ZAKAT / SADAQAH
(download in pdf form)

1. Introduction
2. Definition
3. Quran on Zakat
4. Ahadith on Zakat
5. Punishment for not giving Zakat in Quran
6. Punishment for not giving Zakat in Ahadith
7. Who is obliged to pay Zakat
8. The Recipient of Zakat
9. The Holding subjects to Zaka
10. The amount of Zakat given to the poo
11. People forbidden for the Zaka
12. Zakat - UL - Fitr
13. Summary
14. Opinion
15. FAQ's

1. Introduction

Taking into account its very nature, it is no wonder that Zakat constitutes one of the five pillars of Islam. It is associated with Salat (prayer) in eighty-two Qur'anic verses. ALLAH (swt), the Exalted One, Prescribed in His Book (The Qur'an), His Messenger corroborated it by his (Sunnah).

The payment of Zakat formulates healthy impact on the giver, recipients, and the society at large. It purifies the assets of the giver, restrains his lust for material goods and creates in him the virtue of sharing his wealth with others. It uplifts him from a life of material pursuits to a life endowed with moral purpose. Zakat satisfies the recipient's needs and alleviates his suffering. Poverty is an invitation to disbelief; it denies virtues. That's why Islam, instead of abandoning poor to the caprice of the rich, makes a compelling demand for its payment. The payer pays Zakat as an act of worship while the destitute receives it as a right, without any obligation towards the payer. Zakat thus, creates love and brotherhood between the rich and the poor; it minimizes social tension and bridges the gap between the haves and have-nots. It provides social and economic security to the Muslim community and brings its members closer together. Its rewards are boundless and incalculable.

2. Definition

Literally, Zakat means purification, growth, righteousness and blessing. It is defined in Shariah as a specific amount due in the property of Muslims to be distributed to the deserving. The obligatory character of Zakat is spelled out in (Surah Taubah 9: V.
103)

"Take Sadaqah (alms) from their wealth in order to purify them and sanctify them
with it, and invoke ALLAH for them. Verily, your invocations are a source of security for them; and ALLAH is All-Hearer, All-Knower"

Zakat also means growth: one says Zakat_azZar meaning the plant grew. The meaning is construed as to cause growth in wealth or as to cause more reward or as to pertain to increasing wealth, such as is the case in commerce and agriculture. The second meaning is also supported by the Tradition 'No wealth decreases because of Sadaqat.' 'ALLAH (swt) increases the reward of Sadaqah.' The first meaning is construed to imply that Zakat purifies the human soul from the vice of avarice as well as sins." Zakat is not a tax. Zakat is essentially a spiritual obligation.

Basically there are two types of obligatory Zakat (charity):

a) Zakat b) Zakat-ul-Fitr

3. Quran on Zakat
i) "Who perform As-Salat (Iqamat-as-Salat) and spend out of that We have provided them. It is they who are the believers in truth. For them are grades of dignity with their Lord, and forgiveness and a generous provision (Paradise)"
(Surah Al-Anfal 8 V. 3-4) In this ayah ALLAH (swt) very clearly says that Zakat is related with the faith meaning if one claims to be a true believer than he is oblige to pay Zakat and one who is eligible to pay Zakat & does not pay than he is not a true believer.

ii) "Truly, those who believe, and do deeds of righteousness, and perform As-Salat
(Iqamat-as-Salat), and give Zakat, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve. (Surah Al-Baqarah 2 V. 277) Here ALLAH (swt) says that one who pays Zakat regularly than he will get a reward
(paradise) from his Lord and he shall have no fear of (hell) in the hereafter.

iii) "Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke ALLAH for them. Verily, your invocations are a source of security for them; and ALLAH is All-Hearer, All-Knower." (Surah At-Taubah 9
V. 103) In this verse we get the message that the reason for Zakat is to purify one from the greed of the wealth.

iv) "That which you give in Zakat seeking ALLAH's Countenance, then those they shall have manifold increase." (Surah Ar-Rum 30 V. 39) Here ALLAH (swt) tells the believers that those who pay Zakat for the pleasure of ALLAH (swt) then He will pay them back in Akhirah in manifolds.

v) "Say (O Muhammad: "I am only a human being, like you. It is revealed to me that your Illah is One Illah (ALLAH), therefore take Straight Path to Him and obedience to Him, and seek forgiveness of Him. A woe to Al-Mushrikun. Those who give not the Zakat and they are disbelievers in the Hereafter. (Surah Fussilat
41 V. 6-7) Here once again ALLAH (swt) says that one who does not pay Zakat he will be considered disbeliever in the hereafter.

vi) Those who spend their wealth by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve.( Surah Al-Baqarah 2 V. 274) In this Verse ALLAH (swt) says that those who spend in the way of ALLAH (swt) will not have the fear of Hell in the Akhira nor they will grieve.

vii) Who believe in Ghaib and perform As-Salat (Iqamat-as-salat), and spend out of what we have provided for spend out of what we have provided for them [i.e. give Zakat, spend on themselves, their parents, their children, their wives, and also give charity to the poor and also in ALLAH's Cause-Jihad]. (Surah Al- Baqarah 2 V. 3) In this Aayah ALLAH (swt) sets the condition for a person to be
a person of righteousness, who believe in unseen, perform regular Salaat and pay from what ALLAH (swt) has provided them then he would be a true righteous person.

viii) If you disclose your Sadaqah, it is well; but if you conceal them and give them to the poor, that is better for you. (Allah) will expiate you some of your sins. And

Allah is well-Acquainted with what you do. (Surah Al-Baqarah 2 V. 271) In this Aayah ALLAH (swt) says that if we reveal our charity or conceal it is both acceptable (conditional) but if we conceal it then in return ALLAH (swt) would forgive some of our sins.

