Zakat Committee of Salafi Jum’ah Masjid, Pullepady, Cochin, Kerala

The Zakat Committee of Salafi Jum’ah Masjid has been functioning for the past several years with the objective of implementing the system of Zakat as envisaged by Islam. It has been widely acknowledged that our efforts have been beneficial to several individuals. Numerous are the achievements that the Zakat Committee has been able to make so far. The Committee has always maintained that Zakat should not only be distributed for immediate relief to the poor, and that It should also be given in the form assisting of small entrepreneurship. As a result of such an approach, as many as 15 individuals who had received Zakat have been able to eliminate their poverty and attain enough prosperity to be able to give Zakat on their own. This most gratifying instance is enough to substantiate the fact the Zakat Committee of Salafi Jum’ah Masjid plays a very significant role in influencing the implementation of a noble system capable of eliminating poverty in accordance with the principles of Islam.

Alhamdulillah, with the blessings of Almighty Allâh, the Committee has been able to expand its activities and execute many schemes that are beneficial to the society. It has to be mentioned here that though the number of aspirants for getting Zakat is on the rise, many of those who have been given Zakat earlier do no return the next year just because they have been able to attain self-sufficiency. This has been mainly due to the utmost priority given by the Committee in providing means of self-employment and there by, accelerating the process of poverty eradication. Providing assistance to the most deserving applicants for buying autorikshaws, welding sets, sewing machines, and helping to set up or expand provision stores and such small businesses have been some of the measures employed by the Committee to achieve this objective. Last year, 30 such very deserving cases were taken up. While distributing Zakat to each of them, the emphasis was on trying to make sure that it provided a permanent solution to the individual’s financial problem. Insha Allâh, the Committee wishes to proceed in the same direction in future also. But, the ever increasing number of applicants is an obstacle in the path of complete realization of our vision.

The Committee has also tried to give due consideration to people who do not own a roof to sleep under. Last year, ninety families received assistance to construct their own homes or to repair the damages of their existing homes. As a new initiative of the Committee, at Kottappady, work is in progress for the construction 45 villas in 1 acre 53 cents of land that has been newly acquired. The construction of ten of them is already complete and, Insha Allâh, the remaining villas will be ready within a few months. They will be handed over to the most deserving people who have not so far been fortunate enough to have a shelter of their own. Since the completion of this project is the most important agenda before the Committee this year, utmost cooperation from everyone is requested.

The Committee gives due consideration to give pension, ration, food, and medicines to impoverished Muslims who are handicapped, terminally ill, or suffering from serious ailments. Due diligence is always exercised in such cases to ensure that Zakat paid to them serves the purpose for which it is given. The Committee coordinates these matters directly with civil supplies outlets like Mavely Stores, ration dealers, and pharmacies. Financial assistance has also been provided to patients who have had to undergo expensive surgeries for heart and kidney problems. Last year, the Committee approved and disbursed pension to about 200 destitute Muslim families and about twenty poor Muslim students were given financial aid to enable them to go for higher studies. The sincere efforts of the Ameels or officers employed by the Committee have been very helpful in carrying out these activities in an organized manner. (A detailed statement of Zakat collected and distributed during the last two years is given below.)

The total amount of Zakat collected is very less considering the fact that it is from Muslims residing in the heart of a city like Cochin. But, by the grace of Almighty Allâh, the amount collected this year is much more in comparison to what it used to be in the previous years, We are extremely gratified and enthused by the trust that the donors have expressed in the transparent and accountable manner in which the Committee functions. Insha Allâh, the Committee would continue to function in this manner to justify the trust that you have reposed on us. In future also, the Committee will endeavor to see that the Zakat that you give reaches the most deserving people as ordained by Almighty Allâh. A collective movement is needed at least from the faithful to see that sincere efforts are made to eradicate begging which Islam has discouraged in very stringent terms. Your active cooperation with the Zakat Committee is definitely the first step in this direction. Even as the activities of the past years give us a lot of satisfaction and enthusiasm, we pray to Almighty Allâh to give us the strength and blessings to continue with this noble mission with more vigor and vibrancy. We also seek His forgiveness if we have unintentionally erred in any aspect.

We express our sincere gratitude to all those who have cooperated with the Committee and pray to Almighty Allâh to reward them accordingly in this world and the hereafter. We also request you to pass on this message to others so as to get them also involved in this very important form of worship. It would be always be worthwhile to keep in mind the promise of the Apostle of Allâh, Mohammad (Peace and Blessings be upon him) that due recompense await those who lead others to the path of virtue.

