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Zakat – A Pillar of Islam
خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ إِنَّ صَلَوٰتَكَ سَكَنٌ لَّهُمْ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
Tawba 9:103 Take from their wealth ˹O Prophet˺ charity to purify and bless them, and pray for them—surely your prayer is a source of comfort for them. And Allah is All-Hearing, All-Knowing.
Zakat is obligatory for every sane, adult Muslim who possesses wealth above a specific threshold (Nisab) for one lunar year (Hawl). The wealth must be fully owned, productive or capable of growth, and free from debt. The standard payment is 2.5% of total eligible assets, including cash, gold, silver, and business inventory.
Key Conditions of Zakat Obligations
Muslim: The individual must be a Muslim.
Nisab (Minimum Threshold): Wealth must exceed the Nisab, which is commonly equivalent to the value of 87.48 grams of gold or 612.36 grams of silver.
Hawl (One Lunar Year): The owner must possess the wealth for a complete lunar year (approx. 354 days).
Full Ownership: The assets must be fully owned and under the control of the owner.
Productive/Growth: The wealth must be of a productive nature (e.g., business goods, cash, livestock).
Excess Wealth: The wealth must be in excess of personal basic needs, such as clothing, food, and housing.
Free from Debt: The wealth should be free from debts that, if subtracted, would reduce the total below the Nisab threshold.
Assets Subject to Zakat
Zakat is calculated on 2.5% of net assets, which include:
Cash on hand or in bank accounts.
Gold and silver.
Stocks, bonds, and other financial investments.
Business inventory (trade goods).
Rental income or properties.
Recipients of Zakat
إِنَّمَا ٱلصَّدَقَـٰتُ لِلْفُقَرَآءِ وَٱلْمَسَـٰكِينِ وَٱلْعَـٰمِلِينَ عَلَيْهَا وَٱلْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِى ٱلرِّقَابِ وَٱلْغَـٰرِمِينَ وَفِى سَبِيلِ ٱللَّهِ وَٱبْنِ ٱلسَّبِيلِ فَرِيضَةً مِّنَ ٱللَّهِ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
Tawba 9: 60 Alms-tax is only for the poor and the needy, for those employed to administer it, for those whose hearts are attracted ˹to the faith˺, for ˹freeing˺ slaves, for those in debt, for Allah’s cause, and for ˹needy˺ travelers. ˹This is˺ an obligation from Allah. And Allah is All-Knowing, All-Wise.
It is obligatory (Fardh) to give Zakat to eligible recipients only and to make them free and complete owners of the amount i.e., without stipulating any conditions on what they can do with the money. If conditions are stipulated, or if the recipients are forced to spend the Zakat money in a specific way, that is Haraam and the liability of Zakat will not be fulfilled.
This happens in some Madaaris, where Zakat is taken from donors and set off against student fees without the permission of the students, or in ways where the student has no freedom to decide. This is Haraam and the Zakat obligation of the donor will remain unfulfilled and he/she will remain liable before Allahﷻ.
To ensure that Zakat is paid to eligible recipients is the direct, personal responsibility of the individual paying the Zakat. If he/she gives the amount to someone else, be that an individual or organization to distribute it on their behalf, the responsibility still remains with them, as in the case of any other distribution of wealth – like salaries. The matter is between the giver and the receiver. An agent can help the giver to give, but the responsibility for it to reach the correct receiver, remains with the giver and he/she must ensure that it is done. If the agent does not give the amount in full or if he gives it to the wrong person, the liability remains with the giver and he/she is answerable to Allahﷻ.
The 8 Categories of Zakat Recipients (Asnaf):
The Poor (Al-Fuqara): Those who have no property or income to meet basic essential needs.
The Needy (Al-Masakin): Those who have some income but it is insufficient to meet their essential needs.
Zakat Administrators (Al-Amilina ‘Alaiha)
The individuals or organizations appointed to collect, manage, and distribute Zakat.
Reconciling Hearts (Al-Mu’allafatu Qulubuhum): Those who have recently embraced Islam
Bondage (Fir-Riqab): Assisting with the release of captives or slaves from bondage.
Those in Debt (Al-Gharimin): Individuals who cannot repay their legitimate debts.
In the Cause of Allah (Fi Sabilillah): Those struggling, striving, or working for the sake of Allah or for the benefit of the Muslim community.
The Wayfarer (Ibnu Sabil): Travelers who are stranded, cut off from home, and in need of assistance.
