Islam is a religion that is found on 5 pillars namely
1. Believe in oneness of Allah and the prophethood of muhammad
2. Observing the 5 daily salat
3. Fasting in the holy month of Ramadan
4. Giving out Zakaat
5. Performing holy pilgrimage to Mecca
The last 2 is conditional i.e it is not mandatory on all muslim except those that have the means (money) and strength to observe it as the case may be, Less attention is often paid to Zakaat by the ulamas and those that qualifies to pay it. Insha Allah, this thread will be updated with importants and salients points about Zakaat.

What Does the Word Zakât Mean?

The literal, or denotative, definition of the word ‘zakât’ (sometimes spelled ‘zakâh’) is “increase,” as in growth (namâ). The word also connotes “blessings” (barakah), “purification” (tahârah), or “commendation” (mad^).

Why Is the Word Zakât Used for Alms-Giving?
Zakât is named as such for three spiritual reasons reflected in the Arabic word: (1) God promises the blessing of “growth” in the wealth of any who pay from their money and property the charity He has obliged; (2) the Zakât-Charity “purifies” its giver of sin; and (3) zakâ may suggest ‘sweetening,’ implying that wealth on which Zakât has not been duly paid remains bitter in this life and the Hereafter.

When Was Zakât Made Mandatory? In What Form?
God commanded believers to pay the Zakât-Charity to help those in need within the first few years of the Prophet’s call in Makkah. Initially, the types of wealth it applied to and the amounts were not specified. God detailed its kind and rates nearly a decade later, in the second year after the Hijrah
(Hegira), just prior to the divine decree to fast Ramadan, as Islam’s Fourth Pillar of worship.

[color=#006600]What Is Zakât’s Special Virtue?[/color]
The Quran, along with the statements, the practice, and the approvals of the Prophet œ, makes abundantly clear that no person or society can fare well without instituting Zakât. On one hand, it purifies the soul of the believer by removing his or her sins, which draws one nearer to God and the attainment of His pleasure. On the other, it channels a nation’s prosperity to greater evenness between people, which substantially reduces their resentment and disaffection with one another.  The notable Companion of the Prophet œ, Abû Hurayrah, relates that a Bedouin once asked the Prophet to instruct him in a course of action that would cause him to enter Paradise. The Prophet œ replied: “Worship God and join not anyone with Him (in that worship)! Resolutely establish the ßalât-Prayer (in your life). Pay the Zakât-Charity (annually). And observe the fast of (the month of) Ramadan” (Bukhârî, No. 480).

How Does the Quran Address Zakât?
The Zakât-Charity accompanies the mention of the ßalât Prayer in 82 verses of the Quran. So it almost always appears in association with the Prayer, the Second (and most important) Pillar of Islam, after the testification of faith, bearing witness that God is One. Note the repeated emphasis and sequence in God’s decree in the Quran:
i. You shall [duly] establish the Prayer. And you shall give the Zakât-Charity. And you shall bow [to God in Prayer] along with those who bow [to Him]. (Al-Baqarah, 2:43)
ii. Rather, [duly] establish the Prayer. And give the Zakât Charity. And obey [the commandments of] God and His Messenger. (Al-A^zâb, 33:33)
iii.  Yet you shall [duly] establish the Prayer. And you shall give  the Zakât-Charity, and [thereby] lend God a most goodly loan. For whatever good you advance for your souls, you shall find [its reward] with God [in the Hereafter; yet] it shall be far better and much greater in reward. (Al-Muzzammil, 73:20).

How Does the Divine Law of Sharî¢ah Define Zakât?
As noted, Zakât is the third of the five perennial divine commands to humanity. The Prophet œ said in this regard: “Islam is built on five (pillars): Testification that there is no God but Allah, and Muhammad is His Messenger, performing the Salâh-Prayers, giving the Zakât-Charity, fasting Ramadan, and performing Hajj if one is able” (Muslim, 1, No. 0019). In terms of Law, Zakât is first and foremost a compulsory act of worship. To pay Zakât is, therefore, to obey the command of God in partial fulfillment of our divine covenant. The Companion Jarîr ibn ¢Abd’Allâh relates that the Messenger of Allah œ took a covenant directly from him to establish the ßalât-Prayer, to pay the Zakât-Charity, and to give sound advice to Muslims for their (spiritual) wellbeing (Bukhârî). This means that the Prophet œ took pledges from his Companions to permanently institutionalize the payment
of the Zakât-Charity in their lives and the life of the Muslim Community. For in the giving of Zakât one has hope of receiving Heavenly reward in the Hereafter and increase and blessing in one’s wealth in this life.