Oh Allâh! We ask You to give us the correct understanding of Your Religion of Islam and make all our worships sincerely for Your sake and pleasure!

Our Lord! Do not impose blame upon us if we have forgotten or erred. Our Lord, lay not upon us a burden like that which you laid upon those before us. Our Lord, burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our Protector, so give us victory over the disbelieving people.

We ask Allâh the Most High, the All-Powerful, to teach us that which will benefit us, and to benefit us by that which we learn. May Allâh grant blessings and peace to our Prophet Muhammad and his family and companions!

All praise and thanks are due unto Allâh, and He is the only Giver of all success and the Protector from all errors and from Him proceeds all Grace and Mercy.

Ameen!

Giving Zakath-Based on Wealth

Zakat is a part of the wealth and property that Muslims must pay annually, to help the poor in their community. Different kinds of wealth and possessions for which Zakat is compulsory has been categorized into three according to their nature. They are monetary assets, livestock, and agricultural returns. Likewise, Zakat is levied on specific assets only as identified by Shariah (Islamic Law and based on certain conditions.

(a) Complete ownership

(b) Assets having potential for growth

(c) Wealth other than what is needed for basic needs and repayment of debts

(d) Completion of one year period (agricultural income should be calculated at the time of harvest)

(e) Calculation of Nisab (minimum amount eligible for Zakat)

MONETARY ASSETS:

Zakat should be paid in the currency that is used in the land. Zakat is also liable for gold and silver that is held for a year. The amount to be levied was determined by Prophet Muhammad (Peace and Blessings be upon him). Zakat was obliged upon the two currencies, which were gold and silver at his time. It was determined as a quarter of the tenth (2.5%) in gold and silver. The amount was levied from a specific sum, which is the Nisab or over. Nisab equates to 200 silver Dirhams. One Dirham is reckoned to be equal to 2.95 grams. Hence, the Nisab of silver is 590 grams of silver. If the amount is less than the Nisab, nothing need to be taken from it. If one holds monetary assets worth above and over the market price of 590 grams of silver, Zakat at the rate of 2.5% has to be paid on the amount. In poultry and fish farming, the calculation of one’s assets can be done in a similar manner for payment of Zakat.

AGRICULTURAL RETURNS:

Zakat on food grains should be paid if the yield exceeds the quantity that is required to get 6 quintals after the husk is removed. Hence if a person harvests paddy that will give him more than 6 quintals of rice, then he is obliged to give Zakat on it. In our land, there prevails a false notion that Zakat is not applicable to any other crop than paddy. Zakat is to be paid on all crops that are cultivated for the purpose of earning agricultural returns. It is not right to avoid paying Zakat for crops like coconut, areca nut, pepper, cashew, tapioca, plantain, rubber etc. This is confirmed by the Qurânic verse: "But render the dues that are proper on the day that the harvest is gathered." (Surah Al-An`am, Verse: 141). Prophet Muhammad (Peace and Blessings be upon him) said: "A tenth is payable on what is irrigated by rivers, or watered by rains, and a twentieth share on what is watered by water carried by camels." (Muslim) Hence, Islamic scholars unanimously agree that the tenth or its half is due on what land produces as a whole, even if they disagree in some details. At the same time, any rare crop that is grown in a particular region does not come under the purview of Zakat.

The rate of Zakat varies proportionately according to the method of irrigation employed during the course of farming. Should the trees or crops be watered naturally, such as rainwater and the like, i.e. without cost to the owner, the rate is one tenth (10%). But, if they are watered with an extra effort (and cost) such as well water, or irrigation using motors and the like, the rate of Zakat is half of one tenth (5%). Prophet Muhammad (Peace and Blessings be upon him) said: "No Zakat is due on grain or fruit until it reaches five wasqs." (Muslim) Five Wasqs are equal to 653 Kilograms. Zakat should be paid at the time of the harvest.

LIVESTOCK:

Zakat is liable upon various animals if they are kept for a year for grazing, the Nisab is different depending on the animal, and no Zakat is due on camels until they are more than five in number. Other animals that Zakat is liable upon are cattle, lamb, sheep, and goats. The Nisab is progressive which increases with the number of animals.

