Part 37

The second category is the needy who are in better condition than the poor. The needy are those who have most or half their needs. So, they are to be given of Zakah the rest of their needs to suffice them for a whole year.

The third category involves those employed to collect Zakah. Those people collect Zakdéh from its givers, keep it and then distribute it among those entitled to take it, according to the orders of the Muslims’ ruler. They are to be given from Zakéh in return for the effort they exert, except when those in authority already give them salaries from the Public Treasury of Muslims in return for their work, as is the case nowadays. The government gives salaries to the workers employed to collect Zakah, and thus it is prohibited for them to take from Zakah any more, since they are already paid for their work from another source.

The fourth category is those given Zakah to bring their hearts together for Islam. Those people fall under two subcategories: disbelievers and Muslims. The disbeliever is to be given from Zakah if he is expected to embrace Islam, in order to make him more willing to embrace Islam. A disbeliever may also be given from Zakah in order to withhold his evil from Muslims. The Muslim can be given from Zakdéh to strengthen his faith or to make his peer of the non-Muslims embrace Islam, or for any other sound and lawful reasons that benefit the Muslims. Such

people are to be given only when necessary, for ‘Umar Ibnul-Khattab, “Uthman Ibn *Affan, and “Ali Ibn Abd Talib (may Allah be pleased with them all) stopped giving those people Zakah, when there was no necessity to give them’.

The fifth category involves the slaves indebted to get their freedom and who cannot pay their debts. In this case, such a slave is to be given what makes him able to pay his debt in order to have freedom. It is permissible for the Muslim to buy a slave with the money of his Zakah and emancipate him, and it is also permissible for him to pay the ransom of a Muslim captive from the money he has assigned for Zakah, for such an act leads to emancipating Muslim captives.

The sixth category involves those in debt, and they fall under two subcategories. The first subcategory is the person who has fallen into debts for the sake of others in order to amend matters of difference among people. For example, when two tribes or villages provoke the hostility of one another because of bloodshed or over properties, a person can mediate to reconcile them by taking into his liability the compensation due upon some of them in order to end the dispute. Such an act is a good deed, so it is legal to pay his debt from Zakah for fear that this compensation may cause damage to his property. In addition, helping such a person may encourage others to follow his good example in ending the disputes and uprooting corruption. Moreover, the Lawgiver permits the person indebted for such a reason to ask for the help from others in order to fulfill his noble objective. It is related in Sahih Muslim (Muslim’s Authentic Book of Hadith) on the

“Thave taken upon myself a compensation to settle the dispute between some people and the Prophet (PBUH) said to me, ‘Wait until we receive Zakah, so that we order to give you from it.”

The second subcategory of those in debt is the person who becomes indebted for his own sake. For example, a person may want to ransom himself from the disbelievers or become indebted and cannot pay it back. In such cases, he is to be given fram Zakah to pay back his debts, as Allah, says, “...And for those in debt...” (Qur'an: At-Tawbah: 60)

The seventh category is that spent in the Cause of Allah such as that given to warriors who volunteer in fighting for the Cause of Allah and they do not take salaries from the Public Treasury of Muslims.

Generally, the phrase “the Cause of Allah” refers to the war against the enemies of Muslims, as Allah, Exalted be He, says:

“Indeed, Allah loves those who fight in His Cause...” (Qur'an: As-Saff: 4)

And He also says: “Fight in the Way of Allah...” (Qur'an: Al-Baqarah: 190)

The eighth category is the stranded traveler. He is a traveler who loses or runs out of his provisions and becomes stranded before completing his journey. The stranded traveler is given from Zakéh what enables him to reach his homeland. If he is on his way to a place, he is to be given what enables him to reach this destination and then to return home. The guest is considered a stranded traveler according to the opinion of Ibn * Abbas and others. If some of the money of Zakah given to the stranded traveler, the fighter in the Cause of Allah, the debtor, or the slave indebted to have his freedom, remains after fulfilling the aim he has taken the money for, then this remaining property must be given back. This is because each of them does not absolutely possess what is given to him from Zakah. Rather, his temporary possession is conditional on his need, Thus, when the reason making him entitled to take Zakah is over, he does not deserve taking Zakah any more.

One should know that it is permissible to spend the whole amount of Zakah on only one of the aforementioned eight categories of the entitled recipients of Zakéh, for Allah, Exalted be He, says:

“But if you conceal them and give them to the poor, it is better for you...” (Qur'an: Al-Bagarah: 271)

Another proof is the hadith narrated on the authority of Mu’ adh Ibn Jabal (may Allah be pleased with him). The Prophet (PBUH) sent him to Yemen and said to him:

“..Tell them that Allah has made it obligatory for them to pay Zakah from their property and it is to be taken from the wealthy among them and given to the poor.”

