Quranic Zakah, as implemented by our Prophet (Peace be upon him) and the rightly-guided Khalifas, forms the basis of an economic system which ensures economic security, with dignity, to everyone under its jurisdiction, right here, in this world.
In The Name Of Allah, The Most Gracious, The Most Merciful
All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad is His Servant and Messenger.
Brothers and Sisters! The Prophet’s (Peace be upon him) achievements were based not on ephemeral but on the permanent values of the Quran. He brought about the greatest revolution – even an economic and political miracle – in human history (See Michael H. Hart, THE 100, pages 3-10). In a very short time after the Prophet migrated to Madinah and implemented the system of Zakah, the economic condition of the people changed.
The Prophet (Peace be upon him) said:
“If a single person were to sleep hungry in a town or country, then Allah’s protection is lifted from such a town or country.” [Musnad Imam Ahmad]
This Hadith emphasises that no one (Muslim or non-Muslim)under this system should go hungry. Thus, this Zakah system created the first universal welfare system in human history. It also gradually transformed the existing slave-based economy to a universal welfare-based economy. By the end of the Prophet’s period, the entire Arabian Peninsula enjoyed economic, as well as political security. This system reached its pinnacle during Khalifa Umar’s time (See Michael Hart, THE 100, pages 261-265); a time when, history tells us, hardly anyone was in need of charity.
What has occurred then in the intervening years that the Muslim masses are suffering from economic deprivation even though they live in areas with plenty of natural resources?
Muslims and non-Muslims alike ask the question: If the system implemented by our Prophet (Peace be upon him) and Sahabah (RA) was so good, why did it not continue? The answer is simple: We changed or abandoned the system implemented by the Prophet (Peace be upon him), while the west and power hungry Muslim leaders, politicians, and autocrats exploit and plunder the Allah-given resources. The Sermons about Zakah go on in Mosques and convention centres around the world. And while the effective control of Muslim land and its vast resources have slowly passed into enemy hands, the Sermons exhorting ordinary, working-class Muslims to give Zakah in the name of Islam and the Sunnah of the Prophet (Peace be upon him) continue. While thousands of children die from malnutrition and lack of medicine, some religious Muslims spend millions of naira and dollars on food and decorations to celebrate the departures and arrivals of pilgrims in hundreds of cities and towns around the world. Many religious and rich Muslims firmly believe that performing multiple Hajj and Umrah is the only highway to heaven.
Dear Servants of Allah! The Arabic word Zakah, with its root Z-K-W means growth and development. A tree is nourished and grows in the presence of Allah-owned resources such as the soil, the rain, the sun, and the air. Any interference in the flow of any of these resources will retard the growth and development of the tree. Similarly, any individual, group, government, or system which disrupts the natural flow of Allah-owned resources on the planet to all human beings creates an imbalance in society.
For example, in the West, this awareness is dawning in respect to plants, animal and insect species which are becoming extinct due to this imbalance in nature caused by the actions of human beings.
However, the global economic imbalance continues to grow unchecked because human beings have refused, in their greed, to believe in the basic economic principle of Zakah: The unrestricted flow of resources to all human beings.
The Quran emphasises the importance of economics in human life. While describing the life of Heaven, the Quran says there will be no hunger and no misery there.
“There is therein (enough provision) for you not to go hungry nor to go naked.” [Quran, 20:118]
Too, the Quran teaches us to work for the good of this life, as well as the hereafter, in contrast to the mindset of those who consider economic prosperity in this life to be an end in itself. According to the Quran, such people live at the animal level:
“Verily Allah will admit those who believe and do righteous deeds, to Gardens beneath which rivers flow; while those who reject Allah will enjoy (this world) and eat as cattle eat; and the Fire will be their abode.” [Quran, 47:12]
Righteous deeds and Taqwa includes the use of economic prosperity to achieve a higher and nobler goal. Economic prosperity is a means, not an end; it is a source for life, not the end of life; it is a prerequisite for growth and development in life, not the final goal of life. Since economic prosperity is so essential to human growth and development, Allah has addressed the issue of Zakah in great depth in the Quran. Allah the Almighty says:
“There is no moving creature on earth but its sustenance dependeth on Allah: He knoweth the time and place of its definite abode and its temporary deposit: All is in a clear Record.” [Quran, 11:6]
“How many are the creatures that carry not their own sustenance? It is Allah who feeds (both) them and you: for He hears and knows (all things).” [Quran, 29:60]
And when they are told:
“Spend of (the bounties) with which Allah has provided you”.
