Muslim American Leadership and Law Enforcement Agencies

by Dr, Aslam Abdullah

Some Muslim Americans are very angry with law enforcement agencies, especially FBI, consequently, they have taken a position boycotting any interaction or dialogue with its officials. Muslims are not unanimous on this yet, but some of their major organizations have taken this stand. Is this a pragmatic decision and what message does it communicate with law enforcement agencies and the country as a whole?

Doubtlessly, since 9/11, Muslim Americans and Muslim in general have often been viewed by many politicians, and even some law enforcement agents as suspects. The use of financial resources in monitoring Muslim organizations and centers is not uncommon in several states. Often, the right-wing leaders have promoted the idea that Muslims cannot be trusted as their agenda is to promote the domination of Islam in the country through clandestine activities.

Obviously, most of these are perceptions. But the absence of Muslim Americans from active dialogue and discussion with law enforcement agencies is a major factor in their continuation. Others who have different agenda have somehow influenced law enforcement agencies to accept their views, however biased, they are towards Islam and Muslims and since Muslims are not there to clarify these perceptions, the one-sided view prevails.

Muslims in the united states are not a monolith group. They are split in hundreds of ethnic communities with different experiences and conditions African Americans who make up the largest segment of Muslim Americans have totally different attitude towards law enforcement agencies, while Muslims from Afghanistan, Iran, Bosnia, Kosovo, Somalia or North Africa who came here as refugees to live a dignified life have different attitude towards such agencies. Muslims from the Middle East who came here at the beginning of the 20th century in places like Detroit have a different perspective while Muslims who came here from South Asia in the 60s mainly as students have different experiences.

These groups have not yet collated to develop a national agenda and perspective, hence each organization dominated by a particular ethnic group adopts a perspective based on its understanding. 

Also to be noted is the fact that many prominent Muslim American leaders, especially of immigrant backgrounds were active supporters of organizations such as Ikhwan ul Muslimeen, or Jamat Islam, etc. Similarly, many African Americans were once the members of the Nation of Islam that had a specific view on race relations. Many who became Muslims recently have aligned with those ideological groups that are politically influenced by despotic regimes in the Middle East promoting a very strict understanding of Islam with no openness towards non-Muslims.

Law enforcement agencies do not have the resources to figure out who is who in the Muslim community. Their research and intelligence gathering resources are poor. They do not have many agents who speak the languages of the immigrants. They do not have expertise in the cultures of such communities. They also lack a clear understanding of the diversity within the Muslim community in interpreting the religious texts.

Also, the law enforcement officials are recruited from society in general. Not every member of the society is exposed to religious diversity or an objective understanding of diverse belief systems. Many bring their stereotypical images of others with them in their work and no matter what is the level of professionalism, the images of the past often linger on.

Law enforcement agencies are not political. They are run on national resources. They are bound by the constitution and hence they are by law defenders of law and every law-abiding citizen. However, if communities are close and not interacting and having a dialogue with them, there is no way that a better understanding can evolve.

In the absence of Muslims from the dialogue with law enforcement agencies, other special groups have filled with information about Muslims that is often inaccurate and wrong.

The only way to correct that is that Muslims engage in an open dialogue with law enforcement agencies to learn their functions and to tell them about the community. Law enforcement agencies work on the basis of reasonable tips they get from the public or their contacts and unless they reach to the bottom of such tips, they continue to pursue. Muslims can be a source to clarify assumptions, accusations, and assertions without fearing that this would put them in jeopardy.

Similarly, law enforcement agencies also should show respect to Muslims the same way they show respect to other segments of American society. That means that they should not view the entire community as a monolith group engaged in some conspiracy against the US. When they hear such accusations against Muslim individuals, they should investigate that individual thoroughly and seek Muslim help to bring the case to a closure.

Law enforcement agencies have a general perception that most religious organizations are not transparent in their financial dealings. It's not only about Muslims, but it involves everyone. In religious organizations, a lot of cash dealing is involved, and no matter how careful one is, there is no system that tracks every cash transaction. The idea that cash can find itself in undesirable hands cannot be ruled out. Obviously, the only people who can satisfactorily explain things related to cash are those who handle them. This is just one issue, there are many more. Often people with special interests may want to influence the congregation with their ideas that may be a determent to public Only those people who are part of the congregation know about that.  If law enforcement agencies are tipped about such thing, they would investigate and if those who are part of the group are not there to respond, a  lot of assumptions would be made and that might not be accurate. We saw that recently with the Russian interference in our elections. Even though no one has investigated it yet, but the involvement with the Russians in our elections through religious groups cannot be eliminated.

