What is Zakat ul Fitr?

by Dr. Aslam Abdullah

Muslims all over the world would distribute at least $15 billion at the end of the month of fasting under the obligation of Zakat ul Fitr

What is Zaka ul Fitr?

It is a certain amount of money every Muslim including the unborn babied (conceived) has to pay before the end of the Eid prayers, that marks the end of the month of fasting.

Ibn Umar reported that Allah's Messenger (may peace be upon him) prescribed the payment of Zakat-ul-Fitr of Ramadan for people, for every free man, or slave, male and female among the Muslims-one sa' of dried dates, or one sa' of barley. (Sahih Muslim, Book 12, Hadith 16)

It is obligatory upon every Muslim to pay zakat ul Fitr before the end of the Eid prayers. Even though some scholars say that it can be paid before the end of the Eid day.

One sa of barley or dried dates comprise between 2.5 kg to 3 kg. In the US, the cost of 3 kg of barley is 11 dollars for regular and about $35.00 for organic. The cost of dried dates is about $15.00 for regular and $35 or more for organic

Most masajid and Islamic Centers calculate the amount of zakat ul Fitr to be between $12 to $15.00

Implied in this obligation is the assertion that Zakat ul Fitr is to be distributed before the Eid Prayer. Usually, in Islamic Centers and masajid in the US, this does not happen. The amount of money collected during the Eid prayers for Zakat ul Fitr is counted after the prayers, deposited and then distributed. Often, might take days and weeks before it is distributed.

Zakat ul Fitr is different than Zakat ul Mal in terms of payment and time of payment. It is the same for all and no one exempt from it and it has to be paid and distributed before Eid prayers.

In order to follow the Sunnah of the prophet for this obligatory payment

The Prophet of Allah said, "The fasting of the month of fasting will be hanging between earth and the heavens and it will not be raised up to the Divine Presence without paying the Zakat al-Fitr."

It is also paid To purify those who fast from any indecent act or speech and helping the poor and needy.

It is paid to the same categories of people and institutions as mentioned Surat Al-Tawbah, [9: 60]. They include:

1.    the poor

2.    the needy,

3.    collectors of Zakah,

4.    reconciliation of hearts,

5.    freeing from bondage

6.    debtors

7.    in a cause of God  

8.    the traveler.

Under the present system of collection, the Zakat ul Fitr cannot be disbursed instantly at least in the US and other Western Countries. In order to distribute it before Eid, Muslims need to bring about change in the collection of Zakat ul Fitr

1.     Every Institution should have special collection boxes and account for Zakat ul Fitr

2.     The institution should mark a deadline for this collection.

3.     They should calculate and deposit the collection instantly and distribute it before the Eid prayers either to individuals or institutions.

4.     They should advertise in advance so that qualified people can apply.

5.     The whole process should be transparent and the privacy of the recipient should be preserved.

Breaking Down Categories of Zakat Recipients in our Times

by Dr. Aslam Abdullah

All of the world’s major religions contain some form of alms-giving, but Zakat has a special significance for Muslims. It is mandatory for all Muslims who are financially able to give a minimum of 2.5% of their accumulated wealth for the benefit of the poor. The word Zakat means ‘purification’ or ‘growth’.

A report by Global Humanitarian Assistance: Indonesia, Malaysia, Qatar, Saudi Arabia, and Yemen, which is about 17% of the world’s estimated Muslim population, indicates that in these countries alone at least $5.7 billion is currently collected in Zakat each year.

It is estimated that the global volume of Zakat collected each year through formal channels is, at the very least, in the tens of billions of dollars. If we also consider Zakat paid through informal channels, the actual amount could be in the hundreds of billions of dollars (i).

Let's look at the Quranic verse that regulates Zakat. Sura Tawba (6) in aya 60 identifies the categories of recipients of Zakat.

"The offerings given for the sake of God are meant only for
[i] the poor and 
[ii] the needy, and 
[iii] those who are in charge thereof, 
[iv] and those whose hearts are to be won over, 
[v] and for the freeing of human beings from bondage, 
[vi] and for those who are overburdened with debts, 
[vii] and for every struggle in God's cause, and  

[viii] for the wayfarer:

i. The poor

The definition of poor would differ from place to place as well as on the size of a family. Some 767 million people in the world live on an earning less than $1.90 a day. In the US, the poverty line for a single person is about $12,150 and for a family of 4, it is $25,100.

ii. The needy

The needy is defined as the one who is having difficulty in meeting his/her basic needs met properly. Basic needs include food, clothing and a place to live as well as medicine if they are needed. It may also include transportation if the needy person requires it for going to work. They may be earning over the poverty line but may not be in a position to take care of their medicine or food, transportation or clothing properly.

iii. those who are in charge thereof,

It includes people who manage zakat funds, whether in masajid or in other institutions. If an Imam is involved in collecting Zakat funds, he can be qualified to receive from such collections.

iv. Those whose hearts have to be won over

It includes all those people who may not have heard about Islam or who may have a negative attitude towards Islam and Muslims. In this category are included individuals and groups involved in public relations work for Islam, Muslim groups engaged in interfaith and inter-communal work, Muslim media that is primarily devoted to promoting Islam, universities, and colleges that are teaching Islam to non-Muslims.

v. For freeing of human beings from bondage

There are 40 million people living in slavery in our world today. There are about 42 million girls, women, boys and transgender who are forced to sell their bodies to others because they have no other means to earn their livelihood. Also, there are about one million families that due to poverty are forced to sell their children to others

vi. and [for] those who are overburdened with debts,

Burdened by debts include those people who may be above the poverty line and whose basic needs may also be covered. but who are burdened by debt to such an extent that they may not carry out their household responsibilities properly.

vii. and [for every struggle] in God's cause,

It includes those who are out there to spread the word of God and who are standing up for social justice and equality and against oppression.

viii. [for] the wayfarer

Those who are travelers with little means or displaced people, including refugees or even homeless.

