The
Recipients of Zakah:
There are eight categories of the beneficiaries of zakah which
Allah specifies in the Qur'an: "The alms are only for the
poor and the needy, for those who collect them, for those
whose hearts are to be reconciled, for the freedom of those
who are captives and in debt, for the cause of Allah, and
for the wayfarers; [it is] a duty imposed by Allah. Allah
is the Knower, the Wise" [at-Taubah 60]. Ziyad ibn alHarith
as-Suda'i reported: "I came to the Messenger of Allah, upon
whom be peace, and pledged allegience to him. Then a man came
and said to the Messenger: 'Give me some of the collected
sadaqah.' The Messenger replied: 'Allah did not leave the
matter of sadaqat to be decided by a prophet nor to others
... He Himself classified it into eight categories. If you
fit into any of these categories, I will give you your due.'
" It was narrated by Abu Dawud although in its chain of transmission
there is 'Abdurrahman al-'Afriqi, who is of questionable merits.
The
following is an elaboration upon the preceding eight categories:
1. The Poor (al-Fuqara').
2. The Needy (al-Masakin): The needy, along with the poor
mentioned above, are those who do not even have basic needs
fulfilled. This categroy parallels the category of the rich
who have all they need. As mentioned elsewhere, a person is
considered rich if he possesses the nisab--that is, an arnount
in excess of his essential needs or those of his children
with regard to food, drink, clothing, housing, animals, tools
of his trade, and similar other necessities. Thus, one who
lacks all these is considered poor (fuqura') and qualifies
for zakah.
A
hadith attributed to Mu'adh instructs: "Take from the rich
[that is those who are self-sufficient] and give to their
poor." Thus, zakah should be taken from the rich who own a
nisab and given to those who are not so fortunate.
No
difference has been made here between the poor (fuqura') and
the needy (nasakin) as far as their needs, their poverty,
and their qualification for receiving zakah are concerned.
The two are brought together in the preceding Qur'anic 'ayah
with the necessary conjunction so that they could be differentiated
from each other. This does not contradict our categorizing
the masakin as a subgroup of the fuqura'. In the following
hadith, the text indicates that the needy are the poor who
are not noticed by the people because they abstain from begging.
The Qur'an takes note of them because they, perhaps due to
their modesty, go unnoticed.
Abu
Hurairah reported that the Messenger of Allah, upon whom be
peace, said: "The needy person (miskin) is not one who goes
around asking the people for a date or two, or for a mouthful
or two, but the one who is too embarrassed to ask. Read if
you wish: 'They do not beg from men importunately' [alBaqarah
273]." In a variant of this report, it is related: "The needy
person is not one who goes around asking people for a mouthful
or two or a date or two, but the one who has not enough [money]
to satisfy his needs and whose condition is not known to others.
Thus, sadaqah is given to him and he does not beg from the
people." This is narrated by al-Bukhari and Muslim.
The
amount of zakah given to a poor person:
Zakah aims at supporting the poor by satisfying their needs.
A specified amount is therefore given to them on a continuous
basis to alleviate their state of poverty. This amount differs
depending on circumstances and individuals. 'Umar reported:
"If you happen to give [alms], you should give to satisfy
one's needs." Qadi 'Abdulwahhab says that Malik never stipulated
a limit to the amount that can be given. To him, zakah may
even be given to one who has a house, a servant, and a mount
to ride, provided he is in need. The import of the preceding
hadith is clear-- that is, asking for help is permissible
for a person who is poor until he gets what he needs for his
livelihood and is freed from his needs.
Qabisah
ibn Mukhariq al-Hilali reported: "I had a debt. I went to
the Messenger of Allah, upon whom be peace, and asked for
his help. He answered: 'Wait until we have funds for sadaqah,
then we will give you some.' He also said: 'O Qabisah, sadaqah
is justified only for the following three: first, a man who
is in debt, for his case makes it permissible to receive [alms]
until his difficulty is resolved; second, a man who is struck
by calamity which destroys his holdings, which also makes
it permissible for him to receive [alms] until he is in a
position to earn a sustenance [or he said, '... what satisfies
his needs and makes him self-sufficient']; and third, a man
who has been reduced to poverty and three persons of caliber
from among his people testify to his desperate situation will
receive until he finds for himself a means of support [or
he said, '... what satisfies his needs and makes him selfsufficient'].
Other than these cases, O Qabisah, it is not permissible (sahat).
A person receiving it (sadaqah) will be consuming forbidden
holdings.' " This is narrated by Ahmad, Muslim, Abu Dawud,
and anNasa'i.
Is
zahah given to a person who can work?:
Individuals strong in body and earning their living are not
entitled to zakah. Their position is similar to that of the
rich.
1.
'Ubaidullah ibn 'Adiyy al-Khiyar reported: "Two men told me
that they went to the Prophet, upon whom be peace, during
the Farewell Pilgrimage while he was distributing charity.
They asked him for help. He gave them a look from the head
down and then found them to be sturdy and strong. Then he
said: 'If you desire, I shall give it to you. But, there is
no zakah for one who is rich, neither for the one who is strong
and earning.' " This is related by Abu Dawud and anNasa'i.
Concerning
the merits of this hadith, al-Khattabi says that it provides
the criterion that if a person is not known to have means,
it will be presumed that he has none. The hadith also provides
the rule that one who appears to be sturdy is not excluded
from receiving the zakah unless his income is determined,
for there are some people who are strong in body but for one
reason or another are unable to work. Such people may receive
charity according to this hadith.
2.
It is related from Rayhan ibn Yazid from 'Abdullah ibn 'Amr
that the Prophet, upon whom be peace, said: "Sadaqah is neither
permissible for the rich nor for the one who is of energetic
disposition, sound body, and healthy limbs." This is related
by Abu Dawud and atTirmidhi. The latter grades it as sound
(sahih). Ash-Shaf'i, Ishaq, Abu 'Ubaid, and Ahmad uphold it.
The Hanafiyyah say a strong and healthy person is allowed
to take sadaqah, provided he does not possess 200 dirhams
or more. An-Nawawi says: "I asked al-Ghazzali if an able-bodied
person who comes from a rich family and is not used to physical
labor in earning his living can be entitled to zakah. He answered
that he could." This is a sound rule which takes into consideration
a person's vocation.
The
owner who lacks self-sufficiency:
One whose possessions reach a nisab but are still insufficient
for his needs, due to the size of his family or the high cost
of living, will be considered well-off and subject to zakah.