Zakat has to be paid for the possession of animals such as camels, cows, lamb, sheep, and goats. Zakat is not necessary on less than five camels. When a person has five or more than five, but less than twenty-five, then on every five camels, one goat has to be given as Zakat. The goat given as Zakat can be male or female, but should not to be less than one year old. If he has more than one Nisab but less than two Nisab (more than five but less than ten) then Zakat on the extra amount is forgiven and is not necessary, meaning if there are seven or eight, then only the one goat is necessary. If he has twenty-five camels, then one small camel that is more than one year old and less than two years old has to be given. The same rule applies to up to thirty-five camels. If a person possesses between thirty-six and up to forty-five, then one camel more than two year's old has to be given. If one has less than thirty cows then Zakat is not necessary. If a person has thirty, then the Zakat is one calf that is more than one year old. If he has forty, then the Zakat is one calf older than two years. If he has less than forty sheep or goats, then Zakat is not necessary. If he has between forty and one hundred and twenty, then he should give one goat or sheep, which means that regardless of any quantity between these two figures, only one goat need be given. Two goats are given for the quantity between one-hundred and twenty one and two hundred and so on.

BUSINESS WEALTH:

If one has a business, then all revenue made during the year has to be included for calculation of Zakat. If he receives rent from buildings, automobiles etc. it has to be included as his income for calculating Zakat. If he has received rent from rental properties, he can deduct from the income all associated expenses, such as repairs, insurance, loan payments, property tax, and estimated income tax on the rent. There are two relevant opinions on how Zakat is to be paid in such cases. The first is to calculate the value of the possessions as well as net income and pay Zakat at the rate of 2.5%. The second method is to disregard the value of the possessions and pay 10% Zakat for the earnings in the same way as is done in the case of agricultural income.

Zakat has not to be paid for one’s possessions such as house, building, land, vehicle, home appliances, equipments, furniture etc. that are meant only for personal use and are not for sale or lease. If such things are meant to be sold or leased out in order to earn income or profit, naturally they are to be considered as business wealth and Zakat has to be paid for them. Zakat is liable on merchandise, which is used for trading for the sake of profit e.g. foodstuff, clothing, furniture, manufactured goods, animals, minerals, land, buildings and other goods that are bought and sold. Houses, land, vehicles, home appliances, etc. can also under business wealth if they are meant to be sold in order to earn profit. When the time for paying Zakat is due, the trader, if he is a Muslim, has to assess the present market value of the entire stock that he has with him. The cash at hand and receivable amounts have to be added to it. After deducting the amount of loans to repaid, if there are any, Zakat has to be paid at the rate of 2.5% on the entire amount that exceeds the Nisab.

INCOME FROM SHARES:

Possession of shares is tantamount to virtual partnership in the ownership of a company. The rise and fall of fortunes of the company affect the market value of its shares. Such fluctuations naturally affect the shareholders. This equity culture has become the backbone of today’s industrial growth. It also provides the facilities for the shareholder to sell off his stakes in the company at any time he wishes. People who hold shares of companies in their possession are liable to pay Zakat on their holdings as per the following stipulations:

1.When the time for paying Zakat is due, the market value of the shares in possession has to be calculated and 2.5% Zakat has to be paid on it.

2.If the shares have been purchased only with the intention of getting dividends, the total receivable dividend for the year has to be calculated and 2.5% Zakat has to be paid on it.

3.If the amount to be received as dividend is not known, the dividend received so far has to be added to the other incomes and 2.5% Zakat has to be paid on it.

INCOME FROM BONDS:

Bonds involve receiving of interest which is prohibited in Islam and hence one should keep away from it as far as possible. The principal amount that has been invested in bonds is liable for Zakat. The principal amount has to be included every year while calculating one’s wealth and Zakat at the rate of 2.5% has to be paid on it.

INCOME FROM INDUSTRIES:

Zakat for industrial firms is 10% if it is calculated on the basis of the total value of finished and unfinished goods from which all production expenses are deducted. If the total value of the industrial unit is taken into consideration, Zakat at the rate of 2.5% has to be paid on it. In this case, the cost of land, building, and machinery need not be taken into account.

SALARY:

Salary or similar remunerations are liable for Zakat at the rate of 2.5% after deducting the amount required for the maintenance of the family and other basic expenses.

JEWELLERY:

