Al-Jazeerah		Al-Haram Mosque in Makkah The Prophet's Mosque in Madinah . Al-Aqsa Mosque Compound in Jerusalem
Islam: A Scientific View of God's Message to Humanity   By Hassan Ali El-Najjar   Table of Contents   I. Introduction: Basic Information   1. Islam: A Brief Introduction   2. Three Levels of Faith: Islam, Iman, and Ihsan    3. The Scientific Evidence That God Exists and the Holy Qur'an Is His Message to Humanity    4. Creation and Evolution in the Holy Qur'an   5. Humans, As God's Caliphs on Earth   6. Adam's Contest With the Angels, and Getting Out of Paradise 7. Worshippers By Choice Or Forced Slaves?     8. The Relationship Between the Spiritual and the Physical Aspects of Islamic Teachings     9. Spirit, Soul, Mind, Self, and Happiness, from an Islamic Perspective   10. Heart-Mind Relationship in the Holy Qur'an     II. Islam: The Five Pillars of the Faith Structure   11. Islamic Proclamation of Faith   12. Performing Islamic Prayers   13. Giving Zakat, Charity, The Third Islamic Duty   14. Fasting and Ramadhan, Great Gifts from Allah to Muslims   15. Haj, Pilgrimage, the Fifth Pillar of Islam   III. Iman: Allah, His Angels, Messengers, Messages, Latter Day, and Qadar   16. Allah, As He Described Himself in the Holy Quran    17. Angels   18. Noo'h, Noah, in the Holy Quran     19. Ibrahim, Abraham, in the Holy Quran   20. Moussa, Moses, in the Holy Quran   21. 'Eissa, Jesus Christ, in the Holy Quran     22. Muhammed in the Holy Quran   23. Prophet Muhammed's Night Journey and Ascent to Heavens, Al-Issra Wal Mi'raj   24. .The Last Day, The Hour, Resurrection, Reckoning, and Judgment   25. God's Precise Measurement and His Just Decree, Al-Qadar Wal Qadha   IV. I'hsan: Watching Allah in Speech and Deeds   1. Introduction to Islamic Law, Shari'a, Part I, Prohibition, Don't Do, and Do Commands in the Holy Quran   2. The La (No) Commands   3. The Imperative Commands    ***   Articles with Islamic Perspective:   Health Care Crisis in the US: An Islamic Perspective   "Terrorism" & "Islamo-Fascism" Propaganda Campaigns: An Interactive Lecture   Six Questions About Islam, Muslims and Jews   Five Islamic Issues: Predestination and choice, position toward other religions, angels, and the End of Days Food Islamic Rules and Teachings     Are Muslim women second-class citizens     The French Ban on Islamic Headscarf, an Interview with   Links to Islamic Topics 2007-2010   Links to Islamic Topics 2007   Links to Islamic topics 2006   Links to Islamic topics 2005   Links to Islamic topics 2004   Links to Islamic topics, 2003   2002 Links to Islamic topics		Islam:   A Scientific View of God's Message to Humanity   13   Giving Zakat (Charity), The Third Islamic Duty   By Hassan Ali El-Najjar   Updated on the 23rd Day of Dhul 'Hijja, 1441 hijriya - 13th Day of August 2020   ***   إيتَاءُ الزَّكَاةِ     الفَرِيضَةُ الثَّالِثَةُ فِي الإسْلامِ   تأليف حسن علي النجار   تمت مراجعة هذا الفصل في الثالث والعشرين من ذي الحجة 1441 ه ، الموافق للثالث عشر من أغسطس \ آب 2020 م   *** أعوذُ باللهِ منَ الشيطانِ الرجيم بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ   I seek refuge with God from the Stoned Shaytan In the name of Allah, the Beneficent, the Merciful     Introduction   Giving charity (Zakat) is the third Islamic duty, or way of worship (‘ibada, عبادة), after the proclamation of faith and the establishment of prayer. The Holy Quran and the 'Hadith tell us that the Arabic word “zakat” means “purification” of the human self of stinginess (59: 9), of hoarding (3: 180), and of contamination (9: 103). [1]    The word "Zakat" is a noun derived from the verb "zakka," which is mentioned with its various forms in the Holy Quran. The word "zakat" is mentioned as a noun 32 times. In 26 times of them, it is mentioned following the command of establishing prayer. Two other forms of the verb "Zakka" (tazakka and yatazakka) are also mentioned with the command of establishing prayer, in the same verse. [2]    This chapter includes verses dealing with the topic of giving charity (Zakat), particularly those related to this way of worship (‘ibada) as a God's Command, believers' duty, meaning, beneficiaries, rewards for givers, punishment to the miserly, the rationale for giving charity, benefits to society,  charity rules, and how it is operationalized. However, there’s no claim that this chapter covers various aspects of this topic. In particular, readers are advised to seek for professional operationalization of how much they are required to spend annually, as their charity (Zakat) giving. [3]        1. The Commands of Giving Zakat   Allah, praise to Him, has commanded Muslims to give charity (Zakat), as their third duty, or way of worshipping Him. In most of the times, giving charity is mentioned in the Holy Quran directly after mentioning the establishment of prayer, as in the following three verses.     وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ (البقرة ، 2: 43).     And establish prayer, give charity, and bow with those who bow (in worship) (Al-Baqara, 2: 43).        وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَمَا تُقَدِّمُوا لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللَّـهِ ۗ إِنَّ اللَّـهَ بِمَا تَعْمَلُونَ بَصِيرٌ (البقرة ، 2: 110).    And establish prayer, give charity, and whatever good you put forward for yourselves you will find it with Allah. Indeed, Allah is Seeing of what you do (Al-Baqara, 2: 110).       وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَطِيعُوا الرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ (النور ، 24: 56).     And establish prayer, give charity, and obey the Messenger, that you may receive mercy   (Al-Noor, 24: 56).        2. Giving Charity (Zakat): The Third Duty (Way of Worship) of Believers   In addition to being the third Islamic duty (way of worship), giving charity (Zakat) was also ordained to believers, before the mission of the Final Messenger of Allah, Muhammed, pbbuh, as stated in the following verses:     إِنَّمَا وَلِيُّكُمُ اللَّـهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ (المائدة ، 5: 55).    Your patron is Allah, (then) His Messenger, and (then) those who have believed - who establish prayer, give charity, and bow (in worship) (Al-Ma-ida, 5: 55).      وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّـهَ وَرَسُولَهُ أُولَـٰئِكَ سَيَرْحَمُهُمُ اللَّـهُ إِنَّ اللَّـهَ عَزِيزٌ حَكِيمٌ (التوبة ، 9: 71).    The believing men and believing women are patrons to one another. They enjoin what is right, forbid what is wrong, establish prayer, give charity, and obey Allah and His Messenger - those whom Allah will have mercy upon. Indeed, Allah is Exalted in Might and Wise (Al-Tawba, 9: 71).     وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنتُ وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا (مريم ، 19: 31).    And He has made me (Jesus) blessed wherever I am, and has enjoined upon me prayer and charity, as long as I remain alive (Maryam, 19: 31).     وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَّبِيًّا ﴿٥٤﴾ وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيًّا ﴿٥٥﴾ (مريم ، 19: 55- 56).    