This excerpt is taken from Sheikh Abdus Salam bin Muhammad's book Ahkam Zakat wa Ushr, wa Sadaqat al-Fitr, may Allah have mercy on him.
Zakat is the third pillar among the five fundamental pillars of Islam. One who denies it cannot be considered a Muslim. Until a person performs prayer and pays zakat, he cannot be included in the Muslim community. Allah Almighty said:
فَإِن تَابُوا۟ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ فَإِخْوَٰنُكُمْ فِى ٱلدِّينِ...
If they repent from disbelief, establish prayer, and pay zakat, then they are your brothers in religion.
Reference: At-Tawbah: 11
And these three are such important pillars that merely verbally acknowledging them is not sufficient; rather, after reciting the declaration of faith, one must practically perform prayer and pay zakat. If a person does not pay zakat, or denies its obligation, or is ready to fight over the collection of zakat, then war will be waged against him.
Abdullah bin Umar, may Allah be pleased with him, narrates that the Messenger of Allah ﷺ said:
أمرت أن أقاتل الناس حتى يشهدوا أن لا إله إلا الله وأن محمدا رسول الله، ويقيموا الصلاة، ويؤتوا الزكاة، فإذا فعلوا ذلك عصموا مني دماءهم وأموالهم، إلا بحق الإسلام وحسابهم على الله.
I have been commanded to fight against people until they testify that there is no true god but Allah, and that Muhammad ﷺ is the Messenger of Allah, and establish prayer, and pay zakat. So when they do this, their blood and property are protected from me, except for the right of Islam, and their reckoning is with Allah.
Reference: Sahih Bukhari:25
But if a person, despite zakat being obligatory on his wealth, does not pay zakat due to stinginess, then after it is known, zakat will be collected from him and half of his wealth will also be confiscated. The evidence for this is this hadith:
عن بهز بن حكيم ،عن أبيه، عن جده، أن رسول الله صلى الله عليه وسلم، قال: في كل سائمة إبل في أربعين بنت لبون، ولا يفرق إبل عن حسابها من أعطاها مؤتجرا، قال ابن العلاء: مؤتجرا بها فله أجرها، ومن منعها فإنا آخذوها، وشطر ماله عزمة من عزمات ربنا عز وجل ليس لآل محمد منها شيء.
Muawiyah bin Haidah (RA) says, the Messenger of Allah ﷺ said: Among the grazing camels, one out of forty becomes a laboon (a two-year-old she-camel). (To save Zakat) camels should not be moved from their place. Whoever gives Zakat with the intention of reward will receive its reward, and whoever prevents it, we will take it from him, and (as a punishment for withholding Zakat) we will take half of his wealth. This is one of the emphatic commands of our Lord, the Exalted, and the family of Muhammad has no share in it.
Reference: Abu Dawood: Kitab al-Zakat, 1575, Hasanah Al-Albani
Meaning and Concept of Zakat:
In the Arabic language, the word Zakat has two meanings: purification and growth. After every year passes on gold, silver, wealth, livestock, and trade goods, and after the harvest of the land, the portion of Allah Almighty that is taken from it brings two benefits: the wealth becomes purified, and the owner of the wealth also becomes purified from sins. Allah Almighty has said:
خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا.
Take charity from their wealth by which you purify them and cleanse them.
Reference: At-Tawbah:103
Besides, there is blessing in this wealth and it increases. The fundamental difference between Zakat and tax is that Zakat is an act of worship, a sign of being a Muslim; by paying it, one earns reward, a person is freed from Hellfire, both his wealth and himself become purified, and there is blessing in the wealth. Whereas in tax, none of these things are found.
① Allah Almighty said:
يَمْحَقُ ٱللَّهُ ٱلرِّبَوٰا۟ وَيُرْبِى ٱلصَّدَقَـٰتِ...
Indeed, Allah destroys interest and gives increase for charities.
Reference: Al-Baqarah:276
② Allah Almighty said:
وَمَآ ءَاتَيْتُم مِّن رِّبًۭا لِّيَرْبُوَا۟ فِى أَمْوَٰلِ ٱلنَّاسِ فَلَا يَرْبُوا۟ عِندَ ٱللَّهِ وَمَآ ءَاتَيْتُم مِّن زَكَوٰةٍۢ تُرِيدُونَ وَجْهَ ٱللَّهِ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُضْعِفُونَ.
And whatever you give for interest to increase within the wealth of people will not increase with Allah. But what you give in charity, seeking the countenance of Allah - those are the multipliers.
Reference: Ar-Rum:39
③ Allah Almighty said:
مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتْ سَبْعَ سَنَابِلَ فِى كُلِّ سُنۢبُلَةٍۢ مِّا۟ئَةُ حَبَّةٍۢ ۗ وَٱللَّهُ يُضَـٰعِفُ لِمَن يَشَآءُ ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ.
The example of those who spend their wealth in the way of Allah is like a grain that produces seven ears, in every ear there are a hundred grains, and Allah increases for whom He wills. And Allah is All-Encompassing, All-Knowing.
Reference: Al-Baqarah:261
④ Abu Hurairah (may Allah be pleased with him) reported that the Messenger of Allah ﷺ said: Charity does not decrease wealth, forgiveness and pardoning increase a person's honor, and whoever humbles himself for the sake of Allah, Allah raises him in status.
Reference: Sahih Muslim: Hadith Number: 2588
⑤ Abu Hurairah رضي الله عنه narrates that the Messenger of Allah ﷺ said: Once a man was standing on a piece of desert land. He heard a voice in a cloud: "Irrigate so-and-so's garden." The cloud moved to one side and poured its water on a rocky land. One of the streams flowing with water absorbed all that water. The man followed the water and saw a person standing in his garden, turning the water's direction towards his garden with a hoe. He asked him: "Servant of Allah! What is your name?" He said: "So-and-so," the same name that was heard in the cloud. The man said: "Servant of Allah! Why did you ask me my name?" He replied: "I heard in that cloud, which has this water, someone saying: 'Irrigate so-and-so's garden,' and your name was mentioned. What do you do with it?" He answered: "Since you asked, I look at whatever is obtained from this garden, give one-third of it as charity, my family eats from one-third, and I spend the remaining one-third on the maintenance of this garden."
Reference: Sahih Muslim: Hadith Number: 7473
The wealth on which Zakat is obligatory:
Allah Almighty has made Zakat obligatory on four types of wealth, on which human life depends.
① Livestock animals, camels, cows, goats, etc.
② Gold, silver, cash, and the like.
③ All kinds of trade goods whose trade is permissible according to Shariah.
④ Things obtained from the land: grains, fruits, vegetables, minerals, buried treasures, etc.
Now, these four are explained in somewhat more detail.
Warning for not paying Zakat on animals:
عن أبي ذر رضي الله عنه, قال: انتهيت إلى النبي صلى الله عليه وسلم, قال: والذي نفسي بيده أو والذي لا إله غيره أو كما حلف، ما من رجل تكون له إبل أو بقر أو غنم لا يؤدي حقها، إلا أتي بها يوم القيامة أعظم ما تكون وأسمنه تطؤه بأخفافها وتنطحه بقرونها، كلما جازت أخراها ردت عليه أولاها حتى يقضى بين الناس.
Abu Dharr رضي الله عنه narrated that I came close to the Prophet ﷺ, and he was saying: By the One in Whose hand is my life, or (you ﷺ swore by) the One besides Whom there is no deity, or by whatever words you have sworn (after this emphasis he said), any person who owns a camel, cow, or goat and does not give its due right, on the Day of Resurrection it will be brought to him. It will be larger and fatter than in this world. Then it will trample its owner with its hooves and gore him with its horns. When the last animal passes over him, the first animal will return and gore and trample him again. This will continue until the matter of the people is decided.
Reference: Sahih Bukhari:1460
,
Reference: Sahih Muslim:990
In the hadith of Abu Hurairah رضي الله عنه:
..في يوم كان مقداره خمسين ألف سنة، حتى يقضى بين العباد، فيرى سبيله إما إلى الجنة، وإما إلى النار..
That day whose length is fifty thousand years (this process will continue) until a decision is made among the servants, then he will see his path towards Paradise or Hell.
Reference: Sahih Muslim:987
The animals on which Zakat is taken:
The animals on which the Prophet Muhammad ﷺ and the Caliphs collected Zakat are of three types: camels, cows, and goats. It should be noted that in Zakat, buffaloes are counted among cows, and rams and lambs are counted among goats.
There are two conditions for Zakat to be obligatory on livestock.
① First, that one year passes after reaching the Nisab (minimum amount).
