Zakāh

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَقْرِضُوا اللَّهَ قَرْضًا حَسَنًا وَمَا تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا (20:73)

And [in the daytime and at night] be diligent in the prayer and pay zakah and [for the cause of your religion and state] lend to Allah a befitting loan, and [remember] whatever good you send forth for yourselves you shall find it with Allah better than before and greater in reward.

 (73:20)

In the verse quoted above, and at numerous other places in the Qur’an, Muslims are directed to pay zakah from their wealth. After the salah (the prayer), it is the second important worship ritual in Islam. Among the various mannerisms which man has generally adopted to worship deities, one is to present before them a part of their wealth, livestock and produce. In the religion of the prophets, this is the essence of zakah, and on this very basis, it is has been regarded as a ritual of worship. Names like sadaqah, niyadh, bhint and nadhr are also used for it. In the religion of the prophets too, the status of zakah is no different, and, on this very basis, it is regarded as a ritual of worship. Consequently, the Qur’an has used the word sadaqah for it in various verses, and has explained that it should be paid with humility:

الَّذِينَ يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ (55:5)

Those who are diligent in the prayer, pay zakah such that [their hearts] bow [down in humility]. (5:55)

وَالَّذِينَ يُؤْتُونَ مَا آتَوا وَّقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَاجِعُونَ (60:23)

And those who whenever give, give such that their hearts are filled with awe knowing that they will have to return to their Lord. (23:60)

Zakahis a share imposed on one’s wealth and has been reserved for Allah. The Qur’anic directive: (6: 141) وَآتُواْ حَقَّهُ يَوْمَ حَصَادِهِ (give away to him on his harvest day what is due upon you, (6:141)) refers to this very aspect. The general custom about it was that once it had been presented, it was taken from the place of worship and given to its keepers so that they were able to serve the needs of the worshippers from this money. In our shari‘ah, this practice has been discontinued. We have been directed to give this money to our rulers so that the needs of the state can be met; however, this change does not effect the essence of zakah. It is reserved for the Almighty and when His servants pay it, the decision for accepting it also comes from Him. The Qur’an says:

أَلَمْ يَعْلَمُواْ أَنَّ اللّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ (104:9)

Do they not know that God Himself accepts the repentance of His servants and takes their charities? (9:104)

The importance of this ritual of worship can be understood from the fact that like the prayer the Almighty has regarded it as a pre-requisite for a person to be a Muslim. The Qur’an says: فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتُوْا الزَّكَاةَ فَإِخْوَانُكُمْ فِي الدِّينِ (9: 11) (soif they repent, become diligent in the prayer and pay zakah, they are your brethren in religion, (9:11)). It is evident from the Qur’an that after the prayer, it is the second manifestation of faith. It is apparent from the verses of Surah Mu’minun and Surah Ma‘arij, which have been quoted earlier in the section on the prayer, that among righteous deeds, paying zakah is second to offering the prayer. Consequently, it is stated in the Qur’an with this very status, and at one place while mentioning the idolaters the Almighty has said that they do not pay zakah; for this very reason, they are the ones who are the real rejecters of accountability in the Hereafter:

وَوَيْلٌ لِّلْمُشْرِكِينَ الَّذِينَ لَا يُؤْتُونَ الزَّكَاةَ وَهُم بِالْآخِرَةِ هُمْ كَافِرُونَ (41: 6-7)

And woe be to the idolaters, who do not pay the zakah, and it is these who reject the Hereafter. (41:6-7)

The Prophet (sws) has also delineated the importance of zakah:

Abu Hurayrah (rta) narrates that the Prophet (sws) said: “He who was given wealth by the Almighty and he did not pay its zakah, this wealth will be made into a bald snake for him, on whose eyes there will be two black dots, and on the Day of Judgement, his neck shall be shackled with this snake. Then he will clasp his cheeks and say: ‘I am your wealth; I am your treasure.’” =1=

Abu Dharr al-Ghifari (rta) narrates that the Prophet (sws) said: “A person who has camels, cows and goats and he does not pay the right imposed on them, then these [animals] will be brought before him on the Day of Judgement such that they will be very large and fat; they will stamp him below their feet and strike him with their horns. When the first will pass, the next will take its place. This will keep happening until the judgement is delivered for all the people.” =2=

It is stated in the Qur’an that similar will be the case of those rights and requirements of religion in which the Almighty has asked the believers to spend their wealth besides zakah:

وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلاَ يُنفِقُونَهَا فِي سَبِيلِ اللّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَى بِهَا جِبَاهُهُمْ وَجُنوبُهُمْ وَظُهُورُهُمْ هَـذَا مَا كَنَزْتُمْ لأَنفُسِكُمْ فَذُوقُواْ مَا كُنتُمْ تَكْنِزُونَ (9: 34-35)

And to those who hoard up gold and silver and spend it not in the way of Allah give them glad tidings of a dreadful punishment. The day when in Hell their treasures shall be heated, then their foreheads, sides, and backs branded with them: “These are the riches which you hoarded. So taste then what you were hoarding.”(9:34-35)