Zakkat: Connecting humanity

The Prophet (pbuh) said, “Every Muslim must perform a charity.” They asked, “Messenger of God, what if a person cannot find anything to give?” He answered, “He should work with his hands to benefit himself and give in charity.” “And what if he could not find that?” they asked again. “He should assist an aggrieved […]

The Prophet (pbuh) said, “Every Muslim must perform a charity.” They asked, “Messenger of God, what if a person cannot find anything to give?” He answered, “He should work with his hands to benefit himself and give in charity.” “And what if he could not find that?” they asked again. “He should assist an aggrieved person in need.” “And what if he could not do that?” “Then he should do good and refrain from evil – that would be his charity.” (Bukhari)
Zakkat regulates the wealth contribution in its minimum, making it a religious obligation from which the individual cannot free himself or take concessions, since it is the right of society; the needy and disabled.
Zakkat is a practical manifestation of the brotherhood between the faithful and establishes mutual solidarity between them by the firm bond it creates between rich and poor, in a way that strengthens the individual’s sense of relation to the community and the community’s awareness of the value of the individual, and that it is strengthened by his strength and weakened by his weakness.
An analysis of Zakkat in the Islamic system reveals its various functions in a Muslim society:
(a) a religious function: In this respect Zakkat is a manifestation of the faith that affirms that Allah is the sole owner of everything in the universe, and what men hold is a trust in their hand over which Allah made them trustees to discharge it as He has laid down: “Believe in Allah and His Messenger and spend of that over which He made you trustees.” (57:7).
 It is also an expression of gratitude towards the Bestower Who said: “If you give thanks, I will give you more.” (14:7) In this respect Zakkat is an act of devotion which, like prayer, brings the believer nearer to his Lord, and being one of the pillars of religion, avoidance of payment is a manifestation of shirk (serving other gods besides Allah).
(b) an economic function: Its economic function is revealed in many ways: firstly, Zakkat gives a strong incentive for investing wealth for the benefit of society and makes us refrain from hoarding it. When the amount reaches the taxable minimum and has been possessed for a whole year, Zakkat falls due on it whether it has been invested or not. Those who do not invest their wealth expose it to continuous reduction of at least 2.5% annually. Gradually it will be removed from their possession to be used for the benefit of society.
Apart from this, Zakkat is a means of compulsory redistribution of wealth in a way that reduces differences between classes and groups, thus preventing the many social disorders from which Communist and Western societies alike suffer, no less than contemporary Muslim societies that have neglected Zakkat.
It rectifies whatever wrongs, injustices or means of exploitation in trading and industrial relations that have arisen. This may explain the fact that it is called a “right” rather than “charity”, or an act of beneficence. Zakkat also facilitates the proper direction of purchasing power in society. It transfers part of the power of consumption, which may be used extravagantly to fulfill a proper function in the lives of those who need it.
(c) a social function: Zakkat makes a fair contribution to social stability. By purging the soul of the rich of selfishness and the soul of the poor of envy and resentment against society, it stops up the channels leading to class hatred and makes it possible for the springs of brotherhood and solidarity to gush forth. Such stability is not merely based on the personal feelings of the rich: it stands on a firmly established right, which, if the rich denied it, would be exacted by force if necessary.
Zakkat is not used merely to meet the present needs of the poor and needy, but serves other functions that deeply affect social life. As the Qur’an lays down, it solves the following problems:
(i) The problem of freedom, by assisting slaves seeking their freedom to attain it (slavery was an established system in the world at the time the Quran was revealed).
(ii) The problem of indebtedness which threatens an individual with bankruptcy, hardship, stress, humiliation or loss of good name, whether caused by the necessities of life or fluctuation in the market resulting in hardship to a good producer or an honest merchant. The Qur’an allots a portion of the Zakkat fund to solving such problems of indebtedness – a better solution than any contemporary system of insurance, as it is more positive and more in line with true cooperation and social solidarity.
(iii) The problem of defense and security of Muslim land against external threat and such matters as may be related to struggle in the cause of Allah.
(iv) The need of those who are away from their home seeking knowledge or a lawful livelihood and have not attained a settled life yet – the Quran devotes a portion of the Zakkat fund to meeting their need.
All this is contained in the Qur’anic verse (9:60) that specifies Zakkat.