word is said except that there is a watcher by him ready to record it.” – [Soorah Qaf (50):18]

The Messenger of Allah, Muhammed (SAW) said, “Whoever believes in Allah and the Last Day should speak good or keep silent.”

The Honor Of The Masjid

Allah(SWT) says in the Qur’an: And the Masaajid are for the worship of Allah (alone) so invoke not anyone along with Allah (Surah Al-Jinn 72:18)

The renowned meaning of a Masjid is the place where Allah is Worshipped and that which is made waqf for Salaat. This is what we call a Masjid, if all the Masaajid are for the Worship of Allah then why do you go and worship others apart from Allah? The reality should be that the masaajid should be kept pure of Aqaaid-e-Fasidah (wrong beliefs) and Aamal-e-Baatilah (Wrong actions) (Maariful Qur’an)

It is related by Wassila bin el Asq’a(RA) that the Messenger of Allah (SAW) said: “Keep away from your Masjids:- your little children and the lunatics, and in the same way those who quarrel and those who speak loudly. (Ibn-i-Majah, Tabrani)

Imam Abul Hafz Siraj Ud-Din Al Ansaari(ra)(A.H 723- 804) states: it is not permissible for a guardian to bring a child/ lunatic who they know will urinate etc.. (in the place of prayer) to the Masjid. Otherwise, it is Makrooh. (Al Ashbah Wan Nathahir) Allamah Shami(ra) has also agreed with this statement of Abul Hafz.

It is related by Hasan Basri(ra) through Mursal, that Rasul Allah (SAW) said: ‘A time will come when the conversation of the people in the mosques will center around their worldly affairs. You must not sit with such people. Allah (SWT) has nothing to do with them. (Baihaqi, Shubu Iman)

Attachment to the Masjid is a sign of Faith
It is related by Abu Sa’eed Khudri (RA) that the Apostle of Allah said: “When you see that a person is attached to the Masjid and looks after it (devotedly), give the testimony of Faith for him because Allah says that only those who believe in Allah and the last day they are the ones who frequent the masjids of Allah and keep them occupied” (Tirmizi, Ibn-i-Maja, and Daarmi)

In the light of the above Hadith, it can be clearly understood that it is not just obligatory to ensure that the sanctity of the Masjid is preserved and we remain silent. Rather we should make it our duty not to entertain those who intend to harm our Masaajid.

The Masjid is a place of worship and a symbol of Faith. Sincere attachment to it, care and concern for its maintenance, and the desire to see it humming with the worship and the remembrance of Allah are thus the signs of true Faith. (Ma’ariful Hadith) May Allah Ta’ala protect the Imaan of our youth from this FITNAH. Aameen Al Kauthar

by Mufti Yusuf Danka

Allah Will Expiate Sins

Abu Hurairah (Allah be pleased with him) reported that Prophet (peace be upon him) said “Never a believer is stricken with a discomfort, an illness, an anxiety, a grief or mental worry or even the pricking of a thorn but Allah will expiate his sins on account of his patience”. [Source Al-Bukhari Book 32 H # 6243]

“Patience does not mean to passively endure. It means to be farsighted enough to trust the result of a process… What does patience mean? It means to Look at the Thorn and see the Rose, to look at the Night and see the Dawn.
Impatience means to be shortsighted as to not be able to see the outcome. The lovers of God never run out of Patience, for they know that Time is needed for the Crescent Moon to become Full.” {Subhan Allah}

Thankfulness and Patience
“Whatever happens in your life, no matter how troubling things might seem, do not enter the neighborhood of Despair. Even when all doors remained closed, ALLAH will open up a new path only for you. Be Thankful! It is easy to be thankful when all is well. But be thankful not only for what you have been given but also for all that you have been denied.

Why Our Hearts Must Engage In The Worship Of Allah

The heart dictates and the limbs obey. This is why Allah has made salvation in the Hereafter dependent upon the sanctity of the heart.

Islam prescribes many forms of worship that have outward expressions, prayer being the most obvious of these. Yet, the greatest, most important facets of worship are the internal ones – the devotions of the heart and of the inner self.

Allah says: {Set your face to the religion in true sincerity..} (30: 30)

To direct oneself to Allah, to rely on Him alone, and to seek His countenance through one’s deeds is the greatest form of worship there is.

This is what purifies and beautifies the heart, and it is accomplished through the love of Allah and being constantly aware of Him. This is the distinction that pious believers have over sinners and hypocrites.

Just as there are people who pay careful attention to their appearances but are neglectful of their inner selves, there are those who keep up a good outward image of religiousness and worship by doing supposedly pious acts conspicuously.

They are often most scrupulous in their religious observances, careful never to slip out of fear of public recrimination. Any slip would ruin their reputation because their status is built upon their being good imams, scholars, or Islamic workers.

For this reason, they are as conscientious as anyone could be in maintaining their outwardly good conduct, but not out of any real desire to please Allah. Instead, their hearts are full of the love of this world and the love of fame.

They are so concerned about their status and their reputation that they have no time to think about the Hereafter and how they should prepare for it. They have no time to think about the problems afflicting Muslims and how to solve them. They do not think about calling others to Islam.

Their hearts are devoid of the love of Allah and the love of his devoted worshippers. They also feel no fear of Allah. They do not hope for His reward. Their hearts, which are the receptacles of love, hate, hope, anger, joy, and sorrow, are not focused on the worship of Allah at all.