② Second, that their rearing is done by grazing in forests, mountains, or green fields throughout the year or most of the year. If they mostly depend on grazing but occasionally are fed fodder at home, it does not affect the Zakat.
Zakat on camels as prescribed by the Prophet Muhammad ﷺ:
There is no zakat on less than five camels. If the owner wishes to give voluntarily, that is a different matter. Zakat on up to twenty-four camels will be paid in the form of goats. From five to nine camels, one goat; from ten to fourteen, two goats; from fifteen to nineteen, three goats; and from twenty to twenty-four camels, four goats will be taken as zakat.
(25 to 35 camels), (one bint makhad), (a one-year-old she-camel whose second year has begun)
(36 to 45 camels), (one bint labun), (a two-year-old she-camel whose third year has begun)
(46 to 60 camels), (one haqqa), (a three-year-old she-camel whose fourth year has begun)
(61 to 75 camels), (one jaz’ah), (a four-year-old she-camel whose fifth year has begun)
(76 to 90 camels), (two bint labun)
(91 to 120 camels), (two haqqa)
Beyond 120, after every ten camels, the total number is divided into forty or fifty. Therefore, the Messenger of Allah ﷺ said: If the camels exceed 120, then for every forty camels there will be one bint labun, and for every fifty camels, one haqqa.
Reference: Sahih Bukhari:1454
Zakat on Cows (Buffaloes):
Mu'adh رضي الله عنه says that when the Prophet ﷺ sent him towards Yemen, he instructed that out of every thirty cows, one must take a tabi' or tabiah (a one-year-old calf or heifer that has entered its second year), and out of every forty cows, one musinnah (a male or female over two years old whose front tooth has fallen out) must be taken.
Reference: Sunan Abi Dawood:1576], [Sunan Tirmidhi:623], [Sunan Nasa'i:2453], [Ibn Majah:1803]
There is no zakat on fewer than thirty cows. Like camels, here also beyond (60), after every ten, the total number is divided according to the digits of thirty or forty. The details are as follows:
(From 30 to 39), (one tabi' or tabiah)
(From 40 to 59), (one musinnah)
(From 60 to 69), (two tabi' or tabiah)
(From 70 to 79), (one tabi' or tabiah and one musinnah)
(From 80 to 89), (two musinnah)
(From 90 to 99), (three tabi' or tabiah)
In short, according to the command of the Messenger of Allah ﷺ, one tabi' or tabiah is taken from every thirty, and one musinnah from every forty.
Both male and female cows and buffaloes can be given as Zakat. Here, only the age of the Tabi' and Musinnah is specified. If the owner willingly gives an older animal, it is permissible.
Zakat on Grazing Goats:
There is no Zakat on fewer than forty goats, those goats that spend most of the year grazing in forests or fields. If their number reaches forty, then from forty to one hundred twenty (120), one goat is obligatory; and when the number exceeds one hundred twenty, then from one hundred twenty to two hundred (200), two goats are obligatory. If the number exceeds two hundred, then from two hundred to three hundred (300), three goats are obligatory; and when the number exceeds three hundred, one goat is obligatory for every one hundred.
Reference: Sahih Bukhari:1454
Note: Do not give an old or defective animal or a bullock as Sadaqah. However, if the recipient agent wishes, it is permissible. Similarly, do not give a high-grade valuable animal.
Reference: Sahih Bukhari:1455
Of course, if the owner gives willingly, it is permissible.
Reference: Sunan Abi Dawood: 1567
If someone has animals of the same age, same gender, or same category, then Zakat will be taken from the same type. For example, if all are either high or low quality, or all are male or female, then Zakat will be taken from among them.
Zakat on domesticated animals:
If camels, goats, cows, or buffaloes are raised by feeding fodder, then there is no Zakat on them. If the income obtained from them is spent simultaneously, then there is no Zakat on that either. However, if (some income) accumulates, then when paying Zakat on other wealth, Zakat will also be paid on this from that amount. If these animals are kept for trade, then every year their value will be estimated and 2.5% Zakat will be paid. The same ruling applies to farms of chickens and other animals.
Zakat on horses, donkeys, and mules:
These animals, whether they graze in the forest or are raised on fodder, and whether they are for riding or for breeding, are not subject to zakat. However, if the income obtained from them accumulates in a person's wealth, then at the end of the year, when paying zakat on other wealth, zakat on this income must also be paid. Similarly, if these animals are for trade, then like other trade goods, their value should be estimated and 2.5% zakat should be paid.
The other category of wealth on which zakat is obligatory is gold and silver. This includes gold and silver jewelry, and the same ruling applies to cash (rupees and coins).
Warning for Not Paying Zakat on Cash:
Allah Almighty has said:
۔۔۔وَٱلَّذِينَ يَكْنِزُونَ ٱلذَّهَبَ وَٱلْفِضَّةَ وَلَا يُنفِقُونَهَا فِى سَبِيلِ ٱللَّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍۢ۔۔۔۔يَوْمَ يُحْمَىٰ عَلَيْهَا فِى نَارِ جَهَنَّمَ فَتُكْوَىٰ بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ ۖ هَـٰذَا مَا كَنَزْتُمْ لِأَنفُسِكُمْ فَذُوقُوا۟ مَا كُنتُمْ تَكْنِزُونَ.
...And those who hoard gold and silver and do not spend it in the way of Allah, give them tidings of a painful punishment... The day it will be heated in the fire of Hell, then it will be branded on their foreheads, their sides, and their backs. This is what you hoarded for yourselves, so taste what you used to hoard.
Reference: At-Tawbah: 34/35
And it is narrated from Harirah, may Allah be pleased with him, that the Messenger of Allah ﷺ said:
من آتاه الله مالا فلم يؤد زكاته، مثل له ماله شجاعا أقرع، له زبيبتان، يطوقه يوم القيامة، يأخذ بلهزمتيه يعني بشدقيه، يقول: أنا مالك، أنا كنزك، ثم تلا هذه الآية وَلا يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ سورة آل عمران آية (180) إلى آخر الآية.
Whoever Allah has given wealth and then he does not pay its zakat, then (in the Hereafter) his wealth will become a very poisonous snake with two spots above its eyes. It will be placed around his neck like a collar. Then that snake will bite his jaws and say, "I am your wealth, I am your treasure." Then you recited this verse: ولا يحسبن الذين يبخلون بما آتاهم الله من فضله and those who are stingy with the wealth which Allah has given them by His grace, do not think that this wealth is better for them. Until the end.
Reference: Sahih Bukhari:4565
Nisab of Gold and Silver and the Amount of Zakat:
Abu Saeed Khudri (RA) narrated that the Messenger of Allah (ﷺ) said:
..وليس فيما دون خمس أواق من الورق صدقة..
And there is no zakat on less than five awqiyyah of silver (five awqiyyah equals two hundred dirhams).
Reference: Sahih Bukhari:1459
عن علي رضي الله عنه، عن النبي صلى الله عليه وسلم ببعض أول هذا الحديث، قال: فإذا كانت لك مائتا درهم وحال عليها الحول ففيها خمسة دراهم وليس عليك شيء، يعني في الذهب، حتى يكون لك عشرون دينارا، فإذا كان لك عشرون دينارا وحال عليها الحول ففيها نصف دينار فما زاد فبحساب ذلك.
Ali رضي الله عنه narrates from the Prophet ﷺ the initial part of this hadith, in which he said: When you have two hundred (200) dirhams and a year passes over them, then there will be five (5) dirhams of zakat on them. And for gold, as long as it is not twenty (20) dinars, there is no zakat on it. When it reaches twenty (20) dinars and a year passes over it, then there is half a dinar of zakat on it. Then, whatever more there is, zakat will be calculated accordingly (i.e., the fortieth part).
From these ahadith, it is understood that there are two conditions for zakat on gold, silver, and cash:
① One is that silver should be two hundred dirhams, and gold should be twenty dinars or more.
② The second is that a year must have passed over it, then a fortieth part (i.e., two and a half (2.5) percent) zakat will be obligatory on it.
Nisab of silver and gold according to current weights:
Regarding the amount of two hundred dirhams, it is commonly known among the scholars of the Indian subcontinent that it is equivalent to fifty-seven and a half tolas of silver, which is approximately (611) grams. And twenty dinars are equivalent to seven and a half tolas of gold, which amounts to eighty-seven and a quarter (87.27) grams. However, according to research, the weight of twenty dinars of gold and two hundred dirhams of silver is less than the above-mentioned amounts. Accordingly, Sheikh Abu Bakr Al-Jazairi in (Al-Jamal fi Zakat al-Amal) pages 27/28 and Dr. Abdullah bin Muhammad bin Ahmad Al-Attar in ،،الزکاة،، have equated twenty dinars to seventy grams of gold, and two hundred dirhams to (460) grams of silver. These scholars have assigned the weight of one dinar as three and a half grams of gold and one dirham as (2.3) grams of silver.