Key Rules for Recipients:
Family: Immediate family members (spouse, children, parents, grandparents) cannot receive your Zakat, but other relatives can if they are eligible.
Wealth: Zakat cannot be given to the wealthy or those who have enough to meet their needs.
Religion: Zakat is only distributed to eligible Muslims, although other forms of charity (Sadaqah) can be given to non-Muslims.
Descendants: Descendants of the Prophet (Hashimites) are not entitled to receive Zakat.
Key Ineligible Recipients:
Immediate Family/Dependents: You cannot pay Zakat to your wife, children, parents, or grandparents, as it is your duty to maintain them.
The Wealthy:
Anyone who possesses wealth equal to or exceeding the Nisab (minimum threshold) cannot receive Zakat.
Non-Muslims: Zakat is specifically for the Muslim poor and needy. (Voluntary charity, or Sadaqah, can be given to non-Muslims).
Descendants of the Prophet (PBUH): The Hashimi family is not entitled to receive Zakat.
Capable/Able-Bodied: Someone who is healthy and capable of working to support themselves is not eligible, unless they are temporarily in need.
Individuals Using Funds for Sin: Zakat cannot be given to someone who will use it for immoral or harmful purposes.
Therefore contemporary scholars have ruled that it is not permissible to invest Zakat funds. Zakat is the right of these categories of people over the wealth of the rich. So long as any of these categories is present, they must be given their due. Investing Zakat funds delays giving Zakat to those who are entitled to it, or prevents it being given to them altogether, if the project incurs losses and the capital is lost.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about the ruling on some charities investing Zakat funds.
He replied: With regard to investing it in the purchase of real estate and the like, I do not think that is permissible, because what should be done is to meet the need of the poor person who is entitled to it at present. As for the poor in the future, that is up to Allah. End quote from Liqa’ al-Baab al-Maftooh (1/67)
The scholars of the Standing Committee were asked about a charity that wants to invest its funds.
They replied: If the wealth mentioned in the question is Zakat funds, then it must be given to the categories who are entitled to it according to Shariah when it reaches the charitable organisation. But if it is not Zakat funds, then there is no reason why it should not be invested in the interests of the charity, because that will further benefit the aims of the charity and those who donate to it. End quote.
Fataawa al-Lajnah ad-Daa’imah (9/403, 404)
They were also asked:
Can a global Islamic charity invest Zakat funds that may be put in the bank until they are spent, and the investment thereof will not affect their being spent on the categories of Zakat recipients stipulated in Shariah, on the basis that they will be invested in “liquid” or “unfrozen” schemes, so that it will be possible to withdraw the funds when necessary, and they will be invested in areas that are well-established and proven to be trustworthy – although we do not say that they are guaranteed – so that they will not be akin to dubious investments? Moreover the charity is not a real person or several person who represent themselves; rather it is a virtual entity and the people involved are working for the good of Islam and the Muslims.
They replied:
It is not permissible for the trustee of a charity to invest Zakat funds. What is required is to spend them on the categories stipulated in Shariah, after ascertaining that they are being given to those who are entitled to them. That is because the purpose of Zakat is to meet the needs of the poor and pay off debts of the debtors, and because investment may be detrimental to these interests or may cause severe delay in giving it to those who are entitled to it.
End quote from Fataawa al-Lajnah ad-Daa’imah (9/454, 455
https://islamqa.info/en/answers/111774/is-it-permissible-to-invest-zakaah-funds
Auto-generated transcript:
Bismillahirrahmanirrahim. Alhamdulillahi Rabbil ‘Alameen. Wasalatu wasalamu ala ashrafil anbiya wal mursaleen, Muhammadur Rasulullah ﷺ, wa ala alihi wa sahbihi wa sallam. Tasliman kathiran kathiran. Humma badu.
My brothers and sisters, we continue with our reminder on Zakat. The importance of Zakat. As I mentioned yesterday, Zakat is a pillar of Islam. It’s from the arcana of Islam. Zakat is a rukun which is so important, like Salah. Where Rasulullah ﷺ said, “The one who separates the Salah from the Zakat is not a Muslim.” So if a Muslim deliberately, knowingly does not pay Zakat, then his Islam itself is doubtful. We don’t know whether he is a Muslim or not. Like Salah, somebody who knows he is a Muslim, who knows he has to pray, he does not pray. Then he has exited Islam. So Zakat is of the same level of importance.