Is Paying Zakât a Condition of Faith?
Flouting the First Pillar of Islam—the testification of faith (shahâdah)—is unbelief. Neglect of any of the other four foundational pillars of islam when one is able to do them- including zakat-is a major sin. if that neglect rises to the level of outright repudition or defiance many scholars categorize this as an act of disbelief (As Sayyid Sabiq Fiquh ul sunnah3:7)there is a particular emphasis in this regards to performance of the salat (prayer) as the central pillar of worship in islam, and as we have seen. Allah as made zakat a strong corrolary of salat in the quran and sunnah of the prophet. confusion about the relationship between zakat and faith often arises out of misinform view that the zakat is Charity is comparable to a tax. The Microsoft Word dictionary, for example, defines Zakât as a “tax that goes to charity.” Yet unlike a tax, Zakât is an obligatory act of worship, the performance of which qualifies one for divine reward and whose deliberate abandonment may result in divine chastisement. The Prophet œ said: “Pay the Zakât-Charity so that your Islam becomes complete” (Bazzâr). This implies that one’s profession of faith as a Muslim is at least deficient (and possibly insincere) if one fails to pay Zakât. The first Caliph, Abû Bakr Al-ßiddîq, brought the power of the state to bear on those Muslims who renounced the due Zakât payment, though they asserted their belief in one God, the ßalât-Prayer, and the fast of Ramadan.

Isn’t the Zakât-Charity Voluntary?
Islam strongly exhorts the wealthy to donate much in voluntary charity (|adaqah). But as to alms-giving, it does not leave this to their discretion. To place the right of determining charitable minimums in the power of the affluent, is to subjugate the poor to them—a futile program, indeed, to
alleviate poverty and its related conditions. Not only does it fail to establish an amount and payment schedule the poor can count on, it provides for no external authority to legitimately compel the rich to turn an assessable wealth-portion over to the needy on an ongoing basis. People left solely to their own consciences can still grow selfish, developing justifications and rationales for not parting with the money and possessions their hearts come to hold dearly, even above all other things. Such is the human propensity in the absence of revealed faith, as Allah describes it in the Quran:
No indeed! Rather, you [human beings break the covenant of God: You] do not give generously to the orphan. Nor do you urge one another to feed the indigent. Moreover, you devour the inheritance [of others] with a devouring greed. For you love wealth with an ardent love. (Al-Fajr, 89: 17-20)


But Doesn’t Our Own Wealth Belong to Us? Unlike other religions, Islam teaches that a person’s wealth is a loan entrusted to him or her by God, the true Owner of all things. We are simply His trustees, appointed to use and manage God’s resources for a designated time. Charity is, therefore, a right payable to the poor from the wealth we temporarily administer on God’s behalf. Recall also that charity is a debt of worship owed by men and women to God that cleanses the remainder of their holdings. Allah states in
the Quran:

i Moreover, give them of the wealth of God that He has given you. (Al-Nûr, 24:33)
ii You shall believe in God [alone] and His Messenger! And you shall spend [charitably] out of that [wealth] over which He has made you trustees. Then [as to] those of you who have thus believed and spent, [know that] for them there is a great reward [awaiting in the Hereafter]. (Al-Hadîd, 57:7)
More than 50 verses of the Quran remind that Allah is the sole Lord of All the Worlds. Often in the Quran, we come across the phrases ‘razaqnâhum,’ meaning ‘We have provided them,’ or ‘razaqnâkum,’ ‘We have provided you.’ The suffixed ‘We’ here is the royal ‘We,’ referring to God as the true and only sovereign, and thus the rightful Owner of all things—including all worldly wealth. Only in ignorance does a man or woman consider the wealth they momentarily control, in all its forms from real property to currency, as truly his or her own. God, its Giver, is, in fact, its true Owner. In His grace, God entrusts it to us, for a time. This means that, to some extent, the poor and rich lay equal claim to the wealth of the world. So one who pays Zakât actually “purifies” his or her money and property by separating out of it the portion that belongs to its rightful claimants and trustees; namely, the poor and all those whom the Quran specifies as eligible to receive and further manage it.