4. Ahadith on Zakat

i) At- Tirmidhi relates from Abu Kabshah al Ammari that the Prophet (saw) said: "I swear upon three (things) and ask you to memorize my words: Sadaqah taken from a property never decreases it; a man who suffers injustice and is patient with it, ALLAH (swt) will grant him strength; a man who starts begging, ALLAH (swt) will cause him to be poor."

ii) Ahmad and at- Tirmidhi relate (and the latter graded it sahih) from Abu Hurairah that the Messenger of ALLAH (saw), said: "ALLAH (swt) receives charity by His right hand, and then He causes it to grow for each of you. Just as you raise a horse, colt, foal, or young camel, so that morsel becomes as large as the Mount of "Uhud." Of this hadith's content, Waki' says: "This is sanctioned by the Qur'an: 'Do they not know that it is ALLAH (swt) alone who can accept the repentance of His servants and is the (true) recipient of whatever is offered for His sake -and that ALLAH (swt) alone is an acceptor of repentance, a dispenser of grace?' surah- Taubah 104]. 'ALLAH (swt) deprives usurious gains of all blessing, whereas He blesses charitable deeds with manifold increase.' [al Baqarah 276].

iii) Again, Ahmad relates, with a sound chain of narrators, that Anas said: "A man from the tribe of Tameem came to the Messenger of ALLAH (saw) and said: '0 Messenger of ALLAH (saw)! I have plenty of property, a large family, a great deal of money, and I am a gracious host to my guests. Tell me how to conduct my life and how to spend. 'The Messenger of ALLAH (saw)
replied: 'Pay Zakat out of your property, for truly it is a purifier which purifies you, and be kind to your relatives, and acknowledge the rights of the poor, neighbors, and beggars."

iv) On the same subject, al-Bukhari and Muslim relate that Jabir ibn 'Abdullah reported: "I gave my allegiance to the Messenger of ALLAH (saw) that I will establish Salat (prayers) and Zakat, and I will give advice to every Muslim."

v) It was reported from 'Aishah that the Messenger of ALLAH (saw) said: I swear upon three things: ALLAH (swt) does not equate one who has a portion in Islam with one who does not. The portions of Islam are three: prayer, fasting, and Zakat. If ALLAH (swt) takes care of a man in this world, He will take care of him on the Day of Judgment. If a man likes a group of people, ALLAH (swt) will certainly include him among them. As for the fourth, if I swear on it, I hope I will not commit a sin: that if ALLAH (swt) conceals a man's sin in this world, He will certainly not expose him on the Day of Judgment"

vi) Ahmad, Bukhari and Muslim relate from Abu Hurairah that the Prophet,
(saw) said: "Seven people will be shaded by Allah on the day when there will be no shade except His. One of the seven category is; "a person who gives sadaqah so secretly that his left hand does not know what his right hand has given"

5. Punishment for not giving Zakat in Quran

i) "O you who believe! Verily, there are many of the (Jewish) rabbis and the
(Christian) monks who devour the wealth of mankind in falsehood, and hinder (them) from the way of ALLAH. And those who hoard up gold and silver [Al-Kanz: the money, the Zakat of which has not been paid] and spend them not in the way of ALLAH (swt), announce unto them a painful
torment." (Surah At-Taubah 9 V. 34) It is very clearly mentioned in the above ayah that the Jews Rabbis and Christian monks use to collect wealth by false hood and they never use to spend in the way of ALLAH (swt), so for such people ALLAH (swt) has announced a painful torment, so we Muslims are encourage to spend in the way of ALLAH (swt).

ii) "On the Day when that (Al-Kanz: money, gold and silver, the Zakat of which has not been paid) will be heated in the Fire of Hell and with it will be branded their foreheads, their flanks, and their backs, (and it will be said unto them):- "This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard." (Surah At-Taubah 9 V. 35) In this Aayah we Muslims are told that if we do not spend (Zakat) in the way of ALLAH (swt) but instead we collect then, the same wealth ALLAH (swt) will use to punish us.

iii) "And let not those who covetously withhold of that which ALLAH has bestowed on them of His Bounty (wealth) think that it is good for them. Nay, it will be worse for them; the things which they covetously withheld shall be tied to their necks like a collar on the Day of Resurrection. And to ALLAH belongs the heritage of the heavens and the earth; and ALLAH is Well- Acquainted with all that you do." (Surah Al-Imran 3 V. 180) In this Aayah the similar message is given to believers that if we do not pay (Zakat) in the way of ALLAH (swt) then we will be punished in Aakhira.

