٦١. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللّٰهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ:
«إِذَا أَدَّيْتَ زَكَاةَ مَالِكَ فَقَدْ قَضَيْتَ مَا عَلَيْكَ».
61. Abu Huraira (r.a.) narrated that the Noble Prophet (pbuh) said:
“When you pay the Zakat of your wealth, you would become paid your debt (responsibility).” (Tirmidhi, Zakat, 2/618)
٦٢. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللّٰهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:
«مَنْ آتَاهُ اللّٰهُ مَالًا فَلَمْ يُؤَدِّ زَكَاتَهُ مُثِّلَ لَهُ يَوْمَ الْقِيَامَةِ شُجَاعًا أَقْرَعَ لَهُ زَبِيبَتَانِ يُطَوَّقُهُ يَوْمَ الْقِيَامَةِ ثُمَّ يَأْخُذُ بِلِهْزِمَتَيْهِ يَعْنِي شِدْقَيْهِ ثُمَّ يَقُولُ أَنَا مَالُكَ أَنَا كَنْزُكَ» ثُمَّ تَلَا (وَلَا يَحْسَبَنَّ الَّذِ ينَ يَبْخَلُونَ) اَلْآيَةَ.
62. Abu Huraira (r.a.) narrated that the Messenger of Allah (pbuh) said:
“If someone is made wealthy by Allah and that person does not pay the Zakat of his wealth, then on the Day of Resurrection his wealth will be made like a poisonous male snake with two black spots over the cheeks (which show the intensity of torment and poison). The snake will encircle the owner’s neck and bite his both cheeks and say:
“I am your wealth, I am your treasure (that you loved a lot on Earth)!”
Then the Messenger of Allah (pbuh) recited the following noble verses as evidence to his words:
“And let not those who covetously withhold of the gifts which Allah has given them of His Grace, think that it is good for them: Nay, it will be the worse for them: soon shall the things which they covetously withheld be tied to their necks like a twisted collar, on the Day of Judgment. To Allah belongs the heritage of the heavens and the earth; and Allah is well-acquainted with all that you do.” (Al-i-Imran; 3:180) (Bukhari, Zakat, 3)
Explanations:
Allah the Almighty, who provided His servants with various blessings, informed us that there is a share of the poor in our wealth.[1] This amount called zakat is not a charity that the wealthy gives out of their will but it is the right of the poor determined by Allah. Unless one gives this amount to its rightful owner, i.e. the poor, he would become liable. For this reason, in the first hadith, it is expressed that when we pay Zakat, we would pay our debt and be saved from this responsibility.
On the other hand, zakat is an expression of the thanks that the wealthy need to show for Allah’s divine blessings that they have. Allah the Almighty informed us that when thanked He will increase His blessings and in the case of ungratefulness His torment will be harsh. (Ibrahim; 14:7)
While Allah makes us liable for paying the zakat, as always, He did not withhold His mercy from His servants and bestow His favor upon those who paid their zakat.
Above all, the word “zakat” means “to purify” and “to increase.” Our Exalted Lord purifies the carnal selves of those who pay their zakat appropriately by obeying Allah’s command from undesirable characteristics such as egoism, greediness, love of wealth and worldly goods and place them among His servants who have good moral characters. In addition to that, He increases their wealth by purifying it and deeming it permissible. In the following noble verses of the Qur’an, Allah says:
“Of their goods, take alms,[2] that so you mightiest purify and sanctify them…” (Al-Tawbah; 9:103)
“…and nothing do you spend in the least (in His cause) but He replaces it for He is the Best of those who grant Sustenance.” (Al-Saba; 34:39)
After explaining who should give sadaqah al-Fitr and how much he should give, the Messenger of Allah (pbuh) said in support of this point:
“…Those of you who are rich will be purified by Allah, and those of you who are poor will have more than they gave returned by Him to them.” (Abu Dawud, Zakat, 21/1619)
It is known to everyone that the wealth of the sincere and generous people who give the zakat of their wealth and help the poor increases day by day for unforeseen reasons. It is unquestionable that the happiness of the poor has a great effect in this increase.