But Doesn’t Our Own Wealth Belong to Us?
Unlike other religions, Islam teaches that a person’s wealth is a loan entrusted to him or her by God, the true Owner of all things. We are simply His trustees, appointed to use and manage God’s resources for a designated time. Charity is, therefore, a right payable to the poor from the wealth
we temporarily administer on God’s behalf. Recall also that charity is a debt of worship owed by men and women to God that cleanses the remainder of their holdings. Allah states in the Quran:
➟ Moreover, give them of the wealth of God that He has given you.(Al-Nûr, 24:33)
➟You shall believe in God [alone] and His Messenger! And you shall spend [charitably] out of that [wealth] over which He has made you trustees. Then [as to] those of you who have thus believed and spent, [know that] for them there is a great reward [awaiting in the Hereafter]. (Al-¤adîd, 57:7)
More than 50 verses of the Quran remind that Allah is the sole Lord of All the Worlds. Often in the Quran, we come across the phrases ‘razaqnâhum,’ meaning ‘We have provided them,’ or ‘razaqnâkum,’ ‘We have provided you.’ The suffixed ‘We’ here is the royal ‘We,’ referring to God as the true and only sovereign, and thus the rightful Owner of all things—including all worldly wealth. Only in ignorance does a man or woman consider the wealth they momentarily control, in all its forms from real property to currency, as truly his or her own. God, its Giver, is, in fact, its true Owner. In His grace, God entrusts it to us, for a time. This means that, to some extent, the poor and rich lay equal claim to the wealth of the world. So one who pays Zakât actually “purifies” his or her money and property by separating out of it the portion that belongs to its rightful claimants and trustees; namely, the poor and all those whom the Quran specifies as eligible to receive and further manage it.

Is Zakât a Favor the Rich Grant to the Poor?
No. Like buying and selling, Zakât entails a human equation. On one side, there is the obligation of Zakât’s payment; on the other, the right to receive that payment. Zakât is a minimal obligation imposed upon the wealthy payable in full, upon rightful claim, to the needy. Zakât is alms, or obligatory charity, that primarily re-distributes money and property in society from those who have it in minimally sufficient quantities to those whose
holdings do not rise to that minimum. The Prophet œ on occasion explicitly characterized the conditions of people who were to receive Zakât. When the Prophet œ sent his Companion Mu¢âdh ibn Jabal to teach Islam to the people of Yemen, he instructed him to collect money from their wealthy and give it to their poor.

First, invite the people to bear witness there is no God but
Allah and I am His Messenger. When they so bear witness,
tell them Allah has enjoined the five daily Prayers. When
they accept this, inform them of the divine commandment
to pay the Zakât-Charity, which you shall collect from their
rich and distribute to their poor.” (Bukhârî, No. 478)

It is important to emphasize that Zakât is not a “favor” the rich bestow upon the poor. Rather, it is the “right” of the needy upon their affluent. To withhold Zakât is to deprive the poor of their due share in God’s wealth, an offense liable to divine penalty.

➟Moreover, in their wealth was a rightful share Øof charityÆ, for the beggar and the destitute. (Al-Dhâriyât, 51:19)

Can Zakât Ever Be Substituted by Other Payments?
Again, the Zakât-Charity is obligatory not optional, worship not a tax. No matter the country one lives in, and whether one’s taxes increase or decrease, there is no substitute for paying Zakât. Zakât is a permanent and continuous Pillar of Islam. No tax can ever replace it. No circumstance can ever preclude its payment whenever it comes due. God, Himself, has made the giving of Zakât to the needy and entitled a sign of loyalty to Him.
Governments may forgive unpaid taxes, but none can absolve one of due Zakât payments—no matter how far back they accumulate—for Zakât is other people’s money. Muslim scholars, such as the Eleventh-Century Andalusian polymath Ibn ¤azm, have said that one who has failed to pay Zakât
shall have one’s due Zakât calculated at its set percentage rate and then multiplied by the years it was not paid—even if this consumes all of one’s wealth. Other scholars hold that non payment of Zakât forfeits one’s right to transact business. Moreover, if a transaction stipulates that a portion of profits shall inure to the benefit of a Zakât fund, nonpayment of that fund nullifies the contract. Zakât is a solemn obligation. The moment it falls
due upon one’s wealth, that portion no longer belongs to the wealth-holder. The poor and eligible automatically become its rightful owners. Let no believing man or woman feel content with the wealth God has granted them until they have duly distributed the Zakât due on it to the poor and
needy, who are its lawful trustees in the sight of God.