Third thing is that Zakat is on the wealth. Zakat is not income tax. Zakat is on wealth. Zakat is on your savings. And the savings in the form of money, cash in hand or bank deposits or whatever, gold, silver, and trade goods. So if you have shops or whatever, your inventory, Zakat has to be paid on that inventory. There is no Zakat on gemstones, on diamonds, and things like this. Because Zakat is on currency; it’s not on those things. And therefore, Zakat is wajib if you have these assets, irrespective of your age.
So if there is a small child, for example, wealthy parents might have set aside some money or set aside or bought jewelry or something for a small child. You can’t ask him to pay Zakat for all their children. One or more of them are little children. They are not mature. But Zakat has to be paid on that also. You can’t say “This belongs to this little boy or little girl.” So there is no Zakat. No Zakat is on him. Zakat is on the wealth. Zakat is on him. Zakat… Mental balance is not there. Right? I don’t want to use the word insane. But you know what I mean. Even then, Zakat is wajib on the wealth of that person. Salah is not liable on that person. The person who is to pray, you have to be Akhil and Balikh. You have to be mature and you have to have senses. Meaning you can’t be mentally off. Mental illness does not remove the burden of Salah from you. Somebody is suffering from schizophrenia or bipolar disease or depression or something. Salah is valid. You have to pray. And this is good for you because insha’Allah it helps you. But I am saying somebody who is completely off, who is gone, I mean totally not sane at all. Such a person, on them, Salah is not valid. I mean they are not liable. They don’t have to pray. But Zakat is valid. Zakat is liable on that person if they have the wealth.
So Zakat is on the wealth. Today we look at who should receive Zakat. And then I said the person who needs to pay Zakat is somebody who has the amount of Nisab. So when you say wealth, how much wealth? There is a specific amount given which is 88 grams of gold or what was it? 162 or 163 grams of silver. If you have the equivalent of gold, of that, either in gold or silver or in cash and so forth, then Zakat is liable on the entire amount. Not the amount minus this, on the entire amount.
Now, who can Zakat be given to? Please understand, Zakat is a very specific kind of charity. Zakat is not general charity. General charity, there are no rules in Islam. General charity can be given to anybody. You can give general charity to Muslims, to non-Muslims, to anyone for any work, any amount. There is no limit. Alhamdulillah, the more you give, the better it is. There is absolutely no problem. But Zakat is very, very specific. Allah mentioned eight kinds of people to whom Zakat can be given, and Zakat cannot be given to anyone other than those eight. So this is very important. Please understand that.
But before we come to the eight, Zakat: who is eligible to receive Zakat? Somebody who is liable to pay Zakat? Somebody who has more than the Nisab amount. So automatically the opposite. Who is liable, who is eligible to receive Zakat? Somebody who has less than the Nisab amount. So less than, you know, what was that? 80, 82 grams of gold or 162 grams of silver… 88 grams of gold and 612 grams of silver is somebody who is liable, is eligible, or liable to receive Zakat. Now, when you are going to check that, you don’t have to do financial investigation of the person. Generally speaking, somebody who you believe does not have that kind of wealth. And again, remember, it’s a consideration of wealth. It’s not their income. Now, you can’t say, “Oh, he’s earning a salary of so much.” No, he may be earning a salary of that much. But if there is no wealth, if the savings are not there, then they are eligible to receive Zakat.
Now, who are the people who are eligible? Allah mentioned in Surah At-Tawbah, Ayah number 60, Allah said:
**إِنَّمَا الصَّدَقَاتُ لِلْفُقْرَاءِ وَالْمَسَاكِينَ وَالْعَامِلِينَ عَلَيْهَا وَالْمُعَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَبِنِ السَّبِيلِ فَرِضَةً مِّنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ**
*(Innamas sadqatu lil-fuqara’i wal-masaakeeni wal-ameelina ‘alayha wal-mualafati quloobuhum wa fil riqaabi wal-ghairimeena wa fil sabeeli lillahi wa bini s-sabeeli faridatan min Allahi wallahu ‘aleemun haqeem)*
Allah said, Zakat or Shadakat meaning, Zakat in this case, is only for the Fuqara. Fuqara is, in the Quran, Allah has distinguished two kinds of people who are poor, Fuqara and Masaqeen. Fuqara is, you will find this in different Ayat, Faqeer or Miskeen. Fuqara or Masaqeen. Fuqara is the plural of Faqeer. Faqeer is a person who is poor and who asks for help. That’s when the person is going and asking, “Please give me something, I have nothing.” So, there is Faqeer. A Miskeen is somebody who is poor but who does not ask. There are people who have such level of self-respect that they don’t like to ask anybody. But they are poor. So, Islam says, don’t give only to the one who is asking. Of course, give it to the one who is asking also. But also go and look for people in your community, in your society, in your neighborhood, in your families, who may be in need. Right? But they are, they have so much of sabr that they don’t like to ask people. So much of self-respect.
