The Significance and Blessings of Zakat as Described in the Quran

 

The Significance and Blessings of Zakat as Described in the Quran

 

 

 

Allah, the Almighty, in Surah Al Baqarah (2), Verse 3, reminds us that the sustenance we have been given is a blessing from Him and encourages us to spend it in His way. This includes giving charity to those in need and using our wealth for righteous purposes.

Furthermore, in Surah Tauba (9), Verse 103, Allah instructs the Beloved Prophet (peace be upon him) to collect Zakat, which is an obligatory charity given by Muslims, from the wealth of believers. This charity is a means of purifying and cleansing their wealth, as well as their souls, and it is a way of helping those who are less fortunate.

The verse also emphasizes the importance of making good dua (supplication) for those who give charity. The Beloved Prophet's prayers for them are a source of tranquillity and comfort for their hearts. This highlights the concept of mutual benefit in Islam, where giving to others not only helps them but also benefits the giver.

Overall, these verses remind us of the importance of giving charity and spending our wealth in a way that pleases Allah. It is also a reminder that our actions and intentions should be pure and sincere, and that seeking the pleasure of Allah should be our ultimate goal.

 

In the Holy Quran, Allah emphasizes the importance of giving Zakat and spending in His way for the betterment of oneself and society. In Surah Al-Mu'minoon (23), verse 4, Allah states that those who duly pay Zakat are among the righteous.

Additionally, Allah promises great rewards for those who spend in His way. In Surah Saba (34), verse 39, Allah says that whatever one spends in His way, He will give even more in exchange. Allah is the Greatest Sustainer and has the power to provide abundantly for those who spend in His cause.

Furthermore, Allah gives an example in Surah Al-Baqarah (2), verses 261-263, of those who spend their wealth in His way. Allah compares them to a seed that grows into seven shoots, each with a hundred seeds. Allah may even increase the reward for those who spend in His way, as He is the Most Resourceful and All-Knowing.

Those who spend in the way of Allah without seeking any favour or causing discomfort will be rewarded by their Lord. They will neither face fear nor grief, and their reward will be with Allah. Allah also highlights the importance of speaking with kindness and forgiveness, which is better than charity followed by maltreatment. Allah is All-Supreme and Most Forbearing.

In summary, Allah emphasizes the importance of giving Zakat and spending in His way for the betterment of oneself and society. He promises great rewards for those who spend in His cause and highlights the importance of speaking with kindness and forgiveness. Allah is the Greatest Sustainer and has the power to provide abundantly for those who spend in His cause.

 

Allah Almighty has stated in Surah Aal e Imran, Verse 92, that true virtue cannot be achieved until you spend your most cherished possessions in the way of Allah. It is important to note that Allah is All-Aware of what you spend, and thus, the intention behind your spending holds great significance.

Moreover, in Surah Al-Baqarah, Verse 177, Allah clarifies that turning your face towards the East or West is not sufficient to attain true virtue. Rather, true virtue is achieved by having faith in Allah, the Last Day, the Angels, the Divine Books, and the Prophets, and by demonstrating love for Allah by spending your wealth on your relatives, orphans, destitute, travellers, and mendicants. This includes freeing slaves, establishing Namaaz (prayer) regularly, paying Zakat, keeping your promises, and demonstrating patience in times of hardship and adversity, including during Holy War.

Those who truly fulfil these obligations and demonstrate these characteristics are considered truly pious, and have kept their word with Allah. It is important to remember that these actions are not merely a show of faith, but a means to purify the soul and attain closeness to Allah.

 

In the Holy Quran, Allah emphasizes the importance of Zakat, a form of charitable giving, through multiple verses. In Surah Al Mu'minoon (23), verse 4, Allah states that those who fulfil their obligation of paying Zakat are considered among the righteous. Furthermore, in Surah Saba (34), verse 39, Allah promises to reward those who spend on His cause with even greater blessings.

