The Giving That Enriches The Giver: Zakat

Not giving zakat can be counted among the most critical signs that a heart is disconnected from the reality of the eternal afterlife and filled with the love of possessions. This is evident in a person whose heart is full of love for worldly possessions because they do not lend a hand to the needy, nor do they take care of relatives, orphans, or help the poor get back on their feet. They do not carry the qualities of praiseworthy morals such as mercy, generosity, and benevolence.

Zakat is one of the duties of serving Allah (subhanahu wa ta’ala). The lexical meaning of zakat is purification, proliferation, and profusion. On the other hand, zakat is an Islamic concept where Muslims who are considered rich according to Islam give some of their property to  people in need, as defined by the Qur’an, with the intention of zakat.

Our scholars have drawn attention to the linguistic meaning of zakat, which is one of the basic commandments of Islam. They have said there are multiple points of hikmah (wisdom) for designating the name “zakat” to this form of ibadah because, in reality, this ibadah, which appears to be an act of giving that causes a decrease of wealth, purifies the property and  owner of the property from spiritual impurities, as well as provides a great benefit in terms of its otherworldly equivalent. In addition, property whose zakat has been paid in full increases in amount, becomes bountiful, and falls under the protection of Allah.

Hard to give but yields an exponentially greater reward

As it is always said, “What hurts the wallet, hurts the soul.” Naturally, it is not easy for a person to give what they earn as an honest buck to someone else without even expecting a thank you. Here, the nafs raises the red flag, shaytan spins a web of deception, layered with countless schemes and machinations, and poisons the heart with the fear of poverty. At the very least, he causes hesitation. That is precisely when the greatness of zakat is made manifest. In those circumstances, a believer who manages to guide their heart to act with a pure conscience, defeating the trepidation rearing its head at the thought of giving, will have achieved great success in the path of worship because he will have silenced his nafs and triumphed against the devil.

It has been repeatedly expressed that material possessions, which are given as sustenance and a test, are a bridge to the Hereafter when due zakat is paid for them. Rasulullah (sallallahu alayhi wa sallam) described salah as “the pillar of religion” and zakat as “the bridge of religion.” Based on this description, we can say that zakat is a bridge between the mortal world and the eternal world; it turns ‘the wealth of the mortal world’ into riches to be availed of in the Hereafter. Spirituality, together with materiality, is one of the most important links between the rich and the poor.

There are many wondrous jewels of wisdom behind zakat. Still, the only infallible reason, the one true purpose for which to give it, is to fulfill the command of Allah (jalla jalaluhu). All the wisdom of zakat and the fruits it bears depend on this condition. Believers who give their zakat with the high purpose of fulfilling the divine commandment derive many benefits from it. Zakat prevents the rich from moral pitfalls such as selfishness and stinginess, the poor from holding grudges and anger against the wealthy, and society from rebellion and anarchy. Zakat purifies the wealth and causes it to flourish. It restrains the nafs, which is used to hoarding, accumulating, and getting what it wants. It brings joy to the poor and maintains a sense of honest justice and camaraderie between the rich and the destitute. It prevents out-of-line behaviors due to alienation, ensures the order of social life, and secures the bond of brotherhood among Muslims. Allah the Exalted protects the wealth whose zakat is paid and its owner.

Our Lord, who decrees, “Whoever comes with a good deed, receives ten times as much, and whoever comes with an evil deed, he will not be recompensed by anything but its equal, and they shall not be wronged.” (Al-An’am 160), bestows blessings on the believer who gives zakat for his wealth. This act of worship, which seems to be a loss on the surface, turns into an incredible gain both materially and spiritually.

Sayyid Abdulhakim al-Husayni (quddisa sirruhu), one of the friends of Allah who lived in the twentieth century, stated the following: “The fortune spent for the cause of Allah, given as zakat and sadaqah (alms) to bring joy to the poor and the righteous, the fortune that is conducive to obedience and worship, the fortune that provides support to his children, the fortune that helps his children worship Allah are good and auspicious. It would be beneficial to ask for such wealth from Rabbu'l-Alamin (the Lord of the Worlds).”

WHOM TO GIVE ZAKAT TO

Since the Age of Bliss, Islamic states have employed officers called “amil” who are tasked with collecting zakat. These people, mentioned in the Qur’an, are officials who collect zakat from the rich on behalf of the state. In historical practice, this zakat money, after being collected from the obligated parties, has been systematically distributed by the Islamic states to the groups reported in the following verse:

“Zakat expenditures are only for the poor and for the needy and for those employed for it and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler - an obligation [imposed] by Allah. And Allah is Knowing and Wise.” (At-Tawbah 60)

Thanks to this duty carried out by Muslim states throughout history, the rich did not neglect the obligation of zakat, nor were the needy deprived of assistance. This activity has also led to the use of zakat in the right place and for the right purpose. The correct disbursement of these funds is crucial because the goods and money collected as zakat are meant for the poor only. Zakat money and property are not used in constructing mosques, Qur’an learning centers, foundations or associations, or in the funding of religious and social services.