Mufti Abdul Rahman Al-Rahmani has also confirmed this in his treatise, Al-Mizan fi Al-Awzan. This amount is considerably less than the commonly known amount of fifty-seven and a half tolas of silver and seven and a half tolas of gold. However, it is based on research, and the requirement of caution is that if gold or silver reaches this nisab, zakat should be paid.
Summary of Mufti Abdul Rahman Al-Rahmani Sahib's Research on Weights:
Ibn Khaldun states:
From the beginning of Islam and from the companions and followers until today, there is a consensus that the Shariah dirham is that which equals ten dirhams to seven mithqals (dinars) of gold. And one uqiyyah of it is forty dirhams. Accordingly, one dirham will be equal to (7/10) dinar. And one mithqal (dinar) of gold is seventy-two (72) grains, which is equal to the grains. Accordingly, the dirham which is (7/10) dinar will be (2/5-50) which will be equal to the grains, and all these estimates are established by consensus.
Reference: Tarikh Ibn Khaldun:1/325
Sharabini said in Al-Mughni:
There has been no change in the mithqal between the Jahiliyyah and Islam; it is (72) medium grains, whose husk is not removed, and a long bar is cut from both sides by one part. The Islamic dirham is that which equals ten dirhams to seven mithqals... He further wrote: and the dirham is (2/5-50) which is equal to the grains.
Reference: Mughni Al-Muhtaj:2/93
Ibn Hazm, based on his experience, has written the dinar as (3/10-82) mithqal, equivalent to grains, and the dirham as 57.61 (fifty-seven point sixty-one), which is equivalent.
Reference: Al-Muhalla bil Athar:4/53
The author of Qamoos has explained the word (Al-Muluk) by equating the dirham to (48) grains.
In summary, according to most hadith scholars and jurists, the dinar is (72) grains, which is equivalent to the dirham's (2/5-50) grains. According to the author of Qamoos, the dirham is equivalent to forty-eight grains. The difference between fifty and forty-eight is minor, which occurs due to the variation in grains. According to this research, (72) grains correspond to three and a half grams. Therefore, one dinar equals three and a half grams, and twenty dinars equal seventy grams of gold. If a person has seventy grams of gold, zakat is obligatory on it. Similarly, (2/5-50) grains correspond to 2.3 (two point three) grams. This is the weight of one dirham; therefore, two hundred dirhams equal (460) grams of silver, and this is the silver nisab.
Nisab of Cash:
During the time of the Prophet Muhammad ﷺ, the value of twenty dinars and two hundred dirhams was approximately equal. In the present era, the price of (460) grams of silver is much less than the price of (70) grams of gold. The question is, for zakat to become obligatory in this era, should the nisab be based on the price of (460) grams of silver or (70) grams of gold? The answer is that it is more beneficial for the poor that the nisab be based on the price of silver, and it is also more cautious to do so. However, if a person uses the price of gold as the nisab and does not pay zakat because their cash is less than that, they cannot be called sinful.
Issue: 1
If someone has both silver and gold, but the silver is less than two hundred dirhams and the gold is less than twenty dinars, then zakat will not be due on either the gold or the silver. The values of both should not be combined to reach the nisab, because the Prophet Muhammad ﷺ established separate nisabs for each.
However, if he has some cash as well as gold and silver, then zakat will be given on whichever, when combined with the cash, completes the nisab.
Issue: 2
If the wife's wealth is separate, then upon reaching the nisab, she must pay zakat on her own wealth.
Zakat on wealth acquired during the year:
When a person has livestock, gold, silver, or cash equal to the nisab, and then acquires more wealth during the year, should the zakat be paid together with the initial wealth or will there be a separate year calculation for this new wealth?
The answer to this is that if the wealth is acquired as a result of the original wealth, for example, if the wealth increased due to the offspring of animals or if more wealth was gained from the profit of the original wealth, then its zakat will be given along with the original wealth, because it is the original wealth that has increased. And if it is obtained from a separate source, for example, some wealth is received through inheritance or gift, or earned through labor during the year, then zakat will become obligatory on it when a year passes on it.
Because the Messenger of Allah ﷺ said:
(من استفاد مالا فلا زكاة عليه حتى يحول عليه الحول)
Whoever acquires new wealth, zakat is not due on it until a year passes on it.
Reference: Sunan Tirmidhi: 631
Yes, for one's convenience and for more reward, it is permissible and even better to combine it with the original wealth and pay zakat together.
The third type of wealth on which zakat is obligatory is trade goods, whatever their type may be, when a year passes on them.
Allah Almighty said:
يَا أَيُّهَا الَّذِينَ آمَنُوا أَنفِقُوا مِن طَيِّبَاتِ مَا كَسَبْتُمْ
O you who have believed, spend from the good things which you have earned.
Reference: Al-Baqarah:267
Hafiz Ibn Taymiyyah, may Allah have mercy on him, says:
Except for a few individuals, the four Imams and all other scholars of Hadith agree that Zakat is obligatory on trade goods. Whether the merchant is a resident or a traveler, whether the merchant buys goods at a low price (when the price has fallen) waiting for the price to rise, or an ordinary shopkeeper who is constantly engaged in buying and selling at all times and prices. Whether the trade goods are new or old clothes, or food items, all kinds of grains, fruits, vegetables, meat, etc., earthenware, sugar, metal utensils, or living things, slaves, horses, mules, donkeys, goats raised at home, or herds grazing in the wild — in short, Zakat is obligatory on every kind of trade goods.
Reference: Al-Qawa'id al-Dawrania: p. 135
Method of paying Zakat on trade goods:
When a year passes and one has to pay Zakat, a person should estimate and collect the cash he has, and the value of the trade goods present in his shop, factory, warehouse, etc., either for sale or as raw materials. Along with this, he should include the loans he has given to others and expects to receive easily. Then, if he has any debts to pay, he should deduct them from this amount. From the remaining amount, he should pay Zakat at the rate of two and a half percent (2.5%).
Issue: 1
If there is no hope of recovering a loan, then Zakat is not due on it every year, because it is not considered as wealth in his possession. When it is recovered, he should pay one year's Zakat on it.
Issue: 2
The building of a shop or factory, machinery, furniture, and cupboards, etc., which are not bought or sold, are not subject to zakat. Similarly, there is no zakat on the value of vehicles or other rented items. However, when paying zakat, zakat should also be paid on the wealth obtained from these along with other wealth.
Yes, an estimate of the value of a shop, house, vehicle, machinery, or anything used for trade must be made, and zakat must be paid on it every year.
Some verses and hadiths related to Ushr:
The fourth thing from which Allah's right must be taken is the produce of the land. Some verses and hadiths related to this are mentioned below; later, observe the issues derived from them:
① Allah Almighty said:
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَنفِقُوا۟ مِن طَيِّبَـٰتِ مَا كَسَبْتُمْ وَمِمَّآ أَخْرَجْنَا لَكُم مِّنَ ٱلْأَرْضِ....
O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth.
Reference: Al-Baqarah: 267
② And He said:
وَهُوَ ٱلَّذِىٓ أَنشَأَ جَنَّـٰتٍۢ مَّعْرُوشَـٰتٍۢ وَغَيْرَ مَعْرُوشَـٰتٍۢ وَٱلنَّخْلَ وَٱلزَّرْعَ مُخْتَلِفًا أُكُلُهُۥ وَٱلزَّيْتُونَ وَٱلرُّمَّانَ مُتَشَـٰبِهًۭا وَغَيْرَ مُتَشَـٰبِهٍۢ ۚ كُلُوا۟ مِن ثَمَرِهِۦٓ إِذَآ أَثْمَرَ وَءَاتُوا۟ حَقَّهُۥ يَوْمَ حَصَادِهِ...
And it is He who produces gardens, trellised and untrellised, and date palms, and crops of different shape and taste (its fruits and its seeds) and olives, and pomegranates, similar (in kind) and different (in taste). Eat of their fruit when they ripen, but pay the due thereof (its Zakat, according to Allah's Orders) on the day of its harvest.
Reference: Al-An'am:141
③ And it is narrated from Abdullah bin Umar (may Allah be pleased with him) that the Messenger of Allah ﷺ said:
فيما سقت السماء والعيون أو كان عثريا العشر وما سقي بالنضح نصف العشر ..