Differences of opinion regarding Zakat on ornaments have existed even from the time of the Sahabas. Though the minimum ornaments worn regularly by women are not counted for Zakat, it is obligatory for them to pay Zakat on jewellery that exceeds Nisab. 85 grams of gold is considered to be the value fixed for Nisab. The market value of 85 grams of gold is deducted from the total value of all jewellery and 2.5% of this difference amount is paid as Zakat. This is the generally accepted rule, though there is a prominent school of thought which says that there is no Nisab on jewellery and that 2.5% Zakat has to be paid on whatever jewellery that a women has. Women usually have an inclination to assume that the calculation and payment of Zakat are not their duties, and that they are the domains of the males in the family. Every male and female who has wealth over and above Nisab has to pay Zakat according to the prescribed rates. There is no discrimination between male and female in this matter. The jewellery in a household is the wealth of the women in the family. Utmost care should be taken to ensure that all the wealth is purified and increased in such a way that it ensures reward in the hereafter and salvation from hellfire. Once a woman came to Prophet Muhammad (Peace and Blessings be upon him) and she was accompanied by her daughter who wore two heavy gold bangles in her hands. He asked her: “Do you pay Zakat on them?” She said: “No.” He then said: “Are you pleased that Allah may put two bangles of fire on your hands?” Thereupon she took them off and placed them before the Prophet (Peace and Blessings be upon him) saying: “They are for Allah and His Apostle.” (Abu-Dawud Book9, Number 1558)

Wealth

Having wealth or not having it is one of the greatest trials that man has to face in this world. Allâh created this world with innumerous blessings so that man may find them and put them to use. Wealth is one of the most important of these blessings. Islam gives great significance to wealth and favors the economic progress of the individual. This is evident from this saying of Prophet Muhammad (Peace and Blessings be upon him): “Whoever dies protecting his wealth, he is a martyr.” (At-Tirmidhi #1421, Abu Dawud 4772, An-Nasa’i #4100 and Ibn Majah #2580) The Apostle of Allâh also said that wealth properly employed is a blessing, that a man may lawfully endeavor to increase it by honest means, and that Allâh prohibits the wasting of it. The Qurân teaches that wealth is a very important means for man’s sustenance and that it should not be entrusted to men who are not able to handle it properly. The Holy Scripture also says that all wealth belongs to Allâh [24:33], that man is only a trustee who has been entitled to handle it [57:7], and that others have a specific share in it [70: 24&25]. A Muslim has to take on many responsibilities in life and one of these is the management of wealth. Clear instructions have been provided as to how it is to be done. Every Muslim is expected to work hard and earn as much as possible to be able to provide for himself and for his family in the most honorable manner. He is also obliged to spend a share of his wealth on the needy. In Islam, wealth is not an end in itself, but a means to higher values. Like most things in life, wealth can be both beneficial as well as harmful. A person’s wealth can ensure him a place in Paradise if he spends it in the right manner; it can invite endless torment and suffering if he is heedless.

The Qurân says: Allâh will deprive usury of all blessing, but will give increase for deeds of charity: For He loveth not creatures ungrateful and wicked. [Verses 276, Chapter 2 - Surah Al-Baqarah]

Giving Zakat

Giving of Zakat is a very important aspect of worship to the Creator and it should never be considered as a sign of one’s generosity or bigheartedness. The obligatory nature of giving Zakat has never been disputed; but Muslim jurists differ on many details related to Zakat: each has his own opinion and arguments. The system of giving of Zakat that prevails in our land does not in anyway fulfill the high ideals that Islam envisions. Moreover, it is a disgrace to Islam and to our community. The scenario, in which poor Muslim men and women of all ages wander about in search of the houses of rich Muslims, is something that is alien to Islam. Zakah has a deep humanitarian and social-political value. It frees society from class welfare, from ill-feelings and distrust, and from corruption. These great objectives can never be achieved when rich men throw a few coins to the poor people who throng their gates. Eradication of poverty should be the objective of an effective Zakat collection and distributing system. The Qurân and the Sunnah of the Prophet (Peace and Blessings be upon him) clearly tell us about the organized method of collecting and distributing Zakat.

In Verse 60 of Chapter 9 Surah at-Tawbah, we can read the words of Almighty Allâh telling the Prophet (Peace and Blessings be upon him): "Of their goods take alms (charity), so that you might purify and sanctify them, and pray on their behalf". It is mentioned in the Qurân in Verse 60 of Chapter 9 Surah at-Tawbah that the officers who collect Zakah (Aameel) have also a share in it: "The alms are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of Allâh, and (for) the wayfarers; a duty imposed by Allâh. Allâh is knower, Wise." This clearly indicates that Zakat is not something to be given to the poor directly by individuals. It has to be collected in an organized manner and distributed in a transparent and equitable manner. If Zakat could be given by individuals at their own discretion to people they choose, then wherein lies the need of an Ameel at all?

When the Apostle of Allâh, Mohammad (Peace and Blessings be upon him), sent one of his companions to call the people of Yemen to Islam, he asked him to teach them the basics of Islam, among which was: "... and tell them that Allâh has made obligatory on them a charity that is taken from their rich and given to their poor..." (Bukhari, Muslim) The instruction given by the Prophet (Peace and Blessings be upon him) is clearly not to give Zakat as an individual charity, but to collect it in an organized manner and distribute it among the poor. Nowhere in Islamic history can we find any Muslim society that practiced the method of individuals handing over their Zakat directly to the poor and needy.