And mention in the Book, Ismail (Ishmael). Indeed, he was true to his promise, and he was a messenger and a prophet. (54) And he used to enjoin on his people prayer and charity, and his Lord was pleased with him (55) (Maryam, 19: 55-56).     وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ نَافِلَةً وَكُلًّا جَعَلْنَا صَالِحِينَ ﴿٧٢﴾ وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاءَ الزَّكَاةِ وَكَانُوا لَنَا عَابِدِينَ ﴿٧٣﴾  (ألأنبياء ، 21: 72- 73).    And We gave him Is'haq (Isaac) and Ya'acoob (Jacob) in addition, and We made both (of them) righteous. (72) And We made them leaders, guiding by Our command. And We inspired to them the doing of good deeds, establishment of prayer, and giving of charity. And they were worshippers of Us (73) (Al-Anbiya, 21: 72-73).      3. Meaning of Giving Charity (Zakat)    The Arabic word, which also means "charity," is "Sadaqah." It is mentioned 19 times in the Holy Quran as nouns, adjectives, and verbs, derived from the verb “tasaddaqa.” However, Allah, praise to Him, chose to describe the act of giving charity as "Zakat," which means "purification" in Arabic. So, giving charity purifies the human self (which is part of the soul) of its shortcomings, as it elevates humans to a higher level of compassion and kindness, in which they care about other human beings, who are less fortunate for a reason or another. [4]   In addition to being purified by giving charity (Zakat), the human self can also be purified by learning from God's Book, and by following His commands, as stated in the following verses.     كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِّنكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُوا تَعْلَمُونَ (البقرة ، 2: 151).    We also have sent among you a messenger from yourselves, reciting to you Our verses, purifying you, and teaching you the Book, the wisdom, and teaching you that which you did not know (Al-Baqara, 2: 151).      خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ إِنَّ صَلَاتَكَ سَكَنٌ لَّهُمْ وَاللَّـهُ سَمِيعٌ عَلِيمٌ (التوبة ، 9: 103).    (O, Muhammad)! Take from their wealth a charity, which disinfects them and purifies them, and pray for them (call Allah to bless them). Indeed, your prayer is peace (tranquility) for them. And Allah is Hearing and Knowing (Al-Tawba, 9: 103).      وَمَن تَزَكَّىٰ فَإِنَّمَا يَتَزَكَّىٰ لِنَفْسِهِ وَإِلَى اللَّـهِ الْمَصِيرُ (فاطر ، 35: 18).     And whoever purifies himself (by giving charity and by being close to Allah), he only purifies himself for (the benefit of) his soul. And to Allah is the (final) destination (Fatir, 35: 18).     قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَٰلِكَ أَزْكَىٰ لَهُمْ إِنَّ اللَّـهَ خَبِيرٌ بِمَا يَصْنَعُونَ (النور ، 24: 30).    Tell the believing men to lower their gaze, and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do   (Al-Noor, 24: 30).      يَا يَحْيَىٰ خُذِ الْكِتَابَ بِقُوَّةٍ وَآتَيْنَاهُ الْحُكْمَ صَبِيًّا ﴿١٢﴾ وَحَنَانًا مِّن لَّدُنَّا وَزَكَاةً وَكَانَ تَقِيًّا  (مريم ، 19: 12- 13).    (Allah said): "O Ya'hya (John)! Take (learn) the Scripture with determination." And We gave him (good) judgment (while yet) a boy (12) And (We gave him) affection from Us and zakat (purity), and he was righteous (Maryam, 19: 12-13).   قَالَ إِنَّمَا أَنَا رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَامًا زَكِيًّا (مريم ، 19: 19).    (The Angel) said (to Maryam, Mary): "I am only the messenger of your Lord, to give you a pure boy (Maryam, 19: 19).      قَدْ أَفْلَحَ مَن زَكَّاهَا (الشمس ، 91:  9).    الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ (الليل ، 92: 18).     He has succeeded who purifies it (the self) (Al-Shams, 91: 9).    (The righteous is the one) who gives (from) his wealth to purify himself (Al-Layl, 92: 18).      4. Beneficiaries: To Whom Charity (Zakat) Should Be Given?    The beneficiaries of charity (Zakat) are mentioned as twelve categories of people. These are the poor, the needy, the deprived, relatives, orphans, needy travelers, those who ask for help (petitioners), for freeing slaves and captives, for those in debt, for bringing hearts together (support for new Muslims), those employed to collect it, and for the cause of Allah, as stated in verses 9: 60 and 70: 24-25), as follows:   إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّـهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِّنَ اللَّـهِ وَاللَّـهُ عَلِيمٌ حَكِيمٌ (التوبة ، 9: 60).    Charity expenditures are for the poor, the needy, those employed to collect it, bringing hearts together (for Islam), freeing captives (or slaves), those in debt, the cause of Allah, and the (needy) traveler - an obligation (imposed) by Allah. And Allah is Knowing and Wise (Al-Tawba, 9: 60).   وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ ﴿٢٤﴾ لِّلسَّائِلِ وَالْمَحْرُومِ ﴿٢٥﴾ (المعارج ، 70: 24-25).    And those within whose wealth is a known right (24) For the petitioner and the deprived - (25) (Al-Ma'arij, 70: 24-25).    لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ (البقرة ، 2: 177).     Righteousness is not that you turn your faces toward the east or the west, but righteousness is (in) one who believes in Allah, the Last Day, the angels, the Book, and the prophets, and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask (for help), and for freeing slaves (Al-Baqara, 2: 177).      5. Rewards for Charity (Zakat) Givers    Believers who give charity (Zakat) will have great rewards from their Lord. They will be compensated for their spending in the sake of Allah, during their first life on Earth. However, the greater rewards will be in the hereafter, which will include an everlasting life in Paradise, enjoying God's Mercy, and avoiding His punishment in the Hell Fire, as stated in the following verses:     إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ (البقرة ، 2: 277).    Indeed, those who have believed, do righteous deeds, establish prayer, and give charity (zakat) will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve (Al-Baqara, 2: 277).       وَسَيُجَنَّبُهَا الْأَتْقَى ﴿١٧﴾ الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ ﴿١٨﴾ (ألليل ، 92: 17- 18).    But the righteous one will avoid it (the Fire) (17) who gives (from) his wealth to purify himself (18) (Al-Layl, 92: 18).     لَّـٰكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَالْمُقِيمِينَ الصَّلَاةَ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ أُولَـٰئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا (النساء ، 4: 162).    But those (who are) firm in knowledge among them, and the believers, believe in what has been revealed to you (O Muhammad), and what was revealed before you. And the establishers of prayer, the givers of charity (zakat), and the believers in Allah and the Last Day - those We will give a great reward (Al-Nissa, 4: 162).     وَاكْتُبْ لَنَا فِي هَـٰذِهِ الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ إِنَّا هُدْنَا إِلَيْكَ قَالَ عَذَابِي أُصِيبُ بِهِ مَنْ أَشَاءُ وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُم بِآيَاتِنَا يُؤْمِنُونَ (ألأعراف ، 7: 156).     