Table of Contents

1. Summary
2. Introduction
3. Am I doing my bit?
   • Charity  institutionalized way of giving charity, is your donation enough?
4. Should everything be up to the services provided by the state? Sense of responsibility
5. When I have enough …
   • Concept of giving once accumulating desired minimum amount-but that benchmark is never reached greed
   • Minimal needs versus gluttony versus hyper-consumerism
6. Am I grateful for what I have?
7. Conclusion

Summary

It is easier to speak about giving alms for the sake of Allāh than to do it, for it requires considerable willpower. Spending in the way of Allāh strengthens the soul and morale of a person. Even a small act of charity, if done with sincerity, is enough to earn a great reward from Allāh Almighty. Zakāt is obligatory upon every adult, sane, free Muslim.

Objective of this part:

• To understand the concept of Zakāt.

Introduction

Islam acknowledges human organic and instinctive needs. It recognizes that satisfaction with these needs must occur within a divinely guided framework. Islam does not deny or suppress instincts but directs them toward correct fulfillment.

Without such a system, instincts could lead to chaos and harm. For example:

• A hungry man might steal food without regard for ownership.
• The instinct for property could lead to theft.
• The instinct for fellowship could lead to immoral or incestuous relationships.

Islam provides a system that channels these instincts toward lawful satisfaction, protecting both the individual and society.

Am I Doing My Bit?

Zakāt is one of the five pillars of Islam. It is a form of public spending regulated by Sharīʿah (Islamic Law). Zakāt ensures a continuous flow of resources from the rich to the poor, meeting social needs. The minimum thresholds (niṣāb) determine who is considered wealthy under the Islamic economic system.

Allāh reveals:

إِنَّمَا ٱلصَّدَقَاتُ لِلْفُقَرَآءِ وَٱلْمَسَاكِينِ وَٱلْعَامِلِينَ عَلَيْهَا وَٱلْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي ٱلرِّقَابِ وَٱلْغَارِمِينَ وَفِي سَبِيلِ ٱللَّهِ وَٱبْنِ ٱلسَّبِيلِ فَرِيضَةً مِّنَ ٱللَّهِ وَٱللَّهُ عَلِيمٌ حَكِيمٌ

“Zakāt is only for the poor, the needy, those employed to collect it, those whose hearts are to be reconciled, for freeing slaves, for debtors, for spending in the way of Allāh, and for the traveler. This is ordained by Allāh. And Allāh is Knowing, Wise.” (Al‑Qur’ān, 9:60, Part 10, p. 192).

Forms of Charity

• Zakāt (obligatory): Derived from the verb zakā, meaning to thrive, be wholesome, and pure. Giving a portion of wealth beyond one’s needs purifies the remainder.
• Ṣadaqāh (voluntary): Acts of charity beyond obligatory Zakāt.

Prophetic Guidance

• Abū Hurayrah (raḍiyAllāhu ʿanhu) narrated: The Prophet ﷺ said: “Wealth does not decrease by giving charity. Allāh increases the honor of one who forgives others, and He raises the status of one who humbles himself for His sake.” (Ṣaḥīḥ al‑Bukhārī, Vol. 3, p. 112; Ṣaḥīḥ Muslim, Vol. 2, p. 145).
• Abū Hurayrah (raḍiyAllāhu ʿanhu) also reported: “If anyone collects illegitimate wealth and gives Zakāt or charity from it, he will receive no reward; rather, he will suffer.” (Ṣaḥīḥ al‑Bukhārī, Vol. 3, p. 115; Ṣaḥīḥ Muslim, Vol. 2, p. 147).

Benefits of Zakāt

• Reminds Muslims that wealth is a blessing from Allāh.
• Functions as social security: today’s giver may be tomorrow’s receiver.
• Acts of worship, submission, and gratitude to Allāh.
• Economically prevents hoarding: wealth diminishes if not invested, encouraging circulation.
• Redistributes income, increasing demand and purchasing power among the poor.

Charity – Institutionalized Giving

Is Your Donation Enough?

Zakāt is the institutionalized way of giving charity in Islam. It is not simply a voluntary act but a divinely mandated obligation. However, Zakāt has clear rules regarding who may receive it and how it must be distributed.

• Zakāt cannot be given to the descendants of Rasūlullāh ﷺ.
• Zakāt cannot be given to one’s parents or grandparents.
• Zakāt cannot be given to one’s children or grandchildren.
• Spouses cannot give Zakāt to each other.
• Zakāt contributions cannot be given to institutions or organizations that do not transfer possession of Zakāt to rightful recipients, but instead use the funds for construction, investment, or salaries.