He is also considered poor because his possessions are not
enough for his needs. As such, he should also be given zakah.
AnNawawi says that one who possesses a piece of real estate
but does not have enough income to meet his needs should be
considered poor and eligible for that amount of zakah which
would satisfy his needs. In this way, he would not have to
sell his real estate. Al-Mughni mentions that al-Maymum said:
"I had a talk with Abu 'Abdullah, Ahmad ibn Hanbal and I said:
'A man may possess camels and sheep on which zakah is due
and be considered poor. He may possess forty sheep or even
a landed estate (day'ah), not enough for his needs. Would
he be allowed to receive alms?' He answered: 'Yes, because
he does not possess what is sufficient for him and he is not
able to earn what he needs. In that case, he is permitted
to receive zakah, if what he possesses does not qualify for
zakah.' "
Collectors
of Zakah:
Zakah collectors are officials appointed by the leader or
his deputy to collect it from the rich. Among them are the
custodians of zakah, shepherds and clerks for its administration.
They must be Muslims and should consist of those who are potentially
not eligible for zakah. This includes the family of the Prophet--that
is, Banu 'Abdul Mutallib. It is related by al-Muttalib ibn
Rabi'ah ibn Harith ibn 'Abdul Muttalib that he and al-Fadl
ibn al-'Abbas went to the Messenger of Allah, upon whom be
peace: "One of us said: 'O Messenger of Allah! We have come
to you so that you may invest us with authority to administer
zakah, that we shall gather (collect) the benefits the people
are to receive, and render service to you that others give.'
The Messenger of Allah answered: 'Indeed, zakah ought not
to be given to Muhammad or to the family of Muhammad. Zakah
is nothing but filth that comes out from people's properties.'"
This is reported by Ahmad and Muslim. Another version states:
"It is not permitted to Muhammad or to the family of Muhammad."
Certain
people, though well-off, can still receive zakah:
Abu Sa'id reported that the Prophet, upon whom be peace, said:
"Sadaqah is not allowed for the well-off except for the following
five: an administrator of zakah, a purchaser of zakah holdings,
a debtor, a warrior in the cause of Allah, or a person who
is given a present by the needy (miskeen) from what the latter
had been granted as zakah." This is related by Ahmad, Abu
Dawud, Ibn Majah, and al-Hakim. The latter grades the preceding
hadith as sound according to the criteria of Muslim and al-Bukhari.
What
zakah collectors take from zakah is their wages for work done:
Abdullah ibn as-Sa'di related that he came from Syria to see
'Umar ibn al-Khattab, who asked him: "Is it true that you
perform a certain job for the Muslims and you are given wages
for that, but you do not accept them?" He answered: "Yes,
indeed. I possess horses and slaves. I am well-off. I want
my work to be a charity for the Muslims." Then 'Umar said:
"I also wanted what you desired, but the Prophet, upon whom
be peace, used to pay compensation to me. I would say to him:
'Give it to one who is poorer than I.' Once he gave me money
and I said to him: 'Give it to a person more needy than I.'
Then the Prophet, upon whom be peace, said: 'Take what Allah,
to Whom belongs might and majesty, gives you of His bounties
without your having asked for it or being eager.' So take
it and keep it, or give it away as charity--and what is not
given should not be asked for." This is related by al-Bukhari
and an-Nasa'i.
The
wages ought to be sufficient to cover legitimate needs:
AlMustawrid ibn Shaddad relates that the Prophet, upon whom
be peace, said: "If someone performed a job for us and has
no house, let him have a house; if he has no wife, let him
have a wife; if he has no servant, let him have a servant;
or if he has no mount to ride, let him have one. He who clamors
for anything other than these is being excessive." This is
related by Ahmad and Abu Dawud and its chain is sound. Commenting
on the subject, al-Khattabi says: "This may be interpreted
in two different ways. The first means that the individual
is permitted to have a servant or a house deducted from his
wages, which are similar to any other wages. He is not permitted
to take anything else. The second means that the zakah worker
has the right to have lodging and a servant. Thus, if he does
not have a house or a servant, one may be hired to serve him
and a house may be rented for him during the tenure of his
job."
Reconcilation
of hearts:
This applies primarily to that group of people whose hearts,
due to their weak Islam, need to be reconciled or strengthened
for Islam. In this case, zakah is distributed to rid Muslims
of their evil, or to procure their assistance in the defense
of Muslims. The jurists divide such people into Muslims and
unbelievers. The Muslims are divided into four groups:
Leaders:
People who are leaders and notables among the Muslims and
influential among their nonbelieving kinsmen deserve and if
given sadaqah, there is hope that their kinsmen will become
Muslims. Such was the case of Abu Bakr giving 'Adiyy ibn Hatim
and az-Zibarqan ibn Badr sadaqah because of their high status
among their people.
Recently
converted prominent people:
Prominent people among Muslims, though recently converted
to Islam and as such of weak faith but still obeyed by their
people, if given sadaqah and their counsel sought in jihad
and other matters could lead them to become strong in their
Islam. A case in point is that of the Makkans who became Muslims
after the conquest of Makkah. The Prophet, upon whom be peace,
gave them a large booty after his victory over the Huwazin.
Most of them became very good and conscientious Muslims later
on.
Muslim
residents at the borders:
Muslims who live at the frontiers, close to enemy land, can
also be given sadaqah as an incentive to defend the Islamic
territory. The author of al-Manar claims that this falls under
the national defense. Jurists place it under the share allocated
for the cause of Allah. It is similar to a military expedition.
In our times, people who most deserve our help are those Muslims
whom the unbelievers have brought over to their side by placing
them under their protection or converting such Muslims to
their religion. We notice that colonial powers are working
for the subjugation of all Muslims and are trying to divert
them away from their religion. Such states are allocating
a certain portion of their resources to win over the Muslim
hearts. Some they have succeeded converting to Christianity,
and others have been influenced by or attracted to their tutelage.
This is creating problems for Muslim states and Islamic unity.
Are not such Muslims more deserving of zakah than those along
the frontiers?
The
zakah employees:
Muslims who are employed to collect zakah, either through
persuasion or force, from those who are not willing to give
it can also qualify as its recipients for it is better to
use such people to maintain Muslim unity. Their support and
their undertaking to help the government is the lesser of
two evils and a preferable arrangement.
The
unbelievers, recipients of zakah:
As for the unbelievers, they are of two categories:
1.
