(٤٣) وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ
وَٱرۡكَعُواْ مَعَ ٱلرَّٲكِعِينَ
And perform
As-Salah, and give Zakah, and bow down along with Ar-Raki`in. (Al-Baqarah : 43)
The
Prohibition of hiding the Truth and distorting It with Falsehood
﴿وَأَقِيمُواْ
الصَّلوةَ وَآتُواْ الزَّكَوةَ وَارْكَعُواْ مَعَ الرَّاكِعِينَ ﴾
(And
perform As-Salat and give Zakah, and bow down along with Ar-Raki`in.)
Muqatil
said, "Allah's statement to the People of the Book,
﴿وَأَقِيمُواْ
الصَّلَوةَ﴾
(And
perform As-Salah) commands them to perform the prayer behind the Prophet ,
﴿وَآتَوُاْ الزَّكَوةَ﴾
(and give
Zakah) commands them to pay the Zakah to the Prophet , and
﴿وَارْكَعُواْ
مَعَ الرَّاكِعِينَ﴾
(and bow
down along with Ar-Raki`in) commands them to bow down with those who bow down
among the Ummah of Muhammad . Allah therefore commands the People of the Book
to be with, and among the Ummah of Muhammad .'' In addition, Allah's statement,
﴿وَارْكَعُواْ
مَعَ الرَّاكِعِينَ﴾
(And bow
down along with Ar-Raki`in) means, "And be among the believers performing
the best deeds they perform, such as, and foremost, the prayer.'' Many scholars
said that this Ayah (2:43) is proof for the obligation of performing the prayer
in congregation (for men only). I will explain this ruling in detail in Kitab
Al-Ahkam Al-Kabir, Allah willing.
رِجَالٌ۬ لَّا
تُلۡهِيہِمۡ تِجَـٰرَةٌ۬ وَلَا بَيۡعٌ عَن ذِكۡرِ ٱللَّهِ وَإِقَامِ ٱلصَّلَوٰةِ وَإِيتَآءِ
ٱلزَّكَوٰةِۙ يَخَافُونَ يَوۡمً۬ا تَتَقَلَّبُ فِيهِ
(٣٧)ٱلۡقُلُوبُ وَٱلۡأَبۡصَـٰرُ
Men whom
neither trade nor business diverts from the remembrance of Allah nor from
performing the Salah nor from giving the Zakah. They fear a Day when hearts and
eyes will be overturned. ( An-Nur : 37 )
The Correct
Etiquette
﴿رِجَالٌ لاَّ
تُلْهِيهِمْ تِجَـرَةٌ وَلاَ بَيْعٌ عَن ذِكْرِ اللَّهِ﴾
(Men whom
neither trade nor business diverts from the remembrance of Allah) This is like
the Ayat:
﴿يأَيُّهَا الَّذِينَ
ءَامَنُواْ لاَ تُلْهِكُمْ أَمْوَلُكُمْ وَلاَ أَوْلَـدُكُمْ عَن ذِكْرِ اللَّهِ﴾
(O you who
believe! Let not your properties or your children divert you from the
remembrance of Allah.) (63)
﴿يأَيُّهَا الَّذِينَ
ءَامَنُواْ إِذَا نُودِىَ لِلصَّلَوةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْاْ إِلَى ذِكْرِ
اللَّهِ وَذَرُواْ الْبَيْعَ﴾
(O you who
believe! When the call is proclaimed for the Salah on Friday, hasten earnestly
to the remembrance of Allah and leave off business.) (62:9)﴾ Allah says that this world and its adornments,
attractions and marketplaces should not distract them from remembering their
Lord Who created them and sustains them, those who know that what is with Him
is better for them than what they themselves possess, because what they have is
transient but that which is with Allah is eternal. Allah says:
﴿لاَّ تُلْهِيهِمْ
تِجَـرَةٌ وَلاَ بَيْعٌ عَن ذِكْرِ اللَّهِ وَإِقَامِ الصَّلَوةِ وَإِيتَآءِ الزَّكَـوةِ﴾
(Men whom
neither trade nor business diverts from the remembrance of Allah nor from
performing the Salah nor from giving the Zakah). meaning, they give priority to
obeying Allah and doing what He wants and what pleases Him over doing what they
want and what pleases them. It was reported from Salim from `Abdullah bin `Umar
that he was in the marketplace when the Iqamah for prayer was called, so they
closed their stores and entered the Masjid. Ibn `Umar said: "Concerning
them the Ayah was revealed:
﴿رِجَالٌ لاَّ
تُلْهِيهِمْ تِجَـرَةٌ وَلاَ بَيْعٌ عَن ذِكْرِ اللَّهِ﴾
(Men whom
neither trade nor business diverts from the remembrance of Allah).'' This was
recorded by Ibn Abi Hatim and Ibn Jarir.