6. Punishment for not giving Zakat in Ahadith

i) Ahmad, Al-Bukhari, and Muslim relate from Abu Hurairah that the Messenger of ALLAH (saw) said: "No owner of a treasure who does not pay Zakat will be spared, for this treasure will be heated in the Fires of Hell and then made into plates. His flanks and his forehead will be branded with them until ALLAH (swt) pronounces judgment on His servants during a day lasting fifty thousand years.

ii) Al-Bukhari and Muslim relate from Abu Hurairah that the Prophet (saw), said: "Whoever is made wealthy by ALLAH (swt) and does not pay Zakat on his wealth, on the Day of Judgment it will become a bald-headed, poisonous, male snake with two black spots over his eyes. The snake, on the Day of Judgment, will encircle his neck, and bite his cheeks and say: 'I am your treasure, I am your wealth.' "The he [the Prophet (saw)] recited this 'ayah:"
'and let not those who hard up that which ALLAH (swt) has bestowed upon them of his bounty….' [Aal-e-Imran 180]

7. Who is obliged to pay Zakat

a) Zakat must be paid by every Muslim who has a nisab, which is the minimum of one's holdings liable to Zakat. The nisab is conditioned by the following:

i) That the possessor of wealth must be a free man

ii) That the person on whom Zakat becomes obligatory must be sound mind

iii) That Zakat is obligatory upon possessors of wealth who are adults

iv) That the possessors enjoy full ownership and possession of his wealth

v) Zakat should be paid on any amount of money remaining after meeting the expenses for such necessities as food, clothes, housing, vehicles and craft machines.

vi) A complete year of Islamic calendar should pass, starting from the very day of the nisab's possession, without any decrease during the year. In case of its decrease (being less than nisab), the year count (hawl) starts from the day of the nisab completion.

vii) That the possessor of wealth must be free from debts.

b) The insolvent Debtor

Whoever has property must pay its proper Zakat. If the property is indebted, he may first pay off his debt, then in case the remainder is enough to constitute a nisab, he must pay Zakat. If he does not hold the nisab, he does not have to pay it since he is poor. The Messenger of Allah (saw) said: "Only the wealthy are required to give charity." This hadith is related by Ahmad and al-Bukhari. The latter records it in mu'allaq form. The Prophet (saw) also said: "Zakat is levied on the rich and paid to the poor." It is all the same, whether he is indebted to Allah or to man, because one hadith states: "Allah's debt is more deserving of fulfillment."

c) Zakat for the Dead Person

If a person dies before he pays Zakat, then it must be taken from his estate.

A man came to the Messenger of Allah (saw) and said: "My mother died while she still had to make up one month of fasting. Shall I make it up for her?" The Prophet
(saw) replies: "If there was any debt upon your mother, would you pay it off for her?" The man answered: "Yes" The Prophet (saw) then said: "A debt to Allah (swt) is more deserving to be paid off." This is related by al-Bkhari and Al-Muslim

d) The Niyyah (Intention)

Since the payment of Zakat is an act of worship, its validity depends upon the expression of one's intention. That is, the Zakat payer should pay it for the sake of Allah; he should make up his mind, with all of his heart, that Zakat is an obligation to be discharged. Allah (swt) says: "And they are commanded no more than this: to worship Allah (swt), sincere in their faith in Him alone" [al-Bayyinah 5].

It is related in al-Bukhari and al-Muslim that the Prophet (saw) said: "The value of
[one's] deeds is determined by [one's] intentions; and thus for each shall be according to his intentions."

8. The Recipient of Zakat

There are eight (8) categories of the beneficiaries of Zakat which ALLAH (swt)
specifies in the Quran (Surrah al-Taubah 9: V. 6 0)

i) The Poor (Al-Fuqara)

ii) The needy (Al-Masakeen): The needy, along with the poor mentioned above, are those who do not even have basic needs fulfilled. This category parallels the category of the rich who have all they need. As mentioned elsewhere, a person is considered rich if he possesses the nisab--that is, an amount in excess of his essential needs or those of his children with regard to food, drink, clothing, housing, animals, tools of his trade, and similar other necessities. Thus, one who lacks all these is considered poor (fuqara') and qualifies for Zakat.

iii) Collectors of Zakat: Zakat collectors are officials appointed by the leader or his deputy to collect it from the rich. Among them are the custodians of
Zakat, shepherds and clerks for its administration. They must be Muslims and should consist of those who are potentially not eligible for Zakat.

iv) Reconciliation of hearts: This applies primarily to that group of people whose hearts, due to their weak Islam, need to be reconciled or strengthened for Islam. In this case, Zakat is distributed to rid Muslims of their evil, or to procure their assistance in the defense of Muslims and the second category of people in this regards are recently converted Muslims.

v) Freeing Captives: This category includes two kinds of slaves: contracted slaves (rnukazabun) and regular slaves. Both categories were aided with

sadaqah to obtain their freedom (in present days we don't have the system of slavery)

vi) Debtors: People who are burdened by debts for their basic needs i.e. food, clothing, house, businesses and unable to pay them back.

vii) For the Cause of Allah: Fee sabil lillah means for the sake of Allah--that is, making use of knowledge and deeds to attain Allah's pleasure. Most scholars understood this phrase as fighting for the cause of Allah. Part of Zakat designated for the cause of Allah is given to volunteer fighters, especially those who are not on the payroll of the state, regardless of their financial status.

viii) For the Wayfarer: a person traveling within his own country or one traveling in a foreign country. Both of them are entitled to Zakat, even though they could find someone to lend them the needed amount and they have enough resources in their own country to pay their debts.