Those who may come to Islam through the reconciliation of
their hearts: Such was the case of Safwan ibn 'Umayyah whom
the Prophet, upon whom be peace, granted safety on the day
of Makkah's conquest. The Prophet, upon whom be peace, allowed
him to think about his situation for four months and then
choose for himself. He was absent at the time but came forward
later and went with the Muslims to fight in the battle of
Hunayn before his acceptance of Islam. The Prophet, upon whom
be peace, borrowed his armory for the expedition of Hunayn,
and in return gave him a large number of camels, loaded with
goods, that were at a certain valley. Thereupon Safwwan said:
"This is a gift from someone who does not fear poverty. By
Allah," he continued, "the Prophet, upon whom be peace, has
given all of this to me and verily he is the person whom I
dislike the most, but he continued to give me things until
he became the one I loved the most."
2.
People whose evil is feared, and it is hoped that money, if
given to them, will neutralize their hostility: Ibn 'Abbas
reported: "A group of people used to come to the Prophet,
upon whom be peace. If he gave them money, they would praise
Islam and say: 'This is a good religion.' However, if he did
not give them any money, they criticized and found fault with
Islam." Among such people were Abu Sufyan ibn Harb, al-Aqra'
ibn Habis, and 'Uyainah ibn Hisn. The Prophet, upon whom be
peace, gave every one of them one hundred camels.
The
Hanafiyyah say that the share of such people are cancelled
when Islam is strong. For instance, 'Uyainah ibn Hisn, al-Aqra'
ibn Habis, and al-'Abbas ibn Mirdas came to Abu Bakr and requested
their share. He wrote them a letter, which they took to 'Umar.
He tore the letter and said: "This is something that the Prophet,
upon whom be peace, used to give you to reconcile you to Islam.
Now, Allah has fortified Islam and it is no longer in need
of you. Unless you stay with Islam, the sword will be between
you and us. Say: 'It is the truth from the Lord of you [all].
Then whoever will, let him believe, and whoever will, let
him disbelieve' [al Kahf 29]." They returned to Abu Bakr and
said: "Are you the Caliph or is 'Umar? You wrote a letter
for us and 'Umar tore it up." He answered: "This is the way
it is."
The
Hanafiyyah continue: "Indeed, Abu Bakr agreed with 'Umar,
and none of the companions disapproved of it. Likewise, it
was never reported from 'Uthman or 'Ali that they gave anything
to anyone in this category."
It
can be answered that the case under reference was 'Umar's
own judgment. He saw that there would be no benefit in mollifying
these people after Islam had become well-established among
their people, and no harm would follow if they abandoned Islam.
Also, if 'Uthman and 'Ali stopped spending this kind of endowment,
this does not necessarily mean that the provision for it was
repealed. It is possible that the change of circumstances
did not call for the continuation of such an endowment to
the nonbelievers. However, this does not amount to the invalidation
of the provision for such endowments. Should the contingency
call for its revival, the endowments in this category can
be given. This is because their sanction lies in the Qur'an
and sunnah.
Ahmad
and Muslim reported from Anas that whenever the Prophet, upon
whom be peace, was asked for anything for the sake of Islam,
he would give it away. A man came and asked for sadaqah. The
Prophet ordered that the man be given the entire lot of sheep
between two mountains. These sheep were part of the sadaqah.
The man returned to his people and said: "Oh my people! Accept
Islam, for indeed, Muhammad gives in such a way as if he does
not fear poverty." Ash-Shaukani says that al-'Itrah, al-Jobbani,
al-Balkhi, and Ibn Mubashshir held that sadaqah may be given
to those whose hearts are to be reconciled to Islam. On the
contrary, ash-Shaf'i maintains that such endowments are not
for unbelievers. As for the sinner (faszq), he may be given
from such allocations.
Abu
Hanifah and his followers hold that this kind of endowment
was cancelled with the spread and domination of Islam and,
as evidence, they cite Abu Bakr's refusal to restore endowments
to Abu Sufyan, 'Uyainah, al-Aqra', and al-'Abbas ibn Mirdas.
It appears that reconciliation is permitted when the need
for it arises. In other words, it is permitted to give them
sadaqah for reconciliation when a people obey a leader only
for worldly affairs, and they cannot be controlled except
by force and domination. The spread of Islam has no ramification
on the issue of reconciliation because it makes no difference
in this case. The author of al-Manar testifies: "This is the
whole truth. Only independent judgment can be exercised to
elaborate on the eligibility and the amount of sadaqah or
booty to be given away when they are available, along with
other kinds of property [immovable and movable]. It is necessary
to seek consultation of capable people (ahl ashShura) as the
caliphs did in those matters that required ijtihad. Whether
a leader can force them into obedience by coercive action
before resorting to the use of the endowment is an unsettled
issue. Nevertheless, this cannot be followed as a rule but
rather as the principle of inclining to the lesser of two
evils and to the best benefit of the society."
Freeing
Captives:
This category includes two kinds of slaves: contracted slaves
(rnukazabun) and regular slaves. Both categories were aided
with sadaqah to obtain their freedom. Al-Bara' reported: "A
man came to the Prophet, upon whom be peace, and said to him:
'Guide me to a deed that makes me close to Heaven and far
from Hell.' The Prophet, upon whom be peace, said: 'Free a
person and redeem a slave.' " Then al-Bara' asked: "O Messenger
of Allah. Are not the two the same?" He answered: "No. Freeing
a person is to grant him freedom [by redeeming him from his
bondage], but the redeeming of the neck means buying him his
freedom." This is related by Ahmad and ad-Daraqutni and their
report is trustworthy. Abu Hurairah reported that the Prophet,
upon whom be peace, said: "Three persons have the right to
be helped by Allah: the warrior (ghazi) who fights for Allah,
the contracted slave who longs to buy his freedom, and one
who wishes to get married for the sake of chastity." This
is related by Ahmad and the ashab as-Sunan. At-Tirmidhi grades
this report as good and sound.
