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Zakaat is one of the five fundamentals of Islaam.
The Prophet sallallahu alayhi wasallam said: Islaam is founded on Five
Pillars: bearing witness that there is no God but Allah, and Muhammad Sallallahu
alayhi wasallam is His servant and apostle; establishment of Salaat; paying of
Zakaat; performance of Hajj; and fasting in Ramadhaan.
After Imaan, Salaat is the most important act of worship which has to be
performed bodily and Zakaat is the main act of worship which is to be performed
monetarily. Salaat and Zakaat has been mentioned together many times in the
Qur'aan: " . . and establish regular Salaat and give regular Zakaat".
This substantiates the fact that Zakaat is the most important fundamental after
Salaat. Those who fulfil this duty have been promised abundant reward in this
World and in the Hereafter; and those who evade Zakaat have been sternly warned
in the Qur'aan and Hadeeth of the consequences.
The word Zakaat means purification. As a term it is used to express poor tax of
property bestowed in alms, as a sanctification of the remainder to the
"Take from their wealth alms, that you may cleanse them and purify them
Zakaat is binding on all the believers who have enough wealth. One of the
benefits of Zakaat is that it purifies the wealth. But what is most interesting
is that it will cause enhancement of wealth. The Glorious Qur'aan says,
"And what you give in usury, so that it may increase through (other) people's
wealth it does not increase with Allah, but what you give in Zakaat, seeking
Allah's Pleasure, then it is those who shall gain reward manifold..." (30:39)
It may be added here that a great warning has been given to those who do not pay
"And (there are) those who hoard gold and silver and do not spend it in the
Cause of Allah so give them the tidings of a painful punishment." (9:34)
It is an institution of Islaam and founded upon an express command in the
"And keep up Salaat and pay Zakaat and contribute for Allah's Sake a
contribution." (73:20 )
"Only he shall attend the Mosques of Allah who believes in Allah and the Last
Day, establishes Salaat and pays Zakaat." (9:18)
It is significant to note that the two injunctions, to establish Salaat and to
pay Zakaat are mentioned together, in a number of verses in the Qur'aan as basic
ordinances of Islaamic Faith. We may quote the following verses in addition to
those quoted above.
"But if they repent, establish Salaat and pay Zakaat, they are your brethren in
"And they were not ordered except that they should serve Allah being sincere to
Him in the Deen as men pure in Faith, and establishing Salaat and paying Zakaat."
"These are verses of the Wise Book (the Qur'aan), a guidance and a mercy to the
doers of good, who keep up the Salaat and pay the Zakaat." (31:24)
One who has the means and saves wealth following the instructions of religion
and it remains spare and more than one's needs during the year, then an amount
is to be paid according to the ratio of this spare wealth.
One who possesses such money and does not give Zakaat out of it according to
Shari’at, is a sinner and will be punishable very severely on the Day' of
::Benefits of Giving Zakaat::
The following are some of the many benefits mentioned in the Ahaadeeth for the
one who gives his Zakaat:
Pleasure of Allah;
Increase in wealth;
Protection from losses;
Forgiveness and blessing from Allah;
Safety from calamities;
Protection from the wrath of Allah and from bad death;
Shelter on the Day of Judgement;
Security from seventy misfortunes;
Shield from the fire of Jahannam;
Safety from grief.
::Consequences Of Withholding Zakaat:;
::Consequences of not Paying Zakaat in this world::
When Allah Almighty sends a calamity to punish people for their sins, no power
on earth can prevent its onslaught. Men may form thousands of plans but
something decided by the Lord of the universe trust come to pass. Now a days,
the calamity of famine, flood etc. has become a great problem for the whole
world. If we wish to redeem the sufferings and cure malady we shall have to
follow the remedy revealed to us by Allah. Rasoolullah Sallallahu alayhi
wasallam has warned us fourteen hundred years ago, against all those evil
practices which bring calamities and afflictions in this world.
The warning was given long ago and, now, the world has tested its truth by
experience. Today the predictions are coming true. If only, people had acted
according to the rules prescribed by Rasoolullah Sallallahu alayhi wasallam, who
was undoubtedly the wisest of all wise men. It is beyond the scope of this
article to discuss how specific evils cause specific afflictions, but we will
bring to the attention of the readers, the Ahaadeeth related to the subject
matter, non-payment of Zakaat.
