What is Zakat and How to Pay It?

Zakat:

In Islam, Zakat is the fourth pillar. Zakat refers to purification in general and purification of wealth in particular, therefore, those Muslims who have wealth over a certain ratio, they are liable to pay Zakat on it and give it to those who are less fortunate and don’t have sufficient means to live their life in a standard way.

Pertaining to the question of Zakat, the skeptic ones ask the question that why do they have to pay from their earned money and wealth to the others? The answer to which is as follows.

Importance of Zakat:

Besides the fact that Zakat is an obligation and fulfillment of it leads to a Muslim getting reward from Allah Almighty and intentional swerving from it leads to a Muslim receiving punishment from Him, there are other reasons which one can find pertaining to the importance of Zakat.

• Helps in Building The Society – The first benefit of Zakat is that it helps those in the society who are less fortunate. If one class of society keeps on gathering all the money and does not provide anything to anyone else, then the rest would stay in the same plight and the society would be distributed in sections. Therefore, when the wealthy of the society give Zakat, it means that the ones, who are non-wealthy, get a chance to enjoy a better lifestyle.
• Circulation of Money – The second thing that Zakat brings to table pertaining to its being an obligation is the fact that it leads to circulation of money. Zakat is a form of charity and any charitable deed means that the money gets out of the hands of the ones who are already filthy rich with it. Thus, this way the money gets out of the circle of a few people and circulates in the whole economy.
• Develops a Sense of Sacrificing – Thirdly, Zakat also gives and teaches the message of sacrifice. Wealth is perhaps one of the major elements which people love the most. Therefore, when a person gives from his or her wealth, it actually means that he or she loves the order of Allah Almighty more than their personal liking and they are willing to sacrifice the thing they love for the order of Allah the Magnificent.

People Who Can Be Given Zakat:

In Quran, Allah Almighty says:

“The alms are only for the Fuqara (the poor), and Al-Masakin (the needy) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free captives; and for those in debt; and for Allah’s cause, and for the wayfarer (a traveler who is cut off from everything); a duty imposed by Allah. And Allah is All-Knower, All-Wise.” (9:60)

From this ayah of Quran, the following people who deserve Zakat can be extracted:

1. The Poor – These are the people who don’t have means to live their life properly and live below the line of poverty.
2. The Needy – These people are also poor, however, because of their pride and bashfulness they don’t expose their poverty.
3. The Collectors – These are the people who are given the duty of collection of Zakat from other people, however, they themselves cant afford to live a normal life.
4. The New Converts – People who convert to Islam are also eligible as Zakat recipients as with their conversion to Islam they need assistance and help for a new start in life.
5. To Free Slaves – The money of Zakat can also be spent on freeing the slaves as well.
6. To Help Someone Pay Debt – Those who are in debt and cant afford to pay it off on their own are also eligible for Zakat.
7. In Cause Of Allah – Zakat can also be given to people who strive in the way of Allah, especially in the form of fighting the usurpers.
8. For Travelers – Zakat can also be given to the travelers and wayfarers as they might need the money when it comes to travel arrangements.

How to Calculate Zakaat

Besides the major misconceptions of Zakat, Muslims often find it difficult to calculate the amount of Zakaat liable upon their possessions. There are many ways one can adopt to to calculate the charity amount, however, the one which nowadays seems much reliable is to use a Zakaat calculator. Zakaat calculators are often especially designed by taking all necessary measurements in control that help in knowing the amount accurately.

Misconceptions About Zakat:

There are several misconceptions related to Zakat that have become prevalent among Muslims. The lines below address those misconceptions and give the true version of them.

Zakat in Ramadan Only:

The first misconception that people have pertaining to Zakat is that it is to be paid in the month of ramadan only. Although Ramadan is a month of being charitable, however, it in no way means that a Muslim must pay Zakat in this month only. Rather, the time when a Muslim becomes liable for paying Zakat, a year from that time is the time frame within which Zakat is to be paid. Therefore, the duration of year is what needs to be kept in mind and not the month of Ramadan for giving Zakat.