Additionally, Allah compares those who spend their wealth in His way to a seed that grows into seven shoots, each with a hundred seeds, and promises to increase their reward even more. This is mentioned in Surah Al Baqarah (2), verses 261-263. Allah also reminds believers that true virtue is not simply turning towards the East or West, but rather it is in having faith in Allah, the Last Day, the Angels, Divine Books, and Prophets, and in giving one's cherished wealth to relatives, orphans, the destitute, travellers, mendicants, and freeing slaves.

Allah warns against being miserly with the wealth bestowed by Him, stating in Surah Aal e Imran (3), verse 180, that such behaviour will ultimately harm the individual. In Surah Tauba (9), verses 34-35, Allah warns against hoarding gold and silver, and not spending in His way. Those who do so will face a painful punishment on the Day of Qiyaamat (Judgment Day).

Therefore, it is clear that Zakat is a significant aspect of faith and a means to gain Allah's favour and blessings. It is an obligation upon those who have the means to give, and it serves as a means to help those in need and strengthen the bonds of brotherhood and unity in the community.

 

 

There are several Hadiths narrated about the importance of paying Zakaat. The first two Hadiths from Sahih Bukhari Shareef and Tirmizi, Nasa'i, and Ibn Majah, are reported by Hazrat Abu Hurairah and Abdullah ibn Mas'ud, respectively. According to these Hadiths, if someone is given wealth by Allah and does not pay its Zakaat, on the Day of Qiyaamat, their wealth will appear as a bald-headed snake with two spots on its head. The snake will be placed as a noose around their neck, and it will grab their cheeks and say, "I am your wealth. I am your treasure." This is followed by reciting the verse from the Quran, which emphasizes the importance of spending in the way of Allah.

The third Hadith, reported by Imam Ahmed from Hazrat Abu Hurairah, states that the wealth for which Zakaat was not paid will also appear in the form of a bald-headed snake on the Day of Qiyaamat. It will chase its owner, who will flee from it until they finally thrust their fingers into its mouth.

These Hadiths emphasize the importance of paying Zakaat and warn against the consequences of not doing so. The imagery of wealth appearing in the form of a snake highlights the idea that hoarding wealth can be dangerous and harmful to a person's spiritual well-being. Therefore, it is important to pay Zakaat and fulfill one's obligation towards Allah and society.

 

 

In Sahih Muslim Shareef, it is narrated by Hazrat Abu Hurairah ؓ that the Prophet ﷺ said, "If a person is the owner of gold and silver and does not pay its Zakaat, on the Day of Qiyaamat, plates of fire will be prepared for him. These plates will be heated in the fire of hell and his forehead, back, and sides will be branded with it. When the plates are about to cool down, the same process will be repeated again. This punishment will continue for a day that will last for fifty thousand years until judgement is pronounced among the servants of Allah. After this, the person will see his path, leading him either to Jannah or Jahannam."

When asked about the camels, the Prophet ﷺ said that on the Day of Qiyaamat, a person who does not pay the Zakaat on his camels will be made to lay down on a huge plain, and all the camels will come forth in a healthy condition. They will trample over him with their hooves and bite him with their mouths. After the last herd passes over him, the first herd will return to trample over him again. As for cattle and goats, the person who does not pay their Zakaat will be made to lay down on an open field, and all the cattle and goats will appear. None of them will have twisted, broken, or no horns. They will gore him with their horns and trample him with their hooves.

A similar narration is reported in the Sahihain from Hazrat Abu Zarr ؓ, concerning not paying the Zakaat on camels, cattle, and goats. These Hadiths emphasize the importance of paying Zakaat and the severe consequences of neglecting it.

 

This hadith is narrated in Sahih Bukhari from Hazrat Abu Hurairah (may Allah be pleased with him) and it tells of an incident that occurred during the caliphate of Hazrat Abu Bakr Siddique (may Allah be pleased with him). After the passing of Prophet Muhammad (peace be upon him), some people in Arabia refused to pay Zakaat, which is one of the pillars of Islam and an obligation upon those who have the means to pay it.