In the previously mentioned verse and fradith, only one of the eight categories of people entitled to take Zakah is mentioned, which indicates that

it is permissible to give the whole amount of Zakéh to only one of the eight categories.

It is sufficient for the giver of Zakah to give it to only one person entitled to take it, for the Prophet (PBUH) ordered Banti (the family of) Zurayq to give Zakéh due upon them to Salamah Ibn Sakhr, according to the hadith related by Imam Ahmad“. Moreover, the Prophet (PBUH) said to Qabisah:

“Wait until we receive Zakah, so that we order to give you from it.”

These two hadiths indicate the permissibility of giving one’s Zakdh to only one of the eight categories entitled to take it.

Moreover, it is permissible for the giver of Zakah to give it to his close relatives who are entitled to take it as long as they are not among those whom he is legally required to maintain. With regard to this, the Prophet (PBUH) said:

“Giving charity to the poor is to be recorded as a charity (in reward) and giving it to one’s kinship is to be recorded as two (rewards): a charity and an act of maintaining the ties of kinship.”

(Related by the Five Compilers of Hadith and deemed a hasan ( good) hadith by Al-Tirmidhi)

Furthermore, it is impermissible for the giver of Zakdh to give it to Band Hashim (the tribe of the Prophet (PBUH)) including the family of Al-* Abbas, the family of * Ali, the family of Ja’ far, the family of * Aqil, the family Al-Harith Tbn * Abdul-Muttalib, and the family of Aba Lahab. This is because the Prophet (PBUH) said:

“Charity must not be given to the family of Muhammad; for it is only (like) people's impurities (as it is a means of purifying people's wealth and sins).”’

In addition, it is impermissible for the giver of Zakah to give it to a poor woman married to a rich man who maintains her, nor to a poor man who has a rich relative maintaining him, as each of the two is in no need of Zakah due to the one who maintains her or him respectively, Also, it is impermissible for the giver of Zakéh to give it to his relatives if they are among those whom he is legally required to maintain. However, the giver of Zakdh is permitted to give from it to whomever he volunteers to maintain. It is related in Sahih AlBukhéri (Al-Bukhari’s Authentic Book of Hadith) that the wife of ‘Abdullah Ibn Mas’ did asked the Prophet (PBUH) whether it is permissible to give her Zakah

to the children of her brother, as they were orphans whom she maintained. The Prophet (PBUH) said to her, “Yes, (give them )”" However, it is impermissible for the giver of Zakah to give it to his parents and his agnate ancestors or descendants (children and grandchildren), It is impermissible also for the giver of Zakah to give it to his wife, for he is to maintain her and she is not entitled to take Zakah.

The Muslim must make sure he gives his Zakdh to those legally entitled to take it. If he is deceived and gives his Zakah to whomever is not entitled to it, and then he discovers the truth, what he has given is legally not sufficient for him; thus, he must give the same amount to someone entitled to Zakah, Nevertheless, if he does not discover the truth, his giving Zakah to those not entitled to it is legally sufficient for him. This is because two men came to the Prophet (PBUH) asking to take from Zakéh, so he looked at them and saw that they were strong. Thereupon, he said to them:

“Tf you wish, I shall give you from it (i.e. Zakah), but it is not to

be given to a rich person nor to one who is strong and able to earn

3 See Al-Hafiz As-Siyiiti in his “Lubab An-Nugiil fi Asbab An-Nuzél.”

9 Abi Dawid (2355), Al-Tirmidhi (657) [3/46], An-Nasa’'i (2581) [3/96], Ibn Majah (1844) {2/44] and Al-Hakim (1477) [1/563].

Besides the obligatory Zakah, there is a desirable charity valid to be given any time due to the general invitation to give charities as Allah urges Muslims

in many verses of His Noble Qur'an. Describing the manners of righteous people, Allah, Exalted be He, says:

“And give wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing s laves...” (Qur'an: Al-Bagarah: 177)

“...But if you give [from your right as] charity, then it is better for you, if you only knew.” (Qur’an: Al-Bagarah: 280)

“Who is it that would loan Allah a goodly loan so He may multiply it for him many times over?” (Qur'an: Al-Baqarah: 245)

Furthermore, the Prophet (PBUH) said: “(Giving) charity appeases the Wrath of the Lord and averts an evil death.” (Related by Al-Tirmidhi who deems it hasan)

It is also related in the Two Sahihs that the Prophet (PBUH) said:

‘Allah will give shade to seven on the Day when there will be no shade but His...”

“|..@ person who gives to charity so secretly that his left hand does not know what his right hand has given (i.e. nobody knows what he has given in charity).”

