Walead Mosaad – . Maliki FiqhTadrib AlSalikClass 23 Zakat Part 2
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So we continue reading from
And in the last session, we had begun
the chapter dealing with Zakat
or the obligatory charity that every
able
and,
Muslim meeting the specific requirements is obligated to
pay.
So we have covered what is called zakat
and nakdain or zakatilain.
So in nakdain, nakd means to pay something
in cash. And in the premodern
world,
gold and silver were that which was used
to pay things.
It was a form of currency,
and they remain so to this day.
However,
now we have all our different forms of
currency,
of world currencies and they,
take the place of gold even though they
don't exactly
have removed gold from the market. But,
for all intents and purposes,
they are used as legal tender.
So then we consider the same rules to
apply
in terms of, riba, in terms of
which which I'll forget too later about interest
and usury and also about zakat.
So we had covered that part and now
we had arrived at the section dealing with
zakat and naham.
So the zakat of,
animal husbandry
or of
foreign animals. And the word in Arabic, nam,
means
from the root word of niyama,
of blessing. And it was seen that
having these animals was a
form of blessing. And in and definitely in
the Arabian Peninsula of the prophet sallallahu alaihi
wasallam,
having
a number of these animals, specifically camels, which
were the ones that were most
available, was seen as wealth,
having a number of them. And we know
the story of the grandfather of the prophet,
salaw alaihi salawam,
hamdan mutanib,
and that Fiaamil Fil in the year of
the elephant when Abraha al Ashram,
Abraha came with his army intending to destroy
the Kaaba,
and he met with the leader of Banu
Hashim, Abdul Muttalib, and the leader of Mecca.
And he said,
his grandfather, Abin Motta Reb, said that,
you know, just, you had taken my camels
on the way here, and I need them
back.
And then Abaha was astounded and said, why
are you asking about the camels? Aren't you
not concerned about Mecca and the Kaaba?
And then when he said his very famous
As for the house, there's a there's a
Lord that will protect it.
So,
and as we said in the last session,
zakat,
has a dual purpose.
One, it is the kind of the main
form of social welfare in Islamic system.
And number 2,
it is a means by which where people
can purify their wealth. And so
we've said before that the Sharia
acknowledges reality as it is, not some sort
of abstract,
utopia that we want it to be. So
that means that
given
the
difficulty in
having a 100%
halal
income without any sort of shubuhad, any sort
of ambiguous nature to it, then the
institution
of Zakkah
is there to help us purify
our wealth.
And so the main beneficiary then of the
Zakah, the charity is the one giving it,
even perhaps to a greater extent than the
one receiving it. And and that should be
the attitude when one is
is giving it. So
to start our section,
plus
this section dealing with
the zakah of
farm animals.
And we will see as we, I think,
went over in the last session,
there's kind of 3,
broad
categories, namely camels
and then what's called elganem, which are
sheep and goats,
and then baqar cows, which would also include
anything that is a relative of the cow
like the water buffalo
as you find in some
countries,
especially in the Mediterranean and in Africa.
So he says,
So he begins talking about the Zakat of
Ibl, which are,
camels.
And he said whoever has 5 camels, so
if you're a rancher and you have at
least 5 camels,
or less.
Now this is an important part here.
So if you have 5 or less, let's
say you have 4, but one of them
gave birth
and
it has been a year since you owned
the 4. And then comes the year
and now they're 5. So the one gave
birth a month before,
a year passed and it owned the 4.
But at the end of the year now
you own 5. That means you've met the
nisab. You've met the requisite amount
and you would have to pay the zakat
on the 5 because it's considered nitej as
the word that you use here. Nitejet nitejiani.
It's a product of the original form.
Just like when we talked about Zakat al
Ayn, when we talked about the Zakat of,
gold and silver or currency,
that if you sold something for profit and
then you realize a profit within the year
and that brought you over the nisab,
over the requisite amount, then you'd have to
pay Zakat on
on that whole amount. So so
the two conditions are, you have 5,
so that's already,
given, or you have less than 5. Let's
say you got 3 or you had 4,
and then 1 they produced 1 or they
produced 2.