And decree for us a good (life) in this world and in the Hereafter. Indeed, we have turned back to You. (Allah) said: "I afflict My punishment on whom I will, but My mercy encompasses all things." So I will decree it for those who are righteous, (who) give charity (zakat), and those who believe in Our verses (Al-A'araf, 7: 156).     جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَذَٰلِكَ جَزَاءُ مَن تَزَكَّىٰ (طه ، 20: 76).     (There are) gardens of perpetual residence beneath which rivers flow, wherein they abide eternally, and that is the reward of (the one) who purifies himself (Taha, 20: 76).     الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ وَلِلَّـهِ عَاقِبَةُ الْأُمُورِ (الحج ، 22: 41).    Those who, if We give them authority on the land, establish prayer, give charity (zakat), enjoin what is right, and forbid what is wrong. And to Allah belongs the outcome of (all) matters (Al-'Haj, 22: 41).     وَمَا آتَيْتُم مِّن رِّبًا لِّيَرْبُوَ فِي أَمْوَالِ النَّاسِ فَلَا يَرْبُو عِندَ اللَّـهِ وَمَا آتَيْتُم مِّن زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّـهِ فَأُولَـٰئِكَ هُمُ الْمُضْعِفُونَ (الروم ، 30: 39).     And whatever you give for interest to increase within the wealth of people will not increase with Allah. But what you give in charity (zakat), desiring the countenance of Allah - those are the multipliers (of rewards) (Al-Room, 30: 39).        6. Punishment for Not Giving Charity (Zakat)     Those who are capable to give charity (Zakat), but do not do so, will be punished in the Hell Fire, with the heated gold and silver, which they horded and denied the less fortunate from, as stated in verses 41: 6-7 and 9: 34-35.   قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَا إِلَـٰهُكُمْ إِلَـٰهٌ وَاحِدٌ فَاسْتَقِيمُوا إِلَيْهِ وَاسْتَغْفِرُوهُ وَوَيْلٌ لِّلْمُشْرِكِينَ ﴿٦﴾ الَّذِينَ لَا يُؤْتُونَ الزَّكَاةَ وَهُم بِالْآخِرَةِ هُمْ كَافِرُونَ ﴿٧﴾ (فصلت ، 41: 6- 7).    Say (O Muhammad): "I am only a human like you, to whom it has been revealed that your God is One God. So, take a straight course to Him and seek for His forgiveness." And woe to those who associate others with Him - (6) those, who do not give charity (zakat), and in the Hereafter they are disbelievers (7) (Fussilat, 41: 7).   يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ كَثِيرًا مِّنَ الْأَحْبَارِ وَالرُّهْبَانِ لَيَأْكُلُونَ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَيَصُدُّونَ عَن سَبِيلِ اللَّـهِ وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنفِقُونَهَا فِي سَبِيلِ اللَّـهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ ﴿٣٤﴾ يَوْمَ يُحْمَىٰ عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَىٰ بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ هَـٰذَا مَا كَنَزْتُمْ لِأَنفُسِكُمْ فَذُوقُوا مَا كُنتُمْ تَكْنِزُونَ ﴿٣٥﴾ (التوبة ، 9: 34-35).    O you who have believed, indeed many of the rabbis and the monks devour the wealth of people unjustly, and avert (poeple) from the way of Allah. And those who hoard gold and silver, and do not spend it in the way of Allah - give them tidings of a painful punishment. (34)     The Day when it (the bullion of gold and silver) will be heated in the fire of Hell, to sear (burn) their foreheads, their flanks, and their backs. (Iit will be said): "This is what you hoarded for yourselves. So, taste what you used to hoard." (35)  (Al-Tawba, 9: 34-35).       7. Rationale for Giving Charity (Zakat)     Allah, praise to Him, is the Merciful and the Beneficent, who benefits all of His creations, as He described Himself in the Holy Quran. By commanding believers to give charity (Zakat) and care for each-other, He wants them to be like Him in His giving and generosity to all of His creation, which benefits them in various ways.    First, all of God's commands to humans aim at benefiting them as individuals, groups, communities, and as a world. While cleanliness of wudu, movements of prayers, and fasting bring direct benefits to the human body and self, giving charity brings benefits to the human self too. This happens as a result of purifying and elevating it to a higher level of compassion, thus contributing to the self-content and its internal peace. Knowing that giving Zakat brings them closer to their Lord, believers become assured of the everlasting gratification in the hereafter, which contributes to their contentment and happiness, during their life on Earth.    Second, Allah, praise to Him, made giving charity (Zakat) a right for the needy in the wealth of the wealthy, as stated in verses 70: 24-25 and 6: 141. This right stems from the fact that the success of individuals is not just dependent on their personal characteristics. Rather, many other people and circumstances contribute to their success, such as the blessing of being raised in a functional family and a functional community, both of which provide them with the right health care, education, and security. Thus, giving charity (Zakat) is an act of giving back to the community some of what an individual takes from it. It's a right for the needy in the wealth of those who are better off.    وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ ﴿٢٤﴾ لِّلسَّائِلِ وَالْمَحْرُومِ ﴿٢٥﴾ (المعارج ، 70: 24-25).     And those within whose wealth is a known right (24) For the petitioner and the deprived - (25) (Al-Ma'arij, 70: 24-25).     كُلُوا مِن ثَمَرِهِ إِذَا أَثْمَرَ وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ وَلَا تُسْرِفُوا إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ (ألأنعام ، 6: 141).     Eat of its fruit when it yields, give its due (charity) on the day of its harvest, and do not be wasteful (excessive). Indeed, He does not like those who are wasteful (commit excess) (Al-Ana'am, 6: 141).     The same meaning is also mentioned in the following Hadith of the Messenger of Allah, pbbuh, about God's command for rulers to take charity from the wealthy and give it to the poor:    عن ابن عباس ، رضي الله عنهما ، أن النبي ، صلى الله عليه وسلم ، بعث معاذاً ، رضي الله عنه ، إلى اليمن ، فقال (له): "... فأعلمهم أن الله افترض عليهم صدقة في أموالهم تؤخذ من أغنيائهم وترد على فقرائهم."   Companion Ibn ‘Abbas, mAbpwt both, said that when the Prophet, pbbuh, sent (his companion) Mu'adh, to Yemen, he said to him:    "Inform them that Allah has ordained Charity on them, from their wealth, to be taken from their wealthy, to be returned to their poor." [5]     Third, as an act of social solidarity, giving charity (Zakat) contributes to more stability and prosperity in society, as the needy know and feel that they are not abandoned and left behind, as mentioned in the 'Hadith:   فعن النعمان بن بشير ، رضي الله عنهما ، أنه قال ، قال رسول الله ، صلى الله عليه وسلم: "مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ، وَتَرَاحُمِهِمْ، وَتَعَاطُفِهِمْ مَثَلُ الْجَسَدِ إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالسَّهَرِ وَالْحُمَّى."   