The land which is irrigated by the sky (rainwater) or by a spring, or which irrigates itself by moisture, then a tenth of its produce is taken as Zakat; and the land which is irrigated by drawing water from a well, then a twentieth of its produce is taken as Zakat.
Reference: Sahih Bukhari:1483
④ And the Messenger of Allah ﷺ said:
ليس فيما أقل من خمسة أوسق صدقة..
There is no Zakat on less than five wasq of produce from the land.
Reference: Sahih Bukhari:1484
Zakat is obligatory on every kind of fruit and produce:
It is necessary to pay Allah's due from every fruit produced in the land and every crop. Whether they are gardens with vines climbing on roofs, for example, grapes and gourds, etc., or gardens with vines spreading on the ground, for example, melons, watermelons, cucumbers, etc., or fruit-bearing trees standing on their trunks, for example, dates, olives, pomegranates, etc., or any kind of crop. It is obligatory to take out Allah's due from every fruit and crop produced from the land. The greatest right of Allah on wealth is Zakat and Ushr (tithe). According to the command of the Messenger of Allah ﷺ, every crop irrigated by rain, springs, and canals has Ushr, and every crop irrigated by drawing water has half Ushr. No crop is exempt from this.
Some scholars say that there is no Zakat on vegetables and fruits that cannot be stored, for example, fruits and vegetables, etc. As evidence, they present the narration from Tirmidhi ،،ليس في الخضراوات صدقة،،, and they include in vegetables, pears, peaches, pomegranates, and others.
But this is not proven from the Hadith of the Messenger of Allah ﷺ. After narrating this Hadith, Imam Tirmidhi states that the chain of this Hadith is not authentic and no Hadith from the Prophet ﷺ establishes this meaning.
Reference: Sunan Tirmidhi: 638
In the Holy Quran, after mentioning all kinds of gardens and fields and naming olives and pomegranates, the right of Allah is commanded to be fulfilled. Whereas pomegranates are not stored. And what can be a right of Allah greater than Zakat?
Maulana Hafiz Muhammad Ishaq Sheikh al-Hadith, Madrasa Ghaznu, Lahore writes:
Some people have stated that Zakat is due on four things: wheat, barley, dates, and raisins. As evidence, they have quoted Hadiths in which only these four items are mentioned, but these Hadiths are either Mursal, disconnected, or extremely weak and therefore unreliable. The scholars of Hadith have not accepted them. Hence, this view of those people is not correct. The generality of the Quran and Hadith cannot be restricted by these weak Hadiths.
On the contrary, Imam Dawood Zahiri states that zakat is obligatory on everything that is produced from the earth (which is a source of income). However, for things that are measured and weighed, a nisab (minimum amount) is required for zakat. For things that are not measured or weighed, zakat is obligatory in large quantities. Considering the necessities of the poor and the purification of the wealth and self of the rich, this seems correct and safest.
Hafiz Ibn Hajar, may Allah have mercy on him, also expressed satisfaction with the preference of this school by saying ،،وهذا نوع من الجمع،،, and prominent scholars of the present era have also declared it to be the strongest opinion. Thus, Maulana Ubaidullah Sahib Rahmani states in his work
Reference: (Mura'at al-Mafatih Sharh Mishkat al-Masabih 6/83)
: وأرجح هذه الأقوال، وأقواها عندي قول داود الظاهري،In my view, among these opinions, the statement of Dawood Zahiri is more correct and stronger.
Similarly, the author of
Reference: Al-Ta'liqaat al-Salafiyyah 'ala al-Nasa'i (1/281)
also leans towards this view.The speech of Hafiz Ishaq Sahib has ended.
Reference: (Fatawa Ulama Ahl al-Hadith:7/56)
I (Abdulsalam) say that in Fatawa Ulama-e-Hadith (122/7), Maulana Sharafuddin Muhaddith has declared, with the evidence of Quran and Hadith, that charity (Sadaqah) is obligatory on all kinds of grains, fruits, and vegetables. His writing on this issue is remarkable.
The stance of the author of ،،فقه الزكاة،،, Dr. Yusuf Al-Qaradawi, is also the same.
Reference: Fiqh al-Zakat:1/355
Maulana Ubaidullah Rahmani Mubarakpuri, may Allah have mercy on him, says:
Abu Hanifa has taken the position that Zakat is obligatory on every item from which the income of the land is intended to be obtained, whether it is grain, fruits, or vegetables, or anything else, as long as the purpose is to derive income from the land. The same is narrated from Umar bin Abdul Aziz, Abu Burda bin Abi Musa, Hammad, and Nakha'i. The opinion of Dawood Zahiri is also the same, and Ibn al-Arabi (Maliki) has also considered it strong. Fakhr al-Razi's inclination is also in this direction.
And the preferred opinion of our Sheikh al-Mashaikh, Allama (Abdullah) Ghazi Puri, is also the same.
Reference: Tafsir Mar'at al-Mafatih Sharh Mishkat al-Masabih Kitab al-Zakat Sharh Hadith:1828
After that, Maulana Rehmani, may Allah have mercy on him, explained the evidences of this statement, and before this, in the explanation of Hadith:1809, he considered this statement the most authoritative.
Nisab: How much grain must there be for Zakat to be obligatory:
In Medina, the custom was not to weigh grain and such, but rather to measure it with Sa' (Tuppah). Therefore, the Prophet ﷺ set the nisab (i.e., the minimum amount upon which Zakat becomes obligatory) based on measurement. He said that there is no Zakat on less than five Wasq. One Wasq is sixty Sa'. Five Wasq are three hundred Sa'. According to current weights, what is its quantity? Scholars have different opinions on this.
It is obvious that if the item measured in Sa' (Tuppah) is heavy, it will be more, for example, "wheat," and if it is light, it will be less, for example, "barley," so this quantity can only be approximate in terms of weight.
It is well known that the weight of the Sa' of the Prophet ﷺ is five ratl and one-third of a ratl. The common scholars of the Indian subcontinent state the weight of the Sa' as two seer eleven chitah nok and the weight of five wasq as twenty mann. Considering forty kilograms per mann, this quantity would be approximately (18) mann or thirty kilograms, and the Sa' would be two and a half kilograms.
Our teacher Hafiz Muhammad Sahib Gondalvi, may Allah have mercy on him, stated the weight of the Sa' as one and a quarter seer, and the weight of five wasq as sixteen mann thirty-five seer; there is no space here for details. According to this, the weight of the Sa' in terms of kilograms would be two kilograms one hundred grams. And the nisab would be six hundred thirty (630) kilograms (i.e.,) fifteen mann thirty kilograms.
The research of Dr. Muhammad Yusuf Al-Qaradawi, the author of Fiqh al-Zakat, states that the Sa' of the Prophet ﷺ, which was equivalent to (1/3-5) ratl, weighs two kilograms and one hundred sixty-seven grams in terms of kilograms. Accordingly, the weight of five Wasq of wheat would be (653) kilograms, (i.e.,) 16 mann, thirteen kilograms. The famous Saudi scholar Sheikh Muhammad bin Salih bin Uthaymeen mentioned in his book Majalis Shahr Ramadan that the weight of five Wasq of fine wheat is (612) kilograms, which equals fifteen mann, twelve (12) kilograms.
A simple method to determine the quantity of a Sa' is found in authentic Arabic dictionaries like Qamoos, etc. It is that one Sa' contains four Mudd. The combined volume of the palms of an average height and build man filled together equals one Mudd. Four times that amount equals one Sa'.
Sheikh Abdul Aziz bin Baz, may Allah have mercy on him, and other prominent muftis of Saudi Arabia have advised in their fatwas to adopt this method: when giving Sadaqah al-Fitr, join both palms together and fill them four times with grain.
Mufti Abdul Rahman Al-Rahmani, the Sharia judge of the Da'wah and Guidance Center, in his treatise "Research on the Issues of Ashr," states that he personally conducted an experiment with several trustworthy companions and found that in one "Mudd" (measure), a maximum of 500 grams of wheat could be held. Therefore, one Sa' would be equivalent to two kilograms.
Abdul Salam bin Muhammad says that he also conducted this experiment and found that in one Mudd, nearly half a kilogram of wheat fits. Accordingly, five Wasq (300 Sa') would be 600 kilograms of wheat, equivalent to fifty Ratl. Whoever desires further certainty can measure it themselves by using both hands.
Sheikh Muhammad bin Salih Al-Uthaymeen's statement of 612 kilograms is also very close to this. According to his experiment, one Sa' equals two kilograms and forty grams.
The summary is that the precaution is that if any type of produce reaches six hundred kilograms (considering forty kilograms per mann, that is 15 mann), then zakat must be paid on it.