In other words, they made 5
before the end of the year.
Then what does he have to pay?
A sheep.
You might say, well, he has camels.
How is he gonna pay sheep?
The,
we go by the ada. The the custom
was that if you had camels, you usually
had other animals too. So it wasn't just
camels, but you also had sheep. You may
have
goats, so forth.
Because for him to give up one of
the 5 camels, that's too much.
So in terms of the the the value
of a of a sheep next to a
camel,
sheep is much less.
So they'd give up a sheep. If they
didn't have the sheep, then they would have
to give the klima, like, the value of
it and and purchase the sheep,
but that would still be way less than
having to sell,
or to give away one of the camels
that they have.
So right? From what that which is the
majority or the type of sheep that are
in that particular town or that locale or
that country.
Means it meets the same requirements, the same
conditions
as when we do in the daba or
the utria of Eid.
So that means it has to be like
a year old or close to a year,
sound, healthy, so forth,
that type of sheep.
If you have 10 camels
then you give
2 sheep.
If you have 15 camels,
3 sheep.
And then if you have 20 camels,
4.
This is where it changes.
If you have 25 camels, now you're gonna
start bringing out camels because now you have
the amount instead of sheep. So something called
Bint Maghad,
which is a,
a camel that has passed 1 year of
age
and is not quite 2 yet, so between
1 2 years of age.
This is what they call Bintemakhat.
From 1 to 2 years of age.
Well, if he's sitting with Elethene
and in 36
so here what they say
beginning with 25
till
35 you're gonna pay
one camel that's a year old and less
than 2 years
old. So when it says
then in 36,
then that's when you get to the new
category.
Now you're gonna something that's
which means a camel now that can produce
milk, hence the name labun. Bint tamachad means
ones that can get pregnant. Bint tabun means
one that can produce milk.
So at this point you would have to
pay,
one of those camels that you have which
is one that has
passed 2 years, made 2 years of age
but not quite
not quite 3. So it's in its 3rd
year but it's not 3 yet.
And then 46, so that means up to
37 up to, 46,
you have to pay the Binta Laboon,
which is one camel that's not quite 3
yet, but over 2.
So if you sit at Arvein, then we're
beginning with 46,
That means 1 that's 3, and it's into
its 4th year.
And then at 51 or 61,
Then you have to pay
jada'a which is 1 knuckle, and
that's something that has over 4 years and
entered into the 5th year. That's a 61.
And then at
70,
6,
you have 76 camels and you have to
give 2 of the Bint al Laboon, which
is the one that is
over 2 and less than and less than
3.
If you have 91 once you get to
91 then you give 2 which
means
that those that are over 3 and enter
yeah. And you entered into the 4th year,
not quite 4.
Then at 120
So just to summarize then at the end,
if you get to a 120,
or, like, 121
until up until 129,
then you have to do
Binat, Laboun.
So the Hakpat, as we said, one that
has
entered into its 4th year, so it's over
3.
So you can give 2 of those
or 3 of the Bennet Levoun which are
the ones
that have entered into their 3rd year. Yeah.
They're over 2 and entered into the 3rd
year. Wal Qiyar he says this Sahi.
Who is the Sahi?
With the iron and mojo? The is
again, when there's a system in place, there
used to be someone who would go from
a representative of the government
called the,
you know, the one who strives and and
and to go and would go out to
each farm
and would assess
how many that he has, the farmer and
then or the rancher,
and then assess the amount of zakat to
be paid, and then the CI would actually
be responsible for taking the appropriate
young camels with him or the the sheep
or whatever it may be, whatever the case
may be back to be distributed for the
Zakir. So the then
would choose whether I take 2 haka or
3 bint el abun.
And he says,
Right? Also, it depends on what's present. Maybe
you don't have 2 Haqqah. Maybe they're all
young. So again, it depends on what's there.
So once you hit 1:30,
then you have to do 1 which is
one that is entering to its 4th year,
and 2 of the
and 2 that are entering to their 3rd
year.