Hazrat Abu Bakr Siddique (may Allah be pleased with him) declared Jihad against these people who refused to pay Zakaat. Hazrat Umar Farooq (may Allah be pleased with him) questioned this decision and asked why they should fight against those who had already proclaimed their belief in Allah. Hazrat Abu Bakr Siddique (may Allah be pleased with him) replied that he was following the command of the Prophet Muhammad (peace be upon him) who had said that he had been commanded to fight against people until they proclaimed the declaration of faith (Shahada) and paid Zakaat, which is an obligation upon them.

Hazrat Abu Bakr Siddique (may Allah be pleased with him) further emphasized the importance of Zakaat, stating that it is the due of wealth and that he would even make Jihad against those who refuse to pay Zakaat on something as small as a baby goat, if they had presented it to the Prophet (peace be upon him) and then refused to pay it later.

Hazrat Umar Farooq (may Allah be pleased with him) observed that Hazrat Abu Bakr Siddique (may Allah be pleased with him) had truly understood the importance of Zakaat and the seriousness of those who refused to pay it. This incident shows the commitment of the early Muslims to fulfilling their obligations to Allah and their willingness to fight for the preservation of Islam.

 

Abdullah ibn Abbas reported that when the verse "Take alms from their wealth in order to purify them and sanctify them with it" was revealed, some Muslims felt that it was difficult to act upon because they thought it was Haram to gather gold and silver. Umar, known as Farooq-e-Azam, wanted to ease the situation and went to the Prophet ﷺ and said that his companions were finding this verse difficult. The Prophet ﷺ replied that Allah has made Zakat obligatory so that remaining wealth may be purified, and inheritance has been made obligatory so that it may serve those after you. The gathering of wealth is not Haram, rather it is the failure to pay Zakat that is Haram. Upon hearing this, Umar proclaimed Takbeer aloud.

Hadith 8: Imam Bukhari reported in his Taarikh that the Prophet ﷺ said, "Zakat will not be mixed in any wealth, without causing it to be destroyed." Ummul Mo’mineen Siddiqa reported the same from the Prophet ﷺ. Some scholars have interpreted this Hadith to mean that if Zakat is obligatory upon someone and they fail to pay it, leaving it mixed with their wealth, then this Haram will destroy whatever Halal wealth they possess. Imam Ahmed interpreted it to mean that if a wealthy person who is not eligible for Zakat accepts it, then it will destroy their wealth because Zakat is meant for those who deserve it. Both interpretations of this Hadith are correct.

 

Hazrat Buraidah (may Allah be pleased with him) reported that the Prophet Muhammad (peace be upon him) said, "Allah will afflict a nation who does not pay its Zakaat with drought." This Hadith highlights the importance of paying Zakaat, as neglecting it can lead to dire consequences for the entire community. Allah may withhold rain and cause a drought as a punishment for those who do not fulfill their obligation of paying Zakaat.

Hadith 10: Hazrat Umar (may Allah be pleased with him) reported that the Prophet Muhammad (peace be upon him) said, "That wealth which is ruined in dryness and wetness, is ruined due to not discharging Zakaat." This Hadith emphasizes that failing to pay Zakaat can lead to the destruction of wealth, whether it be on land or water. The obligation of Zakaat is not only a religious duty but also an essential aspect of economic stability.

Hadith 11: Hazrat Abu Zarr (may Allah be pleased with him) reported that the Prophet Muhammad (peace be upon him) said, "An intensely hot stone from the fire of hell will be placed on the tip of their breasts, which will break through the chest and exit from the shoulder, and it will then be placed on the shoulder bone, causing it to break through the bones and exit from the chest." This Hadith graphically illustrates the severe punishment that those who refuse to pay Zakaat will face in the Hereafter. The punishment will be so intense that a hot stone from the fire of Hell will pierce through their body, starting from the tip of their breast and breaking through their chest, shoulder bone, and back. It is a warning to believers to take the obligation of Zakaat seriously, as it is not just a financial obligation but also a means of purifying one's wealth and earning the pleasure of Allah.