As
to the meaning of free captives (wa fi ar-riqab), ash-Shaukani
says that scholars differ over it. 'Ali ibn Abu Talib, Sa'id
ibn Jubair, al-Layth, ath-Thauri, al-'Itrah, the Hanafiyyah,
the Shaf'iyyah, and the majority of scholars are reported
to believe that it refers to contracted slaves (rnukatabdn)
whose freedom is secured through payment from zakah. According
to Ibn 'Abbas, al-Hasan al-Basri, Malik, Ahrnad ibn Hanbal,
Abu Thaur, and Abu 'Ubaid, it means using zakah in the release
of any kind of slave. Al-Bukhari and Ibn al-Mundhir are also
supportive of this view. Their rationale is that the expression
wa fi ar-riqab cannot be confined to the kind of slavery arising
from a contract because, if that had been the case, then it
would have fallen under the category of those in debt (gharimln),
for theirs is an obvious case of debt. As such, freeing a
slave from bondage is better than helping a contracted slave.
He could be aided or helped, but not freed, for the contracted
slave is a slave as long as he owes even one dirham. At the
same time, freeing a slave is possible at any time, in contrast
to the situation of a contracted slave. Commenting on the
subject, az-Zuhri says that the preceding position entails
two possibilities. The Qur'anic 'ayah on the subject alludes
to these two possibilities, which have been pointed out by
ashShaukani in his Muntaqa al-Akhbar. In the hadith narrated
by alBara', evidence suggests that redeeming necks is not
the same as freeing them. Nor is the deed of freeing slaves
the same as helping contracted ones with money to pay off
the contract. Both of these bring the individual closer to
Heaven and distance him from Hell.
Debtors:
People burdened by debts and unable to pay them are of several
kinds: those who took upon themselves responsibility to discharge
a debt; those who guaranteed debts of others and therefore,
upon default, the debts have become their obligation; those
who mismanaged their finances, those who borrowed money because
they had to; or those who were involved in sinful acts and
then repented, and who had to pay a fine for repentance. All
of them may take sadaqah to meet their debts.
Anas
reported that the Prophet, upon whom be peace, said: "Asking
for sadaqah is permissible only for the following three classes
[of people]:
1.
those who are in abject poverty,
2. those who have severe debts, or
3. those who incurred it in the payment of blood money [on
behalf of a relative or friend]." This is related by Ahmad,
Abu Dawud, Ibn Majah, and at-Tirmidhi. The latter grades it
hasn.
Muslim
relates from Abu Sa'id al-Khudri that a man made a bad deal
on fruit and then ran into heavy debt. The Prophet, upon whom
be peace, recommended: "Give him sadaqah." Then the people
gave him sadaqah. However, he still had some debt left over.
Thereupon, the Prophet, upon whom be peace, said to creditors:
"Take what you get . . ."
As
to the previously stated hadith of Qabisah ibn Mukhariq, in
which he says: "I had a debt. I went to the Messenger of Allah,
upon whom be peace, and asked him for help. He answered: 'Wait
until we have received funds for sadaqah, then we will give
some to you.' " The expression hamalah in this hadith, as
defined by the scholars, is to assume someone's responsibility
as one's own in order to restitute a discord. In pre-Islamic
times, whenever strife took place among the Arab tribes and
blood was spilled, compensation was called for. In such a
case, one of them would volunteer to meet the obligation until
the strife had ended. Undoubtedly, this was a noble act for
these people. When the Arabs would come to know that one of
them had taken upon himself the responsibility (hamalah) of
someone's debt, they would hasten to his help in the discharge
of his responsibility. If such a person asked for help, it
was considered an honorable act and not derogatory to his
character. No conditions were stipulated. As for being qualified
to obtain zakah in the discharge of such debts, it is not
a pre-condition that the person who has assumed the debt on
another's behalf should be unable to pay it. In fact, he can
still ask for zakah even though he is a man of means.
Sadaqah
for the Cause of Allah:
Fee sabil lillah means for the sake of Allah--that is, making
use of knowledge and deeds to attain Allah's pleasure. Most
scholars understood this phrase as fighting for the cause
of Allah. Part of zakah designated for the cause of Allah
is given to volunteer fighters, especially those who are not
on the payroll of the state, regardless of their financial
status.
The
hadith of the Messenger of Allah, stated elsewhere, also confirms
it: "Sadaqah is not permitted to the rich except to the following
five: the warrior (ghuzi) for the cause of Allah . . . and
so on." As to the pilgrimage (hajj, it does not fall under
the zakah designated for the cause of Allah because it is
an obligation for one who can afford it. Commenting on the
issue, the authors of al-Manar say: "Spending of this portion
on securing the routes of the pilgrimage and for providing
water, food, and health services for the pilgrims is permissible
if funds from other sources are not available."
Included
in the share designated "for the cause of Allah" are those
spendings in the interest of the common good that pertain
to both religious and secular matters. The foremost is the
preparations for war, including buying arms, food supplies
for soldiers, means of transportation, and equipment for warriors.
However, the supplies for warriors are to be returned to the
treasury after the war. This applies especially to unconsumable
items such as weapons, horses, and so on. A warrior does not
always possess such items, for he uses them in the cause of
Allah only when necessary. This is not the case, however,
with other recipients of zakah, such as zakah collectors,
debtors, people who received money under the expense account
"reconciliation of hearts," and the wayfarers. They do not
have to return the zakah, even if they are no longer entitled
to it.
Also
included in the expense account "for the cause of Allah" are
projects such as establishing military hospitals, paved and
unpaved roads, the extension of military (not commercial)
railway lines, and the building of cruisers, warplanes, fortresses,
and trenches. An important item in this category could be
the preparation of Muslim missionaries and sending them to
non-Muslim countries to spread Islam, just as non-Muslim missionaries
are now spreading their religions in Islamic countries. Also
falling under this heading would be school expenses to prepare
adequate courses in religious sciences and in other areas
of public interest. Teachers involved in such programs should
be given sadaqah as long as they continue to perform their
assigned jobs without resorting to other means of income.
Scholars who are rich should not be paid for their work, despite
their obvious benefits to the people.
Sadaqah
for the Wayfarer:
Scholars agree that a traveler stranded in a foreign land
should be given zakah if he lacks the means to achieve his
objectives. The extension of zakah is, however, tied to the
condition that the journey must have been undertaken for Islamically
acceptable reasons. Just what such a trip involves is open
to question. The preferable opinion among the Shaf'iyyah is
that sadaqah is given even when the traveler is taking the
trip for sightseeing and pleasure. The wayfarer (ibn as-sabil),
according to the Shaf'iyyah, is of two kinds:
1.
a person traveling within his own country, and
2. one traveling in a foreign country. Both of them are entitled
to zakah, even though they could find someone to lend them
the needed amount and they have enough resources in their
own country to pay their debts. According to Malik and Ahmad,
only the passer-by is eligible for zakah and not one traveling
within his own country. Zakah is not to be given to the person
if he can find someone to lend him the money he needs and
if he has enough of his own money in his country to pay his
debt.