The unbelievers say to those who believe:
“Shall we then feed those whom, if Allah had so willed, He would have fed, (Himself)?- You are in nothing but manifest error.” [Quran, 36:47]
Allah fulfills this promise by creating the resources for the nourishment and growth of all moving creatures. No one, therefore, has the right to own or control the Allah-given natural resources or to restrict their flow to humanity at large. Otherwise, this is tantamount to belying the religion of Allah. Any association or partnership with Allah in this respect is Shirk, an unforgivable sin in the sight of Allah. Allah says:
“Join not anything as equal with Him; be good to your parents; Kill not your children on a plea of Want—We provide sustenance for you and for them.” [Quran, 6:151]
Secondly, Allah is clearly the real owner of the resources He has created. The following verses in the Quran leave no doubt about this:
The earth and all its resources belong to Allah. It is such an obvious fact that no one can deny it. For example, (See Quran 6:12, 10:31, 29:61 and 63, 31:25, 34:24, 39:10 and 38, 43:9). Allah is the inheritor of the earth. The earth has been created for the benefit of all. It has been created to provide nourishment for all. To Him belongs all that is in heavens and the earth. As Owner, then, Allah has given us these resources as a trust which we are required to disburse according to His Will (in the system of Zakah), which is, to make available to all living creatures according to their needs, without any hindrance or control, the sustenance and provisions of life.
It was the Prophet’s (Peace be upon him) unshakable conviction, his utter commitment, and total obedience to this system of Zakah that led to the establishment of the basic infrastructure of a universal, welfare-based economic system in Madinah, and which reached its pinnacle during Khalifa Umar’s (RA) time when, it is said, hardly anyone was in need of charity. The Prophet (Peace be upon him) lived his life true to this principle: he was not an owner of anything, no land, no possessions; he was merely an enforcer of the Will of Allah – he established the system of Zakah.
Whereas Zakah is a permanent feature of Islam, charity is an emergency measure. By making charity a short-term solution, the Quran recognises that long-term or indefinite dependence of individuals and nations upon others invariably leads to degradation of the human self, to loss of human dignity, and to lack of human freedom and thought – all of which constitute human growth and development.
“Alms [Sadaqah] are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to Truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus is it) ordained by Allah, and Allah is full of knowledge and wisdom.” [Quran, 9:60]
The root meaning of Sadaqah comes from the root S-D-Q, meaning truth and power. Therefore, all the words that are derived from this root will have these two meanings (truth and power) embedded in them. Siddeeq is one who proves his trust and belief by his actions. As-Sadaqatu is anything that is given in the way of Allah voluntarily to prove one’s promise and belief in Him as opposed to Zakah, which is compulsory.
Initially, Allah asks us for Sadaqah (charity – voluntary giving), which is used to gradually change a wrong, unbalanced economic system (based on capitalist politics of greed) to a balanced one that guarantees equal economic opportunities and protection to all. The rich are asked to give their surplus wealth back for the benefit of the poor and suffering — the ones who really worked hard for creating that wealth in the first place. The instruction about Sadaqah in verse (9:60) above would gradually change an unjust economic system to one that would ultimately be based on the economics of Zakah.
Quranic Zakah, as implemented by our Prophet (Peace be upon him) and the rightly-guided Khalifas, forms the basis of an economic system which ensures economic security, with dignity, to everyone under its jurisdiction, right here, in this world.
Benefits and wisdom of the individual and social Zakah are as follows:
1. Perfecting and completing the Islam of a servant because it is one of the pillars of Islam. So, if one does it, his Islam will be complete and perfect. There is absolutely no doubt that this is a great aim for every Muslim individual. Actually, every Muslim individual seeks to complete his religion.
2. It is proof of the truthfulness of the faith of he who gives Zakah. This is because money is loved by souls and what is loved cannot be sacrificed except in return for something similar to or more beloved than it. Therefore, it is called Sadaqah (i.e. charity) for it indicates the truthfulness of the request of its payer for the Pleasure of Allah The Almighty.
3. It purifies the morals of the payer of Zakah. It disassociates him from the group of misers and includes him in the group of the generous. This is because if one used to give, be it knowledge, money or honour, then giving will become natural for him to the extent that he may feel sad on a day in which he does not give anything.
Such as the hunter who used to hunt. If he delays his hunt on a specific day, he feels sad. The same thing applies to the one who gets himself accustomed to being generous. He feels sad when a day passes by without giving out money, honour or benefit.
4. It expands the breast with assurance and gladdens the heart. This is because if one gives something, especially money, he will feel an assurance in his breast. This is something that is tested and tried, providing that his giving should be done with complete generosity and pleasure. His sacrifice should not dwell in his heart (with regret and displeasure).
Shaykh Ibn Al-Qayyim mentioned in his renowned book, Zad Al-Ma‘ad that giving and generosity are included in the causes of expanding the heart with assurance. However, no one can achieve this benefit except one who gives with generosity and pleasure. The money leaves his heart before it leaves his hand. However, the one whose money leaves his hand while his heart is still attached to it will not benefit from giving.
5. It makes one reach the rank of the perfect believer. The Prophet said:
“None of you truly believes until he loves for his brother what he loves for himself.” [Muslim]
So, as one loves to be given money to satisfy his needs, he should also love to give it to his brother. By doing so, one will have perfect faith.