How much zakat should be paid from the produce of the land?
The hadith of Ibn Umar (may Allah be pleased with him) has already been mentioned, that if the crop is irrigated by rain or springs, or if there are trees that grow by drawing water from their roots, then the zakat is one-tenth. And if it is irrigated by drawing water (manually), then the zakat is half of one-tenth, that is one-twentieth.
It is narrated from Jabir (may Allah be pleased with him) that the Messenger of Allah ﷺ said:
فيما سقت الأنهار والغيم العشور، وفيما سقي بالسانية نصف العشر.
The crops irrigated by river water or rain have a tenth (one-tenth) zakat, and those irrigated by a camel (or any other animal) have half a tenth (one-twentieth).
Reference: Sahih Muslim: 981
Jabir bin Abdullah رضي الله عنهما says that the Messenger of Allah ﷺ said: Whoever is irrigated by the water of a river or a spring, his share is one-tenth, and whoever is irrigated by the water of a well, his share is one-twentieth.
Reference: Sunan Abi Dawood: 1597
From these two hadiths, it is understood that for rain-fed land, land irrigated by springs or canals, and trees that obtain water automatically from their roots, it is obligatory to give one-tenth (i.e., 10/1 part or 10%) as charity. For land irrigated by animals or tube wells, it is necessary to give half of that, i.e., one-twentieth (20/1 part or 5%) when it reaches the nisab.
The tithe of lands irrigated by current government canals:
It is obvious that constructing a canal or a channel to draw water from a spring or river involves both expense and effort. However, since this effort is required only once, after that, the maintenance involves relatively minor expense and effort. Therefore, a higher amount of charity has been prescribed for it, that is, one maund out of ten maunds. In contrast, when irrigation is done through animals or tube wells, there is effort and expense each time. Considering this effort and expense, a lower amount of charity has been prescribed, that is, one maund out of twenty maunds.
There is a difference of opinion among scholars regarding the existing canals.
① One opinion is that if the government only charged for the construction and subsequent maintenance of the official canals, then only one-tenth would be obligatory. However, the government has long since covered these expenses and now sells the water regularly. Therefore, the ruling on this water will be the same as that of tube well or well water. Because the farmer purchases both types of water, the difference in price does not matter, so from the land irrigated by the current canals, one man out of twenty must also be taken. Among the recent scholars, Hafiz Abdullah Rupdri and Maulana Dawood Ghaznavi, may Allah have mercy on them, hold this same view. Sheikh-ul-Hadith Hafiz Abdul Mannan Noor Puri, may Allah have mercy on him, of Jamia Muhammadia Gujranwala also states the same.
② The second position is that the words of the hadith, "the crop that is irrigated by rain, springs, or canals, has a tithe (ushr)," require that there should be a tithe (one-tenth) on lands irrigated by the canals of India and Pakistan. Because these canals come out from rivers and springs, and nowhere is it necessary to draw water by wells, tube wells, or jhular (a type of water lifting device). It is known that the way to irrigate with the water of springs and rivers is to dig channels and the like from these springs and rivers to the agricultural land. Even if the channels are dug by oneself, effort is required, and if dug by laborers, payment must be made for the digging. However, the Shariah has only prescribed a tithe (ushr) in this case, whether the channels come from near or far. The water charges (abiana) taken on government canals are very minimal compared to the expenses and effort of drawing water from wells, tube wells, or jhular. After the one-time excavation expenses of government canals, continuous expenses are incurred for their maintenance and repair. This water cannot be considered as purchased water like water in a pot. Rather, these canals collectively belong to the entire nation, and the government arranges the irrigation system for the convenience of the public. If the landowner arranges these canals himself, he will also have to exert effort and incur expenses every year to maintain and keep these canals and channels in good condition. Therefore, on the crop grown from government canals, only one-tenth (ushr) out of ten maunds must be given. This position is that of Maulana Hafiz Abdullah Ghazpuri, may Allah have mercy on him. The fatwa and practice of Sheikh-ul-Hadith Hafiz Abdul Aziz of Jamia Salafiya Faisalabad and his late father Hafiz Ahmadullah Sahib is also the same. Qazi Shari, Mufti Abdul Rahman Al-Rahmani of Markaz al-Da'wah wal-Irshad wrote the same in his treatise "Research Perspective on Issues of Ushr," stating that this is also the requirement of precaution, and I also find this correct here. And Allah knows best.
Question: Should the expenses incurred on the crop, such as fertilizer, electricity bills, spraying, plowing, weeding, labor, etc., be deducted before giving the zakat, or should zakat be paid on the total produce?
Answer: Allah Almighty has commanded to take His right from the produce obtained from the land:
يَا أَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ وَ مِمَّا اخْرَجْنَا لَكُمُ من الأرض..
O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth.
Reference: Al-Baqarah:267
Certainly, during the time of the Prophet ﷺ, there was effort and money spent on cultivating the crop, its care, harvesting, weeding, etc. But the Prophet ﷺ did not permit deducting these expenses. However, the effort for water has been considered, and a comprehensive ruling has been given for it: if the water is from rain, springs, or canals, then one sa' out of ten sa' is due; and if it is drawn from a well, tube well, or other means, then one sa' out of twenty sa' is due. Deducting water expenses from the total crop and then giving zakat on the remainder is not permitted.
It is true that nowadays the expenses for fertilizers and sprays, etc., are very high, but by the grace of Allah, the income is also higher in this regard. Therefore, the tithe will be paid on the total produce obtained.
Question: What is the method of paying tithe on the income from land taken on partnership?
Answer: The tithe on the income obtained from the land taken on partnership will be paid by both the owner and the cultivator from their respective shares, provided their share reaches the nisab.
Question: In leased land, who will pay the tithe, the landowner or the cultivator?
Answer: Since the owner of the crop obtained from leased land is the cultivator, the tithe must be paid by the cultivator.
Allah Almighty has said:
يَا أَيُّهَا الَّذِينَ آمَنُوا أَنفِقُوا مِن طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُم مِّنَ الْأَرْضِ
O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth.
Reference: Al-Baqarah:267
The owner of the land who has leased the land, if he already possesses an amount that reaches the nisab of zakat, then he should include the lease amount with it. When the time for zakat on the original wealth arrives, he should pay zakat at the rate of two and a half percent (2.5%) on whatever wealth is present. And if he does not already own the nisab, and the lease amount reaches the nisab, then he will pay zakat after one lunar year. If it is already spent, then he is not responsible for anything.
Question: Will the farmer pay the tithe on the income from the leased land from the remaining produce after paying the lease, or from the total income?
Answer: According to the ruling of (وَ مِمَّا أَخْرَجْنَا لَكُمْ مِنَ الأَرْضِ), he will pay the tithe on all the income coming from the land without deducting the lease amount.
Question: If a farmer has taken a loan to pay the lease or still owes it, and all the crop obtained from the land is going towards the lease, does he have to pay zakat or not?
Answer: If, besides the income from the land, he has enough wealth from which he can pay the lease or the loan taken for the lease, then he must pay zakat on the entire income obtained from the land. Because Allah Almighty has commanded to spend from all the income that comes out of the land. But if he does not have any wealth other than the income obtained from the land from which he can pay the lease, then zakat is not obligatory on him. The evidence for this is that the Messenger of Allah ﷺ said:
( أَنَّ اللَّهَ قَدْ فَرَضَ عَلَيْهِمْ صَدَقَةً تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ فَتُرَدُّ عَلَى فُقَرَائِهِمْ)
Allah Almighty has made sadaqah obligatory on Muslims, which will be taken from their rich and distributed among their poor.
Reference: Sahih al-Bukhari: 4347
It is understood that charity is obligatory on the wealthy; a person whose entire wealth is going towards debt is not wealthy but poor, and charity is not obligatory on the poor.
(لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا)
And Allah does not burden a soul beyond that it can bear.
Reference: Al-Baqarah:286
Question: Should one pay the tithe from the remaining amount after deducting government taxes, land revenue, water charges, and other taxes, or should the tithe be paid from the total income before these deductions?
Answer: There is absolutely no permission to deduct irrigation charges because the government collects those as expenses for canals and drains. If the landowner manages it himself, he would still have to bear these expenses; other taxes are the government's oppression. However, the tithe must be paid from the total income. Because, under the command of (وَ مِمَّا أَخْرَجْنَا لَكُمْ مِنَ الأَرْضِ), the tithe is on the total crop obtained from the land. If it reaches the nisab, then first of all, from all the income, the right of Allah (i.e., the tithe) must be paid. Other taxes and so on should be paid afterward. Because these taxes are on the land, and the tithe is on the income. During the time of the Rightly Guided Caliphs (may Allah be pleased with them), lands that were conquered and left under the control of non-Muslims were subject to tribute. Now, if a Muslim buys that land or if the non-Muslim becomes Muslim, then because the land is subject to tribute, the tribute on the land must also be paid, and the tithe must also be paid from the income.