Who
Has Priority in the distribution of zakah:
The distribution of zakah to those who are eligible, as mentioned
in the 'ayah from at-Taubah, can now be classified as under:
The
poor (fuqdra'); the needy (rnasakm); the administrators of
zakah ('amildna 'alaiha); those whose hearts are to be won
over (mu'allafatu qulubuhum), slaves (ar-riqab); those in
debt (gharimun) the wayfarers (abna' as-Sabil); the warriors
(rnujahidln).
The
jurists differ over the distribution of zakah among the preceding
eight groups of people. Ash-Shaf'i and his followers hold
that if a distributor of zakah happens to be the owner of
the property (or the agent), then there is no share of the
collectors in it. In that case, it becomes obligatory to distribute
the sum collected among the remaining seven categories. If
other categories are for some reason ineligible for their
share, it will be distributed among those still eligible.
It is not permissible to disregard any category if it meets
the conditions for eligibility. Ibrahim anNakha'i says that
if the amount of zakah received is large, then it is possible
to divide it among the different categories. However, if it
is small, it is permissible to place it into one category.
Ahmad ibn Hanbal holds that the division of zakah has a priority
but that it is permissible to give it all to one category.
Malik maintains that the distributor of zakah should make
an effort to investigate those who are in need. He should
distribute it according to the immediate condition of the
needy and poor people. Thus, if he sees in certain years that
the poor need more, they should be given priority. If he sees
in another year that the wayfarers are more needy, he should
distribute it among the travelers. The Hanafiyyah and Sufyan
athThauri thought that the zakah payer can choose the categories
he wished to distribute the zakah to. This is related by Hudhaifah
and Ibn 'Abbas. Al-Hasan alBasri and 'Ata' ibn Abi Rabah base
their opinions on it. Abu Hanifah holds that the distributors
of zakah may give it to one person under any of the eight
categories.
Why
the Scholars Differ:
According to Ibn Rushd: "The cause of their differences lies
between the literal and the intended meaning. The literal
meaning determines the classifications, but the intended meaning
shows that priority should be given to the needy according
to the immediacy of their needs since the aim [of the institution
of zakah] is to eliminate poverty. The enumeration [of the
categories] in the Qur'an is meant to distinguish the different
kinds--that is, the people eligible for zakah, and not necessarily
their grouping. The first interpretation is the literal one
while the second is the intended interpretation." Ash-Shaf'i
builds his case on the hadith of as-Suda'i which is related
by Abu Dawud. A man came to the Prophet, upon whom be peace,
and asked for zakah. The Messenger of Allah, upon whom be
peace, said: "Allah has not left the matter to the judgment
of a prophet nor to others. He has laid the rules for it--that
is, He has classified [the beneficiaries] into eight categories.
If you fit into any of these, I will give you your due."
The
Preference of the Majority Opinion Over That of ash-Shaf'i:
The author of ar-Rawdah an-Nadiyyah says: "Distributing all
of the zakah to one group is more benefiting to the realization
of the word of Allah." In brief, one may say that Allah made
zakah applicable only to the eight specifically mentioned
categories. Spelling out these categories does not mean that
the zakah has to be distributed among them equally or even
that it has to be divided among them. The intended meaning,
however, is that the categories of sadaqah are similar to
various groups of people who are eligible for it. Thus, one
who is obligated to pay anything to any category of sadaqah
and gives it to a person in a parallel group is considered
to be fulfilling what Allah commanded him to do. Contrary
to this, if one divides his zakah due into the acknowledged
eight categories, if all eight exist, then that would not
only be contrary to the practice of the Muslims throughout
history, but it would cause hardship to the payer of zakah.
For example, if the collected zakah were meager, it would
be of no benefit to any designated category--even if it was
of one kind, to say nothing if it was of numerous kinds. To
endorse such a practice would be tantamount to counter what
the Prophet, upon whom be peace, did when he permitted the
payment of a penance (kaffarah) from the charity collected
for Salmah ibn Sakhr. Obviously, the hadith of as-Suda'i cannot
be used as evidence.
There
is not a single case in the entire corpus of hadith literature
which could be used to make the distribution of zakah to all
groups of people obligatory. Using the hadith of Mu'adh as
evidence that the Prophet, upon whom be peace, instructed
him to take zakah from the rich Yemenites and give it to their
poor will not be of much help because it does not establish
that the zakah was distributed to all the groups. Nor is the
hadith of Ziyad ibn al-Harith as-Suda'i valid in this regard
because in its chain of narrators is 'Abdur-Rahman ibn Ziyad
al-'Afriqi, whose credibility has been questioned by many
scholars. Assuming that this hadith is valid for the point
under discussion, the meaning of the division of zakah into
parts is its distribution according to the apparent meaning
of the Qur'anic 'ayah and what the Prophet, upon whom be peace,
had in mind. Assuming that the division of zakah itself is
intended, the distribution has to be done according to the
specified categories. In this case, any transfer of the share
of one group to another, even if the group concerned was for
some reason non-existent, will not be permissible. Such an
approach will be contrary to the consensus of Muslim scholars.
If we accept that, then the deciding factor for the sadaqah's
distribution is the leader's wish rather than, and not the
specific categories of eligible people. Thus, there is no
evidence that makes division obligatory, and it is consequently
permissible to give some sadaqah to those eligible people
and some to other groups. Indeed, when the leader collects
all the sadaqat from his people and all eight categories are
eligible to receive them, each group has the right to claim
its share. However, he does not have to divide the collected
sadaqat among them equally or distribute it without any distinction,
for he can give any amount to any group or groups that he
wants to, or he can give some without giving the rest if he
thinks it is in the interest of Islam and its people. For
example, if the sadaqah was collected and then a jihad was
announced, meaning that it would become necessary to defend
the territory of Islam against the unbelievers, the leader
can give some or all of it to the deserving warriors. This
also applies to other concerns if the interest of Islam necessitates
it.