Zakat Purifies Haram Wealth:

Zakat is only and only liable on the Halal earnings of a person, therefore, there is no chance that Zakat can be relied upon as a means of purifying the wrongly earned wealth. Hence, it is only liable on Halal earned wealth and should be paid on it only.

Zakat Is On Gold Only:

The third misconception related to Zakat is that it is only liable on gold. It is wrong. The gold mentioned in Quran and hadith is as a standard unit of measurement, therefore, anything whether its cash, silver, stocks, livestock, property or another asset that is worth the same amount as the gold mentioned by Islam, it is liable for Zakat.

Husband Must Be Willing To Pay Zakat:

The general misconception is that it is the husbands who are liable for paying Zakat for the jewelly of their wife. It is wrong and as jewelry is the personal property of the wife, therefore, she must pay its Zakat and if she is unable to do so then she needs to sell the jewelry to pay Zakat or until the jewelry is below the level of being liable for Zakat. However, if the husband is willing to pay Zakat on the behalf of the wife, he can do so, but it is not mandatory on the husband.

Zakat Is On Excess Only:

The other misconception among people is that they think that Zakat is liable only on the wealth that is in excess of the requisite amount of wealth. They believe that the requisite amount gets exempted once one reaches it and anything in excess is Zakat deductible. It is also wrong, and all of the wealth becomes Zakat deductible once one reaches its requisite figure.

Zakat Cannot Be Given To Relatives:

Muslims think that they cannot give Zakat to their poor relatives as they are a part of their family. The relatives who are not in blood relation with you such as parents, spouse, children, and siblings, any relative other than that is eligible for Zakat and should be paid Zakat.

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Ramadan Mubarak!

Ramadan is the month of fasting for Muslims around the globe.  As we enter this month, we observe our fast with the abstinence of food, drink and sexual relations with our spouses from sunrise to sunset.  We also restrain ourselves from indulging in evil actions including backbiting, ridiculing, anger outbursts and harming others through our actions. 

"Ramadan is the (month) in which was sent down the Quran, as a guide to mankind, also clear (Signs) for guidance and judgment (between right and wrong) so every one of you who is present (at his home) during that month should spend it in fasting."  Quran (S II –  Verse 185)

It is a time for reflection, spirituality, forgiveness and self-restraint… It is a time for the remembrance of our Lord and the asking of forgiveness. 

It is a time of self-renewal and learning the skills of being patient, compassionate and generous.  We learn to empathize with the “have-nots” and give more of our resources to those in need.   We become even more aware of our Lord’s blessings and his mercy on us.

It is a time of taking account of our accomplishments and establishing our future goals.  It is a time to refrain from being consumed/engulfed in the tedious details of our daily tasks and widening our outlook to view the bigger picture and to evaluate ourselves with respect to our purpose in the whole scheme of the universe.  .  It is a time to fulfill our Lord’s call to enjoin what is “right” and forbid what is “wrong.”

"Then strive together (as in a race) Towards all that is good.  Whosesoever ye are, God will bring you together.  For God hath power over all things."  Quran (S II- Verse 148)

As we approach another month of fasting, the Muslim Women’s League (as an organization) looks towards accomplishing its future goals.  The Muslim Women’s League is working towards networking with other organizations since strength is in unity and continuing our local events as well as reaching out to others through speeches, seminars, conferences and publications etc.

The post 9/11 era has challenged the Muslim community on several levels and made it incumbent on us all to speak out clearly and define Islam for what it is.  Muslims from all over the world and in specific, Muslim women are needed to become more vocal to define themselves and their struggle.  Please join us in this struggle to make a difference.

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Gender Equality in Islam

"I shall not lose sight of the labor of any of you who labors in My way, be it man or woman; each of you is equal to the other (3:195)"

Spiritual equality, responsibility and accountability for both men and women is a well-developed theme in the Quran. Spiritual equality between men and women in the sight of God is not limited to purely spiritual, religious issues, but is the basis for equality in all temporal aspects of human endeavor.