::Zakaat - A cause of Famine::
Buraydah radhiyallahu anhu relates that Rasoolullah Sallallahu alayhi wasallam
"The nation that withholds Zakaat (i.e. does not pay it), Allah afflicts famine
Ibne Umar radhiyallahu anhumaa relates that Rasoolullah Sallallahu alayhi
wasallam once said,
"O Muhaajireen! there are five (dreadful) sins; if you fall into these - and I
take refuge in Allah from the evil of these sins lest you fall into them - (you
will face horrible disasters) "... "Thirdly, if people stop paying Zakaat, rain
will be withheld from them, and were it not for the animals, not a single drop
of rain would fall upon them."
A similar Hadeeth is also reported by Ibne Abbaas radhiyallahu anhumaa.
::Zakaat - A cause of Windstorm, Earthquake etc.::
Ali and Aboo Hurayrah radhiyallahu anhumaa reports that Rasoolullah Sallallahu
alayhi wasallam said, "When people of my Ummah do fifteen things" ... "When
Zakaat is looked upon as a penalty (i.e., people will pay Zakaat with a heavy
heart, as though it is a penalty), then look for violent windstorms,
earthquakes, men being swallowed by the earth, metamorphosis, stones being
pelted from the skies, and calamities following one another in rapid succession,
like beads of rosary falling one after the other when its string is cut."
::Destruction of property::
Umar radhiyallahu anhu narrates that Rasoolullah Sallallahu alayhi wasallam
"Wealth is generally lost on the land and the sea because Zakaat has not been
paid on it."
Aa'ishah radhiyallahu anhaa narrates that Rasoolullah Sallallahu alayhi wasallam
"Zakaat will destroy the wealth in which it is."
Note: The wealth on which Zakaat is obligatory, but from which Zakaat has not
been taken out will be steadily destroyed by way of Allah removing the barakat
from the wealth.
::Consequences in the Hereafter::
"And those who hoard gold and silver and do not spend it in the way of Allah,
give them tidings of a painful punishment. On that day it (i.e. the wealth) will
be heated in the fire of Jahannam, then their foreheads and their flanks and
their backs will be branded therewith and (it will be said to them): Here is
(the treasure) which you hoarded for yourselves. Now taste that which you had
been hoarding." (9:34-35)
Note: Majority of the Sahaabah and ulamaa are agreed that the severe punishment
mentioned in this verse is for those who do not pay Zakaat. May Allah protect us
from such severe punishments.
"And let not those who hoard up wealth which Allah has bestowed upon them of His
bounty think that it is better for them. No, it is worse for them. That which
they hoard will be made a collar (in the form of a snake and put around their
necks) on the Day of Qiyaamah." (3:180)
Note: Imaam Raazi writes in his tafseer, 'This verse does not apply to the cases
of Nafl (optional) spending. It applies to cases of failure in obligatory
This is substantiated by a Hadeeth in Bukhaari that Rasoolullah Sallallahu
alayhi wasallam said,
"The person on whom Allah bestowed wealth, and he does not give Zakaat on it,
then on the Day of Judgement, his wealth will be transformed for him into a
large bald snake with two black spots over it's eyes; it will wind round his
neck on the Day of Qiyaamah then grab both his jaws and say: 'I am your wealth,
I am your treasure."' Then Rasoolullah Sallallahu alayhi wasallam recited the
Aboo Hurayrah radhiyallahu anhu reports that Rasoolullah Sallallahu alayhi
"If anyone possessing gold and silver does not pay what is due, then on the Day
of Qiyaamah, his gold and silver will be made into sheets and will be heated in
the fire of Jahannam. His side, forehead and back will then be branded with (the
heated sheets), again and again, on that day, the duration of which will be
fifty thousand years."
Once Rasoolullah Sallallahu alayhi wasallam saw gold bangles on the hands of two
women. He inquired if they gave Zakaat for the bangles? They replied, "No."
Rasoolullah Sallallahu alayhi wasallam said, "Do you wish that on the Day of
Qiyaamah you be made to put on bangles of fire?" They replied, "No." He said,
"Give Zakaat on them."
The following facts are clear from the aforementioned discussion:
Zakaat is Fardh.
Significance of Zakaat is very great.
Failure to pay Zakaat will bring calamity and misfortune in this world and in
Allah the All-Merciful has bestowed upon us all favours. He has given us health
and wealth, luxury and comfort, friends and children, life and wife. Every penny
that we earn is by the Grace Of Allah. He has given us everything and asks for
only 2.5% to be spent in his way upon those who are not capable of providing
themselves. Remember, 2.5% at the end of each Islaamic year from the excess
wealth (i.e., which remains after spending) is basically nothing.