Also in one of the ahadith that we mentioned under the title of “Delightfulness of Faith,” it is expressed that those who pay zakat out of their wealth with peace of heart and use for this purpose the mid-quality goods instead of the worst quality ones will experience the delight of faith. (Abu Dawud, Zakat, 5/1582)
As there are many personal benefits of giving zakat, there are also indispensable functions of zakat in terms of social order. Zakat is a bridge between people of the society who are at different financial levels and it ensures social unity. It minimizes the gap between the poor and the rich. By decreasing number of the poor, zakat prevents many unpleasant acts that can take place because of financial distress. It prevents the feelings that may take root in the hearts of the poor against rich people such as jealousy and hatred. Zakat brings people together by fastening the bonds of love, respect, and brotherhood. For this reason, the Messenger of Allah (pbuh) said:
“Zakat is the bridge of Islam.” (Baihaqi, Shuab, III, 20, 195; Haythami, III, 62)
This hadith also implies that zakat will be a bridge in the Hereafter. As narrated by Qatadah;
“Zakat is a bridge between Hell and Paradise. Whoever pays their zakat crosses the bridge and goes to Paradise.” (Abdurrazzak, Musannaf, IV, 108)
When zakat is not paid, all these benefits are reversed and big losses take place both for the individual and the society. In the second hadith, the sad aftermath is explained. While the example given in this hadith expresses the torment in the Hereafter, it also describes the uneasiness of those who do not perform their responsibility of giving zakat. Those who spare their wealth from Allah which Allah has bestowed upon them and those who as a result get morally corrupted would neither be happy in this world nor in the hereafter. As the illness of greediness that is not cured by giving zakat puts one in a difficult situation in this world, it also leaves him with the poisons of the snakes in the Hereafter.
The Messenger of Allah (pbuh) said the following about this harmful illness:
“Is there a worse illness than greediness?!” (Bukhari, Al-Adabul Mufrad, no: 296. Also see Bukhari, Humus, 15, Maghazi, 73; Ahmad, III, 308)
“The most harmful thing that exists in a human is being extremely greedy and intense fear.” (Abu Dawud, Jihad, 20/2511)
In another hadith, the Prophet listed greediness among the features that cause destruction. (Munawi, III, 404/3471)
Is it possible to be comfortable and peaceful for those who are struggling in the claws of greediness by not giving their zakat and therefore accumulating the rights and envy of others in their wealth? Those who live distant from love and prayer in this world are of course going to receive the harshest penalty in the Hereafter. As they cannot benefit from their wealth in this world, more than what they could have paid as their zakat will be taken from them due to various causes.
As the number of those who act reluctant in paying their zakat, zakat may start to be seen as a heavy burden in the society and get forgotten all together in time. The Messenger of Allah (pbuh) informed us that the societies that come to this situation would receive some kind of punishment.[3] Once he said:
“Societies that neglect their Zakat will indeed be deprived of rain and if they did not have animals, they would totally be deprived of rain.” (Ibn Majah, Fitan, 22; Hakim, IV, 583/8623)
In other words, when zakat is not paid, Allah withholds His blessings from the society. The rain and other blessings are given for the sake of Servants of Allah who bow down to worship, who are innocent, and for animals. As zakat is neglected, deep gaps emerge between the rich and the poor which endangers the social order. This leads many needy people to do wrong things. As a result, neither rich nor poor would live in peace. Drawing our attention to this danger, Allah the Almighty says:
“And spend of your substance in the cause of Allah,[4] and make not your own hands contribute to (your) destruction; but do good; for Allah loves those who do good.” (Al-Baqarah; 2:195)
Those mentioned hitherto are the harms of neglecting zakat in respect to this world. On the other hand, as partially mentioned in the hadith, we are informed that the punishment in the Hereafter will be very harsh. Allah the Almighty says:
“…And there are those who burry gold and silver and spend it not in the way of Allah, announce unto them a most grievous penalty on the Day when heat will be produced out of that (wealth) in the fire of Hell, and with it will be branded their foreheads, their flanks, and their backs: “This is the (treasure) which you buried for yourselves: taste you, then, the (treasures) you buried!”” (Al-Tawbah; 9:34-35)
There are many ahadith on this topic. One of them is:
A woman came to the Messenger of Allah (pbuh) and she was accompanied by her daughter who wore two heavy gold bangles in her hands.
The Messenger of Allah (pbuh) asked to the woman:
Do you pay zakat on them?
She said:
No.
