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