This is the fatwa of the three Imams. The fatwas of the scholars of Hadith include the same fatwa by Maulana Ubaidullah Mubarakpuri, Maulana Abdur Rahman Mubarakpuri, and many other scholars.
Method of Paying the Tithe:
The essence of Zakat and Ushr is that the Islamic government should arrange for its collection and distribution. If the government is of non-Muslims or Muslims who do not arrange for the collection of Zakat, then Muslims should organize communal efforts as much as possible. Then, the agricultural products on which the Islamic government or the institutions responsible for the Zakat system decide to collect Ushr should be paid accordingly. For those products on which they do not arrange to collect Ushr, for example, if they cannot manage their storage like vegetables and fresh fruits, then the payer should pay the Ushr themselves. If they wish, they can distribute one-tenth or one-twentieth of these fruits and vegetables among the deserving, provided they do not spoil. Because the Prophet ﷺ forbade wasting wealth. Alternatively, they can sell them and give one-tenth or one-twentieth of the price to the deserving.
On whom should Zakat and Ushr be spent?
In the Holy Quran, Allah Almighty has mentioned eight places where charity should be spent:
إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِّنَ اللَّهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ.
Charity is only for the poor and the needy, and for those appointed to collect it, and for those whose hearts are to be reconciled, and to free captives, and for those in debt, and for the cause of Allah, and for the wayfarer (to spend on). This is a command from Allah, and Allah is All-Knowing, All-Wise.
① فقراء:
Those who have nothing; these are people in a worse condition than the needy who cannot earn.
② مساكين:
Those whose income is less than their expenses, as mentioned in the story of Musa and Khidr (peace be upon them): the boat belonged to some poor people who worked at sea. Despite owning the boat and working, they were called poor. For further explanation of the needy, see the end of Zakat al-Fitr.
③ والعاملين عليها:
People appointed to collect Zakat and Ushr, whether they are collectors, distributors, or accountants of it, in short, those working in any branch of Zakat and Ushr. The Amir may give them as much wage for their work as he deems fit, even if they are wealthy, because this is the wage for their work.
④ والمؤلفة قلوبهم:
Those weak in faith among Muslims, whose hearts are not comforted and financial support is not provided, there is a risk of them deviating from Islam, or those inclined towards Islam whose financial support may lead them to accept Islam. Some people believe that spending in this category is not permissible nowadays, but the correct view is that even now spending on such people is necessary, and perhaps now the need is even greater than before because Christian missionaries are converting people to Christianity through financial influence.
⑤ وفي الرقاب:
In freeing necks, (i.e.,) spending charity to free slaves, whether by paying their full price to their owners for their freedom, or in the form of Mukatabat (an agreement to free them by paying their price in installments) by helping in the payment of installments.
The ransom for Muslims who are prisoners of disbelievers also falls under ،،وفی الرقاب،،. Thus, if an innocent Muslim is imprisoned, spending to free him from prison also falls under "Wafi al-Riqab."
⑥ والغارمين:
This refers to those who are indebted to such an extent that they are unable to repay their debt.
There are three types of them.
① Those who took loans for their personal needs or business but became unable to repay.
② Those whose wealth was destroyed by sudden calamities, such as floods, fire, or theft, and they became overwhelmed by the burden of debt.
③ Thirdly, those who took responsibility for paying the amount for reconciliation or diyat (blood money), or guaranteed a debtor, which caused them to incur a loss. In all these cases, Zakat can be spent, provided that the loan was not taken for sinful purposes. However, if it is done, it will be considered a trust. If a person in debt passes away and leaves nothing to pay the debt, then the debt can be paid with the help of Zakat.
⑦ وفي سبيل الله:
Some people interpret every good deed as being "fi sabilillah." There is no doubt that the entire Islam is indeed the path of Allah, i.e., the way of Allah. However, at this point, it does not mean every good deed. Otherwise, there would have been no need to mention the poor and needy separately, as they are also fi sabilillah. Rather, here "fi sabilillah" refers to those who fight in the way of Allah. Because in the Quran and Hadith, the term "fi sabilillah" either appears in a general sense, meaning the path of Islam and seeking Allah's pleasure, or specifically for Jihad fi sabilillah. As Allah Almighty has said:
لِلْفُقَرَاءِ الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللَّهِ۔
Alms and zakat are for the poor who are prevented from fighting in the way of Allah (i.e., Jihad).
Reference: Surah Al-Baqarah:273
Similarly, in ،وانفقوا في سبيل الله ولا تلقوا بأيديكم إلى التهلكة،, Jihad is meant, as Abu Ayyub Ansari (may Allah be pleased with him) explicitly stated.
Reference: Sunan Abi Dawood:2512
In Sahih Bukhari, in the Book of Zakat, regarding Khalid bin Walid, the Prophet ﷺ said:
(إن خالدا احتبس أدراعه في سبيل الله)
Khalid has dedicated his armor and war equipment fi sabilillah.
Reference: Sahih al-Bukhari:1468
Therefore, the commentators have taken "Fi Sabeelillah" here to mean jihad and fighting. Accordingly, Imam Qurtubi says:
وهم الغزاة، وهذا قول أكثر العلماء، وهو تحصيل مذهب مالك رحمه الله.
It means those who fight, and this is the opinion of most scholars, and it is also the conclusion of Imam Malik's school of thought.
Reference: Tafsir al-Qurtubi: 8/185
It means those who fight, and this is the opinion of most scholars, and it is also the conclusion of Imam Malik's school of thought.
In (Bidayat al-Mujtahid) it is stated:
(وأما في سبيل الله: فقال مالك: سبيل الله مواضع الجهاد والرباط وبه قال أبو حنيفة. وقال غيره: الحجاج والعمار. وقال الشافعي: هو الغازي جار الصدق)
Regarding Fi Sabeelillah, Malik (may Allah have mercy on him) said: It means jihad and ribat (stationing in a military post facing the enemy). Abu Hanifa (may Allah have mercy on him) also said the same. And Shafi'i (may Allah have mercy on him) said: It means the warrior who is near the place of this charity.
Reference: Bidayat al-Mujtahid: 2/39
In Ma'alim it is stated:
أراد بها الغزاة فلهم سهم من الصدقة،
It means the warriors for whom a portion of the charity is allocated.
Reference: Mukhtasar Tafsir al-Baghawi called Ma'alim al-Tanzeel: 4/381
Sheikh al-Mufassireen Ibn Jarir al-Tabari says:
فإنه يعني: وفي النفقة في نصرة دين الله وطريقه وشريعته التي شرعها لعباده، بقتال أعدائه، وذلك هو غزو الكفار.
(By this) Fi Sabeelillah means spending in the cause of Allah, on His religion, His path, and His Shariah. It is what He has appointed for His servants to fight against His enemies, and it is the war against the disbelievers.
Reference: Tafsir al-Tabari Jami' al-Bayan: Dar al-Tarbiyah wal-Turath: 14/319
In the explanation of Fi Sabeelillah, Ibn Kathir said:
فمنهم الغُزاة الذين لا حق لهم في الديوان.
Among them are also those warriors who do not have a share in the Diwan.
Reference: Tafsir Ibn Kathir Dar Ibn al-Jawzi: 4/308
Ibn Kathir mentioned from Ibn Abbas (may Allah be pleased with him) that those performing Hajj are also included in Fi Sabeelillah.
In summary, here Fi Sabeelillah means those people who fight and struggle for the elevation of Islam. It includes all those people who, in any way, are trying to make Islam dominant in the world and defeat disbelief. Whether it is through argument and proof, or by hand and tongue. However, the primary example of this category is those people who are engaged in fighting the disbelievers, or are involved in any field of struggle against the disbelievers.
Benefit:
It is not necessary for a Ghazi (one who fights in the cause of Allah) to be poor or needy in order to be given from the charity; rather, it can also be given to the wealthy. As the Messenger of Allah ﷺ said:
لا تحل الصدقة لغني إلا لخمسة:لغاز في سبيل الله.
It is not permissible to take charity for a wealthy person except for five categories: one who fights in the cause of Allah,
⑧ وابن السبيل:
According to some scholars, this refers to a traveler who, although wealthy in his homeland, has run out of expenses during travel and it has become difficult for him to reach home. It is permissible to spend zakat on such a traveler.