 

Hadith 12: Tabrani reports from Ameerul Mo’mineen Hazrat Ali (may Allah be pleased with him) that Prophet Muhammad (peace be upon him) said, "The needy will never face being unclothed or hungry, but at the hands of the wealthy. Hear this! Allah will hold such wealthy people strictly accountable, and He will punish them severely."

This Hadith emphasizes the responsibility of the wealthy towards the needy. It highlights that the wealthy who fail to provide for the basic needs of the poor will face severe punishment from Allah.

Hadith 13: Tabrani reports from Hazrat Anas (may Allah be pleased with him) that Prophet Muhammad (peace be upon him) said, "On the Day of Judgment, the wealthy will be held accountable by the hands of the needy. The needy will complain to Allah, saying, 'They unjustly held back from us in our rightful due (from their wealth) which You made Fard upon them.' Almighty Allah will say, 'By My Honor and Majesty! I will bless you with My closeness, and I will keep them distant.'"

This Hadith highlights the fact that the wealthy will be answerable to Allah for their treatment of the poor. The needy will be given the opportunity to express their grievances and will receive justice from Allah.

Hadith 14: Ibn Khuzaimah and Ibn Hib’ban reported in their Sahih from Hazrat Abu Hurairah (may Allah be pleased with him) that Prophet Muhammad (peace be upon him) said, "Three types of people will be the first to enter Hell, and among them will be a wealthy person who did not fulfill his obligation to Allah from his wealth."

This Hadith warns the wealthy against withholding their wealth from the rightful recipients and not fulfilling their obligation to Allah.

Hadith 15: Imam Ahmed reported in Musnad from Hazrat Am’mara bin Hazm (may Allah be pleased with him) that Prophet Muhammad (peace be upon him) said, "Almighty Allah has made four things mandatory in Islam. The one who fulfills three of them will not benefit from them until he fulfills all four of them; they are Salah (prayer), Zakat (charity), Fasting in Ramadan, and Hajj to the House of Allah."

This Hadith highlights the importance of fulfilling all the obligations of Islam, and that fulfilling only some of them is not enough to reap the full benefits.

Hadith 16: Tabrani has mentioned in Kabeer with the merit of Sahih, that Hazrat Abdullah ibn Mas’ud (may Allah be pleased with him) said, "We have been commanded to perform Salah and give Zakat, and the Salah of the one who does not pay his Zakat is not accepted."

This Hadith emphasizes the importance of giving Zakat and warns that failure to do so will render the Salah invalid. It highlights the integral connection between the obligation of Salah and Zakat in Islam.

 

Hadith 17: This hadith is reported in Sahihain, Musnad Ahmed, and Sunan Tirmidhi from Hazrat Abu Hurairah. The Prophet Muhammad ﷺ said, "Giving charity does not decrease one's wealth. And if a servant forgives the shortcomings of someone, Allah Almighty will increase his honor. And whoever humbles himself for the sake of Allah, Allah will elevate him in rank and status." This hadith teaches us the virtues of giving charity, forgiving others, and being humble for the sake of Allah.

Hadith 18: This hadith is reported in Bukhari and Muslim from Hazrat Abu Hurairah. The Prophet Muhammad ﷺ said, "Whoever spends on two things for the sake of Allah will be called from all the doors of Jannah, and there are many doors of Jannah. The one who is a frequent performer of prayer will be called from the door of prayer, the one who is a fighter in the way of Allah will be called from the door of Jihad, the one who is a giver of charity will be called from the door of charity, and the one who fasts will be called from the door of Ar-Rayyan." The hadith goes on to say that there is no real need to be invited from all the doors of Jannah as the objective is to enter Jannah through any door. However, the Prophet ﷺ expressed confidence that some people will be invited from all the doors, and he hoped that Hazrat Abu Hurairah would be one of them.