How Does Zakât Differ from Taxes or Tithes?
In America, for example, the government levies an (increasingly disputed) income tax on individual earnings even before the earner, or his or her family, is provided for out of those wages. The sums can be staggering, as much as 50 percent. Many observant Christians are required to pay a “tithe” (a word that means literally a “tenth”), thus not less than 10 percent of their overall annual income. The Zakât-Charity is, for the most part, a 2.5 percent payment only on one’s “disposable” income and property—after one fulfills all one’s other financial obligations in a single lunar year. (Zakât on some kinds of wealth can go up to 20 percent, but this is a limited exception). The point is that Zakât is paid on one’s “remaining wealth,
not “total” income or holdings. The wealth one uses for daily living—for food, housing, transportation, etc.— is exempt. That is, while taxes in America
are paid on your full income before you even fulfill your vital needs, Zakât is paid only on the wealth that is left to you after you have sufficed
our own needs and those of your dependents, for a full lunar year. In sum, Zakât is a religious obligation of worship ordained by God to meet
the needs of deserving recipients who fall into one or more of eight divinely designated categories. When one pays Zakât, one’s religious obligation to pay the Zakât-Charity is fulfilled, with no worldly return—not even thanks—due to him or her by Zakât recipients for the payment. Reward is sought from God alone. A tax, on the other hand, is generally paid to enable functions of the state. Hence, a taxpayer, at least in theory, renders mandatory payments to governments for direct and indirect services received. So, while taxes diminish one’s money in exchange for eligibility in certain systems, the Zakât-Charity increases, blesses, and purifies ones wealth as worship in this world, for which God alone offers divine commendation everlastingly to the believer in the Hereafter.

you seem to be talking to yourself here. poor fellow

^^^^^^^^^^^ poor soul, what do you know about zakat, a thing you never have done in your entire life?

Sweetnecta:

^^^^^^^^^^^ poor soul, what do you know about zakat, a thing you never have done in your entire life?

you mean giving the poor some money so you can feel good about your self?

when muslim gives money he needs to make his hand be below the hand that will take it.

this is different from your charity of "the hand that gives is higher than the hand that takes".

have you paid your tithes mr stingy or you want adeboye to come give you some slaps? he will tell you do you know who you are talking to.
he probably add a measured pick in the behind for you realizing that you are worse than the "i am a winch" for Jesus girl.

he is gonna assume that you are a truly bent rib, hard as a nail and rougher than a stone. he will receive revelation on you [and the christians are still receiving revelations, a proof that Jesus was not even the author or finisher of their faith].

Sweetnecta:

when muslim gives money he needs to make his hand be below the hand that will take it.

this is different from your charity of "the hand that gives is higher than the hand that takes".

have you paid your tithes mr stingy or you want adeboye to come give you some slaps? he will tell you do you know who you are talking to.
he probably add a measured pick in the behind for you realizing that you are worse than the "i am a winch" for Jesus girl.

he is gonna assume that you are a truly bent rib, hard as a nail and rougher than a stone. he will receive revelation on you [and the christians are still receiving revelations, a proof that Jesus was not even the author or finisher of their faith].

another meaningless ritual that doesnt save the soul from hell. Surah 19: 71

give yourself some break David, life could not be so hard .

If u av nothn constructive to say, move on.

deols:

give yourself some break David, life could not be so hard .

If u av nothn constructive to say, move on.

the definition of what is "constructive" is of course highly subjective. I'm sure if i was busy copying and pasting someone else's ideas on zakaat here (since muslims have a chronic inability to think or define the quran themselves) you would have been hailing me a scholar.