﴿لاَّ تُلْهِيهِمْ
تِجَـرَةٌ وَلاَ بَيْعٌ عَن ذِكْرِ اللَّهِ﴾
(Men whom
neither trade nor business diverts from the remembrance of Allah). `Ali bin Abi
Talhah reported that Ibn `Abbas said, "This meant from the prescribed
prayers.'' This was also the view of Muqatil bin Hayyan and Ar-Rabi` bin Anas.
As-Suddi said: "From prayer in congregation.'' Muqatil bin Hayyan said,
"That does not distract them from attending the prayer and establishing it
as Allah commanded them, and from doing the prayers at the prescribed times and
doing all that Allah has enjoined upon them in the prayer.''
﴿يَخَـفُونَ يَوْماً
تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالاٌّبْصَـرُ﴾
(They fear
a Day when hearts and eyes will be overturned.) means, the Day of Resurrection when
people's hearts and eyes will be overturned, because of the intensity of the
fear and terror of that Day. This is like the Ayah:
﴿وَأَنذِرْهُمْ
يَوْمَ الاٌّزِفَةِ﴾
(And warn
them of the Day that is drawing near...)(40:18),
﴿إِنَّمَا يُؤَخِّرُهُمْ
لِيَوْمٍ تَشْخَصُ فِيهِ الأَبْصَـرُ﴾
(but He
gives them respite up to a Day when the eyes will stare in horror) (14:42).
﴿وَيُطْعِمُونَ
الطَّعَامَ عَلَى حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً - إِنَّمَا نُطْعِمُكُمْ
لِوَجْهِ اللَّهِ
لاَ نُرِيدُ
مِنكُمْ جَزَآءً وَلاَ شُكُوراً - إِنَّا نَخَافُ مِن رَّبِّنَا يَوْماً عَبُوساً قَمْطَرِيراً
- فَوَقَـهُمُ اللَّهُ
شَرَّ ذَلِكَ
الْيَومِ وَلَقَّـهُمْ نَضْرَةً وَسُرُوراً - وَجَزَاهُمْ بِمَا صَبَرُواْ جَنَّةً
وَحَرِيراً ﴾
(And they
give food, inspite of their love for it, to the poor, the orphan, and the
captive, (saying:) "We feed you seeking Allah's Face only. We wish for no
reward, nor thanks from you. Verily, We fear from our Lord a Day, hard and
distressful, that will make the faces look horrible.'' So Allah saved them from
the evil of that Day, and gave them a light of beauty and joy. And their
recompense shall be Paradise, and silken garments, because they were patient) (76:8-12).
۞ إِنَّمَا ٱلصَّدَقَـٰتُ
لِلۡفُقَرَآءِ وَٱلۡمَسَـٰكِينِ وَٱلۡعَـٰمِلِينَ عَلَيۡہَا وَٱلۡمُؤَلَّفَةِ قُلُوبُہُمۡ
وَفِى ٱلرِّقَابِ وَٱلۡغَـٰرِمِينَ وَفِى
(٦٠) سَبِيلِ ٱللَّهِ
وَٱبۡنِ ٱلسَّبِيلِۖ فَرِيضَةً۬ مِّنَ ٱللَّهِۗ وَٱللَّهُ عَلِيمٌ حَڪِيمٌ۬
60.