It is imperative that rather than reacting in anger, Muslim leadership looks at the issue of having dialogue with law enforcement agencies in a pragmatic manner and openly develop a perspective that serves the interests of the country and the community.

Isolation is not the solution. It would exacerbate misgivings and create confusion. It is better than the Muslim leadership to review its stance towards law enforcement agencies and extend the hand of interaction for better relations.

 The Essence of Hajj

Abu Uthman al-Sabani al-Shafii (d 449) in his book Kitab ul Maitain narrates Prophet Muhammad as saying, "towards the end of the time, four main groups of people will flock around the Kaaba to perform Hajj: The powerful rulers, who want to have fun or who want to enjoy the occasion, the rich people to promote their businesses, the poor to seek financial support and the reciters (or scholars) to demonstrate their skills."

Al-Sabuni was not an ordinary scholar. He narrated the Hadith after ensuring that the matan or text and isnad or chains are sound. He once said "I never narrated a Hadith nor a non-Prophetic report in a gathering, except if I possessed its chain of transmission; nor did I ever enter the library except in a state of ritual purity; nor did I ever narrate Hadith, nor hold a gathering, nor teach, except in a state of ritual purity."

Are we living in that period that was predicted by the Prophet? Has Hajj really become a type of ritual devoid of any meaning? Is Hajj an individual ibada (worship) that requires a believer to spend time and resources to get closer to an omnipotent and omnipresent God? Has the Hajj become a business in our times? Or has it become a vacation?

There was a time when people would spend months and months preparing themselves financially and spiritually to live the real meaning of Hajj. However, nowadays Hajj is offered as a holiday package. Many Hajj agencies all over the world offer value packages with super programs, deluxe programs, and short executive program. These programs offer the best and closest accommodation in Makkah and Medinah, best available food and best possible position in the House of Allah. Depending on how much you pay, you can get the finest place in Makkah and Medinah. If you happen to be the guest of royalty, then probably, no one can ever compete with your placement in the two mosques. When the Prophet performed his only Hajj, the only provision that he had with him was no more than four dirham as narrated in several books of ahadith.

Hajj was meant to teach the pilgrims endurance and perseverance for higher causes, yet it has been turned into an exercise inconvenience. Hajj was meant to express the utmost humility in the presence of the rest of humanity by declaring that "Here I am, Here I am, I will not make anyone Allah's partner. Allah is the one who is in control of everything and He alone is the one who is the source of all blessings and praise." Yet, today, Hajj, for many, has become, a badge, a symbol of spiritual arrogance.

Hajj is an institution that is supposed to reassure the people that ethnic, cultural, linguistic, geographical, wealth-based, race and color differences that humans have imposed upon themselves have no reality in the presence of God. All are one and the purpose of all is to follow the divine guidance to create universal humanity to the well being of everyone. Hajj is meant to be a pledge to live the example of Hajj beyond the Hajj. It is an occasion to create a personality without a dimension and space.

Yet, through social engineering and manipulation of resources, Hajj is rapidly adapting social elements that distinguish the rich from the poor, the very institution that it is supposed to demolish. Divisions among Hujjaj on the basis of their ethnicity and money are visible throughout the Hajj journey.

While the hujjaj coming from poorer regions of the world may find accommodation miles away from the Haram, those who are rich can find accommodation within the vicinity of the Kaaba

The Quran describes Kaaba as a center of guidance to humanity. "Indeed the first House of Worship open to all was established in the Noble Makkah. Indeed, this House is the center of guidance for all humanity." (3:96) The place was not only a place for bringing together all the people but it is a center for promoting peace. (2:145). It was a place that was meant to help humanity realize its universality rather than divisions (5:97)

For this great purpose of helping humanity realize its dream of removing all the differences and divisions among themselves the institution Hajj come up with the clear example of making us understand and observe that unity of humanity is possible. For this the Quran asked Prophet Ibrahim to invite people to Hajj, so that they may witness the beauty and magnificence of the guidance of Allah.