He then said:
“Are you pleased that Allah may put two bangles of fire on your hands?” [5]
Thereupon she took them off and placed them before the Prophet (pbuh) saying:
“They are for Allah and His Apostle.” (Abu Dawud, Zakat, 4/1563)
So, a believer should pay his zakat with peace of mind before it is too late and before he regrets it. Otherwise, it will come a time that he would have missed the opportunity and cannot pay his zakat even though he wants to. He will become sorry in regret and yearn. As a matter of fact, Ibn Abbas (r.a.) said:
“Whoever would earn enough money to go to pilgrimage or pay zakat and do not fulfill these obligatory acts would ask to go back the world at the time of their death” and recited the following verses:
“O you who believe! Let not your riches or your children divert you from the remembrance of Allah. If any act thus, the loss is their own and spend something (in charity) out of the substance which We have bestowed on you, before death should come to any of you and he should say, “O my Lord! Why did You not give me respite for a little while? I should then have given (largely) in charity, and I should have been one of the doers of good”. But to no soul will Allah grant respite when the time appointed (for it) has come; and Allah is well acquainted with (all) that you do.” (Al-Munafiqun; 63:9-11) (Tirmidhi, Tafsir, 63/3316)
[1] Zariyat 51/19; Maarij 70/24-25.
[2] The term “Sadaqa” in Quran and hadith sometimes means “Zakat.” Since the zakat indicates the sincerity (sadaqat) and maturity of the giver, it is also called “Sadaqa.” As a matter of fact:
The hadith of “Sadaqa is evidence” points out this fact. (Muslim, Taharat, 1) However, while sadaqah is used for obligatory (fard) and supererogatory (nafilah) monetary worships, the term zakat is only used for obligatory ones.
[3] Tirmidhi, Fitan, 38/2210, 2211.
[4] The term “infaq” covers the obligatory zakat and all kinds of volunteered good deeds. (Mustafa Çağrıcı, “İnfak”, Diyanet İslâm Ansiklopedisi, XXII, 289)
[5] There is a disagreement among Muslim scholars regarding zakat on jewelry. It would be more prudent to pay zakat out of jewelry.
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6. Zakat (Obligatory Alms)
٦١. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللّٰهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ:
«إِذَا أَدَّيْتَ زَكَاةَ مَالِكَ فَقَدْ قَضَيْتَ مَا عَلَيْكَ».
61. Abu Huraira (r.a.) narrated that the Noble Prophet (pbuh) said:
“When you pay the Zakat of your wealth, you would become paid your debt (responsibility).” (Tirmidhi, Zakat, 2/618)
٦٢. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللّٰهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:
«مَنْ آتَاهُ اللّٰهُ مَالًا فَلَمْ يُؤَدِّ زَكَاتَهُ مُثِّلَ لَهُ يَوْمَ الْقِيَامَةِ شُجَاعًا أَقْرَعَ لَهُ زَبِيبَتَانِ يُطَوَّقُهُ يَوْمَ الْقِيَامَةِ ثُمَّ يَأْخُذُ بِلِهْزِمَتَيْهِ يَعْنِي شِدْقَيْهِ ثُمَّ يَقُولُ أَنَا مَالُكَ أَنَا كَنْزُكَ» ثُمَّ تَلَا (وَلَا يَحْسَبَنَّ الَّذِ ينَ يَبْخَلُونَ) اَلْآيَةَ.
62. Abu Huraira (r.a.) narrated that the Messenger of Allah (pbuh) said:
“If someone is made wealthy by Allah and that person does not pay the Zakat of his wealth, then on the Day of Resurrection his wealth will be made like a poisonous male snake with two black spots over the cheeks (which show the intensity of torment and poison). The snake will encircle the owner’s neck and bite his both cheeks and say:
“I am your wealth, I am your treasure (that you loved a lot on Earth)!”
Then the Messenger of Allah (pbuh) recited the following noble verses as evidence to his words:
“And let not those who covetously withhold of the gifts which Allah has given them of His Grace, think that it is good for them: Nay, it will be the worse for them: soon shall the things which they covetously withheld be tied to their necks like a twisted collar, on the Day of Judgment. To Allah belongs the heritage of the heavens and the earth; and Allah is well-acquainted with all that you do.” (Al-i-Imran; 3:180) (Bukhari, Zakat, 3)
Explanations:
Allah the Almighty, who provided His servants with various blessings, informed us that there is a share of the poor in our wealth.[1] This amount called zakat is not a charity that the wealthy gives out of their will but it is the right of the poor determined by Allah. Unless one gives this amount to its rightful owner, i.e. the poor, he would become liable. For this reason, in the first hadith, it is expressed that when we pay Zakat, we would pay our debt and be saved from this responsibility.