Note: There are two school of thoughts for the recipients of Zakat i) One who gives, Zakat should equally distribute among all the above mentioned categories ii) One who gives Zakat should find out the most needed recipient from the above mentioned categories and give him the entire amount of the Zakat.

9. The Holding subjects to Zakat

Islam enjoined Zakat on Crops, Gold, Silver, minerals, treasures and livestock.

i) Zakat on Crops: Allah has made Zakat obligatory on plants and fruit, for He says: "O you who believe! Spend of the good things which you have earned and of that which We bring forth from the earth" [alBaqarah 267]. Zakat is called expenditure (nafaqah). Giving the justification for paying Zakat on produce, ALLAH (swt) says: "He it is who produces gardens trellised and untrellised, and the date palm and the crops of diverse flavors, and the olive, and the pomegranate, like and unlike. Eat of the fruit thereof when it produces fruit, and pay its due upon the harvest day" [alAn'am 141]. In his explanation of the word huqq (due) in the preceding 'ayah, Ibn 'Abbas says that by huqq is meant both the obligatory Zakat and the 'ushr (tithe) and the half-tithe.

Note: The Nisab value for the crops is when the produce from land is less than five wasaq (725Kg) Zakat is not payable (reference: Sunan An-Nisaai - V 2: 2330)

ii) Zakat on Gold and Silver: Says Allah concerning zakah on gold and silver:
"As for those who hoard treasures of gold and silver and do not spend them for the sake of Allah--warn them of grievous suffering [in the life to come]"
[at-Taubah 34]. Thus, zakat is prescribed for gold and silver--whether they are in the form of coins, ingots, or dust--as long as the amount owned constitutes a nisab, a period of a year has passed, debts are settled, and/or basic needs satisfied from it.

The minimum of nisab for gold is twenty dinars owned for one year. Its due is a quarter of a tenth, that is, half a dinar. For any amount over twenty dinars, a quarter of a tenth is levied upon it. 'Ali reported that the Prophet
(saw): "There is nothing upon you in gold, until it reaches twenty dinars. Thus, if you have twenty dinars at the end of the year, then there is half a dinar levied on it [as zakat]. Any additional amount will be calculated in this manner. There is no zakat on property until it has been owned for one year." This hadith is related by Ahamd, Abu Dawud, and al-Baihaqi. Al-Bukhari grades it authentic.

The minimum nisab for silver is where the quantity of silver is less than five ouqia (52 ½ tolas or 612 gram) it is exempted from Zakat. Zakat is payable on silver 2 ½ percent either on its value or its weight. (Sahih Al-Bukhari V. 2
- 526)

Note: The value of twenty Dinars weighed seven and half tolas (87gram). And the value of five ouqia is equal to (52 ½ tolas or 612 gram)

iii) Zakat on Mineral: Zakat is payable on the income from mines and minerals.
"Rabi'ah bin Abu Abdul Rehman states that the Messenger of ALLAH (saw) granted mining rights to Bilal bin Harith Muzni at a place near Faraa". Zakat was duly collected in respect of these mines. There is no mention in the traditions of any taxable minimum or scale of levy. The Jurists, however, keeping in the mind the scheme of Zakat have prescribed the rate of recovery at 2 ½ percent in respect of mines. (Reference Sunan Abu Dawood V. 2:
3055)

iv) Zakat on Treasures: On the discovery of buried treasure (rikaz) Zakat is to be charged at 20%. As per "Abu Huraira the Messenger of ALLAH (saw) stated: if one is wounded by an animal, there is no recompense for injury. If one digs a well and someone falls into it, no one can help it. If a person engages a labourer for wages to work in the mine and the labourer accidentally dies, the owner is not to blame. If you stumble upon a treasure trove, pay 20% of it by way of Zakat." There is no proof in the traditions of any minimum exempt from levy. (Reference: Sahih Al-Bukhari V. 2: 575)

v) Livestock: The Zakat is also compulsory on livestock i.e. camels, cows, sheep, goat, etc. kindly refer to the related Ahadith:

Abu Saeed Khudri (RA) transmits that the Messenger of ALLAH (saw) has said, No Zakat need be paid if you have less than five, i.e. four camels only.
(Sahih-al-Bukhari)

According to Abdullah bin Mas'ood (RA) the Messenger of ALLAH (saw) had fixed on 30 cows one calf (more than one-year old) and on 40 cows one calf (more than two-year old) as Zakat. (Sunan At-Tirmidhi)

Mu'adh (RA) relates that when he was appointed governor of Yemen by the
Messenger of ALLAH (Saw), he was directed to recover as Zakat one-calf

(one-year old and running its second year) on 30 cows and one calf (two-year old and has entered into its third year) on 40 cows. (Sunan At-Tirmidhi)

Bah'zibni Hakem (RA) states from his father and he from his grand father that the Messenger of ALLAH (saw) declared: For every 40 camels which drain their sustenance from grazing in fields or forest, one she-camel (two- year old and running its third year) will be taken as Zakat. (Abu Dawood)

Note: Please find attached herewith Annexure 'A' (Zakat Calculator) for your reference.

