Page 4 The Islamic Bulletin Issue 6 Page 5 The Islamic Bulletin Issue 6 It is not simply voluntary contribution to someone or some cause, nor a government tax that a shrewd clever person can get away with. Rather, it is a duty enjoined by God and undertaken by Muslims in the interest of society as a whole. The Qur’anic word Zakah not only includes charity, alms, tithe, kindness, tax, voluntary contributions, etc., but it also combines with all these God- mindedness and spiritual as well as moral motives. That is why there can be no equivalent to the word Zakah because of the supreme originality of theQur’an, the Divine Book of God. The literal and simple meaning of Zakah is purity. The technical meaning of the word designates the annual amount in kind or coin in which a Muslim with means must distribute among the rightful beneficiaries. But the religious and spiritual significance of Zakah is much deeper and livelier. Here is an explanation of the far-reaching effects of Zakah. 1. Zakah purifies the property of the people with means and clears it from the shares which do not belong to it anymore, the shares which must be distributed among the due beneficiaries. When Zakah is payable, a certain percentage of the wealth should be distributed immediately in the right manner, because the owner no longer has moral or legal possession of that percentage. If he fails to do so, he is obviously retaining something which does not belong to him. This is corruption and plain usurpation from every point of view, moral and spiritual, legal and commercial. It means that the unlawfully retained percentage makes the whole lot impure and endangered. But, on the other hand, if the poor’s dividends are assorted and distributed among due beneficiaries, the remaining portions of the lot will be pure and decent. Pure capital and decent possessions are the first requisites of permanent property and honest transactions. 2. Zakah does not only purify the property of the contributor but also purifies his heart from selfishness and greed for wealth. In return, it purifies the heart of the recipient from envy and jealousy from hatred and uneasiness; and it fosters in his heart, instead, good will and warm wishes for the contributor. As a result, the society at large will purify and free itself from class warfare and suspicion, from ill feelings and distrust, from corruption and disintegration, and from all such evils. 3. Zakah mitigates to a minimum the sufferings of the needy and poor members of society. It is a most comforting consolation to the less fortunate people, yet it is a loud appeal to everybody to roll up his sleeves and improve his lot. To the needy it means that it is by nature an emergency measure and that he should not depend on it completely, but must do something for himself as well as for others. To a contributor it is an invitation to earn more so that he can benefit more. To all parties concerned, it is, directly as well; as indirectly, an open treasure for spiritual investment that compensates abundantly. 4. Zakah is ahealthy formof internal securityagainst selfishgreedandsocial dissension, against the intrusion and penetration of subversive ideologies. It is an effective instrument in cultivating the spirit of social responsibility on the part of the contributor, and the feeling of security and belonging on the part of the recipient. 5. Zakah is a vivid manifestation of the spiritual and humanitarian spirit of the responsive interactions between the individual and the society. It is a sound illustration of the fact that though Islam does not hinder private enterprise or condemn private possessions, yet it does not tolerate selfish and greedy capitalism. It is an expression of the general philosophy of Islamwhich adopts a moderate and middle but positive and effective course between the Citizen and State, between Capitalism and Socialism, between Materialism and Spirituality. The Rate of Zakah Every Muslim, male or female, who, at the end of the year, is in possession of approximately fifteen dollars or more, in cash or articles of trade, must give Zakah at the minimum rate of two and one-half percent. In the case of having the amount in cash the matter is easy. But when a person has wealth in business stocks or trade articles, he must evaluate his wealth at the end of every year according to the percent of the total value of the wealth. If his investment is in immovable property like revenue buildings and industries, the rate of Zakah should go by the total net of the income, and not of the total value of the whole property. But if he puts up buildings and homes for the trade or selling, Zakah rate should go by the total value of the entire property. Also if someone is a creditor and the indebtedperson is reliable one shouldpay Zakah for the amount he has lent because it is still a portion of his guaranteed wealth. In all cases it should be remembered that one pays for his net balance. His personal expenses, his family allowances, his necessary expenditures, his due credits- all are paid first, and Zakah is for the net balance. It