Adam and Eve: Gender Equality

The concept of gender equality is best exemplified in the Quranic rendition of Adam and Eve. The Quran states that both sexes were deliberate and independent and there is no mention of Eve being created out of Adam's rib or anything else. Even in the issue of which sex was created first is not specified, implying that for our purpose in this world, it may not matter.

"O mankind! Be conscious of your Sustainer, who has created you out of one living entity (nafs), and out of it created its mate, and out of hte two spread abroad a multitude of men and women. And remain conscious of God, in whose name you demand your rights from one another, and of these ties of kinship. Verily, God is ever watchful over you! (4:1)"

Quranic translators disagree on the meaning of "nafs" in the above verse which Muhammad Asad translates as "living entity." Many claim that "nafs" translates as "person," that is, Adam. But according to Asad and other scholars, God created humankind and its sexual counterpart out of its own kind. The Arabic word referring to mate (zawj) in the above Quranic verse is grammatically neutral and can be applied both ot male and female interchangeably. So it is not clear, nor should we conjecture, that Adam was created first, Eve was created out of Adam, or that Eve/woman is innately subservient to Adam/man. The fact that this Quranic verse does not specify one specific sex over the other is proof of gender non-bias and equality. It is commonly (and mistakenly) argued that Adam was created first, and that by this gesture God finds the male dominant and superior to the female; however, the wording of the Quran in the aforementioned verse does not support this claim.

The Quran describes how Adam and Eve were told to avoid a specific tree, which they both approached. For this act of disobedience to God, they were consequently banished from the garden; however, later both repented and were forgiven by God. The Quran does not allude to Eve tempting Adam to eat from the tree and being responsible for their downfall. In the Quranic version, both were held accountable and both paid the price for their choices, proving that gender equality is an intrinsic part of Islamic belief. (See Quran 2:30-37)

Accountability, Independence, and Freedom of Choice

Women are independent individuals, as exemplified by the fact that all human beings will be accountable for their own intentions and deeds on the Day of Judgment when "no human being shall be of the least avail to another human being" (82:19) If men were ultimately responsibile for women (fathers for their daughters, husbands for their wives, etc.), then this accountability would be solely on men's shoulders to bear until the Day of Judgment. But this is not the case: "And whatever wrong any human being commits rests upon himself alone; and no bearer of burdens shall be made to bear another's burden..." (6:165)

Consequently, we cannot be judged according to our own deeds unless we have the freedom of choice to do so. This free choice carries with it the responsibility to make the right choices or paying the consequence for wrong ones, best exemplified by Adam and Eve.

Equality in Practice

In the Quran, reference to men and women is through attributes and deeds, by which we will be judged. The most pious of us, or those who follow God's commands, are referred to as "believers" or "mu'mineen" (pl.) in the Quran. In many references, in fact, the Quran resonates this equality by eloquently repeating "men and women" with ethical and practical qualities throughout the verses, and even emphasizes this ten times in the following verse:

"Verily for all men and women who have surrendered themselves unto God, and all believing men and believing women, and all truly devout men and truly devout women, and all men and women who are true to their word, and all men and women who are patient in adversity, and all men and women who humble themselves before God, and all men and women who give in charity, and all self-denying men and self-denying women, and all men and women who are mindful of their chastity, and all men and women who remmber God unceasingly: for all of them has God readied forgiveness of sins and a mighty reward." (33:35)

It is paramount to understand tha tthe Quran equates being a "mu'min" (sing.) with actual practice, so that it is not enough to just have faith in principle; we must put our faith into practice. The same applies to our belief in the equality of men and women; gender equality as outlined in the Quran must also be put into practice. In reference to the above verse, modern scholar Laila Ahmed in "Women and Gender in Islam" says that "the implications are far-reaching. Ethical qualities, including those invoked here--charity, chastity, truthfulness, patience, piety--also have political and social dimensions."

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Why does Allah need our worship?