Allah describes the unbelievers in the following way: {This is because they followed that which displeased Allah and they hated to please Him, so He made their deeds of no effect.} (47: 28)

We should see how the heart is the crux of all matters. So what is the value of outwardly good works that are hated by the heart of the one who performs them?

What is the state of a person who abstains from some sinful deed for the sake of reputation or honor, while loving that deed in his heart and feeling joy when someone else commits it?

Such a person will almost invariably fall into sin sooner or later. When we bring to Allah a sound heart, we will find benefit in our wealth, our children, and our deeds.

Such a person, whose heart loves what Allah hates and hates what Allah loves, will without doubt sooner or later act upon the dictates of the heart.

The love or fear this heart harbors for some created thing – the fear of other people, of sickness, of poverty, of death, or of the rulers, and the desire for worldly gain, prestige, or position – will ultimately guide the body just as a monarch guides the populace.

Outward actions will take their direction from the heart. This is why the Prophet (peace be upon him) said: “In the body is a piece of flesh that if it is healthy, the whole body is healthy, and if it is corrupted, the whole body becomes corrupted. It is the heart.” (Al-Bukhari, 52)

The heart dictates and the limbs obey. This is why Allah has made salvation in the Hereafter dependent upon the sanctity of the heart. Allah says:

{The Day whereon neither wealth nor sons will prevail, except for him who brings to Allah a sound heart.} (26: 88-9)

When we bring to Allah a sound heart, we will find benefit in our wealth, our children, and our deeds. This is because our limbs would have already availed us. As for these who come to Allah with hearts that are dead or sick, they will find no benefit in anything else.

A person whose heart is devoid of the love and fear of Allah, whose heart has no affection for pious people and no love for righteous deeds, is to Allah a person who has no heart, even if the lump of flesh can be found beating in the chest.

Allah says: {Not alike are the living and the dead.} (35: 22)

The likeness of two people, one who remembers his Lord and one who does not, is that of the living and the dead. The comparison being made in this verse is that of a believer in Allah and an unbeliever, or that of a pious person and a sinner.

Allah says: {Can he who was dead to whom We gave life and a light whereby he can walk among the people be like him who is in the depths of darkness from which he cannot escape?} (6: 122)

The Prophet (peace be upon him) said: “The likeness of two people, one who remembers his Lord and one who does not, is that of the living and the dead.” (Al-Bukhari, 6407)

Allah says: {Verily in this is a message for any that has a heart.} (50: 37)

All of this confirms a great truth that we must pay attention to the purity of the heart and sincerity of purpose is the basis upon which all of our worship rests. If the heart becomes corrupted, good deeds are of no avail. When a person’s intention is no good, nobility of purpose is lost and the person swerves from what is right.

The Prophet (peace be upon him) said: “Actions are but by intentions”.

When he said this, he was talking about all his actions. The acceptability to Allah of any outward action is contingent on the intention behind it, as the Prophet (peace be upon him) said: “…and every person will have only what he intended.” (Al-Bukhari and Muslim,1)

They can be cause for reward even if the person possessing them does not perform any outward act. Actions of the heart, however, are a different matter. The heart’s deeds such as fear, hope, and love, differ from outward actions, in that they, being unseen by others, are not subject to the risk of being for show. They either happen for the sake of Allah or they do not happen at all.

One of the distinguishing features of the actions of the heart is that they can be caused for reward even if the person possessing them does not perform any outward act. When the Prophet (peace be upon him) was approaching Madinah on his return from Tabuk, he said to his Companions: “In Madinah, there are some people who did not travel nor did they even cross a valley, but they were with you.”

His Companions asked him: “O Messenger of Allah! How can this be while they were in Madinah?”

He replied: “Yes, while they were in Madinah and were prevented by circumstances from going forth.” (Al-Bukhari, 4423)

This idea was expressed by a poet who wrote about the pilgrimage:
O you who traveled to the Ancient House! It is thus,
That you went in the body while we went in spirit.
We were prevented by hardships we had to endure,
And thus we are like the ones who went forward.

The Prophet (peace be upon him) mentioned that there will be people who will enter Paradise without performing any good works because they were prevented from doing so.

Abu Hurayrah used to ask his peers to tell him about a man who went to Paradise without even having prayed a day in his life. When they could not answer, he would mention to them al-Usayrim from the tribe of Banu `Abd al-Ashhal. (Ahmad, 23634)

Al-Usayrim was a man who had refused to accept Islam when the rest of his people did so. On the day when the tribe of Quraysh attacked the Muslims in Madinah at Mount Uhud, al-Usayrim came to Madinah to accept Islam.

Then he picked up his sword and went out to join in the defense of the Muslims along with his kinfolk who had already accepted Islam. He fought until he was mortally wounded. After the battle, when the tribe of Banu `Abd al-Ashhal began looking for their dead, they found al-Usayrim on the verge of death. They were surprised because they had left him behind.

They asked him: “What made you come out here (to Madinah), your love for your kinfolk or a desire for Islam?”

He replied: “My desire for Islam brought me here. I believe in Allah and His Messenger so I accepted Islam. Then I picked up my sword and went forward with Allah’s Messenger and fought until I came to this.” He died shortly thereafter.

They mentioned this to Allah’s Messenger (peace be upon him) who said: “He is among the inhabitants of Paradise.” (Al-Haythami, Majma` al-Zawa’id(9/362). Al-Haythami states that all of its narrators are trustworthy (thiqat).

By Salman Al-Oadah
Muslim Scholar