Conditions of Obligation

Zakāt is obligatory upon a person if:

• He/she is an adult, sane, free, and Muslim.
• He/she possesses wealth more than niṣāb (the specified minimum), excluding personal needs (clothing, household furniture, utensils, cars, etc.).
• The wealth is possessed for a complete lunar year.
• The wealth is of a productive nature (e.g., merchandise for business, gold, silver, livestock).

Niṣāb (Minimum Threshold)

The amount of wealth that makes one liable for Zakāt is called niṣāb, fixed by Rasūlullāh ﷺ as follows:

Asset Type	Niṣāb Value	Equivalent
Gold	87.48 grams	7.5 Tolās
Silver	612.36 grams	52.5 Tolās
Cash, stocks, bonds, other assets	Equivalent value of gold or silver	—

Calculation:

• Add up the cash value of all assets (gold, silver, currency, etc.).
• If the total equals or exceeds the niṣāb, Zakāt is due at 2.5%.
• Zakāt is payable on excess wealth possessed for a full Islamic year.
• If wealth decreases during the year but rises again to niṣāb before year’s end, Zakāt must be calculated on the full amount at year’s end.

Qur’ānic Guidance

Allāh reveals:

إِنَّمَا ٱلصَّدَقَاتُ لِلْفُقَرَآءِ وَٱلْمَسَاكِينِ وَٱلْعَامِلِينَ عَلَيْهَا وَٱلْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي ٱلرِّقَابِ وَٱلْغَارِمِينَ وَفِي سَبِيلِ ٱللَّهِ وَٱبْنِ ٱلسَّبِيلِ فَرِيضَةً مِّنَ ٱللَّهِ وَٱللَّهُ عَلِيمٌ حَكِيمٌ

“Zakāt is only for the poor, the needy, those employed to collect it, those whose hearts are to be reconciled, for freeing slaves, for debtors, for spending in the way of Allāh, and for the traveler. This is ordained by Allāh. And Allāh is Knowing, Wise.” (Al‑Qur’ān, 9:60, Part 10, p. 192).

Should Everything Be Up to the Services Provided by the State? – Sense of Responsibility

In the social system of Islam, utmost importance is given to arbitration, to the arbiter, and to their role in maintaining the security of society. Islam considers it part of faith to refer disputes to a competent arbiter.

A person who has a legal dispute should first attempt to settle it through negotiation. If this fails, he should refer the matter to an arbiter competent according to Islamic standards. Whatever judgment the arbiter issues should be accepted unconditionally, as this reflects the principle of justice and submission to lawful authority.

Example from the United Kingdom

In the United Kingdom, the Muslim Arbitration Tribunal (MAT), chaired by Shaykh Faizul Aqtab Siddiqi, serves the Muslim community effectively. It is a form of alternative dispute resolution (ADR) operating under the Arbitration Act 1996. This tribunal provides Muslims with the opportunity to resolve disputes without recourse to the secular court system, while remaining within the framework of British law.

This demonstrates that responsibility for justice and dispute resolution does not rest solely with the state. Communities, guided by faith and ethical standards, can establish mechanisms that complement state services, ensuring fairness and social harmony.

When I Have Enough

The importance of Zakāt in Islam is mentioned in over seventy places in the Holy Qur’ān, often in close conjunction with prayer (ṣalāh). The Companions of the Prophet ﷺ recognized its fundamental importance. After the death of the Prophet ﷺ, some tribes who believed in the Oneness of Allāh and continued prayer refused to pay Zakāt. Hazrat Abū Bakr al‑Ṣiddīq (raḍiyAllāhu ʿanhu), the first Caliph, declared: “By Allāh, I will wage war against those who dissociate Zakāt from prayer.” (Ṣaḥīḥ al‑Bukhārī, Vol. 2, p. 112).

Concept of Giving Once Accumulating the Minimum Amount – But Greed Prevents It

Islam encourages kindness and helpfulness, manifested through charity. While voluntary charity (sadaqāh) is optional, Zakāt is a compulsory pillar of faith. Despite its importance, many Muslims are confused about Zakāt, paying it incorrectly or neglecting it altogether.

The excellence of giving sadaqāh to relatives, spouses, children, and even parents who are non‑Muslims is mentioned in the hadith.