Who
Distributes Zakah?:
The Messenger of Allah used to send his authorized agents
to collect zakah. He would then distribute it among the deserving
people. Abu Bakr and 'Umar did the same. There is no difference
between unhidden wealth (i.e., plants, fruit, cattle, and
minerals) and hidden wealth (i.e., trade goods, gold, silver,
and treasure). When 'Uthman became caliph, he followed this
practice for a while. Later on, when he saw that the hidden
wealth was tremendous and that pursuing it embarrassed the
community and while checking it harmed its owners, he left
the payment of the zakah on such property to the individual's
discretion. Jurists agree that the owners themselves should
assume the distribution of zakah, especially when it is for
hidden wealth. As-Sa'ib ibn Yazid reported: "I once heard
the Messenger of Allah, upon whom be peace. He said: 'This
is the month of your zakah. If any one of you still owes a
debt, let him pay it off so that your properties become free
from debts. Then, you can pay the zakah on them.' " Al-Baihaqi
relates it with a sahih chain.
An-Nawawi
says that some scholars agree with this practice.
Who
should distribute the zakah on hidden wealth:
Is it preferable for the owners to distribute the zakah due
on their hidden wealth, or is it preferable to let the leader
distribute it?
There
is more than one opinion on this subject. The preferred choice
among the Shaf'iyyah is that zakah be paid to the government,
especially when it is a just government. According to the
Hanbaliyyah, it is preferable that the zakah payer distribute
it himself, even though it is permissible to give it to the
ruler. On the other hand, Malik and the Hanafiyyah hold that
if the wealth is unhidden, the Muslim leader and his agents
have the authority to ask for and take their zakah. The opinion
of the Shaffiyyah and the Hanbaliyyah concerning unhidden
wealth is similar to that on the hidden ones.
Paying
Zakah to the Leader, Regardless of His Being Just or Unjust:
It is permissible to pay zakah to a Muslim leader, whether
he is just or not, provided he rules (more or less) according
to Islamic laws. The property owner absolves himself of his
obligation by giving zakah to the leader. If the leader does
not distribute it properly, it is preferable that the property
owner do so himself, unless the leader or his agent asks for
it.
Anas
reported: "A man from the tribe of Banu Tamim came to the
Messenger of Allah, upon whom be peace, and said: 'O Messenger
of Allah! If I paid the zakah to your representative, am I
acquitted of my responsibility?' The Messenger of Allah, upon
whom be peace, said: 'Yes, if you pay it to my representative,
then you have acquitted yourself. Its reward will be yours
and its sin will be upon whoever misused it.' " This is related
by Ahmad.
Ibn
Mas'ud reported that the Prophet, upon whom be peace, said:
"After me, there will be selfishness and you will deny obligations."
They said: "O Messenger of Allah! What do you command us to
do?" He answered: "Pay the due which is upon you and ask Allah
what is right for you." This is related by al-Bukhari and
Muslim.
Wa'il
ibn Hajar reported: "I heard the Messenger of Allah, upon
whom be peace, say after a man had asked him his opinion of
our leaders who deny their right [of collecting and distributing
the zakah]: 'Listen and obey, for indeed, they have their
responsibility and you have yours.' " This is related by Muslim.
Commenting
on the subject, ash-Shaukkani says that the hadith cited in
this section are used by many scholars to justify the permissibility
of transferring both kinds of zakah to unjust rulers. This
applies to rulers of Muslims in the world of Islam (Dar al
Islam).
As
to contemporary Muslim governments, Sheikh Rashid Rida says:
"At present, the majority of Muslims do not have an Islamic
govemment which establishes Islam, propagates and defends
it, calls for jihad individually or collectively, implements
its divine injunctions, and collects and distributes zakah
according to the rules laid down by Allah, the Exalted One.
Some
of the Muslim rulers are under the influence of Western powers,
while others are under the tutelage of polytheists. These
foreign powers employ Muslim leaders as tools to subjugate
the people in the name of Islam, thus destroying Islam itself.
They use the influence of the Muslim leaders and Muslim resources,
including zakah and endowments, to further their interests.
To such rulers, it is not permissible to pay any part of zakah,
regardless of their title or profession of faith. As for the
rest of the Islamic governments whose rulers and heads of
state profess Islam and whose finances are not controlled
by foreigners, the payment of unhidden zakah should be made
to their leaders. This also applies to hidden properties,
such as gold and silver, when the leaders request it, even
if they are unjust in some of their judgments, as is said
by the jurists."
The
Preferability of Giving Zakah to Good People:
Zakah is given to a Muslim provided he is eligible to receive
it. Whether he is good or sinful does not matter. If, however,
it is known that he will use it to perpetuate what Allah has
forbidden, it should be denied to him. It is preferable that
one who pays zakah should give it to the pious, the knowledgeable,
and those of kind disposition. It is related from Abu Sa'id
al-Khudri that the Prophet, upon whom be peace, said: "The
likeness of a believer and the likeness of belief are similar
to the horse that, tied to its post, walks around and then
comes back to its post. The believer may forget, but he returns
to his belief. Thus, give your food to the righteous people
and entrust your favors to the believers." This is related
by Ahmad with a good chain and as-Suyuti authenticated it.
Ibn
Taimiyyah says that the needy who discards his salah will
not be given anything until he repents and offers salah again
because neglecting salah is a grave sin. It is not right that
one who commits this sin should be financially helped until
he repents to Allah. Included along with those who neglect
salah are offenders who are not ashamed to commit sinful acts
and remain unrepentant. Also, one whose conscience is corrupted
has an innate character which is distorted and a sense of
good which is virtually dead. Such a person is not given zakah
unless doing so will turn him in the right direction and help
him reform.
The
Zakah Giver is Forbidden to Buy Back What He Gave in Charity:
The Messenger of Allah, upon whom be peace, prohibited the
one who gives zakah to buy back what he gave up for Allah,
the Exalted One. This is similar to the case of those immigrants
who were prohibited (by the Messenger) to return to Makkah
after they had left it as immigrants. It is related by 'Abdullah
ibn 'Umar that: "Once 'Umar gave away a horse, for the cause
of Allah, as sadaqah. Later, he saw it for sale and wanted
to buy it. He asked the Messenger of Allah, upon whom be peace,
if he could do so. The Messenger answered: 'Do not buy back
what you gave in sadaqah.'" This is related by al-Bukhari,
Muslim, Abu Dawud, and an-Nasa'i. AnNawawi says it is a purifying
prohibition, not one of unlawfulness. It is unsuitable (makruh)
for a person to buy back what he has given in sadaqah, or
zakah, or penance for a promise, or anything of the nature
which brings one closer to Allah, the Exalted One. This is
also applicable to a gift offered to someone which the donor
cannot own even if it is allowed by the recipient. However,
it can be owned by him again if he inherits it.