Companion Al-Nu’man Bin (son of) Bisher, mAbpw them, said that the Messenger of Allah, pbbuh, said:   “The example of believers in their love, mercy, and sympathy towards one-another is like (organs of) the body. When one organ is hurting, other organs are affected too, with sleeplessness and fever.” [6]   However, instability and disorder may occur in societies where the wealthy deny this right of the poor, who may react to this denial by participation in riots, upheavals, and revolutions, as stated in verse 8: 25.     وَاتَّقُوا فِتْنَةً لَّا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنكُمْ خَاصَّةً وَاعْلَمُوا أَنَّ اللَّـهَ شَدِيدُ الْعِقَابِ (ألأنفال ، 8: 25).     And avoid an upheaval (trial), which will not strike those who have transgressed, among you exclusively, and know that Allah is severe in penalty (Al-Anfal, 8: 25).      Fourth, when charity (Zakat) is given, it benefits recipients directly, as it enables them to buy the goods and services which they need. However, it benefits society as a whole indirectly, with its multiplier effects on the providers, administrators, middlemen, retailers, sellers, and other buyers. Thus, the act of giving leads multiplies several times in its benefits to society. Therefore, Allah, praise to Him, promised givers multiple rewards in response to the multiple benefits they give to society, as mentioned in verse 2: 261.    مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّـهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّائَةُ حَبَّةٍ ۗ وَاللَّـهُ يُضَاعِفُ لِمَن يَشَاءُ ۗ وَاللَّـهُ وَاسِعٌ عَلِيمٌ (البقرة ، 2: 261).    The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is all-Encompassing and Knowing (Al-Baqara, 2: 261).       Finally, if the wealthy stop paying charity (Zakat) to the poor, wealth will be circulating among the rich only. This is counterproductive, as it leads to less circulation of capital, and consequently, less multiplier effects on local economies, and on the global economy at large, as pointed in verse 59: 7.   كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنكُمْ ۚ (الحشر ، 59: 7).   … So that (wealth) will not be a perpetual distribution among the rich from among you (Al-‘Hashr, 59: 7).   In addition, giving charity (Zakat) contributes to creating love, sympathy, and solidarity among people, which are among the main characteristics of believers, as mentioned in a famous ‘Hadith.     8. God’s Commands for Muslims to Follow His Messenger’s Clarifications (Sunna)      Allah, praise to Him, has commanded Muslims to worship Him through performing the five mandatory duties (‘ibadat): Performing prayers, giving charity (Zakat), fasting the month of Ramadhan, and making the pilgrimage to His House in Makkah if they are capable to do so. However, He did not give details in His Book about how they can perform these duties. This task of clarifying God's commands was given to the Messenger of Allah, Muhammed, pbbuh (16: 44), who also taught them as he was taught by the Angel Jibril (Gabriel), peace be to him (53: 5), about how these ways of worship can be performed.    وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ (النحل ، 16: 44).     And We revealed to you the message (the Holy Quran), that you may make clear to the people what was sent down to them, and that they might think (about its content) (Al-Na'hl, 16: 44).      عَلَّمَهُ شَدِيدُ الْقُوَىٰ (النجم ، 53: 5).    (It was) Taught to him by (the) one (who is) intense in strength (Al-Najm, 53: 5).   Allah, praise to Him, has also commanded Muslims to follow His Messenger's Sunna (his sayings, acts, and approvals), particularly his explanation of God's commands, and how to perform their duties. God's command to Muslims to follow His Messenger's explanation and clarification of God’s commands are found in many verses in the Holy Quran. Here are some of them:      يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّـهَ وَأَطِيعُوا الرَّسُولَ (النساء ، 4: 59).    فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ (النساء ، 4: 65).    مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّـهَ (النساء ، 4: 80).    وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّـهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ (الأحزاب ، 33: 36).    وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا (الحشر ، 59: 7).    O You, who have believed, obey Allah and obey the Messenger (Al-Nissa, 4: 59).    But no, by your Lord, they will not (truly) believe until they make you (O Muhammad their) judge concerning that over which they dispute (Al-Nissa, 4: 65).    He who obeys the Messenger has obeyed Allah (Al-Nissa, 4: 80).    It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should have any choice about their affair (Al-A'hzab, 33: 36).    And whatever (teaching) the Messenger has given you, take it; and what he has forbidden you about, refrain from (Al-'Hashr, 59: 7).     9. Rules and Operationalization of Charity (Zakat): How Much Should Be Given Away?    Thus, the Messenger of Allah, pbbuh, taught Muslims about how to pray, including the number of units (Rak'as) in each prayer and what to recite in each movement. He also taught them about how to fast, and about the specific rules and rituals of the pilgrimage (Haj). Further, his teachings covered the amounts of charity (zakat) due on each type of wealth people may have, including financial wealth, property, agricultural products, as well as animals and their products.   Financial Wealth   The Messenger of Allah, pbbuh, taught Muslims that charity (Zakat) on financial wealth is 2.5%, whether this is in gold, silver, money, or in value of merchandise, estimated in money. It is due after saving a minimum amount of wealth for a year.     فعن أم المؤمنين عَائِشَةَ ، رضي الله عنها ، أنها قالت: "سَمِعْتُ رَسُولَ اللَّهِ ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ: "لَا زَكَاةَ فِي مَالٍ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ" (ابن ماجه: 1782).   The Mother of the Believers, ‘Aisha, mAbpwh, said that she heard the Messenger of Allah, pbbuh, saying: “No charity (Zakat) is due on wealth until it is saved for a year” (recorded by Ibn Maja: 1782). The intended year is the one calculated according to the lunar calendar, which is eleven days less than the solar calendar year, as mentioned in verse 2: 189 of the Holy Quran.   يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ ۗ (البقرة ، 2: 189).   They ask you, [O Muhammad], about the new moons. Say, "They are measurements of time for the people and for Hajj" (Al-Baqara, 2: 189).   For charity (Zakat) to be due, a person should have saved at least twenty golden dinars for a year, which are equivalent to 85 grams of gold today. Charity (Zakat) is also required if a person has saved five awaqs or two-hundred dirhams of silver for a year, which are equivalent to 559 grams today. [7]      فعن ابْنِ عُمَرَ وأم المؤمنين ، َعَائِشَةَ ، رضي الله عنهما ، "أَنَّ النَّبِيَّ ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، كَانَ يَأْخُذُ مِنْ كُلِّ عِشْرِينَ دِينَارًا فَصَاعِدًا نِصْفَ دِينَارٍ ، وَمِنْ الْأَرْبَعِينَ دِينَارًا دِينَارًا."   