The Paying of Zakât


Bahishti Zewar, Fiqh, Part 3-Fasting, Zakaat, Qurbani, Hajj etc. / Sunday, August 31st, 2008
  1. Upon the expiry of
    the year, zakât should be given immediately. It is not a good habit to delay in
    carrying out good deeds because it is possible that death may overcome a person
    and this duty will still remain on his shoulders. If the paying of zakât is
    delayed to such an extent that the second year also expires, the person will be
    a sinner but he can still repent for this sin and pay the zakât immediately. In
    other words, he should pay the zakât that is incumbent upon him at some time or
    the other in his life and should not leave it out.

  2. Zakât is
    wajib on 1/40th of all the wealth which a person possesses. That is,
    R2-50 for every R100 or R1 for every R40.

  3. At the time of
    giving the zakât to a poor person, one must have the intention in his heart that
    he is giving this money as zakât. If he merely gives it without making any
    intention, the zakât will not be fulfilled. He will have to give the zakât
    again, and he will be rewarded separately for the money that he had already given.

  4. If the person did
    not make the intention of giving zakât at the time of giving it to the poor
    person, then as long as that money is still in the possession of the poor
    person, he will be able to make the intention. By making the intention at this
    stage, his zakât will be fulfilled. But if the poor person has already spent
    that money, then the intention that is made at this stage will not be
    considered. He will have to repeat the payment of his zakât.

  5. A person set aside
    R2 to be given as zakât and decided that when he comes across a deserving person
    he will give it to him. However, when he gave it to the poor person he forgot to
    make the intention of zakât. In this case, zakât will be fulfilled. But if he
    did not make the intention of zakât at the time of setting it aside, his zakât
    will not be fulfilled.

  6. A person has taken
    out his zakât for distribution. He has the choice of giving all his zakât to one
    person or distributing it among several persons. He also has the option of
    giving all the zakât on one day or distributing it over several
    months.

  7. It is better to give
    one poor person an amount which will be sufficient for him for that day so that
    he will not have to ask anyone else.

  8. It is makruh
    to give one poor person an amount which makes the giving of zakât wajib.
    However, if it is given, the zakât will be fulfilled. It is permissible and not
    makruh to give an amount that is less than this.

  9. A person comes to
    borrow some money and it is known that he is so poor and hard-pressed that he
    will be unable to fulfil this debt or that he is a very bad payer and never
    fulfils his debts. If the person gives him some zakât money and also makes this
    intention in his heart that he is giving zakât, then in such a case zakât will
    be fulfilled despite the poor person regarding it as a debt.

  10. If a poor person is
    given something as a gift, but in his heart the person has the intention of
    giving zakât, even then zakât will be fulfilled.

  11. A poor person is
    owing you R10. You also have to pay zakât for a sum of R10 or more. You forgave
    the poor person the R10 which he is owing you with the intention of it being
    zakât. In such a case, zakât will not be fulfilled. However, if you give him
    another R10 with the intention of zakât, zakât will be fulfilled. It will now be
    permissible to take this R10 from him as a fulfilment of his
    debt.

  12. If a person has so
    much of silver in his possession that the zakât on that silver amounts to 33
    grams of silver and the market value of this 33 grams is two silver coins, then
    it is not permissible to give two silver coins in zakât because these two coins
    do not weigh 33 grams. And if silver is paid in zakât against silver goods, then
    the weight of the silver being paid is considered and not the price.
    However, in the aforementioned case, if gold, metal-base coins, clothing, etc.
    to the value of two silver coins is purchased and given as zakât, or 33 grams of
    silver is paid as zakât, then the zakât will be fulfilled.

  13. It is permissible
    for a person to appoint someone else to give the zakât on his behalf. If the
    person to whom the money has been given does not make the intention of zakât at
    the time of giving the money to a poor person, the zakât will still be
    fulfilled.

  14. You gave a person R2
    to be given to another person as zakât. However, this person did not give the
    very same R2 which you had given to him. Instead, he gave another R2 which was
    in his personal possession and thought in his mind that he will take the R2 that
    you had given him. Even in this case the zakât will be be fulfilled. However,
    this is on the condition that your R2 is in his possession and he is now taking
    your R2 in place of his R2. But if he spends your R2 first and thereafter gives
    his own R2 to a poor person, zakât will not be fulfilled. Alternatively, he has
    your R2 in his possession, but at the time of giving his R2 he did not make the
    intention of taking your R2 later. Even in this case, zakât will not be
    fulfilled. He will now have to give R2 in zakât again.

  15. If you did not give
    him any money but merely asked him to give some zakât on your behalf and he does
    this for you, the zakât will be fulfilled. He should now take whatever amount he
    had paid from you.

  16. If a person pays
    some zakât on your behalf without your asking him to do so or without your
    permission, the zakât will not be fulfilled. Now, even if you agree or accept
    his payment on your behalf, it will not be permissible. He does not even have
    the right to collect or ask you for that money.

  17. You have given a
    person R2 to be given on your behalf as zakât. This person has the choice of
    giving it to a poor person himself or asking a third person to give it on his
    behalf. When giving it to this third person he does not have to mention your
    name that this zakât must be given on behalf of so and so person. If that person
    gives the money to a relative of his, or to his parents if he finds them in
    need, this is also permissible. However, if the person who was asked to
    distribute the zakât is poor himself; he cannot take this money for his personal
    use. But, at the time of giving the money to him, if you told him to do whatever
    he likes with the money and that he could give it to whomsoever he wishes, it
    will be permissible for him to keep it for his personal
    use.

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