And then then after that, in every 50
that goes above the 1 30, you have
a and then every 40,
you have bint Laboun, one that's entering to
its 3rd year.
Waks, as we mentioned earlier, and that which
has goes beyond the the the category level.
So, like, 122, 123,
you know, 121 and above. So you got
into a new category,
So whether you have a 121 or a
126, you're still gonna pay the same amount.
That's what that means.
Well, no, Adam. So I don't know how
many camel farmers are with us right now,
but if you do have camels,
now you know,
how much you have to pay if you
have camels.
The next section,
so now we're talking about cows
and ghanem and sheep. And I should mention
that the camels applies to both types of
camels which are the the dromedaries which are
the single hump and the bactrian camels which
are the Asian ones that have 2 humps.
So both of those,
the zakat would be payable on both of
them.
I haven't seen anyone say anything specifically talk
about llamas
though they are kind of like the camel
of South America.
But Eileen
I'm not giving a fatwa, but I mean,
for those who have who farm llamas and
they have that amount, I would I would
say that the the Hakam, the ruling would
apply as well
because they're like a camel without a hump.
So
so they made a similar purpose, I think,
for people in South America and,
you know, our ornament
didn't go to South America until maybe a
century or 2 ago.
So didn't have exposure to such an animal
before that.
So now we move on to zakat al
baqar wal ghanam.
So cows and sheep and goats.
He says
He
He said there's no zakah in cows
until the year has passed
and you have
30
original cows.
Or you had
less than 30 but then the births during
the year made 30, like we talked about
the camels.
So then in that case then that's
the zakav begins. Means the cow that has
reached 2 years of age.
So one of those
for the first 30.
So from 40
to
95,
then you would have to pay 1 cow
that's called the musinna,
which means it has entered into the 4th
year. So 3 and above, 3 to 4
years of age.
Officitina
tebbian, once you have 60 cows,
then
Then in every 4 40 that's above that,
you're going to pay a
which is one that has,
more than 3 and enter to its 4th
year.
And then every 30 above that, you know,
so 40 or 30 depending on add them
two numbers up, then you're gonna have to
do a tebiyah which is one that has,
reached 2 years of age and enter into
its 3rd year. And
as we said with the camels,
the in between numbers,
is the same amount. So it's each category.
So so from 1 to 29, no zakah
for a cow. From 30 to 39,
tebbyah, which is one that has completed 2
years of age.
From 40 to 59, musinna,
is one that has completed 4 years of
age. And then 60 and above as we
said, in every 30 you have Watibiya.
And then in every 40 you have a
Musinda.
And in this case, that which is from
the same categories, like, if you're a cow
farmer and you have different types of cows,
they're all one category.
So if you have different species of cow,
I I should say,
then
and you add them up together. They're not
separate. Like, if I only have 20 of
these and 20 of these and then I
don't pay zakat, no, you have 40.
And you pay zakat,
you know, choosing. And then at that point,
you take from this group or from that
group. If they're about the same, then you
try to split it evenly. If not, then
the one that's more more Hekeb.
So,
that's in terms of cows.
Then he moves on to which is sheep
and goats. Well
as
So you don't have to pay zakat on
sheep and goats until you have
40, 4 0.
Then you pay 1 sha, one one sheeper
or one goat.
Up until
121,
So from 40 to 120, you only pay
1 one sheep.
From 121
onwards, you're going to pay 2
up to 200
up to 199, I should say. And then
at 200,
you are going to pay 3 sheep.
And then at 400, you're gonna pay 4
sheep.
So anything above 400 for every 100 sheep
that you have, you pay a 100. So
if you have 505
sheep,
6106 sheep.
As we said, so that which is in
between categories, there's no extra effort to pay.
And we just said
this. Which is the Bactrian camel,
which is the dromedary. Those 2 are 1
category.
And water buffalos and cows are 1 category.
And goats and sheep are 1 category. So
if you have
30 goats and 10 sheep, then you have
to pay 1 goat or sheep
as a kah. And since the goats are
more, then you can pay from the
goats.