Ibn ‘Omar and the Mother of the Believers, ‘Aisha, mAbpwt both, said that “the Prophet, pbbuh, used to collect half a dinar on every twenty dinars, and a dinar on every forty dinars.” [8]   وعَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ، رضي الله عنه ، عَنِ النَّبِيِّ ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَنَّهُ قَالَ : " هَاتُوا لِي رُبْعَ الْعُشُورِ مِنْ كُلِّ أَرْبَعِينَ دِرْهَمًا ، دِرْهَمًا. وَلَيْسَ عَلَيْكَ شَيْءٌ (يَعْنِي فِي الفضة( ، حَتَّى يَكُونَ لَكَ مِائَتَا دِرْهَمٍ. فَإِذَا كَانَتْ لَكَ مِائَتَا دِرْهَمٍ وَحَالَ عَلَيْهَا الْحَوْلُ ، فَفِيهَا خَمْسَةُ دَرَاهِمَ. وَلَيْسَ عَلَيْكَ شَيْءٌ (يَعْنِي فِي الذَّهَبِ( حَتَّى يَكُونَ لَكَ عِشْرُونَ دِينَارًا. فَإِذَا كَانَتْ لَكَ وَحَالَ عَلَيْهَا الْحَوْلُ ، فَفِيهَا نِصْفُ دِينَارٍ ، فَمَا زَادَ فَبِحِسَابِ ذَلِكَ."   Caliph Ali Bin Abi Talib, mAbpwh, said that the Prophet, pbbuh, said: “Bring to me a quarter of ten percent (2.5%) from every forty dirhams (of silver), but you don’t have to give charity (Zakat) until you have had two-hundred dirhams for a year. If you have had two hundred dirhams, saved for a year, then the charity due on them is five dirhams. Concerning gold, the minimum amount is to have twenty dinars, saved for a year. Then, the charity (Zakat) on them is half a dinar, and so on. [9]   Stocks, Merchandise, and Profit-Producing Property   The main view of Islamic scholars on the charity (zakat) due on various kinds of property, which are used to produce profit (Al-Mustaghallat), such as factories, buildings, trucks, and airplanes, is 2.5% of the annual profit. However, there is a minority view that the charity (zakat) should be calculated of both the property market value and the annual profit a property produces, together.   Charity (Zakat) is also 2.5% due on the net value of raw materials, manufactured commodities, traded money (as a commodity), commercial stocks, and stocks of investment funds, after subtracting administrative costs. The exception is the charity (Zakat) due on stocks of industrial companies, which is limited to 10% of their profits. [10]      Agricultural Products   In the case of agricultural products, the minimum quantity for giving charity (zakat) is 610.5 kilograms of grains or fruits. The charity (zakat) is calculated as 10% of the products if these are produced with rain, or water from springs, or any natural way without irrigation. However, it is calculated as 5% if irrigation is used. This is learned from the following two ‘Hadiths:   عن أبي سعيد الخدري ، رضي الله عنه ، أنه قال ، قال رسول الله ، صلى الله عليه وسلم: "ليس فيما دون خمسة أوسقٍ مِن التمر صدقةٌ ، وليس فيما دون خمس أواقٍ من الوَرِق صدقةٌ ، وليس فيما دون خمس ذودٍ من الإبل صدقةٌ."      Companion Abu Sa’id Al-Khudri, mAbpwh, said that the Messenger of Allah, pbbuh, said: “No charity (zakat) is due on less than five awsuq (610 kilograms) of dates, or less than five awaqs of silver, or less than five adult camels. [11]     وعن عبد الله بن عمر ، رضي الله عنهما ، عن النبي ، صلى الله عليه وسلم ، أنه قال: "فيما سقت السماء والعيون أو كان عَثرياً العشر، وما سقي بالنضح نصف العشر."   Abdullah Bin (Son of) ‘Omar, mAbpwt both, said that the Prophet, pbbuh, said: If (agricultural products) are watered by the sky (rain), or springs, or by other natural ways, the charity due is 10%, but if these are watered by irrigation, it’s 5%” [12]     These two ‘Hadiths complement each other. While the first ‘Hadith specifies the amount of charity due on each type of the agricultural products, the second specifies the minimum quantity the charity is due on such products. [13]   In our time, major portions of agricultural products are produced in farms, which use a lot of resources during the process of production and marketing, such as labor, irrigation systems, fertilizers, pesticides, packaging, and transportation. So, these products do not represent the simple agricultural production mentioned in the ‘Hadith. In this case, agribusiness owners can calculate their charity (zakat) amount due on their agricultural products by deducting their costs from sales. Then, they give a charity (zakat) of 2.5% of their annual profits, following opinion of the majority of Islamic scholars, or 2.5% of the net market value of the products, including the profit, following the minority opinion.    Domestic Animals and their Products   In our time, major portions of domestic animals and their products are produced in farms and big ranches, which use a lot of resources during the process of production and marketing, such as labor, buildings, electricity, water, feed, medicine, machines, and transportation. In this case, owners of these farms and ranches can calculate their charity (zakat) due by deducting their costs from sales. Then, they give a charity (zakat) of 2.5% of their annual profits, following opinion of the majority of Islamic scholars, or 2.5% of the net market value of the products, including the profit, following the minority opinion.    However, if the animals graze on natural pasture, most of the year, without cost from their owner, then charity (zakat) is due on both, the animals and their products. For a minimum of five camels, one sheep is due, one bull calf is due on thirty cows, and one sheep is due on forty sheep. [14]    Important Note:   The topic of the charity (Zakat) rules has been addressed as general principles and general information, in this section. Thus, readers are advised to seek for assistance from professional Islamic scholars, concerning the operationalization of how much they are required to spend annually, as their charity (Zakat) giving.   Conclusion     Giving charity (zakat) is one of the main commands of Allah and the third duty (way of worship) for Muslims to observe. It is a way to purify the human self (the moral decision-making part of the soul), which is rewarded by living eternally in Paradise, for giving it. However, it is a right for the poor in the wealth of the wealthy. Therefore, those who are wealthy and deny it to the poor and the needy will be punished in the Hell Fire.    Allah, praise to Him, wants humans to care for and benefit each-other. When this happens, individuals, groups, and communities experience social solidarity, stability, and prosperity, all of which are among the great outcomes of giving charity (Zakat). If the wealthy ignore the poor and deny them their right in the wealth, then stagnation, instability, and disorder may happen as a result.    This is Islam at one of its manifestations, as God's message of guidance to humanity.     ======================================================================================================================================   Notes:   Honorific Address Titles:   Muslims show their love, respect and appreciation to Allah, His Messengers, and to the Prophet’s Companions by using the following terms, which are used in abbreviation throughout the book, including this chapter:   Allah, praise to Him (ptH).   The Messenger of Allah (the Prophet), peace and blessings of Allah be upon him (pbbuh).   A Companion of the Prophet, may Allah be pleased with him/her (mAbpwh), and in plural (mAbpwt).   ***   [1] The Holy Quran and the 'Hadith tell us that the Arabic word “zakat” means “purification” of the human self of stinginess (59: 9), of hoarding (3: 180), and of contamination (9: 103):   خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا (التوبة ، 9: 103).   وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ (الحشر ، 59: 9).   وَلَا يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللَّـهُ مِن فَضْلِهِ هُوَ خَيْرًا لَّهُم ۖ بَلْ هُوَ شَرٌّ لَّهُمْ ۖ (آل عمران ، 3: 180).   وروى أنس بن مالك ، رضي الله عنه ، أن رسولَ اللَّهِ ، صلَّى اللَّهُ عليهِ وسلَّمَ ، قالَ لرجل من بني تميمٍ: "تخرجُ الزَّكاةَ من مالِكَ ، فإنَّها طهرةٌ تطهِّرُكَ" (أخرجه أحمد: 12,417 ، والطبراني: 8,802).   Take from their wealth a charity (zakat), which purifies them and by which they are elevated (Al-Tawba, 9: 103).   And whoever is protected from the stinginess of his self (part of the soul) - it is those who will be the successful (Al-'Hashr, 59: 9).   And let not those, who withhold what Allah has given them of His bounty, ever think that it is better for them. Rather, it is worse for them (Al-'Imran, 3: 180).   Anas Bin Malik, mAbpwh, said that the Messenger of Allah, pbbuh, said to a man from Tameem: "Give charity (zakat) away from your wealth, it's pure which purifies you" (Ahmed: 12,417, Al-Tabarani: 8,802).    [2] The verse statistics mentioned in this Chapter and throughout the book are drawn from two Arabic indexes of the Holy Quran. The first is the search function of an online source, www.tanzil.info. The second is a paper index, titled, "The Holy Quran Index," by Muhammed Fuad Abdul Baqi. Cairo: Dar Al-Fikr.1406 (1986). The Arabic Title of the index is: “Al-Mu’ajam Al-Mufahras Li Alfadth Al-Quran Al-Kareem.”     The word "Zakat," which means "purification" or "giving charity," was mentioned as a noun in the Holy Quran 32 times. In 26 times, it was mentioned following the mention of establishing prayer, as the second and third duties (ways of worship) and characteristics of Muslims, as stated in the following verses:    2: 43, 2: 83, 2: 110, 2: 177, 2: 277, 4: 77, 4: 162, 5: 12, 5: 55, 9: 5, 9: 11, 9: 18, 9: 71, 19: 31, 19: 55, 21: 73, 22: 41, 22: 78, 24: 37, 24: 56, 27: 3, 31: 4, 33: 33, 58: 13, 73: 20, and 98: 5.    The word "Zakat" was also mentioned as a noun, mean “charity” and "purification of the human self" but without being mentioned together with prayer, in verses 7: 156, 23: 4, 30: 39, and 41: 7.   Further, the word "Zakat" was mentioned as a noun, in verse 18: 81, and in verse 19: 13, as adjective of Prophet Ya’hya (John), peace be to him.   Verse 35: 18 contained mentioning prayer as well as two forms of the verb “zakka, which are tazakka and yatazakka.   Other derivatives of the verb "zakka" were mentioned 20 times in the Holy Quran but without being linked with the duty of establishing prayer, as stated in the following verses:    2: 129, 2: 151, 2: 174, 3: 77, 3: 164, 4: 49 (twice), 9: 103, 20: 76, 24: 4, 24: 21, 35: 18 (twice),  53: 32, 62: 2, 79: 18, 80: 3, 80: 7, 87: 14, 91: 9, and 92: 18.  Finally, adjectives derived from the verb “zakka” were mentioned 6 times in the Holy Quran, as stated in verses 2: 232, 18: 19, 18: 74, 19: 19, 24: 28, and 24: 30.   [3] The English translation of the meanings of the verses of the Holy Quran in this book, including this chapter, is based on the “Sahih International” and other translations of the Holy Quran, which are published at www.tanzil.net. However, this author is solely responsible for the changes he made to the translations, the transliteration of the Arabic letter sounds, the use of parentheses to a clarify the meaning of the Arabic text, and the use of the English comma instead of the Arabic conjunctive word "and" when there's a sequence of related words or phrases.   The Arabic conjunctive letter ( و  ) is translated by this author as a comma (,) instead of translating it as "and" because both the comma and the Arabic letter و   have the same meaning. Thus, in some cases, this translation conforms to the English language norm of using commas to separate related words or phrases, with using "and" before the last word of the sequence.    Here is an illustration about the difference in the translation, as applied to verse 2: 83, which has seven Arabic conjunctive و  letters, separating related words or phrases in a sequence:      وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّـهَ وَبِالْوَالِدَيْنِ إِحْسَانًا وَذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَقُولُوا لِلنَّاسِ حُسْنًا وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِّنكُمْ وَأَنتُم مُّعْرِضُونَ (البقرة ، 2: 83).    The following is a translation of Verse 2:83, using an emphasized English comma (,) as a translation for the Arabic conjunctive letter (و  ) :    And (O Muhammed, mention to people the time) when We took the covenant from the Children of Israel (enjoining upon them to): "Do not worship except Allah, do good to parents, relatives, orphans, the needy, speak to people (with) good (words), establish prayer, and give zakat." Then, you (Children of Israel) turned away, except a few of you, and you were refusing (Al-Baqara, 2: 83).       The following is a translation of the same Verse, 2:83, using the English conjunctive word "and" as a translation for the Arabic conjunctive letter و :  And (O Muhammed, mention to people the time) when We took the covenant from the Children of Israel (enjoining upon them to): "Do not worship except Allah and do good to parents and relatives and orphans and the needy and speak to people (with) good (words) and establish prayer and give zakat." Then, you (Children of Israel) turned away, except a few of you, and you were refusing    (Al-Baqara, 2: 83).        [4] The word “sadaqa," which means "charity" was mentioned as a singular noun 5 times, in the Holy Quran, in the following verses: 2: 196, 2: 263, 4: 114, 9: 103, and 58: 12.   It was also mentioned as a plural noun (sadaqat) 9 times, in verses 2: 264, 2: 271, 2: 276, 4: 4, 9: 58, 9: 60, 9: 79, 9: 104, and 58: 13.   Moreover, it was mentioned as an adjective in 3 verses, which are 12: 88, 33: 35, and 57: 18.   Finally, it was mentioned as a verb in 3 verses, which are 2: 280 (tasaddaqoo), 5: 45, and 12: 88 (tasaddaqa).   [5] The ‘Hadith about charity (zakat) as wealth that returns to the poor was recorded by Al-Bukhari: 1395, Muslim: 19, Abu Dwood: 1584, Al-Tirmidhi: 625, Ibn Maja: 1454, and was authenticated as Sa’hi’h by Al-Albani.   [6] The ‘Hadith about believers in their love, mercy, and sympathy towards one-another was recorded by Al-Bukhari: 6011, Muslim: 2586, Ahmed: 18,380, and was authenticated as Sa’hi’h by Al-Albani.   [7] See Al-Ghufayli (2008: 160) concerning the estimation of the twenty dinars as the equivalent of 85 grams of gold and the five awaqs as the equivalent of 559 grams of silver.   الغفيلي ، عبد الله منصور. 2008. "نوازل الزكاة: دراسة فقهية تأصيلية لمستجدات الزكاة." رسالة لنيل شهادة الدكتوراه في الفقه من كلية الشريعة ، بجامعة الإمام محمد بن سعود بالرياض. طبعتها دار الإيمان للطباعة والنشر ، عام 1429 ه \ 2008 م.   Al-Ghufayli, Abdullah Mansoor. 