Issues on Zakat (2/2)

Zakat is obligatory on the following four types of property:

1. The produce of earth, like grains and fruits.

2. The grazing animals.

3. Gold and silver.

4. Commercial commodities.

For all types of properties, Nisab (minimum amount of property liable to the payment of Zakat) is fixed, below which no Zakat would be imposed on them. The minimum quantity for the first category i.e. grains, fruits, (wheat, rice, dates, grapes, barley, etc.) is 5 (five) Wasq and one Wasq (approx. 135 kgs.) is 60 (sixty) Sa‘ according to the Sa‘ of the Prophet, and one Sa‘ is equivalent to nearly four times of both handsful of a man of average built.

Moreover, if in cultivation, irrigation was made through rains or canal or fountain and like this without any effort, one-tenth of the total produce is due to be paid as Zakat.

If the field was irrigated by waterwheels, and other devices for irrigation which involved labour; twentieth part of the total produce is to be paid as Zakat.

And regarding the Zakat of animals, detailed study of it may be had from the authentic Ahadith of the Prophet (peace be upon him) or from scholars of Ahadith, as we intend in this booklet only a brief account of the subject.

And the minimum amount (Nisab) of silver for the Zakat to be due on it, is 140 (one hundred and forty) Mithqal, which is equivalent to 56 (fifty-six) Saudi Riyals. And the Nisab of gold is 20 (twenty) Mithqal which is equivalent to 113/7 (eleven and three-seventh) Saudi Junaih or 92 (ninety-two) grams.

Now, the Zakat due on both gold and silver is one-fortieth (1/40 or 2.5%) of the total amount (quantity) provided one is in possession of at least the minimum amount (Nisab) as mentioned above, of both or any one of them, and a year has passed over them.

But as regards Zakat on the benefit derived from the capital (i.e. original amount), the condition of passing over one year on it, does not apply. The benefit would be included in the capital (original amount) at the time of calculation for payment of Zakat; and likewise the new births in grazing animals will be added to the original number of animals for the payment of Zakat, if the original number reaches the Nisab and completes a year without any consideration of time passed over the new births.

The same ruling, as in gold and silver, holds good in the case of currency notes, coins or bills also, whether be it dirham or dinar or dollar or others, provided its value reaches the minimum amount (Nisab) of either gold or silver; and a year has passed over it. When the above conditions are fulfilled, one-fortieth part (1/40 or 2.5%) of the total value would be given out as Zakat.

The same would apply to the ornaments of the women, made from gold or silver for personal use or lending as loan, when these reach the Nisab and one year has passed over them, in line with the opinions of authentic scholars in the light of Prophet’s saying:

“If any owner of gold or silver does not pay the Zakat due on him, when the Day of Resurrection would come, plates of fire would be beaten out for him; these would then be heated in the fire of Hell and his sides, his forehead and his back would be cauterized with them. Whenever these cool down, (the process is) repeated during a day the extent of which would be fifty thousand years, until judgement is pronounced among slaves, and he sees whether his path is to take him to Paradise or to Hell.”

It is narrated that once the Prophet (peace be upon him): On seeing a woman with two bracelets of gold in her hands, asked her whether she gave out the Zakat of it. When she replied in negative, he (peace be upon him) said, “Would it please you if Allah puts on you two bracelets made of fire.” On hearing this, she put off these and said, “These are for Allah and His Messenger.” (Reported by Abu Daud, Nasai)

Also it is narrated by Umm Salamah (may Allah be pleased with her): While she was wearing an anklet of gold, she asked the Prophet (peace be upon him) , “O Messenger of Allah! Is it a Kanz (a hoarded wealth).” The Prophet (peace be upon him) replied, “If it has been purified (by paying Zakat of it), it is not a Kanz (hoarded wealth).”

This command is also supported by other Ahadith. As regards the Zakat on commercial commodities, its value would be assessed at the end of one year and one-fortieth (1/40 or 2.5%) part of the present value would be given out as Zakat, no matter its present value is equal to the purchase value or it is more or less. It is in accordance with the Hadith narrated by Samurah (may Allah be pleased with him):

 “Allah’s Messenger (peace be upon him) enjoined us to give out Sadaqah (Zakat) from whatever we prepare for sale.” (Reported by Abu Daud)

This includes lands for sale, buildings, cars, machinery for deriving water or any other article obtained for sale.

As for buildings constructed for rent but not for sale, Zakat should be paid on the rent after a year passes over it; but the building itself is not liable for Zakat as it is not an item for sale. Likewise, personal cars and those for hire are not liable for Zakat since they are not meant for sale as the owner has purchased it for his use. And if the owner of the rental cars accumulates the returns up to the amount that is liable for Zakat, then he should pay Zakat if one year passes over such money whether he had kept it for personal expenses, or for expenses in marriage, or for such as settling debts or buying real estate or forany other purpose; this is in accordance with the evidence of Shariah on the obligation of Zakat.

According to the authentic views of scholars, debt cannot be an excuse for nonpayment of Zakat.

Similar is the case for the wealth or money of orphans and mentally retarded people; when it reaches the Nisab and a year passes over it the Zakat must be paid, and their guardians should give out the Zakat on their behalf when a year passes over the goods. According to the Hadith narrated by Mu‘adh, when he was sent to Yemen, the Prophet (peace be upon him) told him:

 “Verily Allah imposes upon them Sadaqah (alms) on their wealth to be taken from the rich and then given to the poor.”

Zakat is Allah’s right and so it is not allowed to give it to someone not deserving with the intention to gain his favour; nor a person who doesn’t deserve it, is allowed to use it for making gains or saving himself from harm. Rather a Muslim should give out Zakat to those who deserve it on grounds that they are among the people entitled to it and not with any other intention; it should be given out with good faith and solely to please Allah and in this way he will get Allah’s reward and replacement.

Allah categorizes those who deserve Zakat in His Noble Qur’an:

“As-Sadaqat (here it means Zakat) are only for the Fuqara (poor), and Al-Masakin (the poor) and those employed to collect (the funds) and for to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debts; and for Allah’s cause (i.e. for Mujahidun––those fighting in the holy battles) and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allah. And Allah is All-Knowing, All-Wise.” (Surah At-Taubah, 9:60)

From this glorious verse ending with the two great attributes of Allah (Glorified and Exalted be He) we get the warning that He, Allah (Glorified and Exalted be He) is aware of the state of His slaves and of those among them who deserve or do not deserve Zakat. In this verse Allah further tells us that He is Wise in His Shariah and so he does not put anything except in the right position; and hence if anything about His Shariah is not clear to anyone, even then he should be satisfied with it and obey its commands.

May Allah grant us knowledge in His religion and sincerity in implementing it, and help us in the performing of deeds leading to His Pleasure, and save from the deeds leading to His Anger. Verily, He is All-Hearer and Nearer. May Allah bless His slave and His Messenger and his family and his Companions.