According
to Ibn Battal, most scholars disliked someone to buy his sadaqah
back. This is in accordance with 'Umar's hadith. Ibn al-Mundhir
says that al-Hasan, 'Ikrimah, Rabi'ah, and al-Auza'i allowed
buying one's charity back. Ibn Hazm is also inclined to this
view because of a hadith from Abu Sa'id alKhudri. The Messenger
of Allah, upon whom be peace, said: "Sadaqah is not allowed
to the well-to-do except for five among them: one who fights
in the cause of Allah; one who administers zakah; one who
is in debt; one who bought [the article of zakah] with his
money; or one who has a poor neighbor to whom he gave sadaqah,
and the latter gave it as a gift to him."
Preference
in Giving Zakah to Husband or Relativee:
A poor husband is entitled to receive zakah from his well-to-do
wife, even though she is not supposed to support him. Her
reward for giving it to him is more than if she were to give
it to strangers. Abu Sa'id al-Khudri reported that Zainab,
the wife of Ibn Mas'ud, said: "O Prophet of Allah! Indeed
you have ordered us today to give away sadaqah, and I have
some jewelry which I wanted to give away as sadaqah. But Ibn
Mas'ud claims that he and his children deserve it more than
someone else." The Prophet, upon whom be peace, responded:
"Ibn Mas'ud is right. Your husband and your children are more
deserving." This is related by al-Bukhari. AshShafi, Ibn al-Mundhir,
Abu Yusuf, Muhammad, the Zahiriyyah, and one of the reports
by Ahmad hold the same view. Abu Hanifah and other scholars
differ, saying that the wife is not allowed to give any sadaqah
to her husband. They maintain that Zainab's hadith is concerned
with voluntary sadaqah and not with the obligatory one. Malik
holds that it is not permissible for a husband to spend the
sadaqah he receives from his wife on her. Spending it on others
is all right. Most scholars say that one's brothers, sisters,
paternal uncles and aunts, and maternal uncles and aunts may
receive zakah if they are eligible. Their opinion is based
on the hadith which says: "Sadaqah for the poor is rewarded
as one sadaqah, but in the case of a relative it is considered
as two: [one reward for] blood tie and [the other reward for]
the sadaqah [itself]." This is related by Ahmad, an-Nasa'i,
and at-Tirmidhi. The latter grades it hassan.
Giving
Charity to Seekers of Religious Knowledge:
An-Nawawi holds that if someone is able to earn a suitable
living and wants to occupy himself by studying some of the
religious sciences but finds that his work will not allow
him to do so, then he may be given zakah since seeking knowledge
is considered a collective duty (fard kifayah). As for the
individual who is not seeking knowledge, zakah is not permissible
for him if he is able to earn his living even though he resides
at a school. An-Nawawi says: "As for one who is engaged in
supererogatory worship (nawafil) or for one who occupies himself
in nawafil with no time to pursue his own livelihood, he may
not receive zakah. This is because the benefit of his worship
is confined only to him, contrary to the one who seeks knowledge."
Setting
Debt Free through Zakah:
Formulating the issue, an-Nawawi says in al-Majmu': "Suppose
a person owes a debt to another person and at the same time
he qualifies for zakah. [When zakah is due for the lender
to pay,] he tells [the borrower]: 'Consider the debt for [my]
zakah.' Would it be valid?" An-Nawawi says there are two opinions
on it. According to Ahmad and Abu Hanifah, who held the better
opinion, it does not constitute zakah because it cannot be
discharged unless actually paid, while Hasan al-Basri and
'Ata maintain that the responsibility to pay zakah will be
discharged even though there is no payment of zakah (at that
point in time) by its payer.
Likewise,
if an individual trustingly assigns some money to a person
to keep and at the time of zakah he asks the assignee to keep
the amount in lieu of his zakah, it will be valid.
The
jurists, however, agree that if a person pays zakah to another
who owes him money and then receives it back to redeem his
loan to him, the obligation to pay zakah will not be discharged.
It is also invalid for a person to accept zakah on the condition
that he will pay it back to the lender (the zakah payer) for
the amount he owes him. Nevertheless, if at the time of lending
and acceptance of the loan both agree to do so, even though
it was not mentioned in the deal, it will be valid as zakah.
Transfer
of Zakah:
The jurists agree that zakah can be transferred from one city
to another provided the needs of the city residents whom the
zakah was originally derived from have first been satisfied.
A large number of hadith on the subject stress the need for
depleting zakah among the poor and the needy of the city from
which it is collected. This is because zakah aims at freeing
the poor inhabitants of an area from want, and thus its transfer
would contribute to their deprivation. This is substantiated
by the hadith of Mu'adh: "Tell them that there is a charity
due upon them to be taken from their rich and to be given
back to their poor." Abu Juhaifah reported: "The charity collector
of the Messenger of Allah, upon whom be peace, came to us
and took zakah from our rich and gave it to our poor. I was
an orphan then, and he gave me a young she-camel." This is
related by at-Tirmidhi, who graded it hassan.
'Imran
ibn Husain reports that he was employed as a charity collector.
When he returned from this assignment, he was asked: "Where
is the collection?" He responded: "Did you send me for the
collection? We took it and distributed it the way we did at
the time of the Messenger of Allah, upon whom be peace." This
is related by Abu Dawud and Ibn Majah. On the same subject,
Tawus says: "Mu'adh wrote in his letter: 'Anyone who moves
from one location to another, his charity and tithe remain
in the location of his tribe.'" This is related by al-Athram
in his Sunan.
Based
on such hadith, the jurists say that the poor of a city have
a prior claim over the local zakah than the poor elsewhere.
Still, they differ over which conditions must prevail before
zakah can be transferred from one city to another.
The
Hanafiyyah hold that transferring zakah is disliked (makruh)
unless it is for needy relatives and serves the ties of blood,
or when the needs of a group of Muslims are more pressing
than those of the locals, when it is tied to the general interests
of the Muslims, when it is sought from a country at war against
the Muslims to the land of Islam, when it is intended for
a scholar, or when zakah is paid before the completion of
the hawl. In those cases, transferring zakah is not disliked
(makruh).