The distribution is not confined to Muslims only. It is not limited to non-relatives as relatives as well as family members who are in this situation may also be the recipient.

How should zakat be distributed?

It can be done individually or it can be done through organizations and Masajid who have expertise in this area.

The ideal situation would be to have a central body in every state or city to collect zakat funds in a transparent manner. The collection groups and individuals should educate the community about centralizing the resources and then through consultation with the trusted people of the community distribute to the recipients in each category.

What is important to realize is that if the zakat is distributed through agencies and masajid and institutions, then the community must be informed about its distribution. In other words, there must be absolute transparency in zakat collection and distribution.

Why do we differ in matters of our Faith?

by Dr. Aslam Abdullah

Our understanding of Islam largely comes from scholars. Not many of us make an individual effort to go directly to the Quran or the authentic Sunnah of the Prophet. We rely on opinions passed on to us by the learned people in our community or city. We have differences in our understanding of Islam.

These differences are in fact the differences among scholars. We wish if our scholars had come together to deliberate upon these differences and bring them to closure as much as possible. But this did not happen.

By and large, We as Muslim are not trained to critically examine the ideas of scholars. It's the scholars who critique other scholars. We have widespread religious illiteracy among us. We are dependent on scholars to understand our faith. Whatever a scholar we believe in says is accepted and practiced by us in general.

How do scholars develop their understanding of Islam? In fact, their understanding of Islam is dependent on the methodology they adopt to understand Islam.

Thus a methodology would determine the nature and scope of differences among scholars. On the basis of these scholarly differences we, the people, often fight among ourselves.

What are the different methodologies adopted by scholars?

1. The Quran Only Methodology

The Quran is sufficient to define because Islam is a divinely ordained faith and the guidance is revealed from God. Hence, Muslims must make the Quran the only source to understand and define Islam. The Prophet was divinely selected to communicate, preserve and live the message to a particular group of people in a particular context and he fulfilled his responsibilities with full integrity and honesty. There is no reason to believe that the prophet might have done or said anything that goes against the dictates of the Quran. The divine guidance addressed several issues. Some of them were exclusive to the Arab society and others are relevant to all communities and nations. The responsibilities of making this distinction is upon the believers, otherwise, they would be fossilized in the seventh century and would defeat the very purpose of the divine message. Scholars in this category are in the minority even though they may echo the sentiments of a good number of Muslims well versed with the Quran.

2. The Quran and Sunnah

Scholars in this category argue that the Quran alone is not enough. The ahadith (sayings and actions of Prophet Muhammad) compiled by Muslim scholars must be our guide to understand the Quran. They use ahadith to explain and understand the Quran. There are six authentic compilers of ahadith who vigorously collected the sayings of the Prophet and some 250 years after his death. Their work is authentic and it must be the basis to understand the Quran.

But we must stick to the first three or four generations after Prophet Muhammad for that understanding. Anything that is not endorsed by them is either innovation or heresy. All the questions relevant to human beings have been raised and answered by these scholars. There is no need to corrupt the faith by giving newer opinions. Scholars in this category are in large numbers even though they may not echo the sentiments of Muslims knowledgeable in the Quran. They occupy important positions in Muslim centers and masajid and often assume the authority to issue religious decrees. They run religious seminaries and in fact, are considered the gatekeepers of Islam.

3. Schools of Thought methodology

Scholars in this category believe that in addition to The Quran, ahadith and the opinions of earlier scholars, especially those who founded a school of thought are important. They argue that one must choose one of the many existing schools of thoughts that have tried to interpret the Quran and the ahadith in a juristic sense. There is a difference among Muslims about the number of schools of thoughts. Those who do not call them Sunnis identify four schools. Others identify five or eight schools. The overwhelming majority of Muslims live in countries that are divided into these factional lines. They follow their schools of thought in matters related to worship, social interaction and politics. Scholars in this category are in large numbers and they ensure that their schools of thought get primacy in matters of life. In fact, most Islamic seminaries represent either of the above mentioned Muslim schools of thoughts.

4. Quran, Science and accumulated Islamic and human knowledge 
Scholars in this category believe that the Quran is the main source, but other human efforts such as the collections of ahadith, the opinions of earlier or later scholars, the positions of various schools of thought as well as the science or empirical knowledge in a given time should be our supplementary sources to understand the divine guidance.. Scholars are in this category are in a minority and a great majority of modern educated Muslims probably think along the same lines. The Quran was not a book of the seventh century Muslims. If its claim that it is for all time and people has to be taken seriously, it must take into consideration the developments that have taken place in physical and social knowledge.

Obviously, the four methodologies would produce different understandings of the faith itself. As long as there is no consensus among Muslims over the use of a methodology that is substantiated by the Quran, differences would continue to occur.

We should not daydream of a having a united Muslim under present circumstances. In order to have this unity, we must have a foundation in our methodology to understand the faith. Are Muslim scholars ready to sit down and discuss the possibilities of adopting a unified methodology to revisit their faith? It is wishful thinking that millions of Muslims have and had and would continue to have because they do not want to see their community divided and ineffective.