Hadith 19: This hadith is reported in Bukhari, Muslim, Tirmidhi, Nasa'i, Ibn Majah, and Ibn Khuzaimah from Hazrat Abu Hurairah. The Prophet Muhammad ﷺ said, "Whoever gives in charity even a date's weight of lawful earnings, and Allah only accepts that which is lawful, Allah accepts it with His right hand and fosters it for its owner, as one of you fosters his foal until it becomes like a mountain." This hadith emphasizes the importance of giving charity from lawful earnings and the reward that comes with it from Allah.

 

Hadith 20 & 21: Hazrat Abu Hurairah and Hazrat Abu Sa’eed reported that Rasoolullah ﷺ delivered a Khutbah in which He ﷺ swore an oath by Allah three times, causing His ﷺ companions to lower their heads in confusion. When He ﷺ finally spoke, He ﷺ stated that the doors of Jannat will be opened for a servant who performs his Five Namaaz, keeps the fasts of Ramadaan, discharges his Zakaat, and abstains from the seven major sins. Upon hearing this, signs of happiness appeared on the Prophet’s ﷺ holy face, and His ﷺ companions were overjoyed by His ﷺ words.

Hadith 22: Hazrat Anas bin Malik reported that Rasoolullah ﷺ said, "Pay the Zakaat from your wealth as it is a purifier that will cleanse you, and maintain good relationships with your relatives. Recognize the rights of your neighbors, the needy, and the beggars."

Hadith 23: Hazrat Abu Dardah reported that Rasoolullah ﷺ said, "Zakaat is the Bridge of Islam."

Hadith 24: Hazrat Abu Hurairah reported that Rasoolullah ﷺ said, "For the one who takes responsibility of six things for me, I will guarantee Jannat for him." When asked to clarify, the Prophet ﷺ listed the responsibilities as: performing Namaaz, fasting, paying Zakaat, fulfilling entrusted responsibilities, guarding one's private parts, and controlling the tongue.

Hadith 25: It was reported from Alqama that Rasoolullah ﷺ said, "The perfection of your Islam is in discharging the Zakaat from your wealth."

 

Hadith 26: Tabrani reports in Kabeer from Hazrat Ibn Umar (may Allah be pleased with him) that Rasoolullah ﷺ said, “One who believes in Allah and His Messenger should pay Zakat from his wealth, speak the truth or remain silent (avoiding vulgar language), and honor his guests.”

Hadith 27: Abu Dawud reports a Mursal narration from Hazrat Hasan Basri (may Allah be pleased with him), and Tabrani and Baihaqi report from a large group of Sahaba-e-Kiraam (may Allah be pleased with them) that Rasoolullah ﷺ said, “Give your Zakat and strengthen your wealth with strong fortresses. Use your charity to treat the sick, and in times of hardship, seek help through supplication and crying to Allah.”

Hadith 28: Ibn Khuzaimah reports in his Sahih, Tabrani in Awsat, and Haakim in Mustadrak from Hazrat Jaabir (may Allah be pleased with him) that Rasoolullah ﷺ said, “Verily, Allah has removed harm and evil from the wealth of one who has paid his Zakat.” This means that paying Zakat purifies one's wealth and protects it from harm and evil.

law

In Islamic law, Zakaat is the obligation of giving a portion of one's wealth to a needy person who is not considered solvent according to Shariah guidelines. This act is done for the sake of Allah and should not benefit the giver in any way. It is important to note that the recipient of Zakaat should not be a Hashmi or a freed slave of a Hashmi.

Zakaat is considered Fard, which means it is a religious obligation that must be fulfilled. Rejecting the obligation of Zakaat is deemed as an act of disbelief (Kaafir), while failing to pay it is seen as a transgression (Faasiq). In a country under proper Islamic ruling, failure to pay Zakaat may result in execution. Delays in paying Zakaat are also considered a sin in Islamic law.