The
Shaf'iyyah maintain that transferring zakah is not allowed
and that it must be spent in the area of its origin, unless
it has no poor or other categories of zakah recipients. 'Amr
ibn Shu'aib reported that the Messenger of Allah, upon whom
be peace, appointed Mu'adh ibn Jabal to a position in Jund
where the latter remained until the death of the Prophet.
At the time of this event, he came to 'Umar who reappointed
him. He sent to 'Umar one-third of the sadaqat collected from
the local people, but 'Umar turned it down and said: "I did
not appoint you to go there as a tax collector or as a tribute
(jizyah) taker. I appointed you to collect sadaqat from the
rich and then to return them to their poor." Mu'adh replied:
"I would not have sent you anything [from the collection]
if I had found someone deserving [over here]." In the second
year, he sent him half of the collected sadaqat, and they
ran into the same issue again. In the third year, he sent
him all of it, and 'Umar again argued with him. Mu'adh responded:
"I could not find anyone who deserved to receive anything
from me." This is related by Abu 'Ubaid.
Malik
holds that transferring zakah is allowed only when there is
a desperate need. The administration then can send it to the
other place after due consideration of all the facts. The
Hanbaliyyah say that it is not permissible to transfer zakah
from its place of origin to that of the place beyond which
salat ul-qasr is applicable. It must be spent in the place
which generated it or near to it but not beyond the point
of qasr.
Abu
Dawud says: "I heard Ahmad saying 'no' when asked if zakah
could be transferred from one city to another. Asked further,
'What if his [the zakah payer's] relatives are in the other
city?' he replied: 'No. It can be transferred only when the
needs of the poor residents of a city have been satisfied.'
" This is based on the preceding hadith of Abu 'Ubaid. Ibn
Qudamah holds that even if the zakah payer violated the above
stipulations by transferring it, he would still have met his
obligation. Most of the scholars also support this view. When
a man resides in one city and his holdings happen to be in
another, consideration will be given to the city where his
holdings are located because the holdings generated zakah
and the eligible people will be eyeing it. If part of the
holdings are with the owner and some are in another city,
zakah will be paid on the portion in each city. This applies
to zakah on one's holdings. As for the zakah at the end of
Ramadan (zakat ul-fitr), it is distributed in the city where
it is due, whether the payer's holdings are there or not.
This is because this type of zakah is associated with the
person rather than with the holdings.
Errors
in the Distribution of Zakah:
The topic of recipients versus non-recipients of zakah has
already been covered. It does happen, however, that a zakah
payer inadvertantly gives it to an ineligible person at the
expense of an eligible one. Upon the realization of such a
mistake, would he be considered to have fulfilled his obligation
of zakah or would it still be a debt upon him until he pays
it to the right people? The jurists differ over this point.
Abu Hanifah, Muhammad, al-Hasan, and Abu 'Ubaidah maintain
that in such a case he would not be required to pay another
zakah.
Ma'an
ibn Yazid reports: "My father set aside a few dinars for sadaqah
and gave them to a man in the mosque. I went and took them
and brought them back to my father. He said: 'By Allah! What
have you done?' I consulted the Prophet, upon whom be peace,
about it. The Prophet observed: 'O Yazid, for you is what
you intended and O Ma'an, for you is what you have taken.'
" This is related by Ahmad and al-Bukhari. The meaning of
this hadith is that sadaqah is supererogatory (nafl); however,
the word ma (meaning what) in laka rna nawayta (for you is
what you intended) denotes generalization. Abu Hanifah and
Muhammad are supported in their stand by a hadith from Abu
Hurairah which reports the Prophet, upon whom be peace, saying:
"A man [from Banu Isra'il] said [to himself]: 'Tonight I will
give away something in sadaqah.' So he went out with his sadaqah
and [unknowlingly] gave it to a thief. The next moming he
was told by the people that he had given sadaqah to a thief.
[On hearing this,] he said: 'O Allah! Praised be You. Certainly
I will give sadaqah again.' So, he went out with his sadaqah
and [unknowingly] gave it to an adulteress. The next moming
he was told that he had given sadaqah to an adulteress. The
man said: 'O Allah! Praised be You. [I gave my sadaqah] to
an adulteress. Certainly I will give sadaqah again.' Thus
he went out with his sadaqah again and [unknowingly] gave
it to a rich person. The next moming the people said that
the night before he had given his sadaqah to a wealthy person.
He said: 'O Allah! Praised be You. [I have given my sadaqah]
to an adulteress, a thief, and a rich person.' [In his dreams]
he saw someone saying to him: 'The sadaqah you gave to the
thief might make him abstain from stealing, and that given
to the adulteress might make her abstain from illegal sex
[adultery], and that given to the wealthy person might make
him learn a lesson from it and spend his wealth, which Allah,
the Exalted One, has given him in Allah's cause.' " This is
related by Ahmad, al-Bukhari, and Muslim.
The
Prophet, upon whom be peace, said to a man who asked him for
sadaqah: "If you were eligible for zakah, I would have given
you your due." He (the Prophet) gave (zakah) to two well built
persons saying: "If you wish, I will give from it [sadaqah].
There is no portion in it for a wealthy person or a healthy
individual who is eaming." Ibn Qudamah says: "If he would
have considered the reality of the rich person, he would not
have been contented with what they said [conceming this matter]."
The
opinion of Malik, ash-Shaf'i, Abu Yusuf, ath-Thauri, and Ibn
al-Mundhir is that it will not be sufficient for a zakah payer
to give it to the undeserving, especially when his mistake
becomes clear. In that case, he should pay zakah once again
to those who deserve it. His case is similar to the case of
unpaid debts (owed) to other people. Ahmad says that there
are two opinions conceming one paying zakah to a person whom
he thought was poor and later leamed was rich. The first contends
it would be considered paid, while the second says that it
would not be. When it becomes known that one who received
zakah is a slave, an unbeliever, a Hashimite (a person from
the Prophet's family), or an ineligible relative of the zakah
payer, then one has not discharged one's obligation, the reason
being that it is difficult to know who is rich and who is
poor: "The ignorant man thinks that since they [who do not
ask for] are modest they are free from want" [al-Baqarah 273].
Disclosure
of Sadaqah:
It is pemmissible for the person giving sadaqah to disclose
his sadaqah, whether it is of an obligatory or supererogatory
type (nafilah), so long as he does not do it ostentatiously.
However, it is preferable not to disclose it. Allah, the Exalted
One, says: "If you publicize your almsgiving, it is alright,
but if you hide it and give it to the poor, it will be better
for you" [al-Baqarah 271].