And it's also a condition for the zakat
of these animals.
In addition to the that the year passes,
the government representative to come out and take
it.
If there is one. If If there is
not one, then you are going to be
responsible
to take care of that yourself.
And he says, no. That that which you
get from animals before the year is over,
you add it
to the group
if you already had the nesab. So that
which you bought or that which was gifted
to you or you inherited it,
you add it if only if you had
nasaab, not if you have less than nasaab.
It doesn't count. If you have the nasaab
already then you count it to nasaab and
then you pay on the whole thing.
And that concludes the section
of of animals,
then the last
type of Zakah,
before we get onto the categories
to or the recipients of Zakah
is Zakat.
So this is the zakah of crops
and,
seeds.
So,
the malachia,
they have kinda a few conditions for determining
what's acceptable in terms of crops and seeds.
And, usually,
the idea is that it's something that's
little little cute, something that's a staple
thing to live on. You know, before modern
refrigeration systems and things like that and and
easy access to supermarkets,
people actually had to store,
what they would need
for the year,
because things were seasonal. Right? Once you you
harvest
at harvest time, you get all of the
grains and the seeds that you need, and
then there's no other harvest for it till
a year later. So you'd actually have to
acquire all of that at the beginning of
that harvest time and then store it for
the coming year. And this used to be
the case not just in the Muslim world
but everywhere, you know, and before pre modern
electricity
and and, the industrial revolution. That's how people
live, and they have these big grain,
silos that they store, you know, store the
grain in and and so forth, and the
same thing for, you know, their their own
animals and and things like this. So one
is that it's a staple part of their
diet and also that it can be stored.
It's storable.
So not perishable.
That's why there's no zakat on fruits in
the medical school, like oranges, apples, grapes.
So you don't pay zakat. If you have
a vineyard, you're gonna pay zakat, but you're
gonna pay zakat on the proceeds
from the vineyard,
not from the actual grapes
themselves.
Or and not from the actual,
raisins there is a zakat, but that's when
it's dried. But let's say, you know, oranges,
apples, things like that, you'd only pay from
the proceeds.
And you wouldn't give a a bushel or
x number of bushels of apples or oranges
in zakat, but you pay for the proceeds.
So that would be the zakat tijara, the
zakat of someone who's has a business.
So he
says,
So,
he said there's no zakan, any of these
things, until it
reaches a volume.
So the the wasok or the osuk, it's
a measure of volume, not a measure of
weight, but we'll we will give you the
equivalent weight. 5 alsok.
And what is this
wasat? It's
300.
What is a.
What's a?
The outstretched hands of the prophet, so we
say
how much he can hold in his 2
hands like this, which is about 3 cups
or so.
So,
the equivalent of 5 of these osuk,
it's about there's 2 different opinions depending upon
which scale that you used, but somewhere from
540 or 650
kilograms.
So
double that, 2 times 2.2 in terms of
pounds.
So we have to say at least that,
you know, over £1,000.
You have to your harvest has to be
over £1,000 or actually over £13100,
closer to £1500
for
you to have to pay zakat on the
proceeds from your harvest.
He said if it has been irrigated
artificially, artificially in with a tool like
you had to get the well water yourself
or you had to irrigate it yourself and,
and and there was a cost involved in
doing that.
Then you'd have to pay 5%
of that proceeds of whatever
£1500
that's there or 650 kilograms.
Otherwise,
if it's irrigated naturally by rainwater,
by aquifer,
by
river water, fresh water that comes from, you
know, like, you know, like the delta in
the Nile region in Egypt,
then and Osh, then 10%
of that.
If you receive,
irrigate artificial irrigated water for free,
like the government provides it to you, like
in some parts of the river peninsula as
the author mentions here,
then that's considered also,
as if it was naturally irrigated because it's
not costing you anything
to do that. So also you'd have to
pay 10%, not the 5%.
So
let me just, we we mentioned this in
the last session in the beginning, but let's
just mention it again because to refresh our
memory,
that the zucchietable crops
are namely,
dates
and raisins
and wheat and barley, corn, millet,
rice,
sult, which is a specific another type of
barley, alaales, which is a type of wheat
that's in the Mediterranean.