If we pay Zakaat in full and abstain from greed, extravagance, there will not
remain a single destitute among the Muslims. Rasoolullah sallallahu alayhi
wasallam's Hadeeth is clear evidence for this claim. He said, "In the wealth of
rich Muslims the amount which is sufficient for the poor among the Muslims has
been made obligatory. The hardships of the poor among the Muslims regarding food
and clothing are because of the deeds of the wealthy (i.e. their refusal to pay
proper Zakaat). Beware! Allah will demand a stern reckoning from them and mete
out a painful punishment."
Bear in mind that anything we leave behind is not ours. If we want to protect
our hard- earned money and save it for use at a time when we shall need it
badly, let us spend it in the way of Allah and deposit it in the bank of the
May Almighty Allah help and guide us out of His Kindness and Grace to fulfil the
obligation of Zakaat exclusively with a view to seeking His Pleasure. Aameen.
::Masaa'il (Laws & Rules) pertaining to Zakaat::
Mas’alah 1- Zakaat is essential and compulsory for one who possesses 612 grams
of silver or about 88 grams of gold and one year has Passed over it and remains
with him unused or consumed. If the quantity is less than this, then Zakaat will
not be compulsory.
Mas’alah 2-If one had 90 grams of gold for four or six months and then the
quantity was reduced before the prescribed quantity and again regained after two
or three months then also Zakaat will be essential. . Thus if in the beginning
or at the end of year one was rich and possessed the prescribed wealth and in
the middle had less than that for sometime, then Zakaat is essential and one is
not excused from its payment. But if the whole wealth is lost and again he gets
it, then the period of one shall be counted from the day of regaining it.
Mas’alah 3-One had wealth more than the prescribed limit, but ode full year did
not pass over it and was consumed before the end of the year, then payment of
Zakaat will not be due.
Mas’alah 4-If one has Rs.4000/- upon which Zakaat is essential and he is also
indebted for RS. 4000/-; then Zakaat is not due upon him whether the amount
remains with him for fun one year or not.
Mas’alah 5-If one has RS. 4000/- and is indebted for RS. 2000/- then Zakaat will
be due and essential for the remaining RS. 2000/-.
Mas’alah 6-Zakat is also essential and due upon gold or silver ornaments,
utensils and silver or gold laces etc. whether they are in use or kept in a safe
and is never used. Thus on everything of gold or silver Zakaat is essential
provided that it is not less than the prescribed quantity.
Mas’alah 7-If gold and silver is not pure but alloyed, that is if lead is mixed
with silver or brass with gold, then it should be judged whether the quantity of
silver or gold is greater than lead or brass in the alloy. If the silver or gold
is more, then the alloy will be treated as silver or gold and Zakaat will be
essential if it is in the prescribed quantity.
Mas’alah 8-If one possesses some gold and some silver and neither of them is in
the prescribed quantity, but if the total price of both is equal to the price of
612 grams of silver or 88 grams of gold, then Zakaat will be essential, not due
if less. But if both gold and silver arc in prescribed quantity then there is no
need to assess their value as Zakaat is due upon it.
Mas’alah 9- Suppose the rate of gold is Rs 4500/- per 10 gram and of silver RS.
100/- per 10 gram and one possesses 25 grams of gold and it remains with him for
full one year, then Zakaat is due and essential on this gold because with the
price of this gold i.e. RS. 11250/- 1125 grams of silver can be purchased and
the prescribed limit of silver is 612 grams.
Mas’alah 10-If one had few hundred rupees with him more than his requirement and
before the end of the year he received some more, then the additional ' money
will not be counted separately and at the end of the year Zakaat on the entire
sum will be due and essential as if he had the entire amount for the whole year.
Mas’alah 11-If one had I kg. of silver and before the end he received some gold
also, then the gold will not be counted separately but jointly with the silver
and Zakaat will be essential on both at the end of one year.
Mas’alah 12 -Besides gold and silver other goods like copper, iron, brass etc.
and vessels made of them, clothes, shoes, etc. if am meant for sale, then their
cost should be valued and if it comes equal to the price of 612 grams silver or
88 grams of gold, then at the end of year Zakaat will be due on these. But if
their value is less than that, Zakaat will hot be due. But if these goods are
not for sale, Zakaat will not be due at whatever value the goods may be.