So, therefore, you go look for them. You go find them. Go find them, look for them. And then give in a way where you don’t insult them by giving. Don’t go and say, “I heard that you are poor, so I’m giving you.” Don’t say that. Don’t say, “This is Zakat money, please take it.” Please don’t. It’s very, very important. The way you give must be a way which is of dignity, and which does not cause that person pain; doesn’t cause that person to feel, “Oh, I have to give Zakat today.” Don’t give them that feeling. It’s very important. You don’t have to go and say, “This is Zakat money.” You just go quietly, help them without any song and dance about it. Don’t take selfies with them. Don’t put it on Facebook: “I helped so and so.” No, don’t tell people. Do not tell people. Be very, very clear. That’s why I am dead against organizations which call people to a public platform. And then they say, “This person, his father is a sweeper of the street. This person, his father is an auto driver. Or this person, his father is this, or mother is this. And we are giving them money for their education. We are giving them.”
**إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ**
*(Inna lillahi wa inna ilayhi raji’un)*
Lahawala khota ahim. This is completely and totally un-Islamic. Right? You bring a person, just because they are poor, you bring them, you insult them, you insult them in front of the entire public. And somebody, people argue, “Why is it an insult?” I’ll tell you why it’s an insult. Suppose I call you up here and I say, “His father was a street sweeper.” You will like it? That is a result for you? Right? There is nothing wrong in being a street sweeper. It’s a matter of dignity. But in society, what is the need for this? You are doing all this for yourself, not to give them a result. You are doing this to show that you are such a great person, you are so generous. Fear Allah on this, in this matter. Allah ﷻ will, you know, does not like this. Do things in a way which is dignified. Remember the dignity of the individual. Just because somebody is poor, doesn’t mean they have no dignity. Doesn’t mean they have no Izzat. Izzat doesn’t come with your brand of your shirt. Right? Doesn’t come with the car you drive. Izzat is something which Allah has given us.
Allah said, “I have made the children of Adam alayhi salam mukarram. I have made them with Izzat.” So, fuqara wal masakeen. And then Allahﷻ said:
**وَالْمُؤَلَّفَةِ قُلُوبُهُمْ**
*(Wal muallafati quloobuhum)*
Those who are *wal amineena alayha*. People who are involved in the collection of Zakat. Now this doesn’t apply to people like us. This is, say for example, the state has an organization for collecting Zakat. Right? So the salaries of the people who are involved in that can be paid from the Zakat amount which is collected. Suppose you are head of state and one part of your administration is to collect Zakat and distribute it. Right? So somebody has to go collect it. No? So physically if it has to be done, I mean nowadays we live in a world where everything can be done digitally, so there is no collection issue. But supposing you have to get somebody who goes there, collects what not. Those salaries, people who are involved, *amineena*, the workers, *alayha*, involved in that. So they can be paid from the Zakat money.
And then, Allahﷻ said:
**وَالْمُؤَلَّفَةِ قُلُوبُهُمْ**
*(Wal muallafati quloobuhum)*
New Muslims, people who have newly come into Islam, to incline their hearts more towards Islam, Zakat money can be given to them. Right? So, because you see in many cases, when a person accepts Islam, they get ostracized by their family, they are thrown out, all their support system gets lost. Right? So somebody comes and takes Shahada. In America where I live, you used to have this; a lot of people come and take Shahada. So when they get a Shahada, everybody is hugging them, “Welcome to Islam.” After that, you abandon them completely. On Eid day, he is running, walking around like, you know, Yateem. No one will invite him home, no one… This is not the way we do Islam. When somebody enters Islam, he is your brother, he is your sister. She is your sister, so you treat them like that. So in this case, Allahﷻ is saying, people who are Muslim, *wal muallafati quloobuh* is not for non-Muslims, it is for, please, fundamental rule of Zakat: all Zakat money can be given only to Muslims. Zakat money cannot be given to non-Muslims. Please understand this very clearly. There is no mud in Zakat which is to be given to non-Muslims. Most welcome to give millions of dollars to non-Muslims if you have that, if you want to give it, most welcome, no problem, except Zakat money. Right? So your other money, you can give, no problem. But Zakat money cannot be given to people who are not Muslim.