Hazrat Anas ibn Mālik (raḍiyAllāhu ʿanhu) narrated: “Abū Ṭalḥah was among the Ansār who possessed the largest property. His most valued property was his garden Bayraḥāʾ, opposite the mosque, which the Prophet ﷺ often visited and drank from its sweet water. When the verse (Āl ʿImrān 3:91) was revealed, Abū Ṭalḥah said: ‘The dearest of my property is Bayraḥāʾ, so I give it as charity for Allāh.’ The Prophet ﷺ replied: ‘Bravo! That is profit‑earning property. I advise you to spend it on your nearest relatives.’ So Abū Ṭalḥah distributed it among his relatives and cousins.” (Ṣaḥīḥ Muslim, Vol. 3, p. 145).

Niṣāb and Rates of Zakāt

• Gold: 87.48 g (7.5 tolas).
• Silver: 612.36 g (52.5 tolas).
• Cash, stocks, bonds: Equivalent value of gold or silver.
• Rate: 2.5% of wealth held for one lunar year.

Examples:

• Currency: Zakāt is due if one holds 20 gold coins (~4.61 g each) or 200 silver coins (~2.42 g each) for over 11 months.
• Agriculture: 1/10 of produce if watered naturally; 1/20 if irrigated manually.
• Livestock:
  • Sheep: 1 out of 40.
  • Cows: 1 yearling calf for 30 cows.
  • Camels: 1 yearling camel for 26 camels; 1 sheep for 5 camels.

Warnings Against Neglecting Zakāt

Abū Hurayrah (raḍiyAllāhu ʿanhu) reported: The Prophet ﷺ said: “If any owner of gold or silver does not pay what is due, plates of fire will be beaten out for him on the Day of Resurrection. They will be heated in Hellfire and used to cauterize his sides, forehead, and back, repeatedly during a day equal to fifty thousand years, until judgment is pronounced.” (Ṣaḥīḥ Muslim, Vol. 2, p. 147).

The Prophet ﷺ further warned about neglecting Zakāt on camels, cattle, and sheep, describing punishments in the Hereafter where the animals themselves will trample or gore their negligent owners (Ṣaḥīḥ Muslim, Vol. 2, pp. 148–150).

Regarding horses, the Prophet ﷺ explained:

• Horses kept for show are a burden.
• Horses kept for Allāhs sake but without fulfilling rights are a covering.
• Horses kept for jihād and service to Muslims are a source of reward—even their grazing, dung, and hoof marks are recorded as virtuous deeds (Ṣaḥīḥ Muslim, Vol. 2, p. 151).

As for donkeys, the Prophet ﷺ said: “Nothing has been revealed to me regarding them except this verse: ‘He who does an atom’s weight of good will see it, and he who does an atom’s weight of evil will see it.’” (Al‑Qur’ān, 99:7‑8; Ṣaḥīḥ Muslim, Vol. 2, p. 152).

Contemporary Note

Modern taxation systems, such as in the UK and the Netherlands, provide tax concessions for donations to registered charities. These concessions do not apply to unregistered charities, ensuring accountability and proper distribution.

Minimal Needs versus Gluttony versus Hyper‑Consumerism

Islam teaches balance between minimal needs, lawful enjoyment, and the avoidance of gluttony and hyper‑consumerism. The Qur’ān and Sunnah emphasize moderation, reminding believers that wealth and possessions are a trust (amānah) from Allāh, not an end in themselves.

Daily Responsibilities and Distractions

In modern life, people are overwhelmed by daily obligations:

• Business meetings and contracts.
• Clinic appointments and tender documents.
• Monthly house payments, electricity bills, and taxes.
• Shopping and insurance deadlines.
• Architectural changes and professional commitments.

These tasks often dominate our attention, and we make notes or reminders to avoid forgetting them. Yet, amidst these worldly concerns, people must not forget the laws and regulations of Islam—the obligations of prayer, Zakāt, honesty in dealings, and moderation in consumption.

Qur’ānic Guidance on Moderation

Allāh reveals:

وَكُلُواْ وَٱشْرَبُواْ وَلاَ تُسْرِفُواْ إِنَّهُ لاَ يُحِبُّ ٱلْمُسْرِفِينَ

“Eat and drink, but do not be excessive. Surely, He does not love the extravagant.” (Al‑Qur’ān, 7:31, Part 8, p. 142).

This verse establishes the principle of minimal needs: consumption should be sufficient, not wasteful.