Mas’alah 13-The household goods are exempted from Zakaat. There is no Zakaat on
vessels-large or small, residential house clothes, necklaces of real
pearls-whatever their quantity may be. In short, with the exception of silver
and gold, every other thing (if not for sale) as exempted from Zakaat.
Mas’alah 14- If one owns several houses and they are let out on rent, there is
no Zakaat on them ,whatever their value may be. In the same way someone
purchased some utensils and lets them out on hire, then no Zakaat is due on
Mas’alah 15-clothes, however costly, are exempted from Zakaat but if they are
embroidered with gold or silver thread and its cost, if removed, will be more
than 612 grams of silver, then Zakaat will be due otherwise not.
Mas’alah 16-If anyone is in possession of some gold or silver find some
merchandise goods also, then the value of all should be calculated and if it is
equal to the price of 612 grants of Silver or 88 grams of gold, then Zakaat is
due on all otherwise not.
Mas’alah 17-The merchandise goods are those which are purchased with the
intention of trade; but if one purchased some rice for domestic use or for
wedding purpose and later on sold it then Zakaat will not be due on this rice.
Mas’alah 18-If some money has been given as loan to some one, then Zakaat is due
on this amount and must be paid by the lender. Loan is of three kinds i.e. gold
and silver, cash or sold something and its price is due and ,vas realised after
two or three years. If it is equal to the amount on which Zakaat is essential,
then it is compulsory on the whole amount. If the amount was not realised in
lump sum, then whenever eleven rupees are realised, Zakaat will be due and on
subsequent instalments of that amount but not on less than that. Whenever eleven
rupees are realised, Zakaat should be paid and for all the two or three years.
But if the amount loaned out is less than the prescribed limit, no Zakaat will
But if he possesses some other trade goods also besides this,then its value
should be calculated and if both exceed the limit then Zakaat will be due.
Mas’alah 19-The second kind of loan is when neither cash is lent nor anything of
trade is sold, but sold ,wearing clothes or some of the domestic goods and their
price was realised after several years and its amount is such on which Zakaat is
due, then Whenever it is realised Zakaat is essential for all the years. But if
the whole amount is not realised at a time but is paid in instalments, then so
long as RS. 700/- are not realised Zakaat will not be due and whenever this
amount is received, Zakaat for all the years is essential.
Mas’alah 20-The third kind of Joan is that a wife's dowry is due towards the
husband and it was paid after several years. Then its Zakaat will be due from
the time it is realised but not of earlier when it was not paid by the husband,
provided that it remains with her for one full year.
Mas’alah 21-If a wealthy man, liable for Zakaat, pays Zakaat before the end of
year, then the payment is in order and the obligation will be discharged. But if
a person has no wealth but in the expectation of receiving some wealth pays
Zakaat in advance for that wealth, then the Zakaat will not be in order. When he
gets the wealth and one full year passes over it, he should again pay Zakaat.
Mas’alah 22-If a wealthy person pays Zakaat in advance for several years, then
it is permissible. But if any year the wealth increases than the estimate for
that year, then extra Zakaat shall have to be paid.
Mas’alah 23-One has one thousand rupees more than his need and expects to
receive one thousand rupees more and paid Zakaat for RS. 2000/- before receiving
the amount. It is in order. But if at the end of year the amount retrains less
than the prescribed limit (Nisaab), then Zakaat is remitted and the amount
paidwill be treated as Sadqa-e-Naafilah i.e. an amount paid over andabove the
Mas’alah 24 -A whole year passed over a man's wealth and before its Zakaat was
paid, the wealth ,vas stolen, then Zakaat is also excused. But if he himself
gave it away to someone or destroyed it intentionally, then the due Zakaat shall
have to be paid and it will not be remitted.
Mas’alah 25-If at the end of one year, anyone gave away all of his wealth as
charity, then Zakaat is also remitted.
Mas’alah 26-One had two hundred rupees, but at the end of the year one hundred
rupees were stolen or he gave away as charity, the Zakaat for one hundred rupees
only will be due.
Mas’alah 27-Wben one full year has passed over anyone's wealth, Zakaat should be
paid immediately as it is not appreciable to delay it as it is possible that one
may die suddenly and the responsibility will remain upon his shoulders. If
anyone did pay Zakaat for one year and the next year also passed, even then he
Should repent and pay Zakaat for both the wars, otherwise would be a sinner. In
short Zakaat should be paid within life-time and should not allow to remain due.