Hajj is like a united nation in its real sense without five elitist powers. With no hidden agenda and security council privileges, each nation and community come to Makkah with the single purpose of serving God and reiterating their covenant with Him. Hajj provides the opportunity for everyone to witness the common bonds among people regardless of their differences. Hajj promotes the idea of the dignity of human beings, male or female, young or old and rich and poor.

Hajj also creates space for intellectual ideas among people so that they could all remain focused on their main agenda of serving humanity through following the guidance of God.

It is this spirit of Hajj that was prevalent at the time of the Prophet and his trusted companions. It is this spirit of Hajj is now being challenged by the modern business-dominated society and hierarchy of rich and poor culture. However, among all this razzmatazz, still there are people who come to the Hajj to take the inspiration to transform themselves for a better future both for them and for others. They are the ones who do not care about big hotels or better facilities. They are the ones who spend their days and nights in Mina, Arafat, Muzdalfa, Makkah and Medina. Here they remember the covenant that Allah made with Prophet Abraham, the builder of Kaaba. Prophet Abraham was told by God, Almighty, "I am making you the source of balance and inspiration (The Quran uses the word Imam, that literally means the instrument that a construction worker uses to level the construction) for all people," (2:124). Encouraged by this honor, the Prophet asked: "Is this covenant for my progeny too," No," said Allah, "Those who deviate from my path would not qualify for this honor," (2:124)

In these simple words thus was describing the real intent and purpose of the Hajj and all other faith-based institutions. The dignity and honor do not come with buying this or that package. It comes through dedication and commitment to the divine values and living up to them.

Some day, the Hajj will be restored to its original intent by those un-known and un-recognized faces who come from all over the world quietly without any fanfare and who spend every moment of their presence in the noble sanctuaries and the pilgrimage path with the determination to follow their real leaders: Prophets Ibrahim, Prophet Ismail and Prophet Muhammad, peace be upon them, in every aspect of this great institution.

The re-enactment of acts performed during the Hajj are attributed to Prophets Ibrahim and Ismal and Mother Hagar. They are primarily meant for the purpose of reminding the humanity that in order to bring people together, God's guidance is received, acknowledged, accepted and followed by a small group of people who may not be present physically seeing the fruits of their efforts. Prophet Ibrahim created that nucleus for perpetual change in human behavior and for that he was honored by God who declared him as an Imam (role model) for humanity. The guidance that inspired Prophet Ibrahim to put the dream of one people under God, in reality, is there in its clearest, puritan, crystal form in the Quran. How ironic it is that despite the guidance, many remain misguided, including those who claim to have understood and mastered the divine guidance.

Muslim Travel Ban: America under the Dark Cloud of Bigotry

by Dr. Aslam Abdullah

A divided Supreme court on partisan lines upheld Muslim travel ban by a margin of 5 to 4. No different than the 1944 Supreme Court decision that upheld the internment of Japanese American. In the decision the majority conservative judges believe that the President has sweeping statutory authority and his decisions based on national security are within his constitutional rights.

Thus, National security is the mantra that gives the President absolute power to impose whatever policy he deems fit to secure national interests. 

The implications of this decision are far-reaching. 

The president now has the backing of the judiciary branch to include more countries in the list travel ban countries.

The President can revoke the naturalized citizenship of any legal resident anytime under the pretext of national security

The President can declare any community or a country a threat to the people of the United States

The President can ban any religion under the pretext of danger to the people of the United States

The decision, in fact, expands the power and authority of the President beyond the known constitutional process. It relegates the house and senate to a debating club without any authority to legislate because the President has the authority to question any legislation to secure national interests.

This is the rise of dictatorship on the ashes of democracy and no one really knows how the events would unfold the future political drama in the country.

The Supreme Court decision is made by judges who claim to be nonpartisans and secular, but the reality is that like any other human beings their religious and political ideas and affiliations impact their views. 

