Author: Sayyed Musleh Uddin
Alms (Zakat) [Part Five]
The Uses of Alms (Zakat) and the Emergence of Its Social System
Allah Almighty mentioned the uses of Alms (Zakat) in Surah At-Tawbah (Repentance) when He states: «إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ» Translation: Almsgiving is essentially for the needy, the destitute, and those who work on its collection, as well as for those whose hearts need to be reconciled (to Islam). It is also intended for freeing slaves, assisting those in debt, spending in the way of Allah (which encompasses any charitable deed), and aiding the stranded traveler. These rulings are obligations from Allah, and He is All-Knowing and All-Wise.
The revelation of Surah At-Tawbah occurred before the conquest of Mecca, and following this, the social system of Alms (Zakat) was established. The Prophet Muhammad (PBUH) sent collectors and governors to gather Alms (Zakat) funds, explaining to them the rulings on Alms (Zakat) collection and appropriate etiquette. He offered recommendations reflecting wisdom, mercy, and social welfare alongside individual benefit.
In the tenth year of the Hijra, the Prophet Muhammad (PBUH) sent Abu Moaz ibn Jabal (MABH) to Yemen with instructions that laid the foundation of the law of Alms (Zakat) and its official charter. These instructions state: “You are going to a group of the People of the Book; invite them to bear witness that there is no deity except Allah and that I am His Messenger. If they accept, inform them that Allah has mandated five prayers obligatory for them throughout the day and night. If they obey, inform them that Allah has also mandated Alms (Zakat) to be taken from the wealthy and distributed to the needy. If they obey, be cautious about taking their valuable assets, and fear the prayer of the oppressed; for there is no barrier between the prayer of the oppressed and Allah.”
The Core Principles of Alms (Zakat) “Benefits and Advantages.”
Many contemporary Muslim writers, adapting to modern economic systems, recognize the importance of economic science and how it dominates contemporary thought. They eloquently articulate the economic and social benefits of Alms (Zakat) for the Islamic community. Readers engaging with these discussions realize that Alms (Zakat) is regarded as one of the fairest and most appropriate forms of taxation in the history of global economies. Consequently, some view it as a foundational support for socialism, believing that Islam advocates socialism. During the most glorious periods of Islamic history, elements of socialism were practiced; however, few remain aware of the original spirit of Alms (Zakat), which is rooted in worship and drawing closer to Allah.
Some scholars overlook Alms (Zakat)’s primary philosophy: the purification of the soul from greed, materialism, self-importance, love of wealth, trampling of the rights of the poor, and hard-heartedness. Instead, Alms (Zakat) sanctifies wealth and promotes its growth, leading to blessings through divine satisfaction and empathy for the needy, gentleness of heart, and their prayers. This wisdom is articulated in the Quran with such emphasis that it seems to regard it as the sole benefit and philosophy of Alms (Zakat). Allah has addressed the Messenger (PBUH) saying: «خُذ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا» Translation “Take from their wealth a charity by which you cleanse them and cause them to grow.”
The Quran compares Alms (Zakat) to usury, stating: «ومَا أَتَيْتُم مِّن رِبًا لِيَرْبُوَ فِي أمْوَالِ النَّاسِ فَلَا يَرْبُو عِندَ اللهِ وَمَا آتَيْتُم مِّن زَكَاةِ تُرِيدُونَ وَجْهَ اللهِ فَأَوْلَئِكَ هُمُ الْمُضْعِفُونَ» Translation: “And whatever you give in usury to increase in the wealth of the people will not increase with Allah; but what you give in Alms (Zakat), seeking the countenance of Allah, those are the multiplicators.”
Imam Abu Dawood (MABH) narrated from Ibn Abbas (MABH) that the Prophet (PBUH) said: “Indeed, Allah has imposed Alms (Zakat) solely to purify the remainder of your wealth.”
Pursuing this fundamental interest, the well-being of society necessitates a social safety net that fulfills the inherent needs of the poor and needy, providing them with the means for a dignified life. Each member of the Islamic community must meet divine rights and their own rights, thereby achieving the desired perfection and goal for a Muslim.
Moreover, scholars who study Islam, the Quran, and the Sunnah with insight recognize no school beyond the Prophetic tradition. They engage in the understanding of Islam through proper means, respecting the hierarchy of interests and benefits, aligning them with the order designated in the Quran and Sunnah. Such arrangements are understood and accepted by Muslims from generation to generation. Examples from great Islamic scholars illustrate this:
Sheikh al-Islam Ahmad bin Abdul Rahim Dihlawi (MABH) discusses Alms (Zakat)’s primary benefits and legislative philosophy, stating: “Know that what is considered in Alms (Zakat) revolves around two interests: first, the interest pertaining to the refinement of the soul. The human soul is prone to avarice, and greed is one of the most despicable traits, bringing ruin in the hereafter. Those who are stingy and greedy will find their hearts bound to wealth after death and will thus experience torment. However, for those who practice giving Alms (Zakat) and cast off greed and avarice, this will be beneficial for them.”
The greatest virtue in the hereafter is humility before Allah, achieved through generosity. Just as humility allows the soul to grasp divine attributes, generosity frees it from the lowliest aspects of worldly existence. Generosity signifies overcoming animalistic traits through spiritual qualities, allowing spirituality to dominate while tempering carnal instincts. Acts of charity, forgiving wrongdoings, and practicing patience during hardships lead individuals to recognize that earthly sorrow becomes lighter due to their faith in the hereafter. For this reason, the Messenger of Allah (PBUH) has commanded such actions and highlighted the importance of giving charity within prescribed conditions. The Quran frequently mentions charity alongside prayer and faith, stating about the inhabitants of Hell: «قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ. وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ. وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ» Translation: “They will say: We were not of those who prayed. Nor did we feed the needy. And we engaged in falsehood alongside those who engaged in falsehood.”
One benefit of Alms (Zakat), particularly concerning the community, is the undeniable presence of the destitute and needy within society. Various challenges arise for this segment, and without the tradition of compassion for the poor and needy, this portion of society would perish from hunger. Moreover, civilization relies on resources, and the essential livelihoods of community guardians—those who refrain from earning a living to protect society—alongside managers and servants engaged in communal affairs, depend on these resources. Consequently, their livelihoods must be supported through Alms (Zakat). If the costs of shared resources are borne entirely by one segment of society, they will struggle to meet those obligations. Therefore, gathering wealth from the community is a commendable approach. When the interconnectedness of these benefits and interests exists, the law integrates both seamlessly.
Allama Abdul Ali Muhammad bin Allama Nizam al-Din Suhalwi Lucknawi (MABH) states: “Alms (Zakat) is not a penalty or loss. Rather, like other forms of worship, it is a pure act of devotion to Allah, the Exalted. The intention is essential in the payment of Alms (Zakat) because it is an act of worship and one of the pillars of Islam. Its purpose is purely for reward and virtue. Therefore, intention is imperative; if paid without intention, it will not be considered valid, similar to prayer, which is void without intention. Alms (Zakat) without intention becomes merely a gift or donation, leading to the rewards associated with charity, as Allah does not allow the reward of anyone who performs a good deed to go to waste.”
Continues…
[1]. Surah At-Tawbah, verse 60.
[2]. Sahih Bukhari, Book of the Battles.
[3]. Surah At-Tawbah, verse 103.
[4]. Surah Ar-Rum, verse 39.
[5]. Narrated by Abu Dawood.
[6]. Surah Al-Muddasir, verses 43-45.
[7]. Hujjatullah al-Balighah, Vol. 2, pp. 29-30.
[8]. Risail Al-Arkan, p. 163.
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