 

According to Shariat, simply making something permissible (mubah) does not fulfill the obligation of Zakaat. For instance, feeding a needy person with the intention of giving Zakaat does not discharge the obligation because the condition of making the person the owner (maalik) of a portion of wealth for the sake of Allah is not fulfilled. However, if one gives the food to the needy person with the option of either consuming it or taking it with him, then the obligation of Zakaat is discharged. Similarly, if clothing is given to a needy person and he wears it, then the obligation of Zakaat is fulfilled.

However, if a house is given to a needy person to live in, the obligation of Zakaat is not discharged because in such a case, the person is not given ownership of any portion of the wealth but rather only the benefit (i.e. use of the house).

Furthermore, when giving Zakaat to a needy person, it is essential to give it to someone who is capable of taking ownership of it. If the person who is given the Zakaat throws it away or is deceived regarding it, then the obligation of Zakaat is not fulfilled. For instance, if Zakaat is given to a child who is too young to take proper possession, then it should be given to the child's father who is also a needy person or to a legal executor on behalf of the child. Alternatively, it should be given to the child's guardian who is capable of taking ownership of it.

 

Before Zakaat becomes mandatory, there are certain conditions that must be met. Firstly, the individual must be a Muslim. Non-Muslims are not obligated to pay Zakaat, and if a Muslim becomes an apostate, any Zakaat paid during their time as a Muslim becomes invalid.

Secondly, the person must have reached the age of puberty, which is known as buloogh in Islamic terminology. This means that they have reached the age at which they are considered to be an adult.

Thirdly, the individual must be of sane mind, known as aaqil. If a person remains insane for the entire year, they are not obligated to pay Zakaat. However, if they regain their sanity at the beginning and end of the year, they are obligated to pay Zakaat even if they remain in a state of insanity for the remainder of the period. If a person becomes baligh while in a state of insanity, their year of being liable for Zakaat will commence from the year in which they regain their sanity. Similarly, if their insanity is temporary but persists for the entire year, their obligation to pay Zakaat will begin when they regain their senses.

It is important to note that ignorance of the law is not a valid excuse for not paying Zakaat in a Darul Islam (Islamic state).

 

If a person becomes insane during the course of the year, then he will only be liable for Zakaat until the time he became insane. And if he regains sanity, then the obligation of Zakaat will commence from the time he regained his sanity.

4.Ownership of Nisaab

The person must have ownership of Nisaab (minimum threshold) amount. Nisaab is the minimum amount of wealth a person must possess before Zakaat becomes due. The amount of Nisaab is calculated based on the value of silver and gold. Currently, the Nisaab amount for gold is 87.48 grams and for silver, it is 612.36 grams.

If a person has wealth equivalent to the Nisaab amount, then Zakaat is obligatory on him. However, if his wealth falls below the Nisaab amount during the course of the year, then he will not be liable for Zakaat, even if he regains the Nisaab amount before the end of the year.

5.Expiry of a Lunar Year

The obligation of Zakaat only arises when a lunar year has passed over the wealth. The lunar year is calculated based on the Islamic lunar calendar, which is 354 days long. Once a lunar year has passed over the wealth, then the obligation of Zakaat arises, and it is obligatory to pay the Zakaat as soon as possible.

In conclusion, there are certain conditions that must be met for Zakaat to become obligatory on a Muslim. The person must be a Muslim, must have reached the age of puberty, must be of sane mind, must have ownership of Nisaab amount, and a lunar year must have passed over the wealth. It is important for Muslims to be aware of these conditions in order to fulfill their obligation of paying Zakaat properly.

 

There are certain conditions under which Zakaat (Islamic alms-giving) is not required to be paid. One of these conditions is when a person is in a state of insanity for the entire year. In this case, Zakaat is not mandatory on them. However, if they occasionally come out of this state of insanity, then Zakaat becomes obligatory upon them.

Similarly, if a person is in an unconscious (comatose) state for the entire year, Zakaat is still required to be paid on their behalf.