6. It is one of the causes of entering Paradise. This is because Paradise is for:
“Those who use soft speech, spread the greeting of Islam, feed people and spend the night in voluntary prayer while the people are asleep.” [Ahmad and At-Tirmithi]
All of us earnestly seek to enter Paradise.
7. It makes the Islamic society a single family in which the strong helps the weak and the rich helps the poor. One will feel that he has brothers to whom he has to do good to as Allah The Almighty has done good to him. Allah The Almighty Says:
“And do good as Allah has done good to you.” [Quran, 28: 77]
Thus, the Islamic nation will be as one family. This is what the later scholars called social solidarity. Zakah is the best thing that can achieve this because one fulfills with it an obligation and benefits his fellows.
8. It extinguishes the fire of the revolution of the poor. This is because the poor are vexed to find someone who rides in whatever he desires (of luxurious modes of transportation), lives in whatever palace he wishes and eats whatever he likes. All this, while (the poor bystander) can only use his (own) legs, does not sleep except on the ground and the like. There is no doubt that he will find something (of an ill feeling) in his heart. However, if the rich give to the poor, this will extinguish their feeling for revolution, calm down their anger and make them say: “We have brothers that take care of us in difficult times and thus they will love the rich.”
9. It prevents financial crimes such as robbery, kidnapping and stealing. This is because the poor will receive what satisfies their needs and so they will excuse the rich for they give them from their wealth. They give them one quarter of one-tenth (i.e. 2.5 percent) on gold, silver and trade goods, one-tenth or one-half of one-tenth on grains and fruits and a great percentage on flocks. Thus, they will see that they are treating them well and will not transgress against them.
10. Salvation from the intense heat of the Day of Resurrection. The Prophet said:
“Every man will be in the shade of his charity on the Day of Resurrection.” [Ahmad]
Furthermore, he said regarding the seven categories of people whom Allah The Almighty will shade with the shade He Creates on the day when there will be no shade but His:
“A man who gives in charity so secretly that his left hand does not know what his right hand spends.” [Al-Bukhari and Muslim]
11. It makes one know the limits and rulings of Allah The Almighty because one will not fulfill Zakah unless he knows its rulings, properties, Nisabs (i.e. the minimum amounts liable for Zakah), its recipients and other such matters that the need calls for.
12. It purifies and increases wealth, meaning that, if one gives charity on his wealth, then this will protect it from blight and Allah The Almighty may Increase his provision due to this charity. Therefore, it is mentioned in the Hadith:
“Wealth does not decrease because of charity.” [Muslim]
It is clearly witnessed that the wealth of a miser may be afflicted with what may destroy it or the most of it due to fire, a great loss or diseases that force him to seek treatment that consume great amounts of his wealth.
13. It is one of the causes of the downfall of goodness. It is mentioned in the Hadith:
“No people ever withhold the Zakah of their wealth but rain is withheld from the sky.” [Ibn Majah and Al-Hakim]
14. “Charity given in secret extinguishes the wrath of The Lord,” as was authentically narrated from the Messenger. [At-Tirmithi and Ibn Hiban]
15. “It wards off an unpleasant death.” [At-Tirmithi and Ahmad]
16. “It wrestles with a calamity that comes down from the heavens and prevents it from reaching earth.” [At-Tabarani]
17. It expiates sins. The Messenger said: “Charity extinguishes sins as water extinguishes fire.” [Ahmad, At-Tirmithi and An-Nasa’i]
Dear Brothers and Sisters! I ask Allah to assist us in living by the Quran and Sunnah. I pray He lets us recognise the truth for what it is and helps us to follow it, and that He lets us see falsehood for what it is and helps us to avoid it.
O Allah! Guide us and protect us from the causes of ignorance and destruction! Save us from the defects of ourselves! Cause the last of our deeds to be the best and most righteous! And forgive all of us.
Dear Brothers and Sisters! Anything good I have said in my today’s Sermon is from Allah the Almighty, and any mistakes are my own and we seek refuge in Allah from giving wrong advice and from all forms of calamities and fitnah. And I ask Allah’s forgiveness if I stepped beyond bounds in anything I said or I do.
May Allah be praised; and may the peace and blessings of Allah be upon His Messenger Muhammad and upon his family and Companions.
With this I conclude my Sermon and ask Allah, the Almighty and the Sublime, to forgive all of our sins. So seek his forgiveness, He is all forgiving and Most Merciful.
This Jumu’ah Khutbah (Friday Sermon) was prepared for delivery today Friday, Ramadan 23, 1439 AH (June 8, 2018), by Imam Murtadha Muhammad Gusau, the Chief Imam of Nagazi-Uvete Jumu’ah and the late Alhaji Abdurrahman Okene’s Mosques, Okene Kogi State, Nigeria. He can be reached via: gusaumurtada@gmail.com or +2348038289761.
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