As-Sadaqat (i.e., Zakah) are only for the Fuqara', and Al-Masakin and those
employed to collect (the funds); and to attract the hearts of those who have
been inclined (towards Islam); and to free the captives; and for those in debt;
and for Allah's cause, and for Ibn As-Sabil; a duty imposed by Allah. And Allah
is All-Knower, All-Wise. – At-Taubah
Expenditures
of Zakah (Alms)
After Allah
mentioned the protest that the ignorant hypocrites mentioned to the Prophet
about the distribution of alms. He stated that it is He who divided the alms,
explained its rulings and decided in its division; He did not delegate this
decision to anyone else. Allah mentioned the expenditures of Zakah in this
Ayah, starting with the Fuqara' (the poor) because they have more need than the
other categories, since their need is pressing and precarious. It was reported
that Ibn `Abbas, Mujahid, Al-Hasan Al-Basri, Ibn Zayd and several others said
that the Faqir is a graceful person who does not ask anyone for anything, while
the Miskin is the one who follows after people, begging. Qatadah said,
"The Faqir is the ill person, while the Miskin is physically fit.'' We
will now mention the Hadiths about each of these eight categories.
1) The Fuqara' (Poor)
Ibn `Umar
said that the Messenger of Allah said,
«لَا تَحِلُّ الصَّدَقَةُ لِغَنِيَ وَلَا لِذِي مِرَّةٍ سَوِي»
(The alms
should not be given to the wealthy and the physically fit.) Ahmad, Abu Dawud
and At-Tirmidhi collected this Hadith.
2) The Masakin (Needy)
Abu
Hurayrah narrated that the Messenger of Allah said,
«لَيْسَ الْمِسْكِينُ بِهَذَا الطَّوَّافِ الَّذِي يَطُوفُ عَلَى النَّاسِ فَتَرُدُّهُ
اللُّقْمَةُ وَاللُّقْمَتَانِ، وَالتَّمْرَةُ وَالتَّمْرَتَان»
قالوا: فمن المسكين
يا رسول الله؟ قال:
«الَّذِي لَا يَجِدُ غِنًى يُغْنِيهِ، وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ،
وَلَا يَسْأَلُ النَّاسَ شَيْئًا»
(The needy
person is not the one who goes round the people and asks them for a mouthful or
two (of meals) or a date or two). They asked, "Then who is the needy
person, O Allah's Messenger!'' He said, (The one who does not have enough to
satisfy his needs and whose condition is not known to others, that others may
give him something in charity, and who does not beg of people.) The Two Shaykhs
collected this Hadith
3) Those employed to collect Alms
Those
employed to collect alms deserve a part of the alms, unless they are relatives
of the Messenger of Allah , who are not allowed to accept any Sadaqah. Muslim
recorded that `Abdul-Muttalib bin Rabi`ah bin Al-Harith and Al-Fadl bin
Al-`Abbas went to the Messenger of Allah asking him to employ them to collect the
alms. The Messenger replied,
«إِنَّ الصَّدَقَةَ لَا تَحِلُّ لِمُحَمَّدٍ وَلَا لِآلِ مُحَمَّدٍ، إِنَّمَا
هِيَ أَوْسَاخُ النَّاس»
(Verily,
the alms are not allowed for Muhammad nor the relatives of Muhammad, for it is
only the dirt that the people discard.) Al-Mu'allafatu Qulubuhum There are
several types of Al-Mu'allafatu Qulubuhum. There are those who are given alms
to embrace Islam. For instance, the Prophet of Allah gave something to Safwan
bin Umayyah from the war spoils of Hunayn, even though he attended it while a
Mushrik. Safwan said, "He kept giving me until he became the dearest
person to me after he had been the most hated person to me.'' Imam Ahmad
recorded that Safwan bin Umayyah said, "The Messenger of Allah gave me
(from the spoils of) Hunayn while he was the most hateful person to me. He kept
giving me until he became the most beloved person to me.'' Muslim and
At-Tirmidhi collected this Hadith, as well. Some of Al-Mu'allafatu Qulubuhum
are given from alms so that they become better in Islam and their heart firmer
in faith. For instance, the Prophet gave some of the chiefs of the Tulaqa' a
hundred camels each after the battle of Hunayn, saying,
«إِنِّي لَأُعْطِي الرَّجُلَ وَغَيْرُهُ أَحَبُّ إِلَيَّ مِنْهُ خَشْيَةَ أَنْ
يُكِبَّهُ اللهُ عَلَى وَجْهِهِ فِي نَارِ جَهَنَّم»
(I give a
man (from the alms) while another man is dearer to me than him, for fear that
Allah might throw him on his face in the fire of Jahannam.) It is recorded in
the Two Sahihs that Abu Sa`id said that `Ali sent the Messenger of Allah a gold
nugget still in its dirt from Yemen. The Prophet divided it between four men:
Al-Aqra` bin Habis, `Uyaynah bin Badr, `Alqamah bin `Ulathah and Zayd Al-Khayr,
saying,
«أَتَأَلَّفُهُم»
(To draw
their hearts closer.) Some people are given because some of his peers might
embrace Islam, while others are given to collect alms from surrounding areas,
or to defend Muslim outposts. Allah knows best.
