One
whose possessions reach a nisab but are still insufficient for his needs, due
to the size of his family or the high cost of living, will be considered
well-off and subject to zakah. He is also considered poor because his
possessions are not enough for his needs. As such, he should also be given
zakah. An-Nawawi says that one who possesses a piece of real estate but does
not have enough income to meet his needs should be considered poor and eligible
for that amount of zakah which would satisfy his needs. In this way, he would
not have to sell his real estate. Al-Mughni mentions that al-Maymum said: “I had
a talk with Abu ‘Abdullah, Ahmad ibn Hanbal and I said: ‘A man may possess
camels and sheep on which zakah is due and be considered poor. He may possess
forty sheep or even a landed estate (day’ah), not enough for his needs. Would
he be allowed to receive alms?’ He answered: ‘Yes, because he does not possess
what is sufficient for him and he is not able to earn what he needs. In that
case, he is permitted to receive zakah, if what he possesses does not qualify
for zakah.’ “
A:
Collectors of Zakah:
Zakah
collectors are officials appointed by the leader or his deputy to collect it
from the rich. Among them are the custodians of zakah, shepherds and clerks for
its administration. They must be Muslims and should consist of those who are
potentially not eligible for zakah. This includes the family of the
Prophet--that is, Banu ‘Abdul Mutallib. It is related by al-Muttalib ibn
Rabi’ah ibn Harith ibn ‘Abdul Muttalib that he and al-Fadl ibn al-’Abbas went
to the Messenger of Allah, upon whom be peace: “One of us said: ‘O Messenger of
Allah! We have come to you so that you may invest us with authority to
administer zakah, that we shall gather (collect) the benefits the people are to
receive, and render service to you that others give.’ The Messenger of Allah
answered: ‘Indeed, zakah ought not to be given to Muhammad or to the family of
Muhammad. Zakah is nothing but filth that comes out from people’s properties.’”
This is reported by Ahmad and Muslim. Another version states: “It is not
permitted to Muhammad or to the family of Muhammad.”
B:
Certain people, though well-off, can still receive zakah:
Abu
Sa’id reported that the Prophet, upon whom be peace, said: “Sadaqah is not
allowed for the well-off except for the following five: an administrator of
zakah, a purchaser of zakah holdings, a debtor, a warrior in the cause of
Allah, or a person who is given a present by the needy (miskeen) from what the
latter had been granted as zakah.” This is related by Ahmad, Abu Dawud, Ibn
Majah, and al-Hakim. The latter grades the preceding hadith as sound according
to the criteria of Muslim and al-Bukhari.
What
zakah collectors take from zakah is their wages for work done:
Abdullah
ibn as-Sa’di related that he came from Syria to see ‘Umar ibn al-Khattab, who
asked him: “Is it true that you perform a certain job for the Muslims and you
are given wages for that, but you do not accept them?” He answered: “Yes,
indeed. I possess horses and slaves. I am well-off. I want my work to be a
charity for the Muslims.” Then ‘Umar said: “I also wanted what you desired, but
the Prophet, upon whom be peace, used to pay compensation to me. I would say to
him: ‘Give it to one who is poorer than I.’ Once he gave me money and I said to
him: ‘Give it to a person more needy than I.’ Then the Prophet, upon whom be
peace, said: ‘Take what Allah, to Whom belongs might and majesty, gives you of
His bounties without your having asked for it or being eager.’ So take it and
keep it, or give it away as charity--and what is not given should not be asked
for.” This is related by al-Bukhari and an-Nasa’i.
A:
The wages ought to be sufficient to cover legitimate needs:
Al-Mustawrid
ibn Shaddad relates that the Prophet, upon whom be peace, said: “If someone
performed a job for us and has no house, let him have a house; if he has no
wife, let him have a wife; if he has no servant, let him have a servant; or if
he has no mount to ride, let him have one. He who clamors for anything other
than these is being excessive.” This is related by Ahmad and Abu Dawud and its
chain is sound. Commenting on the subject, al-Khattabi says: “This may be
interpreted in two different ways. The first means that the individual is
permitted to have a servant or a house deducted from his wages, which are
similar to any other wages. He is not permitted to take anything else. The
second means that the zakah worker has the right to have lodging and a servant.
Thus, if he does not have a house or a servant, one may be hired to serve him
and a house may be rented for him during the tenure of his job.”
B:
Reconciliation of hearts:
This
applies primarily to that group of people whose hearts, due to their weak
Islam, need to be reconciled or strengthened for Islam. In this case, zakah is
distributed to rid Muslims of their evil, or to procure their assistance in the
defense of Muslims. The jurists divide such people into Muslims and
unbelievers. The Muslims are divided into four groups:
Leaders
People
who are leaders and notables among the Muslims and influential among their
nonbelieving kinsmen deserve and if given sadaqah, there is hope that their
kinsmen will become Muslims. Such was the case of Abu Bakr giving ‘Adiyy ibn
Hatim and az-Zibarqan ibn Badr sadaqah because of their high status among their
people.
A:
Recently converted prominent people
Prominent
people among Muslims, though recently converted to Islam and as such of weak
faith but still obeyed by their people, if given Sadaqah and their counsel
sought in jihad and other matters could lead them to become strong in their
Islam. A case in point is that of the Makkans who became Muslims after the
conquest of Makkah. The Prophet, upon whom be peace, gave them a large booty
after his victory over the Huwazin. Most of them became very good and
conscientious Muslims later on.
B:
Muslim residents at the borders
Muslims
who live at the frontiers, close to enemy land, can also be given Sadaqah as an
incentive to defend the Islamic territory. The author of al-Manar claims that
this falls under the national defense. Jurists place it under the share
allocated for the cause of Allah. It is similar to a military expedition. In
our times, people who most deserve our help are those Muslims whom the
unbelievers have brought over to their side by placing them under their
protection or converting such Muslims to their religion. We notice that
colonial powers are working for the subjugation of all Muslims and are trying
to divert them away from their religion. Such states are allocating a certain
portion of their resources to win over the Muslim hearts. Some they have
succeeded converting to Christianity, and others have been influenced by or
attracted to their tutelage. This is creating problems for Muslim states and
Islamic unity. Are not such Muslims more deserving of zakah than those along
the frontiers?
C:
The zakah employees
Muslims
who are employed to collect zakah, either through persuasion or force, from
those who are not willing to give it can also qualify as its recipients for it
is better to use such people to maintain Muslim unity. Their support and their
undertaking to help the government is the lesser of two evils and a preferable
arrangement
To
be continued