Mas’alah 28-It is essential to pay fortieth part of the wealth as Zakaat or two
and a half percent of the money.
Mas’alah 29-When the Zakaat is given to a poor it should be the intent in mind
that he is giving Zakaat. If the intent was not there, then Zakaat is not paid
and it should be paid again.
Mas’alah 30-The whole amount of Zakaat may be given to One or several persons'
either at a time or in several days or months. It is better to give it to a poor
in such quantity which may be sufficient for him for that day.
Mas’alah 31-It is execrable to give to one person so much amount upon which
Zakaat is due. But if given, the obligation will be discharged. To give less
than that is permissible and not execrable.
Mas’alah 32-If anyone asks for loan and it is known that he is in poor
circumstances or not good in repayment of loan and will never pay, and loan was
given to him out of Zakaat money with the intent of Zakaat then Zakaat is paid
even though the other person thinks it to be loan.
Mas’alah 33-If an amount was given as reward to someone but with the intent of
Zakaat in, mind, even then Zakaat is paid.
Mas’alah 34-If ten rupees are due towards anyone and the amount to be-paid as
Zakaat is also ten rupees, then the due amount cannot be remitted thinking that
it would be Zakaat. But if ten rupees are given to him with the intention of
Zakaat then the obligation of Zakaat will be fulfilled and this money may be
taken back in settlement of the loan.
Mas’alah 35-If anyone did not pay Zakaat himself and gave it to someone else to
pay, then it is permissible, even if the other person does not intend while
paying that it is Zakaat, the Zakaat will be settled.
Mas’alah 36-Ifanyone instructs another person to pay Zakaat on his behalf and he
pays it, then the obligation of Zakaat is fulfilled and he can take back the
amount spent by him in payment of Zakaat.
Mas’alah 37-If anyone was not asked to pay Zakaat on behalf of someone and he
paid without his permission, then Zakaat is not settled, even if now the other
person recognise it to have been paid on his behalf. It should be paid again.
::ZAKAAT ON PRODUCE OF LAND::
Mas’alah 1-If a certain place or town was in possession of non-believers who
lived there. It was taken over by Muslims after battle and Islam was propagated
there. The Muslim ruler appropriating the lands of non-believers distributed it
among the Muslims, then such lands will be called ‘Ushree according to religious
code. If the residents of that place accept Islam voluntarily even then its
lands will be called ‘Ushree. All the land in Arabia is ‘Ushree.
Mas’alah 2-If anyone inherits such Ushree land from his ancestors or purchases
it from a Muslim who held it as ‘Ushree, then Zakaat is essential on whatever is
produced in the land in the following way :
If the produce in land is without irrigation and With rain water only or
anything was produced in wet land on the bank of a river without being irrigated
with its water, then it is essential to give one-tenth of the produce as Zakaat
or charity i.e. one kg. out often kg. But if the land is irrigated, then
one-twentieth of its total produce should be given away in charity.
The same rule applies to orchards and such other lands, howsoever small the
produce may be, this charity is essential and the large or small quantity of
produce makes no difference.
Mas’alah 3-The same rule applies to all kinds of produce like grain, vegetables,
fruits and flowers etc.
Mas’alah 4-If honey is obtained from Ushree land, hills or forests the same
charity is also due on it.
Mas’alah 5-If Ushree land is purchased by a non-believer, then it no longer
remains an Ushree land, but if it is purchased again by a Muslim from -this
non-Muslim or acquires it somehow or other, even then it will not be Ushree and
shall remain non-Ushree.
Mas’alah 6-The quantity of one-tenth or one-twentieth of the produce to be given
in charity, is to be given by the personwho produces it. But if the land has
been let out on the Share of produce, then both the parties should give out of
their respective shares.
::WHO IS ENTITLED TO RECEIVE ZAKAAT?::
Mas’alah 1-Anyone who possesses the prescribed quantity of wealth as explained
above, is a wealthy, man according to religious code. For such a person it is
not permissible to receive Zakaat.
Also if anyone possesses property of the value of prescribed limit though it is
not meant for business but more than his need, then such a person is also not
entitled to receive Zakaat, though he himself is not liable to pay Zakaat.
Mas’alah 2-One who does not possess so much of wealth or has very little even to
be sufficient for one day, he is called a poor. Paying to and receiving by such
persons of Zakaatt money is in order and permissible.