The answer to this question is given in the verse: Worship your Lord, Who created you and those who came before you, that ye may guard (against evil). 

There is an outcome of worship: Attaining the degree of guarding (taqwa). Man attains the degree of taqwa, that is, he attains the degree of fearing of Allah, abstaining from his prohibitions, keeping away from what He has forbidden. It means, the benefits of worship pertain to man. 

People, who do not attain this degree, spend their lives in sins, disobedience, polytheism and ingratitude. They lead men to go to Hell. 


Then, the degree of taqwa, is the position of abstaining from Hell and from every kind of evil that leads to it. Abstaining from Hell leads man to Paradise. It is we who are in the need of Paradise and who will benefit from the boundless bounties there. Then, how can we ask such a question!? 

Surah al-Ikhlas teaches us that Allah is the Eternally Besought One. Eternally Besought One means Everything needs Him, but He needs nothing. 

In the uterus, feet have been attached to us so that we can walk here. Stomach has been attached to us so that we can be nourished by nutrients. Eyes have been attached to us so that we can see things. It is we who are in need of all of these things. Why should Allah need to bestow on us such bounties!? If we fulfill our duty of giving thanks to Allah through worship, we will go to the land of the thankful ones, Paradise. There, it is again we who will taste the physical and spiritual bounties in such an ultimate degree that the bounties of this world will be in the degree of a shadow in comparison to the bounties there. 

Then, in both worlds, we are needy and we are the consumers. Why should Allah need to grant us the bounties of Paradise? Why is such a question asked?! 

Another aspect of the issue: 

In The Signs of Miraculousness (İşarat-ül İcaz), the following is expressed: What expands that exalted spirit of man is worship. What develops his aptitudes is worship. What broadens his ideas and takes them under arrangement is worship 

Every sound mind accepts without any doubt that the expansion and progression of mans spirit is for man himself. Thus, man will be able to benefit more from Paradise that he will attain in the future. Paradise is similar to this world in one aspect. Trees, animals and also men have come to this world. They all benefit from here; but each of them benefit according to its disposition and abilities. That is, just coming to the world is not enough. The way to benefit completely from this world is to be able to enter it with exalted abilities and faculties. The benefits of each person from this world are not the same. The believing servants will enter Paradise by the favor of Allah, but their benefiting degrees from the bounties there will be in comparison with their worship and sincerity. 

Worship also has a curative aspect besides its progressive aspect:

Man can avoid from every kinds of evils from makrooh (abominable) acts that turn the stomach, to haram (illicit) acts that poison only through worship. How can a person protecting his heart, spirit and all his faculties from mistakes and wrongs by such a divine treatment ask such a question about worship!? 

God Almighty has no need of your worship, nor indeed of anything else. It is you who needs to worship, for in truth you are sick If someone who is ill responds to a compassionate doctor who insists on his taking medicines that are beneficial for his condition by saying: What need do you have of it that you are insisting in this way?, You can understand how absurd it would be. ( Flashes) (Lemalar)

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Abortion in Islamic Law

A Brief Description of the Question: 

Consider yourself a Muslim judge working in the Islamic judicial system. You are asked to rule on the legal status of abortion. How would you proceed?

The Answer: 

People are encouraged to have children in the hadiths having the meaning “The auspicious of your women is the one who is capable to have children”. “ The child’s odour is from the Heaven’s odour” and “Favourable child is heavenly light in the world, and joy in the hereafter.”
Giving so much importance to this subject, our religion protects the child in the uterus till the child is born and burdens some responsibilities to the parents. It doesn’t’ permit to terminate the existence of the child in the uterus called “fetus” by propounding arbitrary and fictitious reasons although there is no real reason. It considers the ones performing such a crime as “murderers”. Because, “the fetus” is counted as a human being.  
As a fetus is considered as a human being after it is animated; having a miscarriage, that is, having an “abortion” in medicine terminology is like killing an adult person. If the fetus isn’t animate yet, since having an abortion in this case is deemed as preventing an innocent from coming into the world, then again it implies a serious responsibility. The late Umar Nasuhi describes the women making such a mistake to maintain their beauties like that:
“The women commiting such a murder for the desire to protect the beauty and freshness granted to them in the pure youth age are the ones with a brutish-nature. Doesn’t such a hardhearted mother have a lower essence than a wild beast eating her infant while it is alive?
Sentencing the ones committing abortion to the punishment of “reproving”, the Islamic Law takes preventive measures as far as possible. However, it also points out the permissible aspect of abortion and the course of action when abortion relies on a real reason.