should also be remembered that the rate of 2.5% is only a minimum. In times of emergency or arising needs there is no rate limit; the more one gives, the better it is for all concerned. The distribution of Zakah serves all purposes for which numerous funding raising campaigns are launched. The Zakah fund substitutes for all the other funds. It is authentically reported that there were times in the history of the Islamic administration when all people of the vast Islamic empire had enough to satisfy their needs, and the rulers had to deposit the Zakah collection in the Public Treasury. This shows that when the Zakah law is enacted properly it minimizes the needs of the citizens and enriches the Public Treasury to such an extent that there may be no needy or poor and that enormous amounts of surplus are available. The unfailing power of this effective measure of the public interest stems from the fact that it is aDivine injunction, an ordinance fromGod Himself. It is not a personal matter or a voluntary contribution; rather, it is an obligation for the fulfillment of which one will be responsible to God directly. Because Zakah is the legislation of God Himself to be enforced in the common interest, no Muslim is allowed to neglect it. When it is not observed properly, the rightful authorities of the State must interfere on behalf of the public to establish the institution and see to it that it is enforced. The Due Recipients of Zakah The Holy Qur’an classifies the due recipients of Zakah as follows: The poor Muslims, to relieve their distress. The needy Muslims, to supply them with means whereby they earn their livelihood. The new Muslim converts, to enable them to settle down and meet their unusual needs. The Muslim prisoners of war, to liberate them by payment of ransom money. The Muslim in debt, to free them from their liabilities incurment under pressing necessities. The Muslim employees appointed by a Muslim governor for the collection of Zakah to pay their wages. The Muslim in service of the cause of God by means of research or study or propagation of Islam. This share is to cover their expenses and help them to continue their service. The Muslim wayfarers who are stranded in a foreign land and in need of help. The due recipient of Zakah is one who has nothing to meet his necessities or has little (less than $15.00) at the end of the year. If one has approximately $15.00 or more he must be a contributor, not a recipient of Zakah. If a recipient receives his share and finds that is sufficient for his immediate needs with a balance of about $15.00, he should not accept any more. He should return whatever he may receive to other eligible recipients. Zakah may be distributed directly to individuals of one or more of the said classes, or to welfare organizations which look after them. It may also be distributed in the form of scholarship to bright and promising Muslim students and researchers, or in the formof grants to welfare organizations and public service institutions which patronize such causes. A disabled or invalid poor Muslim is preferable to one who is able and capable of making some earnings. The contributors should use his best judgment in finding the most deserving beneficiaries. The taxes we pay to governments nowadays do not substitute for this religious duty; it must be earmarked as a special obligation and paid separately, aside from the government taxes. However, the Muslims of North America may take advantage of the tax laws that allow certain deductions for charity. They should pay their Zakah to the deserving beneficiaries and then claim the sums paid as proper legal deductions. The contributor should not seek pride or fame by carrying out his duty. He should make it as covert as possible so that he may not be victimized by hypocrisy or passion for vanity which nullifies all good deeds. However, if the disclosure of his name or the announcement of his contribution is likely to encourage others and stimulate them, it is all right to do so. Zakah is also obligatory on the cattle and agricultural product. The shares payable in this regard vary form case to case, and need detailed discussion. So the reader may be advised to consul the elaborate sources of Law and religion. The Importance of Obedience to Your Parents Parents are to be treated well at all times, and The Almighty’s blessings in having enabled you to do this virtuous act, be considered as a great asset in this world as well as in the Hereafter. The respect we ought to pay our parents has been time and again emphasized in the Holy Qur’an. In one of the verses it is stated: “Thy Lord hath decreed that ye worship none but Him, and ye be kind to your parents.” (Qur’an 17:23) Showing Gratitude towards Parents Be grateful to your parents. It is one of the cardinal principles of good manners and the acknowledgement of debt. One should be grateful to the parents for all the kindness, extraordinary love, and unparalleled sacrifices hey undergo in bringing us up. The Almighty has decreed that when we render thanks to Him, we should express gratitude to our parents