So people, *wal muallafati quloobuhum* refers to people who are already Muslim, who are new Muslims, who have just come into Islam, right? To whom this can be given. Then, *wa fil riqaabi*, to free slaves. Zakat money can be used to also free slaves. Sometimes people say, “Why is it that Islam is not anti-slavery?” So I always say, Islam is anti-slavery, has always been anti-slavery. It’s a different way of how this is expressed. So Islam did not say, “Slavery is abolished,” but Islam abolished slavery by doing many of these things. For example, the kafara for something is to free a slave. Freeing a slave is a good deed. Zakat can be used to free slaves, and so on. So free slave, free slave. The whole time is about freeing slaves. So therefore, Zakat can be used for that. And then, *wal gharimeen*, Zakat can be used also to pay off people’s debt. So if there are Muslims in debt, and you have some Zakat money, you can give it to them to free them from that debt. And then, *wa fil sabeeli lillah*, and Zakat can be given to people who are working in the path of Allah. In different ways, they are doing work only for the sake of Allah. You can give them Zakat money, and for needy travelers. So somebody who is, you know, traveling, people out of their home place, they have need, you can give Zakat for that.
So now, therefore, Zakat is, and Allah said, *faridatun min Allah*, this is an obligation, it’s Fard from Allah. And therefore, Zakat can be given to these eight people. That’s obligatory, it’s Fard. To give Zakat, only and only to eligible people, eligible recipients only.
Number one: so in terms of conditions, number one, Zakat can be given only to somebody who is eligible to receive Zakat. So, which is one of these eight, and one of these eight, who has less than the Nisab amount. So I can be a traveler, but I am not necessarily, you know, I came on a first class flight, I’m staying in a five star hotel, right? I can’t please give me Zakat money. For what? Sure, right? So it’s… the person has to be of that ability, even though I’m a traveler, I mean, I don’t qualify. So that ability is there.
And again, a very, very important thing, which people get into all kinds of confusion. It is obligatory to make the recipient the complete, independent, free owner of that amount. So, for example, I cannot give Zakat money to you and say, “I’m giving you this money, spend it only for your education.” Right? Use this money to pay your school fees. No, I cannot say that. I cannot stipulate that. Even though you might say, well, you know, this is a problem with people; you give them Zakat money, they go spend it somewhere else. They really have, they need to pay school fees. Why don’t I give the money directly to the school? I won’t give it to him. It is Zakat money. You can’t give it to him.
You cannot do that. You can recommend to the person and say, “You have got children, the school fees, don’t spend it here and there and so on,” so on, so on. But you cannot put that as a condition when you give the money. You cannot give money to a school, to a Madrasa, and say, “This is to be spent for the fees of poor children.” Your Zakat is not accepted. Your Zakat obligation is not completed. You are still answerable to Allahﷻ for Zakat, even though you think you paid, you did not pay. It is a condition of Zakat that the recipient should be made the independent, complete owner of that amount, without any conditions.
Right, so please answer: Allahﷻ makes His rules, Allah knows why the rules are made. So, please be very, very clear about that. This is a big problem. There are many Madaris who do this which is completely wrong. And what they do, they do something which is even worse. What they do is, they will call the student in the night, in the evening, they give him the money, and they say, “Tomorrow morning, bring this back in the morning for the fees, and put it back in.” Here is the money, Zakat money, we have given it to you; in the morning, bring it and give it for fees. No, not acceptable. If he comes and gives it for… if he does that, then he is not independently owner of that. You are stipulating something and forcing him.
Similarly, you take money and say, “We are using it for poor students.” Sorry, not acceptable. Please understand this. When I am paying Zakat, I am responsible personally before Allahﷻ to ensure that my Zakat goes to somebody who is eligible to receive Zakat. It’s my responsibility. I cannot say, “I gave it to Abdul Azim Sahab, you are above him.” You are not above him, you are above him. That is why I always recommend: please don’t get into the whole issue of collecting Zakat and distributing on behalf of people. Why do you want to do that? Why are you doing that? Let the one who is responsible do it. The person who is eligible to pay Zakat, let them pay. Why are you getting in the middle of this? If you are getting in the middle of this because you want to help people, no problem, follow the rules. If you don’t follow the rules, the problem is, the person giving the Zakat money to you, his obligation is not fulfilled before Allah. And you and him are both answerable to Allahﷻ. It’s a problem. You are taking a problem on your head. For what? So either you collect Zakat, or you don’t take the responsibility of collecting Zakat. You don’t need to do it. Giving Zakat is obligatory. Taking Zakat from the other person, and giving it to the third person is not obligatory.