This important act of worship, which those obliged to give zakat today should carry out with their own means, is a delicate topic requiring an educated, sensitive Islamic approach. First, a believer should carefully determine his fard (obligatory) amount, and then this amount should be given as stated in our fiqh books.

THE AMOUNT OF ZAKAT

It is obligatory for believers who have attained at least one of the following amounts of savings excluding their basic needs such as food, clothing, residence, transportation, etc., and if they have the same amount or more after one year has passed, they must pay zakat. The amount of zakat is calculated as follows:

·         One in forty (2.5%) for 80 grams of gold,

·         The equivalent of one-fortieth of total amount (2.5%) for money or trade goods worth 80 grams of gold

·         1 sheep for 40 sheep,

·         1 sheep for 5 camels,

·         Two-year-old male or female calf for 30 cattle,

·         One-twentieth (5%) for agricultural products irrigated with a fee,

·         One-tenth (10%) for agricultural products irrigated without any fee.

The dreadful fate awaiting those who refuse to give zakat

There are severe threats in the Holy Qur’an about those who are responsible but do not give zakat. Not paying the zakat of property is considered a kabair (major sin), and denying and refusing to pay it is considered kufr (blasphemy). The status of those who grow rich with the blessings of Almighty Allah and accumulate wealth and property, but do not pay zakat, is declared in the Holy Qur’an as follows:

“O you who have believed, indeed many of the scholars and the monks devour the wealth of people unjustly (through false pretense) and avert [them] from the way of Allah. And those who hoard gold and silver and spend it not in the way of Allah - give them tidings of a painful punishment. The Day when it will be heated in the fire of Hell and seared therewith will be their foreheads, their flanks, and their backs, [it will be said], "This is what you hoarded for yourselves, so taste what you used to hoard.” (At-Tawbah 34-35)

Abdullah ibn Abbas (radiyallahu anh), one of the elders of Rasulullah’s (sallallahu alayhi wa sallam) companions, said that this verse informs the dire state of those who do not give zakat. No believer can afford to risk such a fate. No worldly goods can be worth such a punishment.

In these verses, beyond the phrase “there is torment” that is mentioned in many places in the Qur’an, the form of punishment is also described; the forehead, chest, and back are mentioned as places to be punished. Our scholars have said the following about the wisdom behind these three organs being cauterized:

When a poor person goes to a rich person and asks for help, the first thing that a stingy owner who has surrendered his heart to the world will do is turn away from that person. If a poor person comes to him and sits down, he will not turn to him; he will turn away. If the needy insists on taking something for his needs, the rich one will show him his back, and walk away from him. That is why these three organs will be cauterized.

Zakat today

The ibadah of zakat, which is among the primary responsibilities of Muslims, is not adequately observed today. However, forgetting the poor and leaving the needy alone is one of the biggest disasters that a Muslim society can fall into. For centuries, scholars and pious servants of Allah have tried to save believers from such a mistake. They struggled and fought so that money and worldly greed did not tighten their grip around their hearts.

The presence of wealthy companions of the Messenger of Allah (sallallahu alayhi wa sallam) such as Abu Bakr, Uthman, and Abdurrahman ibn Awf (radiyallahu anhum) among the companions who were promised Jannah (Heaven) means that owning assets and being wealthy is not an obstacle to being a servant of Allah (subhanahu wa ta’ala) and gaining His rida (pleasure), and that the real obstacle is love of this world and the ambition to always gain, own and hoard more embedded in our hearts.

Not giving zakat can be counted among the most critical signs that a heart is disconnected from the reality of the eternal afterlife and filled with the love of possessions. This is evident in a person whose heart is full of love for worldly possessions because they do not lend a hand to the needy, nor do they take care of relatives, orphans, or help the poor get back on their feet. They do not carry the qualities of praiseworthy morals such as mercy, generosity, and benevolence. They live self-centered lives. They brag about what they have and become arrogant. Their lives will draw to a close without even realizing the tragic outcome of their wasteful, adrift path, before it can even occur to them that their greatest asset, their time in this life, has slipped through their fingers and dwindled to nothing.

In order to save oneself from this grim fate, one should sincerely repent and pay his past zakat debts after carefully calculating them. Therefore, we should both strive to obey the divine command of zakat,and guide and help our loved ones and brothers and sisters in Islam to keep them from making such a mistake.

Selim Uğur