^Are you not among mankind that must see hell, then in your case as a non muslim be herded into it in Surah Maryam? did you consider the christian saints are in hell when Jesus 'was in hell'? you need to study your bibles.

it is reported that Aisha [ra] perfumed what she wanted to give as Sadaqah [a lesser Zakat].

and it is reported that Ali [ra] gave sadaqah [a lesser zakat] while in prostration.

How difficult is it to give so that your heart gets purified especially when you a believer in what God says about zakat and its purifying effect? and what you give is a small amount of the excess tat you manage to safe meeting a thresh hold of the monetary value of xyz amount of silver? Allah says to Muhammad [as] to take as a mercy from what they have as left over so that their person and properties will be purified.

when you are purified, you clearer that what you used to be. purer, i say. and this is a spiritual purification. so muslims are ransomed from filth


if charity doesn't save souls from hell [we see why the saints were in hell already before Jesus got there], no wonder Jesus will even condemn to hell miracle workers [houdini magic] performing miracle in his name. head or tail, you lose, mehn.

Why Did Allah Enjoin the Zakât-Charity?
God ordained Zakât among Muslims to create the requisite conditions of a just society. Islam achieves this not by the sacred injunction of the Zakât-
Charity alone. First it infuses the individual heart with a spiritual awareness that makes a person see why it is crucial to strive with oneself to transcend the tremendous gravity of the life of the material world. It then lays down a morality of wealth that requires one to part with a fraction of the money and holdings one loves, but which weigh one down, in favor of one’s fellow human beings who are in urgent need. For this reason Zakât is a true moral criterion, a standard of conduct that paves a way to success in this life and in the Hereafter. This is also why paying Zakât is an act that purifies one’s wealth. For in the first instance, Zakât is a divine prescription that cleanses the human heart of all manner of greed and excessive material desire. These ungodly qualities it replaces with a love of God that manifests itself in an action that asserts our higher human natures over our lower, animal impulses. By paying Zakât we become obedient to God, sincere in our worship of Him, and grateful to Him for His blessing of life and guidance. So Zakât not only filters out impurity from our wealth, it decontaminates us ourselves rom sin, base character, and guilt. God says in the Quran:
Take from their wealth a charitable offering to cleanse them
and purify them thereby…. (Al-Tawbah, 9:103)

salam.why the long break.pls get to who and who is eligible.i'm really interested in dis.jzk

Thanks for your questions, The eight categories of eligible Zakât recipients follow:
1. The poor (al-fuqarâ’)
2. The needy (al-masâkîn)
3. Zakât-workers
4. Those whose hearts are to be reconciled
5. Those in bondage (slaves and captives)
6. The debt-ridden
7. In the cause of God
8. The wayfarer (the stranded, or one traveling who
lacks resources)
Regular section resume soon.

thanks,i mean those who should pay.Is a student who rcvs allowance due for zakah?

Thanks, Zaakat is not due on TRANSFER PAYMENT, but earned income. therefore, a student who receive allowance is not eligible but can give out SADAQAH.

What Is the Effect of Zakât’s Purification on People?

Zakât seeks especially to fix in our remembrance the right of the poor, that they should not be forgotten or neglected, so as to sustain their human dignity. For this reason, the Hanafite School of Islamic Law disallows the paying of the Zakât-Charity to other eligible categories of people in need (see Sûrat Al-Tawbah, 9:60) until those in poverty are sufficed. Islam elevates the entitlement of the indigent to a religious rite of devotion. Hence, every earning Muslim who acquires means beyond the most basic needs of oneself and one’s dependents is duty-bound to pay materially into the
obligatory institution of Zakât in order to obtain for him or herself in exchange a clear godly end. The result is a sacred act of worship offered by the believer that inures to the tangible socio-economic benefit of all humankind. From its advent, Islam has enshrined the right of the poor in its creed with the social purpose of abolishing poverty and removing any need for the destitute to advocate on their own behalf or, ultimately, to be forced to rebel against society in order to gain their God-given right to sustenance and human dignity.