10. The amount of Zakat given to the poor

Zakat aims at supporting the poor by satisfying their needs. A specified amount is therefore given to them on a continuous basis to alleviate their state of poverty. This amount differs depending on circumstances and individuals. "Umar report: If you happen to give [alms], you should give to satisfy one's needs." Qasi 'Abdulwahhab says that Malik never stipulated a limit to the amount that can be given. To him, Zakat may even be given to one who has a house, a servant, and a mount to ride, provided
he is in need. The import of the preceding hadith is clear-that is, asking for help is permissible for a person who is poor until he gets what he needs for his livelihood and is freed from his needs.

Qabisah ibn Mukhariq al-Hilali reported: "I had a debt. I went to the Messenger of ALLAH (saw), and asked for his help. He answered: 'Wait until we have funds for Sadaqah, then we will give you some.' He also said: 'O Qabisah, Sadaqah is justified only for the following three: first, a man who is in debt, for his case makes it permissible to receive [alms] until his difficulty is resolved; second, a man who is struck by calamity which destroys his holdings, which also makes it permissible for him to receive [alms] until he is in a position to earn a sustenance [or he said, '….. what satisfies his needs and makes him self-sufficient']; and third, a man who has been reduced to poverty and three persons of caliber from among his people testify to his desperate situation will receive until he finds for himself a means of support [or he said,…. What satisfies his needs and makes him self-sufficient']. Other than these cases, O Qabisha, it is not permissible. A person receiving it (Sadaqah) will be consuming forbidden holdings.' "This is narrated by Ahmad, Muslim, Abu Dawud, and an Nasai.

11. People forbidden for the Zakat

i) The Messenger of Allah (saw) and his descendants cannot be given Zakat, they can not accept it.
a. Anas (ra) states: The Messenger of Allah (saw) passed by a date on the way and remarked: but for the apprehension that this date might be of charity, I would have eaten it. (Bukhari & Muslim)

b. Abu Huraira (ra) relates that Hasan bin Ali (ra) as a child once picked up a date and put it in his mouth. The Messenger of Allah (saw) noticing this said: Spit it out, give it up. Do not you know that it is not befitting us to take anything out of charity. (Bukhari & Muslim)
c. Abdul Mutallib bin Rabi'ah says: The Messenger of ALLAH (saw) called charities or alms as the dirt which people discard and it is not acceptable for Muhammad (saw) or Muhammad's descendants. (Sahih Muslim)

ii) It is not lawful to give Zakat to non-Muslim, except those non-Muslims who have a soft corner for Islam. Winning their hearts and uniting in friendship is considered as a desirable act.

According to Ibn Abbas (ra) the Messenger of ALLAH (saw) told Mu'adh when he was sent to Yemen: Let the people know that Muslims owe compulsory levy of Zakat which will be taken from their rich and given to their Poor. (Bukhari)

iii) It is not just and proper to give Zakat to a rich or healthy (able-bodied) person. Abdullah bin Amr narrates that the Messenger of ALLAH (saw) never approved of Zakat being given to a person well-off and with sound body. (Tirmidhi).

iv) It is not lawful to extend any assistance by way of Zakat to parents, to own children, or to wife.

Abu Huraira (ra) relates that when the Messenger of ALLAH (saw) ordered Zakat a person said he had one dinar. The Messenger of ALLAH (saw) advised him to spend it on himself. He said he had one more dinar; the advice given was to spend it on his son. He again said he had one more, this time he was asked to spend on his wife. And yet he said he had one more, he was told to spend on his servant, when he reported that he had one more dinar. The Messenger of ALLAH (saw) addressed the man saying he could spend it as he liked. (An Nasai & Abu Dawood)

12. Zakat - UL - Fitr

Meaning:
Zakat-ul-Fitr is charity which is obligatory on every Muslim, it is called Fitr charity. Zakat-ul-Fitr is obligatory on every Muslim, slave or free, man or woman, minor or major. One who was fasting or not, one who possesses Nisab (minimum standard) or not.

Ibne Umar (ra) transmits that the Messenger of ALLAH (saw) has prescribed on saa
(2 ½ kg) of dates or maize as Zakat-ul-Fitr for each Muslim, slave or free, man or woman, minor or major. (Sahih Bukhari & Muslim)

Purpose:

The object of providing Zakt-ul-Fitr is to cleanse oneself of sins committed in the state of fasting.

Due Time:
It has to be given before leaving for the Ramadhan Eid prayers. Otherwise it will count as ordinary charity.

The Time to distribute Zakat-ul-Fitr charity commences after breaking the last fast, but it can also be done a day or two before the Eid.