Considering the generality of the words and the word (fi), all kinds of necessities for travelers (for example) arrangements for roads, resting places, water, etc., can be spent from this category of charity. Restricting this to only those travelers who are considered poor during the journey limits the generality of the word without evidence.
The Importance of Jihad Fi Sabilillah:
There is no room for disagreement among anyone on this matter, that jihad fi sabilillah can take many forms. Among these, the most important is to liberate the Muslim areas that are under the control of disbelievers, whether it is Kashmir and India, or Palestine and Turkestan, Andalusia or the Philippines and Xinjiang. For this, we must fight against every force that occupies even an inch or a span of our land and oppresses our Muslim brothers or is complicit in it. Whether they are Jews, Hindus, Christians, or secular democrats or communists. Allah's command is:
وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ.
O Muslims! Kill them wherever you find them and expel them from wherever they have expelled you.
Reference: Al-Baqarah:191
And the command is to keep fighting the disbelievers until disbelief is overcome throughout the world and the religion of Allah prevails.
Allah Almighty said:
وَقَاتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ.
And fight them until there is no fitnah and the religion is all for Allah alone.
Reference: Al-Anfal:39
Among the expenditures of charity that Allah Almighty has mentioned, Zakat and Ushr should be spent according to the need. However, depending on the circumstances, more attention should be given to the area where there is greater need.
Scholars agree that when Jihad against the disbelievers begins, taking care of the needs of the Mujahideen is more important than any other necessity, because, God forbid, if they are defeated or forced to retreat, then despite the poverty and destitution of the poor and needy and other deserving people, the blessing of freedom they enjoy will also be lost.
Some Ahadith related to Sadaqat al-Fitr:
Fitr means to break the fast or not to fast. Upon completion of the fasts of the month of Ramadan, it is obligatory for every Muslim to give one Sa' of grain as charity. Therefore, it is called Zakat al-Fitr or Zakat Ramadan. Some Ahadith related to it and the issues established from them are mentioned below:
① عن ابن عباس ، قال:فرض رسول الله صلى الله عليه وسلم زكاة الفطر طهرة للصائم من اللغو والرفث وطعمة للمساكين، من أداها قبل الصلاة فهي زكاة مقبولة، ومن أداها بعد الصلاة فهي صدقة من الصدقات.
Abdullah bin Abbas (may Allah be pleased with them) said that the Messenger of Allah ﷺ made Sadaqah al-Fitr obligatory to purify the fasting person from vain and obscene speech and to feed the poor. Therefore, whoever gives it before the (Eid) prayer, it will be an accepted charity, and whoever gives it after the prayer, it will be counted among the general charities.
Reference: Sunan Abi Dawood:1609
② عن ابن عمر رضي الله عنهما، قال:فرض رسول الله صلى الله عليه وسلم زكاة الفطر صاعا من تمر أو صاعا من شعير على العبد, والحر, والذكر, والأنثى, والصغير, والكبير من المسلمين، وأمر بها أن تؤدى قبل خروج الناس إلى الصلاة.
Abdullah bin Umar (may Allah be pleased with them) narrated that the Messenger of Allah ﷺ made the Zakat al-Fitr (Sadaqah al-Fitr) obligatory as one Sa' of dates or one Sa' of barley. It is obligatory on slaves, free persons, men, women, young and old Muslims. His ﷺ command was that this charity should be given before going to the (Eid) prayer.
Reference: Sahih al-Bukhari:1503
وفي رواية قال ابن عمر: فجعل الناس عدله مدين من حنطة.
Ibn Umar (may Allah be pleased with them) said: So the people considered two Mudd of wheat equivalent to one Sa' of barley.
Reference: Sahih Muslim:984
③ قال اءت السمراء يبلماء کا قول یہی ہےاور امام مالک کے مذہب کا حاصل بھی یہی ہے۔عن أبي سعيد الخدري رضي الله عنه، قال: كنا نعطيها في زمان النبي صلى الله عليه وسلم صاعا من طعام أو صاعا من تمر أو صاعا من شعير أو صاعا من زبيب، فلما جاء معاوية وجاءت السمراء، قال: أرى مدا من هذا يعدل مدين.
Abu Saeed Khudri (may Allah be pleased with him) narrated that during the time of the Prophet Muhammad ﷺ, Zakat al-Fitr was given as one Sa' of wheat, or one Sa' of dates, or one Sa' of barley, or one Sa' of raisins (dried grapes or dried figs). Then when Muawiyah (may Allah be pleased with him) came to Medina and wheat was harvested, he said that I think one Mudd of this is equal to two Mudds of other grains.
Reference: Sahih al-Bukhari:1508
④ عن أبي هريرة رضي الله عنه، قال: وكلني رسول الله صلى الله عليه وسلم بحفظ زكاة رمضان، فأتاني آت فجعل يحثو من الطعام، فأخذته، فقلت: لأرفعنك إلى رسول الله صلى الله عليه وسلم، فقص الحديث، فقال:إذا أويت إلى فراشك فاقرأ آية الكرسي.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah ﷺ appointed me to guard the Zakat al-Fitr. Then a man came and began to gather (dates) with both hands. I caught him and said that I will present you to the Messenger of Allah ﷺ. Then he narrated the whole story (the detailed hadith has already been mentioned earlier in the Book of Agency) (the one who came to steal Zakat al-Fitr) said that when you go to sleep at night on your bed, recite Ayat al-Kursi.
Reference: Sahih al-Bukhari:5010
Zakat al-Fitr is obligatory on every free and enslaved Muslim, male and female, and even on a child born before Eid. It is not obligatory on non-Muslims, whether they are a Muslim's father, son, wife, or slave. (See: Hadith No. 2)
The head of the household must pay zakat on behalf of all dependents whose food is his responsibility. This does not include his employees; they must pay their own zakat.
Some people set a condition for Zakat al-Fitr to be obligatory, that a person must own wealth reaching the nisab of Zakat. But the correct view is that if a person has grain in excess of what is needed for the household's consumption, he must give Zakat al-Fitr. If others give it on his behalf, then his state of need will also be resolved. The evidence for this is (Hadith number 2) that the Messenger of Allah ﷺ made this charity obligatory on every Muslim. And every Muslim needs it so that their fasts are purified from vain talk and obscenity. However, if a person is himself in poverty and no one gives him charity to pay this Zakat, then he is excused. (ولا يُكلف الله نَفْسًا إِلَّا وُسْعَهَا) Allah does not burden any soul beyond its capacity.
Purpose of Zakat al-Fitr:
The purpose of Sadaqah al-Fitr is that if the fasting person has said or done something inappropriate or improper, it may be forgiven through this charity. It also ensures the provision of food, drink, and necessities for the poor so that they can also share in the joy of Eid, and at least on the day of Eid, they do not have to extend their hands in supplication before anyone. (See Hadith No:1)
When should Sadaqah al-Fitr be given?
It is necessary to give Sadaqah al-Fitr before going to the Eid prayer; if it is given after the prayer, it will not be considered as Sadaqah al-Fitr. (See Hadith No:1/2) It is better to collect it a few days before Eid so that those who collect it can deliver it to the poor, and they can buy what they need. This was the practice during the time of the Messenger of Allah ﷺ. As mentioned in (Hadith No:4), the Messenger of Allah ﷺ appointed Abu Hurairah (may Allah be pleased with him) to guard the Zakat of Ramadan, and for three nights the devil came to steal it, which shows that the charity had already started to be collected before that.
Zakat al-Fitr should be collected in one place:
The way of the Prophet ﷺ was that Zakat al-Fitr was collected in the mosque and then distributed among the deserving. Even now, this is the duty of the Islamic government. (See Hadith number: 4) If this facility is not available, then whatever form of gathering is possible should be adopted, and it should be collected in the neighborhood mosque and distributed before Eid. If that is not possible, then one should personally give Zakat al-Fitr to the needy.
Zakat al-Fitr should be given from which items:
Zakat al-Fitr can be paid from the food items that people commonly consume. In the time of the Prophet ﷺ, people generally ate barley, dates, raisins, and cheese. Therefore, the Prophet ﷺ instructed the Companions to pay Zakat al-Fitr from these items.
Abu Sa'id Khudri (may Allah be pleased with him) said: During the time of the Messenger of Allah ﷺ, on the day of Fitr, we used to give one Sa' of food, and at that time our food was dates, raisins, and cheese.
Reference: Sahih Bukhari:1510
When Muawiyah, may Allah be pleased with him, came for Hajj or Umrah, he spoke to the people from the pulpit and said: I believe that two Mudd (half Sa') of wheat from Sham is equivalent to one Sa' of dates. Abu Sa'id Khudri, may Allah be pleased with him, said: I will always measure it as I used to during the time of the Messenger of Allah ﷺ (one Sa').