On the other hand, zakat is an expression of the thanks that the wealthy need to show for Allah’s divine blessings that they have. Allah the Almighty informed us that when thanked He will increase His blessings and in the case of ungratefulness His torment will be harsh. (Ibrahim; 14:7)
While Allah makes us liable for paying the zakat, as always, He did not withhold His mercy from His servants and bestow His favor upon those who paid their zakat.
Above all, the word “zakat” means “to purify” and “to increase.” Our Exalted Lord purifies the carnal selves of those who pay their zakat appropriately by obeying Allah’s command from undesirable characteristics such as egoism, greediness, love of wealth and worldly goods and place them among His servants who have good moral characters. In addition to that, He increases their wealth by purifying it and deeming it permissible. In the following noble verses of the Qur’an, Allah says:
“Of their goods, take alms,[2] that so you mightiest purify and sanctify them…” (Al-Tawbah; 9:103)
“…and nothing do you spend in the least (in His cause) but He replaces it for He is the Best of those who grant Sustenance.” (Al-Saba; 34:39)
After explaining who should give sadaqah al-Fitr and how much he should give, the Messenger of Allah (pbuh) said in support of this point:
“…Those of you who are rich will be purified by Allah, and those of you who are poor will have more than they gave returned by Him to them.” (Abu Dawud, Zakat, 21/1619)
It is known to everyone that the wealth of the sincere and generous people who give the zakat of their wealth and help the poor increases day by day for unforeseen reasons. It is unquestionable that the happiness of the poor has a great effect in this increase.
Also in one of the ahadith that we mentioned under the title of “Delightfulness of Faith,” it is expressed that those who pay zakat out of their wealth with peace of heart and use for this purpose the mid-quality goods instead of the worst quality ones will experience the delight of faith. (Abu Dawud, Zakat, 5/1582)
As there are many personal benefits of giving zakat, there are also indispensable functions of zakat in terms of social order. Zakat is a bridge between people of the society who are at different financial levels and it ensures social unity. It minimizes the gap between the poor and the rich. By decreasing number of the poor, zakat prevents many unpleasant acts that can take place because of financial distress. It prevents the feelings that may take root in the hearts of the poor against rich people such as jealousy and hatred. Zakat brings people together by fastening the bonds of love, respect, and brotherhood. For this reason, the Messenger of Allah (pbuh) said:
“Zakat is the bridge of Islam.” (Baihaqi, Shuab, III, 20, 195; Haythami, III, 62)
This hadith also implies that zakat will be a bridge in the Hereafter. As narrated by Qatadah;
“Zakat is a bridge between Hell and Paradise. Whoever pays their zakat crosses the bridge and goes to Paradise.” (Abdurrazzak, Musannaf, IV, 108)
When zakat is not paid, all these benefits are reversed and big losses take place both for the individual and the society. In the second hadith, the sad aftermath is explained. While the example given in this hadith expresses the torment in the Hereafter, it also describes the uneasiness of those who do not perform their responsibility of giving zakat. Those who spare their wealth from Allah which Allah has bestowed upon them and those who as a result get morally corrupted would neither be happy in this world nor in the hereafter. As the illness of greediness that is not cured by giving zakat puts one in a difficult situation in this world, it also leaves him with the poisons of the snakes in the Hereafter.
The Messenger of Allah (pbuh) said the following about this harmful illness:
“Is there a worse illness than greediness?!” (Bukhari, Al-Adabul Mufrad, no: 296. Also see Bukhari, Humus, 15, Maghazi, 73; Ahmad, III, 308)
“The most harmful thing that exists in a human is being extremely greedy and intense fear.” (Abu Dawud, Jihad, 20/2511)
In another hadith, the Prophet listed greediness among the features that cause destruction. (Munawi, III, 404/3471)
Is it possible to be comfortable and peaceful for those who are struggling in the claws of greediness by not giving their zakat and therefore accumulating the rights and envy of others in their wealth? Those who live distant from love and prayer in this world are of course going to receive the harshest penalty in the Hereafter. As they cannot benefit from their wealth in this world, more than what they could have paid as their zakat will be taken from them due to various causes.