So those in terms of,
or haboob.
And then el koten is sabah,
which are the the 4 types of oils,
which include
sesame oil,
red radish oil,
olive oil, and safflower
safflower oil or like sunflower oil.
Those are the 4 that that oils are
made out of them.
And then the,
the actual peas, which would include
chickpeas, hummus, ful, which is fava,
lubia, which is cowpea,
ades, lentil,
atermus, which is called a lupine bean, ajulban,
which is the Indian cowpea,
alpisila, which is regular peas.
So all of those things that are stored
and also are a staple part of the
diet, they're all zakatable.
And outside of those things are not. So
he says here,
So the 4 types that produce oil,
olive oil, saffron oil,
radish oil, and
sesame oil.
You can give from the seed itself
or from the oil
after you've you've pressed the oil. Except for
olive oil, you have to give it in
oil.
Unless if it's a type of olive that
doesn't get pressed into oil, then you give
it in terms of the olives.
Otherwise, if it's used primarily for its oil,
then you have to give it in terms
of its oil.
So
if you're not able to give in terms
of the oil, that's in terms of the
olive oil, then from because you sold it
already, it has no more left, you don't
have any more to give, whatever the case
may be, then from whatever proceeds from the
the feminine, from what you sold it for
in that amount, 5 or 10%, depending upon
how you irrigated it, then you would have
to pay that.
And the same thing for grapes
and,
ripe dates, not dried dates if they don't
if you sell them
as ripened dates or you sell the grapes
and you don't sell the raisins,
then in this case you would have to
pay from the proceeds of that and not
give it in terms of
grapes or of,
or of
raisins.
And
the for that the reason for that, now
that I think about it, is because
olives are perishable. If you give someone
a ton of olives and not in oil,
it's not gonna last. It's perishable. It's gonna
it's gonna spoil. Whereas the other things,
saffron and sesame
and red radish will not spoil.
Same thing for grapes and ripened,
dates that are not dried. Grapes will spoil
unless they're they are dried into raisins then
they could be stored.
Same thing for,
dates that are not dried.
If they're still fresh
and, and ripe and not dried, then they
will also spoil.
So that is the, that's why it has
to be given in terms of its oil
or from the proceeds of the oil
for those particular ones or in terms of
grapes and ripe dates from the proceeds of
that and not from if you don't have
the dried versions.
And that's what he says here. And it's
not permissible
to give it, to pay out in terms
of, okay,
except after it has been dried.
And that's in terms of grapes and,
dates.
And when does it become obligatory?
So when does zakah become applicable?
When the fruits are ripe. So, like, grapes,
if you taste it and it's sweet, then
it's ripe. Then your vineyard, all of it,
the zakah becomes dew.
Means that the seeds themselves also are ready
to be used and to be eaten or
you can press,
oil out of them like olives and,
and sesame.
So whoever sells
all of it, so there's none left.
You still have to pay the zakah.
So I had the vineyard. It's ripe. I
sold it or I sold the vineyard,
but
it happened. Like, the wajub, the time of
obligation came upon me. I am responsible for
the Zakat at that point no matter what
happens to the grapes. Unless there was a
natural disaster as they say,
like they had a frost or something
tsunami or something like that destroyed your vineyard
or destroyed your olive trees, whatever it might
be,
or for our brothers and sisters in in
Palestine
who get their olive olive trees routinely destroyed
by the occupying army,
then in this case,
they would not be responsible to pay for
the zakah,
for for the part that was destroyed.
This is a different masala, but if someone
is buying these things,
then they can have as a condition, I
will buy this when it reach when it
ripens, and then that's the condition.
If it's fairly safe and certain that that's
what's going to happen, that it'll be a
good season.
So
is to estimate how much is there.
So
customarily,
when the dates are still in the palm
trees,
or when the grapes are still in the
vineyard, you're not gonna harvest them right then
and there even if they're ready.