Furthermore, Zakaat is not mandatory on slaves, regardless of whether they are Mazoon (i.e., a licensed or privileged slave whose master has permitted him to trade), Mukatib (a slave who is under bond with his master to pay for his freedom within a stipulated time frame, and the slave also accepts this), Umm e Walad (a female slave who gave birth to a child accepted by her master as his offspring), or Musta’a (a slave bought in partnership, whereas one partner has freed him, but because he is not solvent, he is ordered to earn whatever is due to the remaining partners and pay them off).

If a slave who is Mazoon earns money, there is no Zakaat obligation upon him, nor is there any Zakaat obligation on his master. However, if the Mazoon hands over the earned money to his master, then Zakaat must be paid for those years by the master. This is provided that the Mazoon is not absorbed in debt. If the Mazoon is in debt, then there is no Zakaat on what he has earned, neither before he gives it to his master, nor after.

Similarly, if a Mukatib earns money, Zakaat is not obligatory upon him or his master. However, once he hands over the money to his owner and a year passes, then as per the conditions of Zakaat, the Zakaat will become mandatory upon the master, and the Zakaat of the previous years is not required to be paid.

In summary, Zakaat is not mandatory on a person in a state of insanity for the entire year or on slaves, including Mazoon, Mukatib, Umm e Walad, and Musta’a, unless they have handed over their earned money to their master and meet certain conditions.

 

To be eligible to pay Zakat, a person must possess a certain amount of wealth or assets, known as the Nisaab. If their possessions are below this threshold, Zakat is not mandatory upon them. Additionally, the person must have complete ownership and control over the assets in question.

However, there are certain scenarios in which the determination of Zakat can be complicated. For example, if someone loses their wealth or assets, and there are no witnesses to confirm the loss or if it was usurped, Zakat is not mandatory on the lost assets for the period in which they were lost. Similarly, if someone buried their wealth and cannot remember where they buried it, or entrusted it to someone they cannot recall, Zakat is not mandatory on those assets. In the case of a debtor who refuses to pay a debt, for which there are no witnesses, and the wealth is later recovered, Zakat is not mandatory on the assets for the period in which they were not in the person's possession.

It is important to note that in all scenarios, the person must have possessed the wealth for at least one lunar year before Zakat becomes mandatory. Furthermore, the determination of Zakat is a complex matter that requires careful consideration of various factors, including the type of assets owned, their value, and the specific circumstances surrounding their possession and use.

 

 

Law 11: If a person owes a debt and delays in paying it, is insolvent, or is declared insolvent by a Muslim judge, or refuses to pay but there are witnesses to the debt, then once the debt is paid, the Zakat for the previous years is also obligatory. This means that the person who owes the debt must pay the Zakat for the years in which he had possession of the wealth.

Law 12: If someone unlawfully seizes a grazing animal (known as Ghasb), even if they admit to the seizure, the Zakat for the period in which it was seized is not obligatory. However, if the animal is recovered, then Zakat becomes obligatory on it.

Law 13: If someone usurps someone else's property, Zakat is not obligatory on the usurper for the usurped property. Instead, the usurper must return the property to its rightful owner. If the usurper has mixed the property with their own wealth, making it impossible to differentiate between them, Zakat is obligatory on all of the wealth if it meets the Nisaab threshold.

Law 14: If someone usurps someone else's wealth and then another person usurps the same wealth from the initial usurper and spends it, Zakat is obligatory on the first usurper and not the second.

Law 15: The Zakat of a pledged item (Shay Marhun) is not obligatory on the pledger (Raahin) or the pledgee (Murtahin). The Murtahin is not the actual owner, and the ownership of the Raahin is not complete as the item is not in their full control. Even after releasing the pledge, Zakat for those years is not obligatory.

Law 16: If someone purchases goods for trade purposes but does not take possession of them for a whole year, Zakat is not obligatory for the period before the buyer takes possession of them. However, after taking possession, Zakat for that year becomes obligatory.