4) The Riqab
Al-Hasan
Al-Basri, Muqatil bin Hayyan, `Umar bin `Abdul-`Aziz, Sa`id bin Jubayr,
An-Nakha`i, Az-Zuhri and Ibn Zayd said Riqab means those slaves who make an
agreement with the master to pay a certain ransom for their freedom.'' Similar
was reported from Abu Musa Al-Ash`ari. Ibn `Abbas and Al-Hasan said, "It
is allowed to use Zakah funds to buy the freedom of slaves,'' indicating that
`Riqab' has more general meanings than merely giving money to slaves to buy
their freedom or one's buying a slave and freeing him on an individual basis. A
Hadith states that for every limb ﴿of the
servant﴾ freed, Allah frees a
limb of the one who freed him from slavery, even a sexual organ for a sexual
organ, for the reward is equitable to the deed,
﴿وَمَا تُجْزَوْنَ
إِلاَّ مَا كُنتُمْ تَعْمَلُونَ ﴾
(And you
will be requited nothing except for what you used to do.) (37:39)
5) Virtue of freeing Slaves
In the
Musnad, there is a Hadith from Al-Bara' bin `Azib that a man asked, "O
Allah's Messenger! Direct me to an action that draws me closer to Paradise and
away from the Fire.'' The Messenger of Allah said,
«أَعْتِقِ النَّسَمَةَ وَفُكَّ الرَّقَبَة»
(Emancipate
the person and free the neck (slave).) The man asked, "O Allah's
Messenger! Are they not one and the same'' He said,
«لَا، عِتْقُ النَّسَمَةِ أَنْ تُفْرِدَ بِعِتْقِهَا، وَفَكُّ الرَّقَبَةِ أَنْ
تُعِينَ فِي ثَمَنِهَا»
(No, you
emancipate a person by freeing him on your own, but you untie a neck (slave) by
helping in its price.)
6) Al-Gharimun (the Indebted)
There are
several types of indebted persons. They include those who incur expenses in
solving disputes between people, those who guarantee a loan that became due,
causing financial strain to them, and those whose funds do not sufficiently
cover their debts. It also includes those who indulged in a sin and repented
from it. These types have a right to a part of alms ﴿designated
for Al-Gharimun﴾. Qabisah bin Mukhariq
Al-Hilali said, "I carried a debt ﴿resolving a
dispute between people﴾ and went to
the Messenger of Allah asking him to help pay it. The Messenger said,
«أَقِمْ حَتَّى تَأْتِيَنَا الصَّدَقَةُ فَنَأْمُرَ لَكَ بِهَا»
(Be patient
until some alms are brought to us so that we give it to you.) He then said,
يَا قَبِيصَةُ
إِنَّ الْمَسْأَلَةَ لَا تَحِلُّ إِلَّا لِأَحَدِ ثَلَاثَةٍ: رَجُلٍ تَحَمَّلَ حَمَالَةً
فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى »
يُصِيبَهَا ثُمَّ
يُمْسِكَ، وَرَجُلٍ أَصَابَتْهُ جَائِحَةٌ اجْتَاحَتْ مَالَهُ فَحَلَّتْ لَهُ الْمَسْأَلَةُ
حَتَّى
يُصِيبَ قِوَامًا
مِنْ عَيْشٍ أَوْ قَالَ: سِدَادًا مِنْ عَيْشٍ وَرَجُلٍ أَصَابَتْهُ فَاقَةٌ حَتَّى
يَقُومَ ثَلَاثَةٌ
مِنْ ذَوِي الْحِجَا مِنْ قَرَابَةِ قَوْمِهِ فَيَقُولُونَ: لَقَدْ أَصَابَتْ فُلَانًا
فَاقَةٌ فَحَلَّتْ
لَهُ الْمَسْأَلَةُ،
حَتَّى يُصِيبَ قِوَامًا مِنْ عَيْشٍ أَوْ قَالَ: سِدَادًا مِنْ عَيْشٍ فَمَا سِوَاهُنَّ
« مِنَ الْمَسْأَلَةِ
سُحْتٌ يَأْكُلُهَا صَاحِبُهَا سُحْتًا
(O Qabisah!