Reference: Sahih Muslim: 985
From this hadith, it is understood that one Sa' of dates is equivalent to half a Sa' of wheat according to the Ijtihad of Muawiyah, may Allah be pleased with him. Otherwise, he or any other companion of the Messenger of Allah ﷺ would have certainly narrated this matter from him. Therefore, Abu Sa'id Khudri and Ibn Umar considered one Sa' of each type as Sadaqah, and regarded half a Sa' of wheat as the opinion of the people themselves. (See Hadith: 3 at the beginning)
Some hadiths in the Sunan mention giving one Sa' of wheat on behalf of every two men from the Messenger of Allah ﷺ, although some scholars have considered them authentic. However, according to most scholars, they are not authentic.
Imam Bayhaqi states: There are also hadiths about giving one Sa' of wheat from the Prophet ﷺ and about giving half a Sa', but none of these are authentic. I have explained the defects of each of these in 'Ilal al-Khilafiyat'. We have received narration from Abu Sa'id Khudri and Ibn Umar رضي الله عنهم that half a Sa' of wheat is considered equal to one Sa' of barley after the Prophet ﷺ.
Reference: Al-Sunan al-Kubra al-Bayhaqi, 4/284, Hadith: 7715
Maulana Ubaidullah Rahmani has also classified all the mursal hadiths about half a Sa' as weak in the eyes of the scholars of hadith.
Reference: See: Mura'at al-Mafateeh, Hadith number: 1031
Therefore, it is better to give one Sa' of wheat as Sadaqah. Especially because the Companions, or if proven, the Prophet ﷺ, had fixed half a Sa' of wheat for this purpose. This was because in Medina, wheat was much more expensive than dates. In our region, wheat is much cheaper than dates, so according to (Sa'an min Ta'am), one Sa' of the type of food that people eat should be given as Zakat al-Fitr, whether it is wheat, barley, corn, rice, chickpeas, sorghum, millet, etc.
Amount of Sa':
Sa'a is not a measure for weighing but a measure for measuring, which in Punjabi is called (To Pe). One Sa'a contains four Mad, in Punjabi, Mad is called Pardopi. Obviously, the weight of every item measured by Sa'a cannot be the same; rather, the heavier item will weigh more, such as wheat or rice, and the lighter one will weigh less, for example, barley or corn. ،،رسالہ الزکاۃ،، The author Dr. Abdullah bin Muhammad Al-Tayyar wrote his experience that the ratio of the weight of wheat to barley is (23:28).
In the books of Hadith, the Sa'a of the Prophet ﷺ is estimated to be five Ratl and one-third of a Ratl, which is generally known as two and a half kilograms. However, research shows that it is not more than two kilograms of wheat because it is established that one Sa'a contains four Mad.
(Madda Yamuddu Maddan) means to stretch or extend; in the well-known and authentic Arabic dictionary Qamoos, it is written:
"الصاع أربعة أمداد، كل مد رطل وثلث، والرطل في:قال الداوودي: معياره الذي لا يختلف: أربع حفنات بكفي الرجل الذي ليس بعظيم الكفين ولا صغيرهما، إذ ليس كل مكان يوجد فيه صاع النبي، صلى الله عليه وسلم. انتهى. وجربت ذلك فوجدته صحيحا،
That is, a Sa' consists of four Mudd. Each Mudd is one Ratl and one-third Ratl (a Sa' is five Ratl and one-third Ratl). Dawoodi said: Its standard, which does not vary, is the four spans of a person’s both hands, whose palms are neither large nor small, because the Sa' of the Prophet ﷺ cannot be found everywhere. Sahib Qamoos states: I tested this and found it correct (that is, such four spans equal five Ratl and one-third Ratl).
Reference: Al-Qamoos Al-Muheet: p. 739
Islam is a religion of nature, and its prescribed measures are also simple and natural. The famous Saudi Arabian Mufti Sheikh Abdul Aziz bin Baz, may Allah have mercy on him, along with senior scholars, have stated that the easy way to pay Zakat al-Fitr is that a person with moderate-sized hands fills the spans of both hands four times and gives that amount.
According to our experience, this quantity is two kilograms of wheat. Every person can test this themselves. The weight of local grains will be even less than this. The details have already been discussed earlier.
Paying the value instead of grain in Sadaqat al-Fitr:
The Prophet Muhammad ﷺ prescribed one Sa' of food for Sadaqat al-Fitr. Just as he specified goats from goats and camels from camels. Therefore, whoever has wheat, rice, flour, corn, or any other type of food that he consumes, he should pay Sadaqat al-Fitr in that same type of food. He should not pay its value because the command of the Prophet ﷺ is to give one Sa' of food as Sadaqat al-Fitr.
However, if a person does not have any food items at home, then he should pay the value of the food he uses, such as wheat, rice, etc. It is not necessary to buy and give the food itself. The evidence for this is that the Prophet ﷺ said: If a person is obligated to give a two-year-old she-camel (Bint Laboon) as Sadaqah but only has a one-year-old she-camel (Bint Makhad), then that one should be taken from him, and he should pay twenty dirhams or two goats along with it.
Reference: Sahih Bukhari:1453
Imam Bukhari, may Allah have mercy on him, has also mentioned other evidences regarding giving Zakat in the form of money in ،،باب العرض في الزكاة،،.
To whom Sadaqah al-Fitr should be given:
As mentioned in Hadith: (1): (زَكَاةُ الفِطْرِ طُعْمَةٌ لِلْمَسَاكِينِ), therefore it should be distributed among the poor. Regarding the poor, the Messenger of Allah ﷺ said:
ليس المسكين الذي يطوف على الناس ترده اللقمة واللقمتان والتمرة والتمرتان، ولكن المسكين الذي لا يجد غنى يغنيه ولا يفطن به فيتصدق عليه ولا يقوم فيسأل الناس۔
The poor is not the one who goes around people hoping to get a bite or a date or two. Rather, the real poor is the one who does not have enough wealth to be self-sufficient. Even in this state, no one knows that someone might give him charity, and he himself does not stretch out his hand to ask.
Reference: Sahih Bukhari:1479
If we look around, there are countless poor people in white clothes whose condition is such that Sadaqah al-Fitr is their right. Among them, the right of those poor is greatest who are devoted to seeking knowledge and Jihad fi Sabilillah. Due to this engagement, they cannot do any business. Allah Almighty has said:
لِلْفُقَرَاءِ الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللَّهِ لَا يَسْتَطِيعُونَ ضَرْبًا فِي الْأَرْضِ يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَاءَ مِنَ التَّعَفُّفِ تَعْرِفُهُم بِسِيمَاهُمْ لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا..
(These alms) are for the needy who are prevented in the way of Allah, unable to travel in the land, ignorant people think them rich because of their restraint from asking, so you will recognize them by their mark, they do not beg from people,
Reference: Al-Baqarah:273
In addition to Zakat and Ushr, one should also spend in the way of Allah:
It should be remembered that even after paying Zakat and Ushr, some rights remain on a person's wealth, which must be fulfilled. For example, if a person has wealth and his parents are in need, then it is obligatory for him to fulfill their needs. Similarly, hosting a guest is obligatory; one cannot say that since I have paid Zakat, I am not required to serve my parents or host guests. Besides parents, it is also necessary to consider the rights of relatives, the poor, and orphans.
If his neighbor is hungry and he has wealth, it is not permissible for him to eat to his fill, even if he has already paid Zakat.
During the fight against disbelievers, if the Mujahideen are in need, it is obligatory for every Muslim who is capable to fulfill that need.
For people who own livestock, besides Zakat, giving something like milk to the needy is also a right of Allah on their wealth.
It is Allah's right to give something to those who come and go among the gardens and crops and to the residents.
In Surah Al-Qalam, Allah Almighty has mentioned the story of some garden owners who, out of stinginess, intended to pick fruit early in the morning without giving anything to the poor. When they reached there, they saw that Allah had already destroyed the entire garden through a heavenly calamity. Therefore, the Companions used to bring one or two clusters of dates from their palm trees and hang them in the mosque so that the poor and emigrants could eat fresh fruit.
Therefore, even after paying Zakat and Ushr, we should continue to spend our wealth in the way of Allah. Because our true wealth is that which we have spent in the way of Allah.
And whatever we spend in the way of Allah will increase our wealth in this world, and in the Hereafter, it will be a treasure for us. The verses and hadiths related to this matter are well known.