What are the benefits of Zakaat


Zakât Makes One Aware that All Wealth Is God’s
In many verses of the Quran, Allah speaks of the believers as those who spend charitably from what We have provided them. This implies, as commentators note, the believers’ inner conviction that all that they own and possess is a gift and favor from God. None of it is of their own
making, or a result of their special intelligence, gift, or knowledge. If one believes that his wealth and fortune are a result of his own labor and talent, this reflects a serious lack of understanding and insight on his or her part. Allah states several times over in the Quran that wealth and poverty are in His hands. For it is God ØaloneÆ who withholds and extends Øreward and abundant provisionÆ (Al-Baqarah, 2:245). Whether people work hard all their lives for little or rest as wealth flows to them, let them ask themselves with humility, “Who controls the events in our day-to-day lives that add up to our worldly fortunes and earthly possesion.

Zakât Purifies the Soul of Miserliness
Islam recognizes the human being’s instinctive desire for riches and the soul’s propensity to selfishness: Yet beware that avarice is ever-present in the human soul (Al-Nisâ’, 4:128). When one pays Zakât from one’s wealth, one gives up a portion of what God has lent one in this life to help the needy. This directly counteracts greed and materialism—essential discipline for a creature so given topassionate attachment to possession.

Zakât is a Cure for the Love of Worldly Things
Accumulation of wealth enables one to spend it on worldly diversion and objects. The nature of material attraction, says late Austrian translator and commentator Muhammad Asad, is such that one object is desired and acquired only to make room for the next desired object: At no time before this had greed outgrown a mere eagerness to acquire things and become an obsession that blurred the sight of everything else; an irresistible craving to get, to do, to contrive more and more—more today than yesterday, and more tomorrow than today: A demon riding on the necks of men and whipping their hearts forward toward goals that tauntingly glitter in the distance but dissolve into contemptible nothingness as soon as they are reached, always holding out the promise of new goals ahead—goals still more brilliant, more tempting as long as they lie on the horizon, and bound to wither into further nothingness as soon as they come within grasp. (Asad, The Road to Mecca, 310) It is a bitter, never-ending cycle existing only to make one lose sight of man’s real destination: The Hereafter. Zakât helps break that cycle by forcing one to spend money on things that bring to him directly no purely worldly benefit.

Zakât Trains One to Give
By paying Zakât every year, one develops a habit of giving and helping the poor. It is likely that this will become permanent, and one will continue to help those in need with Zakât and |adaqah (voluntary charity).
[color=#000099]
Zakât Trains One to Mirror Divine Qualities[/color]
One of Allah’s divine attributes is absolute mercy. By giving Zakât and helping the destitute, one nurtures a disposition of mercy and compassion toward others, and the soul rises above the lowly, animalistic nature of covetousness,

Zakât as an Expression of Thankfulness to God
By paying Zakât out of sense of submission to Allah, one expresses thanks and gratitude to Him for the material blessings He has bestowed. For it is God who makes one poor or rich. The great legist and mystic Al-Ghazâlî says that one offers thanks to Allah for the bounties of creation (such as health) by praying, and shows thanks to Him for the bounties of material wealth by paying Zakât on it.

[color=#000099]Zakât Improves Ties of Mutual Love[/color]
People love those who do good to them for the sake of God. Zakât helps the poor appreciate the rich for their giving and praying for them, while it teaches the rich to soften their hearts and show concern for the poor. Thus Zakât bonds the two parties together by increasing their
mutual appreciation.

What Can Zakât Do for Society?
One of the Quran’s major themes is social justice forthose whom society disadvantages and compassion for the vulnerable. God says in the Quran:
  As for the believing men and the believing women—all [of them] are allies of one another. They enjoin what is right and forbid what is wrong. Moreover, they [duly] establish the Prayer, and give the Zakât-Charity, and they obey God and His Messenger. It is these upon whom God shall
have mercy. Indeed, God is overpowering, all-wise. (Al Tawbah, 9:71)

[color=#006600]What Does the Mention of Zakât in this Verse Mean?[/color]
Mention of Zakât here is significant. It points to the characteristics of a fully functional (and fully human) community, promoting care and love between each other by
(a) guaranteeing justice unto the least of them, while
(b)shielding the weak from injury.
This two-part functionality is then directly pinned to raising one’s spiritual consciousness through the Salât-Prayer and raising one’s social consciousness by paying the Zakât-Charity. These special items—among all the commands of Allah and His Messenger œ—Allah has highlighted for scrupulous maintenance.  This is no utopian call. On the contrary, it is a minimum acceptable moral standard for a working human community.
Zakât plays a key role in bringing about such a model society. It not only enshrines the right of help for the community’s needy, facilitating ongoing support from the rich to the poor, but, in so doing, it builds a relationship of consideration and appreciation between society’s members.