The head of the family should distribute Zakat-ul-Fitr on behalf of all the members of his household such as wife, children and servants.

Naafe (ra) transmits: Ibne Umar (ra) distributed Zakat-ul-Fitr charity on behalf of the members, young and old, of his household and even on behalf of my sons. Ibne Umar
(ra) distributed it among people who accepted it and it was a day or two before Eid-ul- Fitr. (Sahih Bukhari)

Amount:
The quantity of Zakat-ul-Fitr is one 'saa' which is equivalent to two and a half kilograms per head.

Recipient:
Those who are entitled to receive Zakat are the people that deserve to be given Zakat- ul-Fitr

Distribution:
Zakat-ul-Fitr may be distributed preferable in the shape of grains. It should be distributed out of such commodities as are in daily use like wheat, rice, maize, date, raisin or cheese.

Abu Saeed Khudri (ra) relates: We used to distribute as Fitr charity any one of the above items in the measure of one 'saa' or 2 ½ kg per head. (Bukhari & Muslim)

13. Summary

i) Zakat or any charity given out of earnings from unlawful means is not acceptable to ALLAH (swt)
Abu Huraira (ra) states: The Messenger of ALLAH (saw) said: Charity worth even a date is accepted by ALLAH (swt) provided it is from lawful earning. ALLAH takes it in the right hand and nurtures it for its owner (in the same way as you bring up your horse's young one) until that tiny piece of charity becomes as big as a mountain. (Sahih Bukhari)

ii) Charity provides an occasion for special grace and bounty of ALLAH (swt) Abu Huraira (ra) narrates this from the Messenger of ALLAH (saw): A person was in the forest with clouds in the sky. He heard a voice telling the cloud to

cause rain the garden of a particular person. The clouds started moving and very soon poured out rain on a dry patch of land. That person who was following the cloud found that a man was standing in the garden and distributing water which he had collected there into different furrows. The person asked the gardener his name and it was the same which he had heard in the forest. The gardener asked the person as to why he wanted to know his name. Then he narrated to him what all happened in the forest, somebody uttering his name and the clouds proceeding towards his garden and pouring water over there. He questioned him
as to what was the secret behind it. The gardener said if you were so inquisitive, I might reveal to you that whatever grows in my garden I divide it into three parts. One part I give in charity, another part I keep for myself and my household. And the third part I invest it back in the garden. (Sahih Muslim)

iii) Charity saves us from the wrath of ALLAH (swt) and also from an hideous death.
Abu Saeed (ra) relates: The Messenger of ALLAH (saw) stated: Spending in the way of ALLAH (swt) secretly abates the wrath of ALLAH (swt), charity with kind words is an aid to long life and good deeds annul evil deeds. (Baihaqi)
iv) On the Day of Judgment the charity given by the faithful will furnish shade to him.
Marsad bin Abdullah (ra) narrates on the authority of some of the companions of the prophet who have heard the Messenger of ALLAH (saw) saying that charity given by you in this world will provide shelter on the Day of Judgment. (Musnad Ahmed)

v) Charity even if trivial like a piece of date is worth making for it may save you from fire.
Adi bin Hatim (ra) relates: The Messenger of ALLAH (saw) exhorted people to be charitable so much so that he said: May be a small morsel or fraction of a date given may protect you from Fire. (Sahih Bukhari)

vi) To offer free drinking water is the most excellent charity
Saad bin Ibada (ra) said: O Messenger of ALLAH (saw), Saad's mother has died, so what will be an appropriate charity for her. The Messenger of ALLAH (saw) said: you arrange for supply of drinking water. Accordingly, Saad (ra) had one well dug up newly and bequeathed it for public use and as a virtuous act for the future benefit of his mother. (Abu Dawood)

vii) To recommend one for charity as a fit person is also an act of virtue
Abu Burda transmits from his father Abu Musa Ashari (ra) that when anyone came to the Messenger of ALLAH (saw) asking for alms or some other assistance, he (saw) desired the companions to lend their support to the petitioner for ALLAH (swt) will give them also recompense through his Prophet. (Sahih Bukhari)

viii) By giving in charity there is no reduction in one's wealth.
As per Abu Huraira (ra) the Messenger of ALLAH (saw) said: By spending in charity, the wealth does not decrease, one who forgives receives more honor from ALLAH (swt) and that who adapts humility rises higher in position. (Sahih Muslim)

ix) You should make haste to give forth charity before the event of impending death takes place.
Abu Huraira (ra) states a person came to the Messenger of ALLAH (saw) and requested him to elucidate as to which kind of charity is excellent from the point of reward. The Messenger of ALLAH (saw) referred to that charity which is given in a healthy state and when you fear poverty as well as aspire to become rich. And further do not delay in giving charity lest you miss the opportunity; when the end suddenly draws near, there is no good disclosing your intentions for very soon property which is your is going to pass into the hands of others.
(Sahih Bukhari)

x) From a garden or field belonging to a Muslim whosoever reaps an advantage or avails of any benefit whether a human being or a bird or animal will be termed as charity.
Anas (ra) reports that the Messenger of ALLAH (saw) said: A Muslim who cultivates his land or plants trees and then the birds and animals or needy persons partake of the produce or fruits, it amounts to charity on behalf of that farm owner. (Sahih Bukhari & Sahih Muslim)