In the current Supreme Court, there are five Catholics, three Jews, and one Protestant, even though he is not loud about his religious affiliation. The Catholics are chief justice John Roberts, Justice Anthony Kennedy, Clarence Thomas, Samuel Alito and Sonia Sotomayor. The Jewish justices are Ruther Bader Ginsberg, Stephen  Breyer, and Elena Kagan. Neil Gorsuch is an Episcopalian  This has not been the case always. Since its inception in 1789, the Supreme Court has had 91 Protestant judges out of 113 judges.

The judges are not selected on party or religious lines. However, the possibility of their religious and ideological biases may impact their decision. The travel ban decision seems to emerge from this hypothetical belief that the current Islamophobic propaganda created by the right-wing Christian evangelical political groups close to the Republican party and especially to the President might have impacted he conservative judges who are usually more inclined to take positions that in the past have favored the conservatives and Republicans.

Indeed, this decision is one of the most earthshaking in modern American history with far-reaching consequences t the generations to come. The 1944 supreme court decision upholding the internment of Japanese still haunt the Japanese and the ethnic and religious minorities. This current decision would be a nightmare for Muslims and other religious minorities who do not endorse the Republican or Trump agenda in the near future. This decision would be seen by the generations to come as a form of legalized Islamophobia and under this decision, Muslims would face, a situation that might pale the Japanese internment. The country is in the grip of white supremacy and evangelical Christian who view every non-white non-Christian especially Muslims a threat to Western Civilization under the leadership of America. When race and religion combine to promote their supremacy, nothing but persecution and violations of basic human rights occur through a process the perpetrators call legal. This is where America stands today.

How to determine what Impact Ramadan has on our lives?

By Dr. Aslam Abdullah

The month of fasting is over and life is now slowly returning to the pattern that we all had before Ramadan. Let us take a moment to reflect on what we gained during this month besides the reward from God, Almighty. Let us also plan to use during the next 11 months the training that we had in self-control in the month of Ramadan  A simple way of doing that is to compare ourselves to the branches of Iman as identified by the Quran and the Ahadith. The Prophet said in several of the statements attributed to him that there are some 60 or 70 odd branches of Iman. The highest is to bear witness there is no god with Allah and Muhammad is his messenger and the lowest is the removal of harm from the road and modesty is also of faith. 

Imam Bayhaqi (d. 486 A.H identified some 77 branches of Iman. Some 30 of these branches deal with the heart, some seven with the tongue and the remaining with our actions.

Let us see how the self-discipline, exercise in Ramadan would help us to impact our behavior, attitude, and actions in relation to these branches of Iman.

 The branches of Iman related to the heart

By the grace of Allah, the Almighty, we all 

1.      Believe in the oneness and uniqueness of Allāh Most High.

2.      Believe that everything other than Allah was non-existent. Thereafter, Allah, the Highest created these things and subsequently, they came into existence.

3.      Believe in the existence of angels.

4.      Believe that all the heavenly books that were sent to the different prophets are true and the Quran is the final divine testament.

5.      Believe that all the prophets are true and Prophet Muhammad is the last messenger and the Prophet of Allah.

6.      Believe that Allah Most High is the creator of the knowledge of everything.

7.      Believe that Resurrection will definitely occur.

8.      Believe in the existence of Heaven.

9.      Believe in the existence of Hell.

10.    Have a love for Allah, the Highest.

11.    Have love for the Messenger of Allāh, ﷺ.

12.    Have the intention of serving God   

13.    Fear Allah Most High.

14.  Trust in Allah Most High. 

Do all these beliefs lead us to have?

15.  Hope for the mercy of Allah Most High.

16.  Regrets and remorse when a sin is committed. 

17. Have modesty. 

18.  Gratitude over a bounty or favor.

19.  Commitment to our promises  

20.  Patience.

 21.  Humility

22.  Mercy on the creation.

23. Acceptance of the reality that we face in our lives  

24. Humbleness

25.  An attitude with malice or hatred towards anybody.

26.  No jealousy towards anyone.

27. Control over our anger.

28. Goodwill to all and malice to none

29. A balanced attitude in the world.

30.  Love or hate someone solely because of Allāh. 

Concerning the branches of Iman dealing with our tongue

we need to ask would we continue

1.      To recite the Testimony of Faith [Kalimatu-sh Shahādah] with our tongue.

2.      To recite the Qur’an regularly.

3.      To acquire knowledge.

4.      To pass on knowledge.

5.      To make supplications [du’a] to Allāh Most High.

6.      To make invocations [dhikr] of Allāh Most High.

7.      To evaluate ourselves to ensure that we do not lie, backbiting,  vulgar words,  curse, and indulge in useless talks and actions.  

