I would like to call on the attention of my fellow Muslims as well as give a piece of admonition with regards to the Islamic etiquettes on the issue of giving Zakkat and to whom it is supposed to be given. Of the five fundamentals of Islam, Zakat occupies the second position, the first being prayer.
Zakat is paid on the surplus of wealth which is left over after the passage of a year. It is thus a payment on the accumulated wealth. Leaving aside animals and agricultural yield, Zakat is paid at almost a uniform rate of two and a half per cent. The minimum standard of surplus wealth over which Zakat is charged is known as Nisab. It differs with different kinds of property, the most important being 200 dirhams or 521 tolas (nearly 21 oz. In case of silver, and 20 mithqals or 71 tolas (nearly 3 oz.) in case of gold. The nisab of cash is the same as that of gold and silver.
Firstly, the spending of wealth for the sake of Allah purifies the heart of man of the love of material wealth. The man who spends it offers that as a humble gift before the Lord and thus affirms the truth that nothing is dearer to him in life than the love of Allah and that he is fully prepared to sacrifice everything for His sake.
Secondly, Zakat is the most effective measure to improve the economic condition of the have-nots. It is not, however, a mere tax, but a form of worship whereby a man comes close to his Lord. The Muslims have, therefore, been enjoined to pay Zakat with the same sense of earnestness and devotion in which the seeker of the Lord observes the prayer. The primary motive of Zakat is religious and spiritual, while the social and economic aspects are subservient to it. Its social significance is that it awakens in man the sense of brotherhood with less fortunate members of society, and stirs his moral conscience to make sacrifice for their sake.
From the economic point of view it discourages hoarding and concentration of wealth and helps its steady and constant flow from the rich to the poor. It is in fact a good means of providing purchasing power to the poor, for ameliorating their hard lot and enabling them to stand on their own legs.
It should also be remembered that Zakat or sadaqa in Islam is not a voluntary act of charity which a rich man gives to the poor out of his own sweet will, but it is an obligatory act which every Muslim is enjoined upon to perform if he is sincere in his belief in God and the hereafter. Thus there is no burden of obligation on one who receives zakat, but a sense of thankfulness and gratitude on the part of the giver, since he has been enabled by the recipient to discharge his obligation that he owes to God and society.
As regards the persons to whom Zakat is to be paid, they have been clearly described in the Holy Qur’an: Alms are only for the poor, the needy, the officials charged with the duty of collection, those whose hearts are inclined to truth, the ransoming of captives, those in debt, in the way of Allah, and the wayfarer. Furthermore, a poor person is someone whose property, in excess of his basic requirements, does not reach the nisab threshold. The recipient must not belong to your immediate family; your spouse, children, parents and grandparents cannot receive your Zakat.
Nevertheless, Zakat is a form of charity which is given to the poor and needy. It is one of the five pillars of Islam and is obligatory on every Muslim who is financially stable. The main objective of Zakat is to help the society by giving something from your wealth. In return, the Muslims get tremendous rewards not only in this world but also in hereafter. Zakat also purifies your wealth and possessions. Islam guides us to make this world a better place by helping others in need and that’s why it puts emphasis on charity.
In a nutshell, I would like to remind my fellow Muslims who have means of giving Zakat to those who are eligible to receive it and give it out in order to save ourselves from hell-fire
Mallam Musbahu Magayaki,
Sabon Fegi, Azare, Bauchi state
07066416458