The practice that was followed by the Prophet (Peace and Blessings be upon him), his companions, and the pious generation of the Salafi Saliheen was to collect Zakat in an organized manner and to distribute it to those who rightly deserved it. But, there prevails a wrong notion among people that there is no need to continue that practice since no Islamic government exists in the present times. It is not necessary that there should be an Islamic government to collect Zakat and distribute it, although it would have been better if there were one. In the absence of such a government, there has to an alternate system to accomplish the duty of collecting Zakat in an organized manner and distributing it to those who rightly deserve it. In this case, the problem of the lack of an Islamic rule can be overcome by forming adequate setups in every Mahal or by organizing teams capable of carrying out this noble work by functioning as Ulul Amr.

We solve so many other issues similarly in the absence of an Islamic rule. Administration of mosques is the responsibility of an Islamic government and its ruler is the Imam. But, we form committees for the administration of mosques; we have Imams who has no authority as a ruler; or we appoint a Muthawalli. We have solved many important aspects of Islam like Salath, Jumuah, Jamaat, and Mahal administration in this manner. Similarly, in the absence of an Islamic rule, we can have committees capable of carrying out the duty of collecting and distributing Zakat. Zakat committees are formed with the objectives that of collecting Zakat in an organized manner and distributing it to those who rightly deserved it. We have to view such initiatives in this light and cooperate with them.

What is Zakat?

Zakat - obligatory charity - is an act of worship while in its external form, it is the carrying out of social service. There is no disagreement among Muslims about the obligatory nature of Zakat; denying Zakat equals denying the Islamic faith. When a person gives Zakat, he is only giving the rightful share to deserving people out of the wealth of Allâh that he has been entrusted with. The giving of Zakat should not be considered as a sign of one’s generosity or bigheartedness. Yet, the Almighty has promised the greatest rewards for it. It is third most important pillar among the five pillars of Islam. The importance of giving Zakat can be understood by the fact that the Qurân treats it at par with the obligatory prayer. The importance of this ritual of worship can be understood from the fact that like the prayer, the Almighty has regarded it as a pre-requisite for a person to be a Muslim. The Qurân says: If they repent, become diligent in the prayer and pay Zakah, they are your brethren in religion. [9:11]

The word Zakat means both 'purification' and 'growth'. One’s wealth is purified by setting aside a portion for those in need, and, like the pruning of plants, this cutting invigorates, and encourages new growth. Zakah does not only purify the wealth of the contributor but also purifies his heart from selfishness and greed. It provides the key to open the chest of money as well as the heart. It also purifies the heart of the recipient from envy and jealousy, from hatred and uneasiness. Zakat is not a tax burden but serves as a socio-financial system of Islam by redistributing the wealth among poor and needy.

Those, who are negligent in paying Zakat, have been strongly warned. Allâh says: “By no means shall you attain righteousness unless you give (freely) of that which you love; and whatever you give, of a truth Allâh knows it well.” [3:92] Verses 34 & 35 of Chapter 9 of the Holy Qurân states: "Those who hoard up treasures of gold and silver and spend them not in the way of Allâh; give them the news of a painful punishment, on the Day when that (wealth) will be heated in the Fire of Hell and with it will be branded their forehead, their sides, and their backs, (and it will be said to them:) 'This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard.'" Allâh also says: “And let not those who hoard up that which Allâh hath bestowed upon them of His bounty think that it is better for them. Rather, it is worse for them. That which they hoard will be their collar on the Day of Resurrection. Allâh’s is the heritage of the heavens and the earth, and Allâh is informed of what you do.” [3:180] Prophet Muhammad (Peace and Blessings be upon him) said: “Allâh has enjoined upon rich Muslims a due to be taken from their wealth corresponding to the needs of the poor among them. The poor will never suffer from starvation or lack of clothes unless the rich neglect their due. If they do, Allâh will surely hold them accountable and punish them severely." (At-Tabarani in Al-'Aswat and as-Saghir) Allâh's Apostle also said: "Whoever is made wealthy by Allâh and does not pay the Zakat of his wealth, then on the Day of Resurrection, his wealth will be made like a bald-headed poisonous male snake with two black spots over the eyes. The snake will encircle his neck and bite his cheeks and say, 'I am your wealth, I am your treasure.'" (Bukhari, Volume 2, Book 24, No.486)