Branches of Iman concerning our actions.

We must ensure that we 

1.      Make ablution [wudū], take bath [ghusl], and keep one’s clothing clean.

2.      Are steadfast in offering the prayer [salāt].

3.      Pay the tithe zakāt and Zakat-l Fitr.

4.     We continue to fast.

5.      Perform the Hajj if we have means.

6.      Make tawaf during the Hajj.

7.      Move away or migrate from that place which is harmful for our practice of religion [din].

8.     Fulfill the vows that have been made to Allāh Most High.

9.      Fulfill the oaths that are not sinful.

10. Pay the expiation [kaffārah]for unfulfilled oaths.

11. Cover those parts of the body that are obligatory [fard] to cover.

12. Perform the ritual slaughter.

13. Enshroud and bury the deceased.

14. Pay off our debts.

15. Abstain from prohibited things when undertaking monetary transactions.

16. Do not conceal something true which we may have witnessed.

17. We do not go closer to fornication and other lewd actions.  

18. Fulfill the rights of those who are under us.

19.  Provide comfort to one’s parents.

20. We rear children in a proper manner.

21. Do not sever relations with one’s friends and relatives.

22. Obey one the law

23. We are just.

24. We do not initiate any way that is contrary to the generally accepted legitimate ways of Muslims.

25. We obey the legitimate rulers, provided what their government is not contrary to the principles of justice.

26. We make peace between two warring groups or individuals.

27. We participate in noble tasks.

28. we command the good and forbid the evil.

29. We reprimand ourselves for mistakes, according to divine guidelines.

30. We stand up to those who are bent on destroying the divine guidance  

31. We fulfill one’s trust (amana).

32. We give loans to those who are in need.

33. We see to the needs of one’s neighbor.

34. We ensure that one’s income is pure.

35. We spend according to the divine guidelines

36. We reply to one who has greeted you.

37. We say yarhamuka-Llāh [Allāh have mercy on you!] when anyone says alhamduli–Llāh [all praise is for Allāh] after sneezing.

38.   We do not cause harm to anyone unjustly.

39. We abstain from actions contrary to Islamic teachings.

40. We remove pebbles, stones, thorns, sticks, and the like from the road.

Let us use this list as a barometer to determine the impact of Ramadan on our Iman and let us be prepared to correct ourselves once we realize that we are lacking in some aspects of our behavior and character.

What, then, is the Lailatul Qadr?

by Dr. Aslam AbdullahGod Almighty revealed the Quran at a time when the world was living in a spiritual vacuum and darkness.  It was a world that had forgotten the significance of the divine revelation or Wahi in one's life. In fact, the renewal of the revelation was a turning point in human history and the beginning of a new era.      It was expected that men and women under divine guidance would create a world that would bring about peace and justice and end the exploitative ways of managing things. It was meant to redefine God and His message in an objective manner. The night when the revelation began was indeed the most blessed night, better than 1,000 months.This night created the intellectual conditions for the coming of an era where human beings under divine guidance would be inspired to explore the forces of nature and learn about their real purpose of existence. They would overcome superstitions and irrational thoughts that had dominated them for centuries in the name of God.The guidance would inspire Human beings to rid of all darkness and ignorance and ultimately bring material resources in full harmony with divine guidance. The resources created by the divine would be used for serving humanity not destroying it. It was expected that Humans would draw strength from their intellect, sincerity, and commitment to divine guidance as well as from the hidden forces of Allah.It’s a night when human beings should focus on rediscovering their real purpose in the universe under divine guidance and refresh their commitment to those values. If they do that this one night would be better than 1000 months and they would rediscover the real essence of life.So what should we do on this night.Select a few passages of the Quran that reminds human beings of their role in this universe and reflect on them while offering prayers as many times as one can and seek clarity for future work.Spend the night in seclusion pondering about the Quran message. In addition to having big lectures and extra congregational prayers with lengthy duas sung in heart-melting voices also spend the night reflecting upon your existence, your purpose and your future commitment and Allah has promised that you would find the power in this night.

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.