2008. “Nawazil Al-Zakat: Dirasa Fiqhiya Tasiliya limustajdat Al-Zakat” (Contemporary Issues of Zakat: An Analytical Study). A Ph.D. Dissertation (in Arabic), accepted by Shari’a College, Imam Muhammed Bin Saud University, Riyadh, Saudi Arabia, in 1428 / 2007. Published by Iman Press and Publication, in 1429 / 2008   https://ia802305.us.archive.org/16/items/waq94992/94992_text.pdf   [8] The ‘Hadith narrated by Ibn ‘Omar and ‘Aisha, mAbpwt both, about the minimum amount of charity (zakat) in gold and calculating it, was recorded Ibn Maja: 1460, Ibn Katheer: 1/256, and was authenticated as Sa’hi’h by Al-Albani.      [9] The ‘Hadith narrated by Ali, mAbpwh, about charity (zakat) in gold and silver, was recorded by Abu Dawook: 1572 and was authenticated as Sa’hi’h by Al-Albani.      [10] The ‘Hadith narrated by Abu Sa’id Al-Khudri, mAbpwh, about the minimum quantity of dates required for charity (zakat) to be given was recorded by Al-Bukhari: 1459, Muslim: 980 (with difference in ordering of sentences), and was authenticated as Sa’hi’h by Al-Albani.        [11] The ‘Hadith narrated by Abdullah Bin (Son of) ‘Omar, mAbpwh, about the percentage of charity (zakat) to be given from agricultural products, which depends on natural sources of water, was recorded by Al-Bukhari: 1483, Al-Tirmidhi: 640, 232/3, and was authenticated as Sa’hi’h by Al-Albani.        [12] For more information about the two main viewpoints of Islamic scholars about the topic of the profit-producing property, see Al-Ghufayli (2008: 125-135). For more details, see Al-Ghufayli (2008: 137, 154-160, 170, 182-184, and 228), and for stocks of the industrial companies, see Al-Ghufayli (2008: 175-177).   [13] See Al-Ghufayli (2008: 98-103, 107), for a detailed discussion about the calculation of the minimum value of agricultural products (610.5 kilograms), on which charity (zakat) is due.   [14] If animals are used for commercial purposes, such as selling and buying them or their products, then the animals are treated as a business, and the 2.5% charity (Zakat) rate applies.   If animals are used for their products and for reproduction purposes but graze on natural pasture, most of the year, then charity (Zakat) is due on them. For a minimum of five camels, one sheep is due, one bull calf is due on thirty cows, and one sheep is due on forty sheep,   However, if the animals are fed with vegetation or feed provided by their owners, no charity (Zakat) is required on them. For more details, see Al-Ghufayli (2008: 115-122).   Details of specifying charity (Zakat) on animals are mentioned in a ‘Hadith narrated by Caliph Ali, and in a directive by Caliph Abu Bakr, mAbpwt both. Here’s the Arabic text of the ‘Hadith narrated by Caliph Ali, mAbpwh, followed by an English translation:   وعَنْ عَلِيٍّ ، رضى الله عنه ، قَالَ زُهَيْرٌ أَحْسَبُهُ عَنِ النَّبِيِّ ، صلى الله عليه وسلم ، أَنَّهُ قَالَ: "هَاتُوا رُبْعَ الْعُشُورِ ، مِنْ كُلِّ أَرْبَعِينَ دِرْهَمًا دِرْهَمٌ ، وَلَيْسَ عَلَيْكُمْ شَىْءٌ حَتَّى تَتِمَّ مِائَتَىْ دِرْهَمٍ. فَإِذَا كَانَتْ مِائَتَىْ دِرْهَمٍ فَفِيهَا خَمْسَةُ دَرَاهِمَ فَمَا زَادَ فَعَلَى حِسَابِ ذَلِكَ."   وَفِي الْغَنَمِ ، فِي كُلِّ أَرْبَعِينَ شَاةً شَاةٌ. فَإِنْ لَمْ يَكُنْ إِلاَّ تِسْعًا وَثَلاَثِينَ فَلَيْسَ عَلَيْكَ فِيهَا شَىْءٌ.‏"‏ ‏وَسَاقَ صَدَقَةَ الْغَنَمِ مِثْلَ الزُّهْرِيِّ.   قَالَ: ‏"وَفِي الْبَقَرِ فِي كُلِّ ثَلاَثِينَ تَبِيعٌ ، وَفِي الأَرْبَعِينَ مُسِنَّةٌ ، وَلَيْسَ عَلَى الْعَوَامِلِ شَىْءٌ."   وَفِي الإِبِلِ ‏، فَذَكَرَ صَدَقَتَهَا كَمَا ذَكَرَ الزُّهْرِيُّ قَالَ: ‏"‏وَفِي خَمْسٍ وَعِشْرِينَ خَمْسَةٌ مِنَ الْغَنَمِ. فَإِذَا زَادَتْ وَاحِدَةً ، فَفِيهَا ابْنَةُ مَخَاضٍ. فَإِنْ لَمْ تَكُنْ بِنْتُ مَخَاضٍ ، فَابْنُ لَبُونٍ ذَكَرٌ ، إِلَى خَمْسٍ وَثَلاَثِينَ. فَإِذَا زَادَتْ وَاحِدَةً ، فَفِيهَا بِنْتُ لَبُونٍ ، إِلَى خَمْسٍ وَأَرْبَعِينَ. فَإِذَا زَادَتْ وَاحِدَةً ، فَفِيهَا حِقَّةٌ طَرُوقَةُ الْجَمَلِ إِلَى سِتِّينَ.‏"‏ ‏   ثُمَّ سَاقَ مِثْلَ حَدِيثِ الزُّهْرِيِّ قَالَ: ‏"‏فَإِذَا زَادَتْ وَاحِدَةً ، يَعْنِي وَاحِدَةً وَتِسْعِينَ ، فَفِيهَا حِقَّتَانِ طَرُوقَتَا الْجَمَلِ ، إِلَى عِشْرِينَ وَمِائَةٍ. فَإِنْ كَانَتِ الإِبِلُ أَكْثَرَ مِنْ ذَلِكَ ، فَفِي كُلِّ خَمْسِينَ حِقَّةٌ.   وَلاَ يُفَرَّقُ بَيْنَ مُجْتَمِعٍ وَلاَ يُجْمَعُ بَيْنَ مُفْتَرِقٍ خَشْيَةَ الصَّدَقَةِ. وَلاَ تُؤْخَذُ فِي الصَّدَقَةِ هَرِمَةٌ وَلاَ ذَاتُ عَوَارٍ وَلاَ تَيْسٌ ، إِلاَّ أَنْ يَشَاءَ الْمُصَّدِّقُ  (أبو داود: 1572 ، البخاري: 1454 ، وصححه الألباني).   http://qaalarasulallah.com/hadithView.php?ID=21573   Caliph Ali, mAbpwh, said: (Zuhayr said: I think), the Prophet, pbbuh, said: "Pay a fortieth. A dirham is payable on every forty, but you are not liable for payment until you have accumulated two hundred dirhams. When you have two hundred dirhams, five dirhams are payable, and that proportion is applicable to larger amounts.   "Regarding sheep, for every forty sheep up to one hundred and twenty, one sheep is due. But if you possess only thirty-nine, nothing is payable on them." He further narrated the tradition about the sadaqah (zakat) on sheep like that of az-Zuhri.   "Regarding cattle, a yearling bull calf is payable for every thirty, and a cow in her third year for forty, and nothing is payable on working animals.   Regarding (the zakat on) camels, he mentioned the rates that az-Zuhri mentioned in his tradition. He said: "For twenty-five camels, five sheep are to be paid. If they exceed by one, a she-camel in her second year is to be given. If there is no she-camel in her second year, a male camel in its third year is to be given, up to thirty-five. If they exceed by one a she-camel in her third year is to be given, up to forty-five. If they exceed by one, a she-camel in her fourth year which is ready to be covered by a bull-camel is to be given." He then transmitted the rest of the tradition like that of az-Zuhri.   He continued: If they exceed by one, i.e. they are ninety-one to hundred and twenty, two she-camels in their fourth year, which are ready to be covered by a bull-camel, are to be given. If there are more camels than that, a she-camel in her fourth year is to be given for every fifty. Those which are in one flock are not to be separated, and those which are separate are not to be brought together. An old sheep, one with a defect in the eye, or a billy goat is not to be accepted as a sadaqah unless the collector is willing (This ‘Hadith was recorded by Abu Dawood: 1572, Al-Bukhari: 1454, and was authenticated as Sa’hi’h by Al-Albani).   Translation by “qaalarasulallah.com,” at:   http://qaalarasulallah.com/hadithView.php?ID=21573   A detailed explanation of the ‘Hadith is posted on the Islam Web, at:   https://library.islamweb.net/newlibrary/display_book.php?flag=1&bk_no=55&ID=2660   A valuable treatment of the topic of charity (zakat), by a contemporary author, is in the following book (in Arabic):   Al-Qa’htani, Sai’d Bin Wahf, 2010 (3rd Edition). “Charity (Zakat) in Islam, According to the Book (Quran) and Sunna.” Center for Calling and Guidance, in Qasab (1431/2010).   https://al-maktaba.org/book/33994   https://islamhouse.com/ar/books/193637/   https://www.noor-book.com/كتاب-الزكاة-في-الإسلام-في-ضوء-الكتاب-والسنة-pdf   https://ar.islamway.net/book/3496/الزكاة-في-الإسلام   للمزيد من التفصيل ، انظر كتاب القحطاني:   القحطاني ، سعيد بن علي بن وهف (1431 هـجرية ، 2010 ميلادية) ، "الزكاة في الإسلام في ضوء الكتاب والسنة: مفهوم ومنزلة وحِكَمٌ وفوائد وأحكام وشروط ومسائل" ، الطبعة الثالثة. الناشر: مركز الدعوة والإرشاد بالقصب ، السعودية.   