As the number of those who act reluctant in paying their zakat, zakat may start to be seen as a heavy burden in the society and get forgotten all together in time. The Messenger of Allah (pbuh) informed us that the societies that come to this situation would receive some kind of punishment.[3] Once he said:
“Societies that neglect their Zakat will indeed be deprived of rain and if they did not have animals, they would totally be deprived of rain.” (Ibn Majah, Fitan, 22; Hakim, IV, 583/8623)
In other words, when zakat is not paid, Allah withholds His blessings from the society. The rain and other blessings are given for the sake of Servants of Allah who bow down to worship, who are innocent, and for animals. As zakat is neglected, deep gaps emerge between the rich and the poor which endangers the social order. This leads many needy people to do wrong things. As a result, neither rich nor poor would live in peace. Drawing our attention to this danger, Allah the Almighty says:
“And spend of your substance in the cause of Allah,[4] and make not your own hands contribute to (your) destruction; but do good; for Allah loves those who do good.” (Al-Baqarah; 2:195)
Those mentioned hitherto are the harms of neglecting zakat in respect to this world. On the other hand, as partially mentioned in the hadith, we are informed that the punishment in the Hereafter will be very harsh. Allah the Almighty says:
“…And there are those who burry gold and silver and spend it not in the way of Allah, announce unto them a most grievous penalty on the Day when heat will be produced out of that (wealth) in the fire of Hell, and with it will be branded their foreheads, their flanks, and their backs: “This is the (treasure) which you buried for yourselves: taste you, then, the (treasures) you buried!”” (Al-Tawbah; 9:34-35)
There are many ahadith on this topic. One of them is:
A woman came to the Messenger of Allah (pbuh) and she was accompanied by her daughter who wore two heavy gold bangles in her hands.
The Messenger of Allah (pbuh) asked to the woman:
Do you pay zakat on them?
She said:
No.
He then said:
“Are you pleased that Allah may put two bangles of fire on your hands?” [5]
Thereupon she took them off and placed them before the Prophet (pbuh) saying:
“They are for Allah and His Apostle.” (Abu Dawud, Zakat, 4/1563)
So, a believer should pay his zakat with peace of mind before it is too late and before he regrets it. Otherwise, it will come a time that he would have missed the opportunity and cannot pay his zakat even though he wants to. He will become sorry in regret and yearn. As a matter of fact, Ibn Abbas (r.a.) said:
“Whoever would earn enough money to go to pilgrimage or pay zakat and do not fulfill these obligatory acts would ask to go back the world at the time of their death” and recited the following verses:
“O you who believe! Let not your riches or your children divert you from the remembrance of Allah. If any act thus, the loss is their own and spend something (in charity) out of the substance which We have bestowed on you, before death should come to any of you and he should say, “O my Lord! Why did You not give me respite for a little while? I should then have given (largely) in charity, and I should have been one of the doers of good”. But to no soul will Allah grant respite when the time appointed (for it) has come; and Allah is well acquainted with (all) that you do.” (Al-Munafiqun; 63:9-11) (Tirmidhi, Tafsir, 63/3316)
[1] Zariyat 51/19; Maarij 70/24-25.
[2] The term “Sadaqa” in Quran and hadith sometimes means “Zakat.” Since the zakat indicates the sincerity (sadaqat) and maturity of the giver, it is also called “Sadaqa.” As a matter of fact:
The hadith of “Sadaqa is evidence” points out this fact. (Muslim, Taharat, 1) However, while sadaqah is used for obligatory (fard) and supererogatory (nafilah) monetary worships, the term zakat is only used for obligatory ones.
[3] Tirmidhi, Fitan, 38/2210, 2211.
[4] The term “infaq” covers the obligatory zakat and all kinds of volunteered good deeds. (Mustafa Çağrıcı, “İnfak”, Diyanet İslâm Ansiklopedisi, XXII, 289)
[5] There is a disagreement among Muslim scholars regarding zakat on jewelry. It would be more prudent to pay zakat out of jewelry.
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