^^ keep it up.

deols:

^^ keep it up.

thanks, Sis

How Does Zakât Help Create Community?

In Islam, every able-bodied man is ordered to work to fulfill his own needs and his family’s. In the event that one is not able to work, then one’s wealthier relatives—beginning from one’s nearest kin and moving outward—are responsible for one’s support

But What if One Is Unable to Work and Has No Capable Relative to Support Him? And Who Is Responsible for the Uncared for Orphan, Widow,
and Elderly?
Charity is the substance that binds every Muslim to every other by way of their obligation to one another in God. Islam builds its community out of human obligation toward each other, making each Muslim accountable for the wellbeing of every other Muslim. This concept of reciprocal social
obligation is called takâful, meaning “mutual responsibility,” and it is strongly bolstered by the fact that the ZakâtCharity is an act of mandatory
worship. The tenet of mutual responsibility helps Muslims envision their society like an extended family.
Throughout our history, whenever Muslims sincerely systematized the Zakât obligation, as Allah and His Messenger œ have ordained it, Muslims worked something on the order of social miracles. Societies flourished. Communities flowered. Individuals thrived.

The write-up will continue soon, insha Allah.

bntY:

thanks,i mean those who should pay.Is a student who rcvs allowance due for zakah?

olawalebab:

Thanks, Zaakat is not due on TRANSFER PAYMENT, but earned income. therefore, a student who receive allowance is not eligible but can give out SADAQAH.

really?? I av a differing opinion But I stand corrected. If u are on an allowance and u are able to keep from it an amount zakaat is payable on for a year, I think you are to pay zakaat. I once wrote an article on zakaat and while reading for it, I realised even an infant can be rich enough to pay it. If he has a wealth, an inheritance, the zakaat should be calculated on it and paid. You may have other things like gold jewellery that zakaat is payable on and this, at least is not something you earn on but that you own.


waAllahu a'lam

Deols, thanks for sharing your knowledge with us, but Zakaat is paid on EARNED income and assets.there are some school of thought that believe otherwise. wallahu alam.
When i get to the details you will understand what am saying.

How Does Zakât Help Mold Society Into a Family?

Zakât awakens the individual’s social spirit with the truest practical expression of brotherhood. When Muslims pay Zakât, the society behaves exactly
like a family, the able helping the incapable, one upholding all. Said the Prophet
The believers—in their kindness, compassion, and empathy for one another—are as a single body. When one limb is afflicted, the whole body responds to it withsleeplessness and fever. (Bukhârî and Muslim)
Zakât spreads tranquility and peacein society because it secures the weak and their dependents with the guarantee of certain provision, shelter, and access to essential communal facilities. The magic of Zakât is not only that it links one to others by a sense of personal responsibility, but that it binds
everyone to the individual through an obligation of sufficiency. There is no greater bulwark against social disintegration.

Is Zakât a Kind of Welfare System?
Yes. Zakât is, in fact, the first known system of communitywide welfare regulated as a social support network for those in need. It is a meaningful institution with a clearly defined religious-social-economic mandate. Its rules, regulations, structures, standards, and specific functions are well-established. It does not depend on voluntary charity, and its collection is enforceable by society.
The Zakât system revealed by God and instituted by the Prophet œ was complete and functional among Muslims in the Seventh Century. Within a few years of the Prophet’s migration to Madinah, the Zakât system had become so effective that very few people even needed it. For one of the virtues of Zakât is that in providing for the poor and linking each to all and all to each, it enables people to separate themselves from those social practices that guarantee the impoverishment of some It took more than 13 centuries after the Prophet œ for Europe (and by that time America) to even address poverty systematically with some effectiveness. Not until 1941 did England and the United States initiate a worldwide agreement
for governments to respect and warrant the social welfare of their nationals. Yet even then beliefs imbedded in capitalist nd communistic economic theory made it a certainty that global poverty would increase to the civilization- and ecology-threatening proportions we live with today.

Jazakallahu khairan.