We can summarize the matter in this way by taking the Dictionary of the Islamic Jurisprudence Terminology  (Istılahat-ı Fikhiyye Kamusu) as a basis:
Aborting a fetus isn’t counted as a murder and it doesn’t entail any physical or spiritual responsibilities if there is a certain excuse or necessity. That is:
Because of a sanitary reason that affects his mother’s health, a fetus whose limbs can not be recognized yet can be aborted as a result of a medical inspection, examination and diagnosis.
There is also such an explanation:
If a woman becomes pregnant while she has a sucking baby, and meanwhile if her suck lessens gradually and her baby gets hungry because of the deficiency of suck, and if the family doesn’t have the opportunity to employ a foster mother and the baby will become sick and will die, then it is permissible to have a miscarriage. Because, in this case, the fetus isn’t counted as a formed human being but a bit of flesh or a blood-clot. However, the born baby in arms is a living human. In this respect, there is no drawback in having an abortion to protect the living baby. (Dictionary of the Islamic Jurisprudence Terminology, 3: 145-149.) 
Applying any kinds of methods to prevent pregnancy without giving any harm to the woman is permissible. But this method mustn’t terminate the insemination evermore. But if a fetus has come into existence, it is not the same case. According to Ghazali and many of the Maliki scholars, committing abortion without a serious excuse is religiously forbidden (haram) even if occurs in the first days of the fetus.
According to some Islamic jurists, abortion is permissible before 42 days pass over the fetus. We say 42 days because according to the rumor of Muslim, after 42 days pass over the sperm (nutfe), Almighty Allah sends an angel to it, He gives a shape to it and He begins to form its ears and eyes. In short, after 42 days pass over the fetus, it gets into a shaping progress and so interfering in it isn’t permitted. (Halil Gönenç, Fatwas for The Current Matters II. 326.)
After that period, having an abortion isn’t permitted. Because, a fetus having partially recognizable limbs is counted as a human being. To abort such a fetus is the same as killing a living person.
Besides the permission discussed above, especially now, children can be nourished without being in the need of suck. Therefore, if the child can eat baby food and his family is able to afford these expenses, it is convenient not to commit an abortion. But if the child gets sick and becomes thinner and also has a vital danger when he is weaned, then the permission discussed above can be used of. But every family must take into account its own opportunities and conditions before making use of the judgment above.
Moreover, parents can take less dangerous precautions like removal and birth control methods till their child is weaned so that there will be no need to unwanted methods like abortion.

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What kind of rules did Islam establish for the preservation of life?

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Islam Religion attaches great importance to life. It regards slaying as one of the great sins and again regards killing a human as the greatest crime as killing all humankind. He who kills a soul unless it be (in legal punishment) for murder or for causing disorder and corruption on the earth will be as if he had killed all humankind; and he who saves a life will be as if he had saved the lives of all humankind. (Al-Maidah Surah, 5:32)

According to Islam, The life and blood of an innocent cannot be wasted even if it is for the benefit of the humankind. Both are equal in the sight of Justice as they are equal in the sight of (His) Power. That is to say, as there is no difference between for Gods Power to create a human or humankind, at a glance of His infinite justice a humans right is as important as all of the humans rights; there is no difference between them.

The Holy Quran, as it pronounces death penalty for the ones who commit murder in this world, it condemns them to the torture of the Hell fire in the Hereafter. Surely, it is also God Who gives life and causes to die.