So there has to be a process called
an Al Khansar estimation.
In the longer commentary, it says that someone
who's ad if someone who's an expert in
estimating,
like, you know, they look up at the
palm tree and they can tell how many
dates are up there. So they go tree
by tree
and estimate what the hall will be, what
the harvest will be, and then based upon
that number, then they figure out how much
they have to pay in terms of zakat.
And the same thing for the grapes. He
says
because it's necessary. Otherwise,
how are you going to figure it out?
So, also,
certain categories can be added to another.
So all types of dates, whatever type they
are, they're all added,
as he says,
So
dates,
all different types, whether it's,
or
whether it's
or whatever it might be. It's all put
together, the all one category, and you pay
out from that.
And then the 7 categories
of peas that we talked about
are all one category.
And then and then wheat and barley and
anything of its derivatives are also one category.
So you count the 500 or the 653
kilograms from all of that.
And then everything outside of that are separate
categories.
So the olive oil is olives are not
added to any other they're not added to
the sesame to see if you have 500
653
kilograms. So if you have 653 kilograms of
olives,
then you pay out in olive oil. If
you have anything less, you don't have to
pay it out. Even if you have another
400 kilograms in sesame, you don't add it
to the olives
to to do the nissolved. So that's what
it means by mixing the categories
in terms of the amounts.
So that concludes the section about,
crops
and harvest. Now we go into
masal al fizakah or masal al fizakah which
means
who are the ones who are the recipients?
What are the categories that are recipients of
the zakah? And, obviously, this goes back to
the verse in
Surah So those 8
categories.
So he says
So he said the distribution of the Zakah
is obligatory
from wherever the places where you are. That's
where it should be distributed. There's gonna be
some exceptions I'm gonna mention in a second.
So in terms of crops, where the crops
are grown.
And also the seeds and
the animals wherever they're raised.
Cash, currency,
wherever the owner is.
And if he's not around, the owner, the
owner and he's traveling, then he deputizes or
makes an agent of someone who's going to
distribute it on
his or her behalf.
And it's not permissible
to transport
it, the travel distance or more
from where you are, from where the crops
are, from where the animals are, from where
the owner is of
the one who has to pay the who
owns the cash or the currency.
As we said, 48 miles or 84 kilometers.
The only
exception to this
is if it's going to someone who is
in a worse state than the people where
you are.
That and that would be better.
If it's going to people who are in
a similar state to where you are, the
recipients that is, then it's permissible
though it's disliked.
Because the people around you have more right
to it than the people far away.
But if the people around you, in other
words, there would be recipients of the
are in a worse state than the ones
you want to send them who are far
away,
the travel distance or further, then it's not
permissible.
So people who who obviously there's a lot
of zakat that goes to other countries especially
those who live in the west and you
can make an argument,
a reasonable one that they're in a worst
state.
They're mad umun. Maybe they have nothing, and
here maybe people have something.
So, I don't wanna get too much into
that, but that's the opinion of the Malikiya.
If they're in a worse state, then you
can,
you can send it to them.
And
the,
or the intention is a condition of validity
for the
Zakat.
So one has to make the intention.
So if you gave something away and you
had no intention behind it or you didn't
have intention for zakat,
you can't kinda you can't sort of retro
what do you call it? Retro
retro acts or, you know, make it retroactive.
I'll I'll make that for Zakah. That, you
know, that I gave. So because the Nia,
the intention wasn't there.
And it's not permissible to do it before
its time of obligation. In other words, the
year passed
for whatever category.
Except in which is cash, currency.
Means the animals.
Camels, cows, goats,
except by, like, about a month.
A
month
3 days,
something like that,
but not more than that, not 2 months.
So here are the
basic categories.
And.
The medicare consider the to be a.
So someone who
has nothing.
Well,
means the one who doesn't have.
Or the indigent person or the poor or
the one who is in need is the
one who doesn't have
enough to cover their basic food,
shelter, everything like that
for a year.
So they get they're good for the next
month but after that there's nothing going on.
That's someone who's a fakir.