Mas’alah 3-Large vessels, carpets, shaamiyaanah (canopy) etc. which are needed
in certain ceremonies and not in daily use are not included in necessary goods.
Mas’alah 4-The house, wearing apparel and other things of daily use are all
necessary possessions and anyone possessing these will not be counted as wealthy
whatever may be their value and it is permissible to give him Zakaat. Also books
and other necessities of an educated person are included among his necessary
Mas’alah 5-lf anyone possesses several houses which he has lent out on rent and
lives on their income or someone owns a village or two and has income from them,
but he has such a large family and dependants that the income does not suffice
and lives in strain and also does not possess any such thing upon which Zakaat
is essential, then to pay Zakaat to such a person is permissible.
Mas’alah 6-If anyone possesses one thousand rupees, but is also indebted equal
to the same amount, then it is permissible to give Zakaat tar him. But if he is
indebted for less than one thousand rupees and after deducting the amount of
debt so much is left on which Zakaat is due, -then it is not permissible to give
him Zakaat, but if the remaining amount is less, then it is permissible.
Mas’alah 7-If a person is very wealthy, but while travelling it so happened that
everything was stolen and was left with nothing to return home. Then it is
permissible for such a person to receive Zakaat. So if a Haajee (pilgrim) spent
all his money and was left with no money to return home, though he may be
possessing wealth at home, then it is permissible to give him Zakaat.
Mas’alah 8-It is not permissible to give Zakaat to a non-believer. It should be
given to Muslims only. But other charity, besides Zakaat, Ushr, Sadqa-e-Fitr and
Kaffaarah (recompensation money), is permissible to be given to non-believers.
Mas’alah 9-It is not proper and permissible to build a mosque with Zakaat money,
or to arrange funeral and burial of an unclaimed dead body or to pay the debt of
a deceased or to spend it in any other item of charity. The obligation of Zakaat
will not be discharged unless given to the needy.
Mas’alah 10-It is not proper and permissible to give Zakaat to one's parents or
grand-parents etc. (from whom he was born) or to his children or grand children,
great-grandsons and maternal grand children, i.e. those who are included in his
issues. The husband also cannot give it to his wife or the wife to the husband.
Mas’alah 11-With the exception of the above mentioned relatives, it is
permissible to give Zakaat to other relatives such as, brother, sister, niece,
maternal niece, uncle, father’s sister, mother’s sister, maternal uncle,
step-mother, step-father, step-grand father, mother-in-law and father-in-law
Mas’alah 12-It is not permissible to give Zakaat to a minor child whose father
is wealthy. But if the child, male or female. is matured and is himself not
wealthy but his father is, then it is permissible to give hi n of her Zakaat.
Mas’alah 13 -If the father of a minor child is poor but his. mother is wealthy,
then it is permissible to give him Zakaat.
Mas’alah 14-It is not permissible to give Zakaat to Sayyid, Alavees, the
descendent of Hadhrat, Abbaas, Hadhrat Ja’far, Hadhrat Aqeel or Hadhrat Haaris
Bin Abdul Muttalib, But besides Zakaat Ushr, Nazr, Kaffaarah and Sadqa-e-Fitr,
other charities may be given to them.
Mas’alah 15-It is permissible to give Zakaat to domestic servants,
maid-servants, nurses etc. but it should not be counted in their wages. But may
be given as reward intending it as Zakaat.
Mas’alah 16-It is permissible to give Zakaat to a woman who suckled him as a
child or by a woman to a child who was suckled by her.
Mas’alah 17-If a woman's Mehr (Dower) is one thousand rupees but her husband is
very poor and cannot pay, then it is permissible to give her Zakaat. It is also
permissible to give Zakaat to a woman whose husband, though wealthy, does not
pay her dower or she has remitted it. But not to a woman who is convinced that
her husband will pay the dower whenever it is demanded.
Mas’alah 18- If Zakaat was given to someone thinking him to be a poor and later
on it was discovered that he was wealthy or Sayyid, or it was given in darkness
and later on it revealed that the person Was such a relative to whom. it is ,not
permissible, then in all such cases the obligation of Zakaat is met and it is
not necessary to give it again. But if that who received it, finds that it was
Zakaat for which he is not entitled, then he should return it. If after giving
Zakaat to someone it was confirmed -that he was a non-believer, then Zakaat is
not paid and it should be paid again.
