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Of the five fundamentals of Islam, Zakat occupies the
second positioin, the first being prayer (salat). This word is
derived from Zakd, which means it (a plant) grew. The second
derivative of this word carries the sense of purificatin, e.
g. Qad aflaha man zakkaha (he is indeed successful who
purified himself). The other word used for zakat both in the
Qur'an and the Hadith is sadaqa which is derived from sidq
(the truth). Both these words are highly meaningful. The
spending of wealth for the sake of Allah purifies the heart of
man of the love of material wealth. The man who spends it
offers that as a humble gift before the Lord and thus affirms
the truth that nothing is dearer to him in life than the love
of Allah and that he is full prepared to sacrifice everything
for His sake. Secondly, zakat is the most effective measure to
improve the economic condition of the have-nots. It is not,
however, a mere tax, but a form of worship whereby a man comes
close to his Lord. The Muslims have, therefore, been enjoined
to pay zakat with the same sense of earnestness and devotion
in which the seeker of the Lord observes the prayer. The
primary motive of zakat is religious and spiritual, while the
social and economic aspects are subservient to it. Its social
significance is that it awakens in man the sense of
brotherhood with less fortunate members of society, and stirs
his moral conscience to make sacrifice for their sake. From
the economic point of view it discourages hoarding and
concentration of wealth and helps its steady and constant flow
from the rich to the poor. It is in fact a good means of
providing purchasing power to the poor, for ameliorating their
hard lot and enabling them to stand on their own legs.
It should also be remembered that zakat or sadaqa in Islam
is not a voluntary act of charity which a rich man gives to
the poor out of his own sweet will, but it is an obligatory
act which every Muslim is enjoined upon to perform if he is
sincere in his belief in God and the Hereafter. Thus there is
no burden of obligation on one who receives zakat, but a sense
of thankfulness and gratitude on the part of the giver, since
he has been enabled by the recipient to discharge his
obligation that he owes to God and society.
(O Prophet), take sadaqa (zakat) out of their property-thou
wouldst cleanse them and purify them thereby (Qur'an, ix.
103). And away from it (the Hell) shall be kept the most
faithful to duty who gives his wealth, purifying himself (xcii.
17-18).
So much is the importance of zakat in Islam that it has
been mentioned at eightytwo places in the Qur'an in close
connection with prayer. The Companions of the Holy Prophet
(may peace be upon him) knew its basic importance in Islam. It
is a known fact that after the death of the Apostle of Allah
(may peace he upon him) when some of the tribes, who believed
in the oneness of God and observed prayer, refused to pay
zakat, the first Caliph Abu Bakr Siddiq (Allah be pleased with
him), in an answer to the advice of Hadrat 'Umar (Allah be
pleased with him) to show tolerance towards such people. said
in explicit terms, By Allah, I would definitely wage war
against them who dissociate prayer from Zakat. Zakat is paid
on the surplus of wealth which is left over after the passage
of a year. It is thus a payment on the accumulated wealth.
Leaving aside animals and agricultural yield, zakat is paid at
almost a uniform rate of two and a half %. The minimum
standard of surplus wealth over which zakat is charged is
known as Nisab. It differs with different kinds of property,
the most important being 200 dirhams or 521 tolas (nearly 21
oz.) In case of silver, and 20 mithqals or 71 tolas (nearly 3
oz.) in case of gold. The nisab of cash is the same as that of
gold and silver.
As regards the persons to whom zakat is to be paid, they
have been clearly described in the Holy Qur'an: Alms are only
for the poor, the needy, the officials charged with the duty
of collection, those whose hearts are inclined to truth, the
ransoming of captives, those in debt, in the way of Allah, and
the wayfarer (ix 60).
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