So there's no expectation of them receiving any
sort salary or payments or pension or anything
like that.
I'm the one who is working to distribute
it the Zakat or to collect the Zakat.
Since there's an overhead expense, if this is
done professionally then as many people were doing
it, so they can collect a salary from
that. And they are not recipients of the
Zakat in the sense that they need to
be,
Fakir or Mezkine,
but, they're working for a salary so
what they collect is actually not a zakat
for them, it's their salary. But it's paid
from the zakat that is collected as overhead
expense.
There's 2 opinions
in the school about who they are. 1
is they're the non Muslim
who
that there is,
a hope that they will become Muslim and
that giving them some of the zakat money
would be a way for them to consider
Islam. So it's not a bribe, but it's
like a Yani.
It's a it's a way to kind of,
you know,
lighten their burden and show that Muslims care
about them and so forth. So there's no
sort of stipulation. Okay. I'm gonna give you
okay. You have to become Muslim
They have to decide for themselves.
The ones who went with this opinion then
were 2 further opinions.
Some
said
Some said, well,
that was during the time of the promised
only, not anymore.
And the reason they said that is that
was when there was a need for more
Muslims to come into Islam. Now there is
no more need for more Muslims to come
to Islam, so we don't have to pay
zakat.
Then. The other opinion,
which I think is is the closer opinion
to the to the correct opinion is no.
It's still a category that remains because it's
not about them bringing us to Islam to
help us, it's about us helping them.
So if that's the intention,
then the is
a category that remains. The other opinion is
no. It's for the one who's newly Muslim.
That's the second opinion.
So either one.
Also prior to
pre modern age, people who were in a
state of bondage, the zakkah would be given
to free them from their state of bondage.
What
that
means is
the rule in in the deen is if
you pay to free someone out of captivity,
then,
their or
their
in I would call it inherent inheritance
loyalty
is to that person. So if they die
and they leave no heirs,
and then you're the one who freed them
by way of paying for that
means then you would inherit from them.
So here it's saying not the one who
pays his Zakkah is not entitled to that.
So it would go to Beitin Men. It
would go to the treasury. If they died
and leave no heirs, then that would go
to the treasury
and not to the person who specifically paid
the zakah to free them.
And also someone in the state of debt
to the amount that they would go to
debtor's prison for. We don't have debtor's prison
anymore. But anyone who is in a state
of debt is unable to pay their debt
reasonably,
then,
they are entitled also to receive zakat to
to lift that burden.
There's some other conditions, I think,
in terms of someone who's paying a debt,
namely that they're not in debt for something
haram,
not because they have a gambling debt that
they got from Vegas or Atlantic City, unless
they now have made Tawba
and they realize a mistake, and now we're
trying to help them get out of that
situation.
Again, in pre modern days,
there were no professional armies.
If people had to defend their city or
defend their deen, they would have to equip
themselves.
And this would include people who are out
on the frontiers guarding the the borders and
and things like this. There was no,
professional
kind of,
system in place
for them to get to to to support
them so the zakat will also go to
people in such places.
So
means someone who is in a state of
protecting
the borders or actively defending them.
And someone who is
which means a traveler, not home,
ran out of cash.
They have money at home,
but they lost their wallet, no ATM card,
so they can't go to the bank. Nothing.
What do we do? Then they are in
a position to receive the Zakat.
Even if he is wealthy in his own
country.
Right?
Not taking it as a loan. If he
wants to take it alone, someone pay them
back later, he can do that, but that's
not called Zakat.
Zakat has to give it to him and
then there's an expectation that's gonna pay it
back because he's gharib.
He's lost.
Or, you know, in a situation where they
need zakat.
Islam. In all of the categories except
the as we said, the one who could
be non Muslim, They have to be Muslim.
Except for the bondsman, right, that have to
be free.
And also
not to be from Beno Hashem. And Beno
Hashem are Oled
Fatima or Oled,
Al Abbas,
brother-in-law.
So
in the medical school, if you are from
the line of,
Al Abbas or the line of Fatima
or Hassan al Hussain,
then Zakat is seen as something that is,
purification
that which is from.