It is recommended to give charity secretly, for Allah, Exalted be He, says: “But if you conceal them and give them to the poor, it is better for you...” (Qur’an;: Al-Bagarah: 271)

That is because this makes the giver far from ostentation, unless giving charity in public exhorts people to follow his good example. The giver of charity must be willing to give, and he must not consider his donations as a favor to whomever needs them, for Allah, Exalted be He, says:

“O you who have believed, do not invalidate your charities with reminders [of it] or injury...” (Quran: Al-Bagarah: 264) In addition, it is recommended for the Muslim to give charities when he is healthy. The Prophet (PBUH) was asked:

“Which charity begets the greatest reward?” He (PBUH) replied, “The charity which you give while you are healthy, niggardly and afraid of poverty and wishing to become wealthy.”

Moreover, it is recommended for the Muslim to give charities in the Two Sacred Mosques, for Allah, the Exalted, orders Muslims to give charities there as He says:

Itis also highly recommended to give charities during the month of Ramadan, as Ibn * Abbas said:

“Allah’s Messenger (PBUH) was the most generous of all the people and he used to reach the peak in generosity in the month of Ramadan when Jibril (Gabriel) met him. Jibril used to meet him every night of Ramadan (to teach him the Qurén). Allah's Messenger (PBUH) was the most generous person, even more generous than the strong uncontrollable wind (in readiness and haste to do charitable deeds).”

It is better for the Muslim to give charities at the times when one needs them as Allah, the Exalted, says:

“Or feeding on a day of severe hunger, an orphan of near relationship, or a needy person in misery...”

It is recommended for the Muslim to give charities to his relatives and neighbors rather than other people, for Allah enjoined upon the Muslim to do goodness to his relatives; He showed in many noble verses that one’s relatives have rights upon one. Allah, Exalted be He, says:

“,.And give the relative his right...” (Qur'an: Al-Isra’: 26) The Prophet (PBUH) said:

“Giving charity to the poor is to be recorded as a charity (in reward) and giving it to one’s kinship is to be recorded as two (rewards): a charity and an act of maintaining the ties of kinship.”

In the Two Sahihs, the same hadith is related with a slightly different wording as:

“.. Two rewards: A reward for maintaining the ties of kinship and a reward for giving charity.”

The Muslim should know that there are legal rights due on the property of a Muslim other than Zakah. Examples of such rights are supporting the relatives, keeping good relations with friends, giving the needy, granting a delay to the insolvent debtor, and lending those in need, for Allah, Exalted be He, says:

“And from their properties was [given] the right of the [needy] petitioner and the deprived.” (Qur'an: Adh-Dhariyat: 19)

It is obligatory to feed the hungry, entertain the guest, clothe those who have nothing to clothe themselves, and give drink to the thirsty people. Moreover, Imam Malik (may Allah have mercy on him) maintains that it is obligatory upon the Muslims to ransom the Muslim captives even if this costs them all their properties.

When a Muslim gets money in the presence of the poor or the needy, it is desirable for him to give charities to them from this money, for Allah, the Exalted, says:

“And give its due [Zakah] on the day of its harvest...” (Qur’an: Al-An‘am: 141)

“And when [other] relatives and orphans and the needy are present at the [time of] division, then provide for them [something] out of it [i.e. the estate] and speak to them words of appropriate kindness.” (Quran: An-Nisa: 8)

Giving charities is one of the numerous merits of Islam, for it is the religion of consolation, mercy, cooperation, and brotherhood for the Sake of Allah. What a beautiful religion Islam is! How wise the Shari'ah (Islamic Law) is! We ask Allah to grant us discernment in our religion, and help us adhere to His Shari'ah, for He is Hearing and Responsive (to supplications).

2 ALBukhari (660) [2/186] and Muslim (2377) [4/122]. 3 Al-Bukhari (1419) [3/359] and Muslim (2379) [4/124], 4 Al-Bukhari (6/1902) [1/41] and Muslim (2308).

Fasting the month of Ramadan is one of the Five Pillars of Islam and is taken for granted to be one of the obligations ordained by Allah. The obligation of fasting Ramadan is proved in the Qur‘n, the Sunnah (Prophetic Tradition) and the consensus of Muslim scholars. Allah, Exalted be He, says:

“O you who have believed, decreed upon you is fasting as it was decreed upon those before you...” (Quran: Al-Baqarah: 183) Allah, Exalted be He, then says:

“The month of Ramadan [is that] in which was revealed the Qur'an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it...” (Qur'an: Al-Bagarah: 185)

Thus, fasting Ramadan is “decreed,” i.e. enjoined by Allah upon Muslims. The obligation of fasting Ramadan is also illustrated in the imperative form of the verse, “.. So whoever sights [the new moon of] the month, let him fast it...”, which is a clear Divine command.