Three Levels of Consumption

1. Minimal Needs
   • Food, clothing, shelter, and health care.
   • Necessary for survival and dignity.
   • Islam encourages fulfilling these needs lawfully.
2. Gluttony
   • Excessive indulgence in food, luxury, or wealth.
   • It leads to spiritual weakness and physical harm.
   • Condemned in Qur’ān and Hadith.
3. Hyper‑Consumerism
   • Modern phenomenon of endless shopping, brand obsession, and material accumulation.
   • Distracts from worship and ethical responsibility.
   • Creates inequality and environmental harm.

Islamic Perspective

• Balance: Islam promotes moderation (wasatiyyah)—neither deprivation nor excess.
• Accountability: Wealth is a trust; believers will be asked how they earned and spent it.
• Reminder: Daily worldly tasks must not overshadow remembrance of Allāh and fulfillment of His commands.

Am I Grateful for What I Have?

One day you were born, then came your school days, adulthood, and responsibilities: a job, a house, a car, friends, children. At a certain moment, deeper questions arise: Where am I living for? Where is my life going? Am I grateful for what I have? How well do I know my Creator Allāh? Am I fulfilling my responsibility to Him?

Often, money, welfare, and happiness distract us until Allāhs test comes upon us. We forget that Allāh created everything that exists, and everything is accountable to Him.

Man’s First Responsibility

Allāh reveals:

وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلإِنسَ إِلاَّ لِيَعْبُدُونِ

“And I have created the jinn and mankind only that they may worship Me.” (Al‑Qur’ān, 51:56, Part 27, p. 518). Indeed, man’s first responsibility is to worship Allāh properly. Many think they can avoid this but forget that the only true deity is Allāh.

Supplication and Remembrance

Supplication (duʿāʾ) is one of the most effective means of influencing human affairs. It requires sincerity and attentiveness to Allāh, seeking His help through earnest prayer. Allāh knows everything—our wishes and inner secrets. Yet, just as effort is required in human relations with nature, effort is also required in our relationship with Allāh.

Allāh reveals:

فَٱذْكُرُونِيۤ أَذْكُرْكُمْ وَٱشْكُرُواْ لِي وَلاَ تَكْفُرُو

“Therefore, remember Me, I shall remember you, and be grateful to Me, and do not be ungrateful. (Al‑Qur’ān, 2:152, Part 2, p. 25).

Messenger as a Favor

Ibn Kathīr explains in his Tafsīr: Allāh reminds His believing servants of His favor by sending Muhammad ﷺ as a Messenger, reciting His clear verses, purifying them from the worst behaviors of Jāhiliyya, and teaching them the Qur’ān and wisdom (ḥikmah). Through his message, they were elevated to the status of Awliyāʾ (friends of Allāh) and scholars, with pious hearts and truthful tongues. Allāh said: “Indeed, Allāh conferred a great favor on the believers when He sent among them a Messenger from themselves, reciting unto them His verses, purifying them, and teaching them the Book and wisdom.” (Al‑Qur’ān, 3:164, Part 4, p. 73).

Warning Against Ingratitude

Allāh also criticized those who rejected this bounty:

أَلَمْ تَرَ إِلَى ٱلَّذِينَ بَدَّلُواْ نِعْمَتَ ٱللَّهِ كُفْراً وَأَحَلُّواْ قَوْمَهُمْ دَارَ ٱلْبَوَارِ

“Have you not seen those who exchanged the favor of Allāh with disbelief and led their people into the house of destruction?” (Al‑Qur’ān, 14:28, Part 13, p. 250). Ibn ʿAbbās (raḍiyAllāhu ʿanhu) commented: “Allāhs favor means Muhammad ﷺ.” Therefore, believers are commanded to affirm this favor and show gratitude by remembering Allāh and never being ungrateful.

Conclusion

Zakāt is the most effective measure to improve the economic situation of the needy. It is not merely a tax but a form of worship, through which a Muslim draws nearer to his Lord. Therefore, Muslims must pay Zakāt with the same sincerity and devotion as they approach prayer.

The primary motive of Zakāt is religious and spiritual; its social and economic aspects are secondary. Yet, these aspects are significant:

• Socially, Zakāt awakens in man the feeling of brotherhood with less fortunate members of society and stirs his moral conscience to sacrifice personal interests.
• Economically, Zakāt discourages hoarding and concentration of wealth. It ensures a steady and constant flow of resources from the rich to the poor.
• Practically, Zakāt increases the purchasing power of the poor and needy, enabling them to stand on their own feet and live with dignity.

Thus, Zakāt is both an act of worship and a mechanism of social justice, balancing spiritual devotion with economic redistribution.