as well. “And we have enjoined on man (To be good) to his parents: In travail upon travail did his mother bear him. And in years twain was his weaning: (hear the command), ‘Show gratitude to Me and to thy parents: to Me is (thy final) Goal.’” (Qur’an 31:14) On the authority of Hazrat Abu Ayub Khalid Ibun Zaid Al-Ansari(R.A.), who said: A man requested; “Prophet (S.A.W)! Tell me the action which will get me admitted to Paradise and keep me away from the Hell.” He answered: “Worship Almighty and do not associate anybody with Him: establish Prayer; pay Zakat and join the ties of kinship.” -(Bukhari and Muslim) On the authority of Abu Sufian Sakhr Harb (R.A.), who said: During his meeting with Hercules, the Roman Ruler, the latter asked him; ‘What does your Prophet (S.A.W.) ask you to do?’ I said: ‘He asked us to worship only One God, and not to associate anybody with him; not to follow the habits and practices of our ancestors; he further asks us to perform prayers (Salat), tell the truth, keep chaste, and to treat our blood relations well.’ -(Bukhari and Muslim) Note: “Not to follow the habits and practices of our ancestors” means that in previous times, people used to follow what their parents did; such as, worshiping idols, stealing, killing, and committing other sins Because their ancestors sinned, people assumed it was justified. The Prophet (S.A.W.) commanded them to change their behavior and become more righteous. On the authority of Ibn ‘Umar (R.A.), who said: The Prophet (S.A.W.) said: “He who just returns the visits of his relatives does not completely fulfill the obligation of relationship. But he who ignores the mistakes of his relatives, forgives them, and visits them in order to bind the ties of relationship when they are broken does fulfill the obligations of relationship.’ -(Bukhari) On the authority of Jubair bin Mut’im (R.A.), who said: The Prophet (S.A.W.) said: “He who breaks off the ties of blood will not enter Paradise.” -(Bukhari and Muslim) Note: This Hadith preaches the person who breaks off relations with his family by not visiting them or helping them will not go to Paradise. On the authority of Abu Usaid Malik Ibn Rubia Al-Saedi (R.A), who said: While we were sitting with the Prophet (S.A.W.) a man of the Bani Salamah tribe came and said: “O Prophet (S.A.W.)! Is there anything, I can now do in benevolence towards my parents after their death? The Prophet (S.A.W.) answered: “Yes, by praying for them and soliciting mercy and forgiveness towards them, fulfilling their promises and undertakings, doing kindness to those who may be related to you through them, and respecting their friends.” -(Abu Daoud) Note: “Benevolence” means kindness. Showing Tolerance towards Parents You should always try to please your parents and avoid deeds that may hurt their feelings, especially when they get old and short-tempered. In old age people do tend to make unusual demands and claims but it should be tolerated cheerfully without any retort in anger or frustration. It is mentioned in the Holy Qur’an: “Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them but address them, in terms of honor.” (Qur’an 17:23) Service of Parents Parents should be served earnestly and with sincerity; always keeping in mind the unparalleled kindness and affection shown by them. It is the service of our parents that would lead to our redemption and earn for us The Almighty’s blessings. Your Love and Obligation towards Your Parents Love your parents and this love should be regarded as an honor and means of recompense and redemption in the Hereafter. Hadrat Ibn Abbas narrates the following Hadith of the Holy Prophet (PBUH): “Dutiful and good natured children who cast one loving and affectionate look at their parents, receive from The Almighty blessing equivalent to one approved Hajj (pilgrimage).” -(Muslim) When the Parents are Non-Muslims Even if the parents are non-Muslims, they are to be treated well and all courtesy be shown to them. But obedience in matters of religion should be refused and they are not to be followed if they ask you to commit a sin or an act of associating somebody with The Almighty. It is stated in the Holy Qur’an: “We have enjoined on man kindness to parents: but if they (either of them) strive (to force) thee to join with Me (in worship) anything of which thou hast no knowledge, obey them not, ye have (all) to return to Me, and I will tell you (the truth) of all that ye did.” (Qur’an 29:8) Prayers for Parents Always pray for your parents, recalling their kindness and beg for their weal from The Almighty and His Mercies for them. It is mentioned in the Holy Qur’an: “And, out of kindness, lower to them the wing of humility, and say: “My Lord! Bestow on them Thy mercy even as they cherished me in childhood.” (Qur’an 17:24) Special Treatment of the Mother One should have special regard for his/her mother. It is the mother that carries the fetus in her womb for nine months and then nourishes the child with her milk. It is stated in the Holy Qur’an: Sayings of the Prophet
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