xi) A woman out of house expenses given by her husband can set aside a portion for charity.
Ayesha (ra) transmits from the Messenger of ALLAH (saw): A woman giving a portion from the provisions in the house by way of charity and this is agreeable also to others, will have her reward. The husband and the treasurer too will be rewarded without curtailing the reward of the wife. (Sahih Bukhari)

xii) After conferring charity it is unbecoming to take it back or to purchase it from the donee.
Umar bin Khattab (ra) relates that once he gave a horse in the name of ALLAH
(swt) to a person to ride. That person however, did not look after his mount well and so he was moves to possess it again by purchasing it from the donee and incidentally, looking to the condition of the animal he thought he would succeed in obtaining it cheap. He went to seek the advice of the Messenger of ALLAH
(saw) and he said: Do not purchase nor recover what you have already given by way of charity, even if it is offered back to you for one dirham. When the property is handed over in charity; it is like a deal concluded - revoking it is like lapping the vomit. (Sahih Bukhari)

xiii) To make charity for the sake of a dead body has merit in it.
Ibne Abbas (ra) relates that a person came and asked: O Messenger of ALLAH
(saw): My mother has died. If I do some charity on her behalf will it benefit her. The Messenger of ALLAH (saw) replied in the affirmative. He said: I have a garden, you be witness to my declaration that I am giving this garden in charity for my mother. (Sunan At-Tirmidhi)

xiv) A poor man can make a gift out of any charity received by him to a rich person or descendants of Bani Hashim.
Anas (RA) say: Some meat was brought to the Messenger of ALLAH (saw) and he asked as to what was it about! He was informed that Barera (freed slave) has

received it as charity. The Messenger of ALLAH (saw) stated that it was charity for her but for us it was in the nature of gift. (Abu Dawood)

xv) To speak or boast of favors conferred is reprehensible. Any references or reminders to the act of charity diverts it of its innate virtue.

Abu Zarr (ra) transmits from the Messenger of ALLAH (saw): On the Day of Judgment there will be three such people, ALLAH will not speak to, will not look at them and will not cleanse them of their sins. One, those who follow up their charity with reminders of their generosity. Two, who wear their apparel on the lower body hanging down below the ankle, Three, such persons as sell their goods by swearing falsely. (Sunan An-Nisaai)

xvi) Every act of righteousness in the nature of charity
Hudhaifa (ra) states: The Prophet (saw) has declared every virtuous deed as charity. (Sahih Muslim)

xvii) ALLAH (swt) opens the door of deprivation for that person who begs without any reason.
It is transmitted by Abi Kabsha Al-Anmari (RA) that he heard the Messenger of ALLAH (saw) saying: I testify to the accuracy of three things which you will do well to remember.
1. Acts of charity do not really decrease wealth of a person

2. If oppression is borne steadfastly with patience and

3. Once a person takes to begging, he is in far a life of privation, so wills
ALLAH (swt) (Sunan At- Tirmidhi)

14. Opinion

i) Do what the Messenger of ALLAH (saw) has commanded or has done himself or has given permission to do. It should be done whole-heartedly in the same
way as he did, and we should abstain from doing what he has forbidden us to do. ALLAH (swt) ordains:

So take what Prophet assigns to you and deny yourselves that which he withholds from you. ((Surah Al-Hashr 59: V. 7)

ii) Do not invent or adopt anything new in Islam other than what the Messenger of ALLAH (saw) has asked us to do or has done it himself. By adopting anything new in Islam would be like trying to step ahead of the Messenger of ALLAH
(saw) ALLAH (swt) ordains:

O you who believe! Put not yourself forward before ALLAH (swt) and His
Prophet (saw) (Surah Al Hujrat 49:V. 1)

iii) Always obey the commands and saying of the Messenger of ALLAH (saw). Following the footsteps of others will misguide you and all your good deeds will be of no use. ALLAH (swt) ordains:

O you who believe! Obey ALLAH, and obey the Prophet (saw) and make not vain your deeds (Surah Mohammad 47:V. 33)

15. FAQ's

Q. 1 Is it necessary to pay Zakat in its due time?
Ans. Zakat must be paid immediately at its due time. Deferring payment of Zakat is prohibited, unless the payer for some valid reason cannot pay it on time. In such a case, he may wait until he is able to pay it. It is related by Ahmad and al-Bukhari that,
"Uqbah ibn al-Harith said: "Once I performed the 'asr prayer with the Prophet (saw), when he concluded the prayer, he hurriedly went to his house and returned immediately. Noticing the amazed faces, he said" I left at home a piece of gold which was meant for Sadaqah, and I did not want to let it remain a night in my house, so I ordered it to be distributed.

Q. 2 Can one pay Zakat on behalf of a dead person?
Ans. If a person dies before he pays Zakat, then it must be taken from his estate. A man came to the Messenger of ALLAH (saw), and said" "My mother died while she still had to make up one month of fasting. Shall I make it up for her?" The
Prophet (saw) replied: "If there was any debt upon your mother, would you pay it off for her?" The man answered" "Yes" The Prophet (saw) then observed" "A debt to ALLAH (swt) is more deserving to be paid off." This is related by al-Bukhari and Muslim.