https://al-maktaba.org/book/33994   A detailed analysis of the topic of charity (zakat) by an early Muslim scholar is in the Book of Zakat (kitab Al-Zakat), part of the treatise written by Al-‘Hafidh Al-Maqdisi, who died in 744 hijriya (1343 AD).   Al-Maqdisi, Al-‘Hafidh. 2007. “Tanqee’h Al-Ta’hqeeq fi A’hadith Al-T’alieeq.” (Arabic) Edited by Sami Muhammed Ahmed Jadallah and Abdul ‘Aziz Nassir Al-Khayani. Published in Riyadh by Adhwa Al-Salaf, in 1428 hijriya (2007 AD).   The book is also carried by several websites, such as:   https://archive.org/details/waq77126   للمزيد من العلم عن هذا الموضوع ، ارجع إلى كتاب الزكاة ، الذي هو الجزء الثالث من كتاب المقدسي:   المقدسي ، الحافظ أبي عبدالله بن محمد بن أحمد عبد الهادي ( توفي عام 744 هجرية ، 1343 ميلادية).  "تنقيح التحقيق في أحاديث التعليق." حققه سامي بن محمد بن جادالله وعبد العزيز بن ناصر الخياني. وهو من إصدار "أضواء السلف" بالرياض ، عام 1428 هجرية (2007 ميلادية). ويمكن الاطلاع عليه من خلال مواقع عديدة ، منها الرابط التالي:   https://archive.org/details/waq77126   Here’s the Arabic text of the directive   issued by Caliph Abu Bakr to Companion Anas, who was going to collect charity (Zakat) from the people of Bahrain, mAbpwt both, followed by an English translation:   في حديث أنس ، رضي الله عنه ، أن أبا بكر ، رضي الله عنه ، كتب له هذا الكتاب ، لما وجهه إلى البحرين ، لجمع الزكاة من أهلها:    "بسم الله الرحمن الرحيم ، هذه فريضة الصدقة ، التي فرض رسول الله ، صلى الله عليه وسلم ، على المسلمين ، والتي أمر الله بِها رسوله ، فمن سُئلها من المسلمين على وجهها فليعطها ، ومن سُئل فوقها فلا يعط.     في أربع وعشرين من الإبل فما دونها من الغنم ، من كل خمس شاة ، فإذا بلغت خمسًا وعشرين إلى خمسٍ وثلاثين ففيها بنت مخاض أنثى.    فإذا بلغت ستًّا وثلاثين إلى خمس وأربعين ، ففيها بنت لبون أنثى.     فإذا بلغت ستًّا وأربعين إلى ستين ففيها حقة طروقة الجمل.    فإذا بلغت واحدة وستين إلى خمس وسبعين ففيها جذعة.    فإذا بلغت (يعني ستًّا وسبعين) إلى تسعين ففيها بنتا لبون.     فإذا بلغت إحدى وتسعين إلى عشرين ومائة ففيها حقتان طروقتا الجمل.    فإذا زادت على عشرين ومائة ففي كل أربعين بنت لبون وفي كل خمسين حقة.   ومن لم يكن معه إلا أربع من الإبل ، فليس فيها صدقة إلا أن يشاء ربّها. فإذا بلغت خمسًا من الإبل ، ففيها شاة (البيهقي: 86\4 ، أحمد: 51\1 ، ابن حجر ، في فتح الباري: 3/319).   Rules of charity (Zakat) due on domestic animals, which graze on natural pasture lands, were given by the first Caliph, Abu Bakr, mAbpwh, in his directive to Companion Anas, mAbpwh, who was going to collect charity (zakat) from the people of Bahrain. In that directive, he used the example of getting charity on camels in kind (in the form of sheep, cows, and camels). The closest meaning of what he wrote is as follows:   In the name of Allah, the Beneficent, the Merciful   This is the duty of charity, which the Messenger of Allah, pbbuh, ordained on Muslims, and which Allah has commanded His Messenger with. Whoever is asked of Muslims to pay it rightly, he/she should give it. Whoever is asked to pay more than that, he/she should not give.   In (case of) 25-35 camels, the due charity (zakat) is one female sheep, which is in its second year of age and whose mother is pregnant (Bint makhadh untha, بنت لبون أنثى).   In (case of) 36-45 camels, the due charity (zakat) is one female sheep, which is in its third year of age and whose mother has given birth (Bint laboon untha, بنت مخاض أنثى).   In (case of) 46-60 camels, the due charity (zakat) is one female camel, which is in its fourth year of age (huqqa tarooqa Al-Jamal, حقة طروقة الجمل).   In (case of) 61-75 camels, the due charity (zakat) is one female camel, which is in its fifth year of age (Jathe-a, جذعة).   In (case of) 76-90 camels, the due charity (zakat) is two female camels, which are in their third year of age and whose mothers have given birth (Binta laboon, بنتا لبون).   In (case of) 91-120 camels, the due charity (zakat) is two female camels, which are in their fourth year of age (huqqatan tarooqata Al-Jamal, حقتان طروقتا الجمل).   In (case of) more than 120 camels, the due charity (zakat), on every 40 camels, is a female camel, which is in its third year of age and whose mother has given birth (Bint makhadh, بنت لبون).; or on every 50 camels, is a female camel, which is in its fourth year of age (huqqa, حقة) (This 'Hadith was recorded by Al-Bayhaqi: 86/4, Ahmed: 51/1, Ibn 'Hijr: 3/319).   Note: While in most culture there’s only one word in reference to camels, the Arabian culture is unique in using several names for the animal, on the basis of its sex and age, as the resulting differences have different marketable values.   Explanation of the Arabic terms used in Caliph Abu Bakr’s directives, from Ibn ‘Hijr (3/319) is as follows:    من الغنم ، قال ابن حجر ، رحمه الله: كذا للأكثر،  وفي رواية ابن السكن بإسقاط "من" وصوَّبَها بعضهم.    وقال عياض: من أثبتها فمعناه زكاتـها ، أي الإبل من الغنم. ومن للبيان لا للتبعيض ، ومن حذفها فالغنم مبتدأ ،  والخبر مضمر في قوله: "في كل أربع وعشرين" وما بعده وإنما قدم الخبر، لأن الغرض بيان المقادير التي تجب فيها الزكاة. والزكاة إنما تجب بعد وجود النصاب ، فَحَسُنَ التقديم."     بنت المخاض ، هي التي أتى عليها حول ودخلت في الثاني وحملت أمها ، والمخاض: الحامل ، أي دخل وقت حملها وإن لم تحمل.     بنت لبون وابن لبون ، هو الذي دخل في ثالث سنة ، فصارت أمه لبوناً بوضع الحمل. حقة ، وهي التي أتت عليها ثلاث سنين ودخلت في الرابعة.   جذعة ، وهي التي أتت عليها أربع سنين ودخلت في الخامسة ، فليس فيها صدقة إلا أن يشاء ربّها، فإذا بلغت خمسًا من الإبل ففيها شاة (ابن حجر ، في فتح الباري: 3/319).   Abu Bakr's rules about the charity (zakat) due on domestic animals are explained in detail by many scholars, such as Sa'id Bin Ali Al-Qa'htani, at www.alukah.net.   Abu Bakr's rules were also explained briefly by Muhammed Bin Sali’h Al-'Uthaymeen, at:     http://www.ibnothaimeen.com/all/books/article_18068.shtml     ========================================================================================================================================   About the Author and the Book:   * The author of this book has a Ph.D. in Sociology and a Master’s degree in Cultural Anthropology. He was born in Gaza, Palestine in 1369 Hijriya (1950) but he has been living in the United States since 1986.   The authentic Quran Arabic text is used as a reference for the translation of the meanings of the Quran verses, particularly from www.tanzil.net.   The works of the three renowned Islamic scholars Al-Tabari, Al-Qurtubi, and Ibn Katheer, have been used throughout the chapters of this book, as these are the most credited interpretations of the Holy Quran, for their use of 'Hadith, companions' interpretations, and their thorough knowledge of the Arabic language.   يُرِيدُونَ لِيُطْفِئُوا نُورَ اللَّـهِ بِأَفْوَاهِهِمْ وَاللَّـهُ مُتِمُّ نُورِهِ وَلَوْ كَرِهَ الْكَافِرُونَ  (الصف ، 61: 8).     They want to extinguish the light of Allah with their mouths, but Allah will perfect His light, although the disbelievers dislike it (Al-Saff, 61: 8).

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