Mas’alah 19-If there is doubt about a person whether he is rich or poor, then
without ascertaining the correct position Zakaat should not be given. If it was
given without enquiry, then it should be judged in mind as to which side is
weighty. If it is felt that the man is poor, then the Zakaat is proper and
settled and should not be given again. But if after giving Zakaat it was found
that the man was rich, then it should be paid again and it is not settled.
Mas’alah 20-In giving Zakaat and all other charities, greatest consideration
should be kept for relatives and they should be given preference over others,
but without telling them that it was charity lest they may feel it. It has been
reported in Traditions that giving of charity to relatives has double reward-one
or giving charity and the other for doing good to relatives. Whatever is left
after giving them, be given to others.
Mas’alah 21-It is execrable to send Zakaat of one city to the Other. But if
one's relatives are living in another city it may be sent to them, or the people
of the other city more needy then this city or they are engaged. in religious
work, than sending Zakaat for them is not execrable. Its giving to students,
religious teachers, scholars and men of piety is of great merit.
Mas’alah 1- Any Muslim who has so much that Zakaat is due on him or on whom
Zakaat is not essential but has goods more then his need on whose value Zakaat
could be due, whether the property is for trade or not and whether a year has
passed on it or not, it is essential for him to give Sadqah on Eid day and this
charity is called Sadqa-e-Fitr.
Mas’alah 2-If one possesses a large house of substantial value and also has
costly clothes and other goods of necessity, but no ornaments, or in such
quantity upon which Zakaat is not due, then Sadqa-e-Fitr is not essential for
Mas’alah 3-If a person has two houses, in one of them ho resides and the other
is vacant or is let out on rent, then the other house is more than his need and
if its price is such on which Zakaat becomes due for him, the Sadqa-e-Fitr is
essential for him and giving of Zakaat to him is also not proper. But if he
depends upon the income of this house then it will also be counted in his
necessary goods and then Sadqa-e-Fitr will not be essential for him and it will
also be permissible for him to take Zakaat.
In short, one fu: whom it is permissible to take Zakaat and Sadqa-e-Fitr, then
Sadqa-e-Fitr is not due and essential for him. But it is essential for those who
are not entitled to take Zakaat or Sadqa-e-Fitr.
Mas’alah 4-If anyone possesses more property then his need but he is indebted
also, then if after deducting the amount of debt so much is left on which Zakaat
is due, Sadqa-e-Fitr will also be due, but not if it is less.
Mas’alah 5 -On Eid-day at the time of Fajr prayer, Sadqa-e-Fitr becomes due, but
if one dies before Fajr prayer, then Sadqa-e-Fitr is not due on him and it
should not be paid out of his left-over property.
Mas’alah 6-It is better to give Sadqa-e-Fitr before going for Eid-prayer, but if
not offered before, then it may be paid after-wards.
Mas’alah 7-If anyone paid Sadqa-e-Fitr in Ramadhaan before Eid, then it is
discharged and need not pay it again.
Mas’alah 8-If anyone did not pay Sadqa-e-Fitr on Eid-day, then it is not
remitted and it should be paid on any day.
Mas’alah 9-Sadqa-e-Fitr is due for oneself and on behalf of minor children but
not for major children. It maybe paid on behalf of an insane. The major children
should pay their own.
Mas’alah 10-If minor child possesses so much property on which Sadqa-e-Fitr is
due, then it should be paid out of it.
Mas’alah 11- Sadqa-e-Fitr is essential for both-one who observed fasts in
Ramadhaan and one who did not due to any reason.
Mas’alah 12- If wheat or its flour or powder of parched wheat is given as
Sadqa-e-Fitr, then it should be one kg and 667 grams. in weight, but as a
precaution full two kg. of these be given. But if barley or its flour is given,
then it should be double of this quantity.
Mas’alah 13-If some other grain, other than wheat and barley, is given (grain or
millet) then its value should be equal to the value of above mentioned quantity
of wheat or barley.
Mas’alah 14- If no wheat or barley etc. was given, but the cost of the presented
quantity was given, that, it is much better.
Mas’alah 15-The Sadqa-e-Fitr of one person may lie given to one poor or be
distributed among several. Both procedures are correct.
Mas’alah 16- It is also permissible if Sadqa-e-Fitr of several persons is given
to one poor only.
Mas’alah 17-Those entitled to take Zakaat are also eligible to take Sadqa-e-Fitr.