Q. 3 Is it necessary to invoke blessing for the Zakat payer?
Ans. It is desirable that the recipient invoke blessing for the zakat payer at the time of its payment, for ALLAH says: "Take alms of their property that you may purify and sanctify them and pray for them. Verily, your prayers are a comfort for them" [at- Taubah 103]. It is related from 'Abdullah ibn Abu Awfa that the Messenger of ALLAH (saw), on receiving sadaqah would say: "O ALLAH, bless the family of Abu Aufa." This is related by Ahmad and others.

Wa'il ibn Hajr reported that the Prophet (saw), prayed for a man who had offered a fine she-camel in his zakat payment: "May ALLAH bless him and make his camels beneficial to him." This is related by an-Nasa'i.

Q. 4 Can Zakat be given to person who can work?
Ans. Individuals strong in body and earning their living are not entitled to Zakat. Their position is similar to that of the rich.

'Ubaidullah Ibn' Adiyy al-khiyar reported" Two men told me that they went to the Prophet (saw) during the Farewell Pilgrimage while he was distributing charity. They asked him for help. He gave them a look from the head down and then found them to be sturdy and strong. The he said" 'If you desire, I shall give it to you. But, there is no Zakat for one who is rich, neither for the one who is strong and earning." This is related by Abu Dawud and an-Nasai.

Q. 5 What should be the amount of Zakat to the poor?
Ans. Zakat aims at supporting the poor by satisfying their needs. A specified amount is therefore given to them on a continuous basis to alleviate their state of poverty. This amount differs depending on circumstances and individuals. Umar (ra) reported: "If you happened to give (alms), you should give to satisfy one's need."

Qabisha ibn Mukhariq al-Hilali reported: "I had a debt. I went to the Messenger of ALLAH (saw), and asked for his help. He answered: "wait until we have funds for Sadaqah, then we will give you some. He also said: 'O Qabisha, Sadaqah is justified only for the following three: first, a man who is in debt, for his case makes it permissible to receive (alms) until his difficulty is resolved; second, a man who is struck by calamity which destroys his holdings, which also makes it permissible for him to receive (alms) until he is in a position to earn a sustenance (or he said, ' what satisfies his needs and makes him self-sufficient" and third, a man who has been reduced to poverty and three persons of caliber from among his people testify to his desperate situation will receive until he finds for himself a means of support (or he said, ' what satisfies his needs and makes him self sufficient". Other than these cases, O Qabisha, it is not permissible (sahat). A person receiving it (Sadaqah) will be consuming forbidden holdings. This is narrated by Ahmad, Muslim, Abu Dawud, and an-Nasai

Q. 6 Is the White Gold, Platinum or precious stones are exempted from Zakat? Ans. In the view of some scholars precious stones are exempted from the nesab of Zakat.

As per what we gather from the teaching of the Qur'aan and Sunnah, that Prophet Muhammad (saw) has made Gold as yard stick for the distribution of the Zakat, therefore; if any metal i.e. white Gold, Platinum, precious stones etc. which were not available at the time of Prophet Muhammad (saw) that does not mean that these metals are exempted from the nesab of Zakat.

Further more we know that you have to pay Zakat on minerals which you take it out from mines, which is mention in the above para number 9

It is related in al-Bukhari and al-Muslim that the Prophet (saw) said: "The value of
[one's] deeds is determined by [one's] intentions; and thus for each shall be according to his intentions." Allah (swt) knows the best.

Q. 7 A person should pay Zakat on his property?
Ans. Abu Huraira (RA) relates that the Messenger of ALLAH (saw) state: There is no Zakat in respect of horses and slaves (Sahih Al-Bukhari Vol. 2, Ahadith 542)

From the above given Ahadith, most of the scholars concludes that anything which is in a person's personal use are exempted from the nesab of Zakat. Regardless of their value i.e. Residential house, plot of land for house construction, motor car, furniture, weapons, animals etc. but all these items must be strictly in his personal use.

Q. 8 Is it necessary to pay Zakat on machineries?
Ans. From the Ahdith of Sahih al-Bukhari Vol. 2 Ahadith 561 where the scale for Zakat on camels are described. In those days people were farming these camels as their business of cattle farming and their camels were considered as their asset or machinery, and on those camels they used to pay one camel as Zakat on every 40 camel; which comes to 2 ½ percent, therefore in the light of above Ahadith Zakat is payable on machineries or any asset of the business. On the basis of the above one should decide on his self.

Q. 9 What are the other form of charity other than Zakat and is what is nesab of those charity?
Ans. In the light of Quraan and Sunnah, there are two types of charity compulsory charity (Zakat and Zakat ul Fitr) and voluntarily charity (Sadaqah) and unlike compulsory charity (Zakat and Zakat ul Fitr) there is no set nesab on voluntarily charity (Sadaqah).

Note: Now in the view of above one should make his or her's own decision.