Humans blood and life is so important in the sight of Allah (swt). In fact, blood feuds are going to be the first trials in the Hereafter. Humanity is the provision of the preservation of life but not being Muslim.

It is prohibited not only killing humans, it is also prohibited killing harmless animals; even animal life is protected in Islam, because Islam is predicated on mercy and justice.

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How do you interpret the phrase come to (falah) salvation in azan (call to prayer)?

Falah means salvation. The word salvation is interpreted differently by various groups. 

This word is imagined in the eyes of a poor man as a comfortable home where he can stay, as enough food to fill his stomach and clothes to be covered in. In short what he understands is salvation from poverty and begging.

For a patient it is synonymous with recovery. For a soldier it means demobilization whereas a student sees it as graduation. For the oppressed it is the death of the oppressor.

We do not oppose to any of them. However, we know that none of them is the real salvation. One day all of these desires will pass. After the end of the travel in the world that will end in death, all of these targets will remain in the past. So the real salvation, that is, the salvation that will not remain in the past, the eternal salvation is none of them.

In the fifth verse of Chapter Al-Baqara that immediately follows Chapter Al-Fatiha, the following is stated: it is these who will prosper. The following wise expressions are stated in the Nur Collection as an interpretation of this verse.

It does not determine how they shall prosper. It is as if with this omission it is saying: "Oh Muslims! Good news! Oh you who fear God! You shall find prosperity through being saved from Hell. Oh righteous one! You shall find prosperity in Paradise. Oh you who seeks knowledge of God! You will attain God's pleasure. Oh lover of God! You will experience the vision of God." And so on. (The Words)

All of these salvations are related to the eternal world and eternal bliss. None of them is related to the temporal life and temporary pleasures.

The subject of salvation is mentioned in Chapter Al-Mumenoon. The following is stated in the first verse: The Believers must (eventually) win through. This verse teaches that the greatest salvation is to enter the circle of belief. A person who embraces belief has been liberated from disbelief and polytheism. This is the greatest salvation. The opposite of this is eternal disappointment.

If a blind man starts to see, we say he has been liberated.

What was he liberated from? From the darkness. From not being able to discern the things in front of him. From being ignorant of color, shape, form, beauty and many other concepts. From being able to reach things within his hands reach and not being able to communicate with the things beyond. Now he can see the sun.

To embrace belief is a better salvation than being able to see, a greater liberation: Being liberated from the blindness of knowing the work but not knowing the creator.

Being liberated from the dungeon of being in abundance of blessings but not thinking about the Sustainer

Who is the owner of this world. Who brought you to this world? Who fixed my hand to my wrist and who put my eyes in my face? Who installed my veins? Who set up my nervous system?

Liberation from not being able to answer these and many other questions...

Liberation from idleness and being ownerless by saying This property has an owner and surrendering his soul to Him

Liberation from meanness and baseness by ascending to a sublimity that surpasses the universe
The next verse attracts the attention to the most important characteristic of the believers:

Those who humble themselves in their prayers.

This is another harbinger for salvation: Liberation from disobedience and rebellion; salvation from haughtiness, pride, and unawareness. The occurrence of the word salvation in azan is related to that verse.

After that two very important characteristic of a believer are mentioned: To avoid vain talk and to do deeds of charity

After that another characteristic follows:

They guard their chastity.

Thus the attention is attracted to the best part of the morality after belief and worshipping: to guard their chastity, honor. Liberation from unchastity, effrontery.

Deeds are done in accordance with the strength of belief and the heart gets stronger as deeds are done.

The strong relationship between belief and deeds is taught to us by being mentioned in many verses just after belief.

The azans that we hear every day cry out this meaning. After takbeers (saying Allah is the greatest) come shahadas (saying that there is no god but Allah and Muhammad (PBUH) is His messenger): Belief in Allah and His messenger is reminded. Call to salat (prayer) and salvation follow the sentences of shahada.

Believers who were liberated from the darkness of disbelief by belief are called to fulfill their duties of worshipping and stay away from rebellion and reach the real salvation. 

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