You know, like, it's the laundry of people's
wealth. So when you rinse the laundry out
and the stuff that comes out, that's, you
know, that's how it's seen. So the the
people of the household of the prophet
specifically Banu Hashem
are seem to be,
above that. You know, it it would be
seen as because of their kharaba, their their
the position of,
of a family lineage to the prophet
that it's not appropriate for them to collect
the zakat.
However, he says,
There used to be a time when people
of the household of the prophet sallallahu alaihi
sallam, Benoit Hashim, would receive some type of
stipend from the state if they have the
means to do so. If that stipend is
not there
and they are in need,
then Al Sheikh, he said some of Sheikh
means.
The later scholar said then it's okay then
to pay some of the zakat to people
from the household of Benoit Hashim,
because they're not receiving a stipend from
from the government.
And it is permissible
in terms of
gold and silver. So if you have gold
and you wanna pay it out in silver,
or if silver you wanna pay it out
in gold, or if you have dollars and
you wanna pay it out in euros, or
if you have euros and you wanna pay
out in sterling pound,
all of that is permissible.
And it
is,
dislike to pay the value of something. This
is we're talking about crops
and animals. You pay the animal itself, not
its value.
And
not that it's permissible, but you have paid
your zakah if,
a jayir, someone who's a tyrant or a
despot or in a position to take the
zakah forcefully.
And he says, I'm taking this in for
Zakat.
And you have a feeling that it's not
gonna be for Zakat.
Means, you know, if they've done that to
you, then what can you do? You you've
paid Zakat at least from your end. If
they're gonna usurp it in a way that's
wrong, that's their problem or or that's their
calamity.
That's yours.
He said it's not permissible or it's not
acceptable.
Someone who is in a debt to you
who has nothing.
Why?
Because this is your way of saying,
I gave him the account. Now he's gonna
pay me back.
So he has nothing. He's in debt to
you. You give him the Zakat, and he
said, okay. Now time for me to pay
me back, and then you got back your
money. What happened in the process?
You got out of paying the Zakir. So
this is a type of Hila.
Also, but,
not mentioned here, when someone
gets rid of the animals or, like, say
you have 40 sheep
and you say, oh,
you know what, my wife? I wanna give
you one of these sheep.
Just gift.
Take it in your backyard and play with
him and
and then now you only have 39, so
you don't have to pay the sheep. Then
the year passes, and then the next day
he said, oh, you know what? Give me
the sheep back.
Now you have 40 again. So at the
time of the year passing, you only have
39, not responsible for Zakaria. So this is
a type of Hida.
And the medicare, we're very strict about this.
Anyone who uses a Hida, who uses or
tries to use a legal loophole stratagem
in order to get out of doing something
that's obligatory,
will be obligated to pay nonetheless.
So even though mizahir
and waddah,
from the apparent
kind of,
look of things or the situation, either not
responsible, but indeed because of their
their corrupt intention, they are made responsible.
And it's haram to delay paying it when
you have the ability to do so.
And also it's it's recommended
In other words,
that
you are not the one directly dealing with
the categories,
but you'd have someone else do it because
then that will be closer to you
far further away from Ria and then feeling
you have
a feeling of men or a feeling of
gratitude
over the one who received it. And I
would say it's best even not to know
who the recipients are. That's what he means
here.
Someone else determines who's gonna receive it so
you don't even know who they are. Especially
if they pray with you in the masjid
and it's in the same town, so you
don't have this and they don't know who
you are.
You don't know who they are? They don't
know who you are so that the relationship
is not based upon I gave you, you
owe me.
That's the idea.
And also
means one who's really in a bad situation.
So unlike, in the Shafa'i school, in the
medical school, you can give it all the
zakat to one category. It doesn't have to
be evenly distributed across the 8. So if
someone is in a bad situation, you can
give them zakah and and not have to
give it to someone else.
And Allah
knows best.
So I think
we will stop here. Shaa Allah the next
time zakatul fit, and then we go on
to fasting.
The next pillar of the deen.