One of the wisdoms of giving Zakat is that the Prophet recommended that you should go and give Zakat yourself. Right? The wisdom of that is, I am supposed to give 2.5%. So I am taking my 2.5%. Now I go there, I am giving Zakat there, and seeing, look at these people, they have no food, they have no proper housing, their children don’t go to school, they have got medical issues, and so on. This 2.5% is really not going to help them. So what will I do? I will say, Alhamdulillah, Allah has given me more; let me take care of these people. So I end up giving them more. Now this is the purpose. This is the purpose of saying, “Go and give it yourself,” because it encourages you to do more.
So if you are collecting Zakat from people to distribute to other people, please remember: number one, you cannot distribute to whoever you feel like giving, you have to give it to people who are actually eligible. Number one. Number two, you have to make them complete owners of that amount, you cannot give them with conditions. Number three, you cannot give it to an institution, and then say, “You give it to whoever you consider to be,” like for example, Madrasas, schools, you can’t give it to the school administration and say, “Give it to poor students.” No. Give it to poor students for what? To pay the school fees? No. It is haram. You cannot do that. You give it to poor students and say, “Take it home, do what you want.” That’s a different thing. Nobody will do that. The Madrasa will use the money for themselves back, so it’s a loop, it’s a closed loop. You are giving it to them, they give it to the student, student brings it back to them. So the loop is closed. This is haram. Zakat is not paid.
Final point, there are some organizations who collect Zakat money, they invest that in a mutual fund, or they invest that in an endowment fund, or they create some kind of trust fund, they take this money, they invest it there; the returns from that, they spend it in charity. Haram, haram, haram. Not permitted. Zakat money which is collected for this year must be distributed and disbursed to eligible people and finished in the same year. So where is the question of investing it? Where is the question of trust funds? Where is the question of mutual funds? There are organizations who are doing that. It is haram. You have paid money to those organizations, your Zakat is not given. By all means, do set up trust funds, do set up mutual funds, take the earnings from that, spend it in charity, absolutely no problem. Except, you cannot use Zakat money for that. Please understand that. I am not against trust funds, I am not against endowment funds, I am very much in favor of that. I think it’s a very good thing, you should do that. So, you can use Zakat money for that. But you cannot use Zakat money for that.
The economic system of Islam is beautiful because it is very specific and clear. For example, if my father dies, right, there are inheritance laws. Allah said, “From the inheritance, so much must go to the wife, my mother…” if she i
Zakat is liable on specific individuals, and so much must go to the sons, while so much must go to the daughters, and so on. Now, suppose I sit there as the elder son and say, “I am not giving any money to any of these people; I am going to take the whole money of my father’s estate.” If I claim I will build a masjid with it or give it to a hospital, is that permissible?
No, it is haram; you will go to Jahannam. You are taking away somebody’s inheritance and claiming you are spreading it. Who gave you this authority? Zakat money, Allah said, is eligible for specific recipients, and those who are liable to pay it must ensure the money goes directly to the eligible persons. That is the end of the transaction.
You cannot insert yourself in the middle of that process by saying, “I will take the money from people who are liable to pay it, invest it in a fund, earn returns from that fund, and then give the fund in charity.” Even though you are putting the money in charity, you are placing yourself in the position between the slave and his Master (Rabb). This is haram.
So, anyone doing that must stop immediately. Anyone who has already given money for this purpose must take it back. If you cannot retrieve their money, good luck to you, but all the years you paid to them, that zakat is still due on you. Go give it now, before you die, because you will answer to Allah, who is the best.
The funds set up with zakat money are haram. However, setting up a fund with non-zakat money is most welcome; please do it.
I am being very emphatic and clear to make sure people understand this, as these are things I see people doing—all kinds of funny things. People say, “We are out of the goodness of your heart,” but no, I think your thinking has no place in Islam. In Islam, the only thing which has a place is the word of Allah and the explanation of that word by Rasulullahﷺ. There is no third place for my thinking, your thinking, or our opinions. Sorry.
Right, so please ask Allah to help us ensure we give Zakat clearly to the people whom Allah has designated, and not play games with it, even though we may have good intentions. A good intention does not make an impermissible transaction halal just because the motive is noble.
For a transaction to be halal, the rules must be satisfied; intention alone is not enough. We will discuss more tomorrow, InshaAllah, for the next session. For today, this is enough. We ask Allah to help us do what pleases Him and save us from what does not please Him.