Begging is only allowed for three: a man who incurred debts solving disputes,
so he is allowed to beg until he collects its amount and then stops. A man who
was inflicted by a disaster that consumed his wealth, he is allowed to beg
until he collects what suffices for his livelihood. And a man who was overcome
by poverty, that three wise relatives of his stand up and proclaim, `So-and-so
was overcome by poverty.' This man is allowed to beg until he collects what
sustains his livelihood. Other than these cases, begging is an unlawful amount
that one illegally devours.) Muslim collected this Hadith. Abu Sa`id said,
"During the time of the Messenger of Allah , a man was struck by disaster
because of fruits that he bought, causing him extensive debts. The Prophet
said,
«تَصَدَّقُوا عَلَيْه»
(Give him
charity.) The people did that but the amount collected did not cover his debts.
The Prophet said to the man's debtors,
«خُذُوا مَا وَجَدْتُمْ وَلَيْسَ لَكُمْ إِلَّا ذَلِك»
(Take what
was collected, you will have nothing beyond that.)'' Muslim collected this
Hadith.
7) In the Cause of Allah
In the
cause of Allah is exclusive for the benefit of the fighters in Jihad, who do
not receive compensation from the Muslim Treasury.
8) Ibn As-Sabil (Wayfarer)
Ibn
As-Sabil is a term used for the needy traveler in a land, where he does not
have what helps him continue his trip. This type has a share in the Zakah for
what suffices him to reach his destination, even if he had money there. The
same is true for whoever intends to travel from his area but does not have
enough money. This type also has a share in the Zakah money to suffice for his
trip and back. This is proven in the Ayah as well as the following Hadith.
Imams Abu Dawud and Ibn Majah recorded that Ma`mar said that Zayd bin Aslam
said that `Ata' bin Yasar said that Abu Sa`id Al-Khudri said that the Messenger
of Allah said,
لَا تَحِلُّ
الصَّدَقَةُ لِغَنِيَ إِلَّا لِخَمْسَةٍ: لِعَامِلٍ عَلَيْهَا، أَوْ رَجُلٍ اشْتَرَاهَا
بِمَالِهِ، أَوْ »
« غَارِمٍ، أَوْ
غَازٍ فِي سَبِيلِ اللهِ، أَوْ مِسْكِينٍ تُصُدِّقَ عَلَيْهِ مِنْهَا فَأَهْدَى لِغَنِي
(Sadaqah is
not rightful for a wealthy person except in five cases: those employed to
collect it, one who bought a charity item with his money, a Gharim (debtor), a
fighter in the cause of Allah, or a poor man who gets a part of the Zakah so he
gives it as a gift to a rich man.) Allah's statement,
﴿فَرِيضَةً مِّنَ
اللَّهِ﴾
(a duty
imposed by Allah), means, a decision, decree and division ordained by Allah,
﴿وَاللَّهُ عَلِيمٌ
حَكِيمٌ﴾
(And Allah
is All-Knower, All-Wise), knowledgeable of all things outwardly and inwardly
and what benefits His servants,
﴿حَكِيمٌ﴾
(All-Wise),
in all what he declares, does, legislates and decides, there is no true deity
or lord except Him.
That is all I can share about Zakah. Hope it benefits. May Allah Bless us!!
Wallahu'alam :)
