Reading Time

• Summary Transcript: ~3 minutes
• Full Transcript: ~28 minutes

Learning Objectives

• Understand the spiritual significance of Zakah in purifying wealth and the soul.
• Identify the mindset and etiquette required for both giving and receiving Zakah.
• List and describe the eight categories of recipients eligible for Zakah as specified in the Qur’an.
• Recognize the importance of prioritizing recipients who will benefit spiritually and practically from Zakah.
• Explain the concept of the sanctity of life in Islam and its importance in maintaining community welfare.
• Identify the three specific cases where life may be taken in Islam according to the hadith of the Prophet Muhammad (peace be upon him).
• Understand the role of legitimate authority in enforcing capital punishments within an Islamic framework.
• Define the five primary objectives of Islamic law (maqasid al-shari’ah) and how they guide Islamic teachings.
• Describe how Zakah contributes to a balanced and compassionate society by supporting community welfare.
• Appreciate the balance of justice and mercy within Islamic principles and how this balance impacts both individual rights and communal responsibilities.

Class Summary

Introduction
In Islam, Zakah and the sanctity of life are cornerstones that shape both personal spirituality and community welfare. This post provides insights into the purpose of Zakah, the etiquette of giving, and the limited conditions for taking life, emphasizing the balance of justice, mercy, and preservation of essential values.

The Inner Secrets of Zakah: Purifying Wealth and Soul

Zakah, or almsgiving, is more than a financial obligation—it’s a test and purification of the soul. In giving Zakah, Muslims are reminded to:

• Give Sincerely: Zakah is given for Allah’s sake, not for public recognition.
• View It as a Small Offering: No matter how much we give, it’s small compared to Allah’s blessings upon us.
• Select Worthy Recipients: Choosing recipients who will benefit spiritually and practically, such as the poor, students of knowledge, and those burdened by family obligations, enhances the impact of Zakah.

Who Deserves Zakah? The Eight Categories in Islam

The Qur’an outlines eight main categories of Zakah recipients, including the poor, the destitute, those in debt, and wayfarers. Zakah can also be given to reconcile hearts toward Islam or to free someone in bondage. For those who serve the community, like Zakah collectors or scholars, Zakah provides a means to sustain their contributions to society.

Giving Zakah is not only an act of charity but also a preservation of community welfare, fostering a society where no one is left behind.

The Sanctity of Life: An Islamic Perspective

In Islam, life is sacred, and every effort should be made to preserve it. This includes supporting healthcare, promoting emotional well-being, and discouraging harmful behavior. However, the Prophet Muhammad (peace be upon him) specified three extreme cases where capital punishment is permitted within an Islamic legal framework:

1. Intentional Murder: For cases where a person has taken another life without justification, punishment may include retribution, with options for forgiveness through blood money.
2. Adultery by the Married: Married individuals committing adultery may face strict penalties due to the destructive impact on family and community stability.
3. Apostasy Coupled with Rebellion: Abandoning Islam combined with active rebellion is seen as a breach of communal trust, especially if it causes social discord.

In all cases, these punishments are not to be taken lightly; they are implemented only by legitimate authorities and aim to uphold justice and communal peace.

Islamic Law’s Five Pillars of Preservation

Islamic law prioritizes the preservation of five essential values: faith, life, intellect, lineage, and wealth. These values inform every Islamic law, ensuring that both individual rights and communal harmony are safeguarded.

Conclusion: A Balance of Justice and Mercy

Zakah and the sanctity of life serve as pillars of Islamic teachings, fostering a community rooted in compassion, dignity, and justice. Islam emphasizes forgiveness and reconciliation whenever possible, reminding Muslims that mercy is integral to justice. By adhering to these principles, Muslims create a balanced society that honors the rights of individuals while supporting the community at large.

Full Transcript

As-salamu alaykum wa rahmatullahi wa barakatuhu. Brothers and sisters, we are reading, insha’Allah ta’ala, from the book on the Asrar of Zakah, the inner secrets of Zakah. We have already covered five of these inner secrets, as mentioned by Imam Ibn Qudamah, rahimahullah.

Review of Key Principles in Zakah

I want to quickly remind you of these items, insha’Allah ta’ala. The first thing to know about Zakah is that you’re doing it because Allah subhanahu wa ta’ala is testing you. He is testing you with what you love the most, your wealth and your money. Giving Zakah is also a means of freeing yourself from the culture of stinginess, or at least the feeling of stinginess.

The second aspect is that when you give, you should do so while staying away from showing off, or al-riya wa-al-sum’ah. Give secretly between you and the needy person, or between you and the organization you’re giving to. Although it is permissible to give Zakah publicly, the ideal is to keep it private.

The third element we discussed was that when you give your Zakah, you should not think of yourself as doing a favor to the needy. In reality, it’s the other way around. The needy person has done you a favor by accepting your Zakah, because Zakah is their right, and you are merely fulfilling your responsibility to give it.

The fourth point we covered was that no matter how much you give, you should always consider it a small amount. What you’re giving, in comparison to Allah’s blessings upon you, is really nothing. Never think you’re giving too much for the sake of Allah.

The fifth point is that when you give, make sure you’re giving from among the average of what you have. Don’t give the least valuable items, nor do you need to give the most expensive ones. Choose something reasonable that you would feel pleased to accept, so you’re also pleased when you give it, insha’Allah.

The Sixth Duty in Zakah

Now, we come to the sixth duty in the study of Zakah’s inner meanings, and this is where we’ll continue from today, insha’Allah ta’ala. For those following along, we’re on page 62, beginning with the sixth duty. Bismillah. When you give your sadaqah or Zakah, choose someone who will truly benefit and be purified by that Zakah. Look for someone who, when they receive it, benefits both in this world and in the hereafter.

The Eight Categories of Zakah Recipients

The people who are most deserving fall among the eight categories mentioned in Surah al-Tawbah. Let’s review these categories. In Surah al-Tawbah, Allah subhanahu wa ta’ala says, “The sadaqat (charity) is only for the poor (fuqara) and the destitute (masakin).” The difference here is that the faqir is the poor person who is willing to ask, while the miskin is one who is in need but is embarrassed to reveal their hardship, often suffering in silence.

Collectors of Zakah

The third category is “those employed to collect Zakah.” In the time of the Prophet (sallallahu alayhi wa sallam), there were people, called ‘umala al-zakah, whose job was to collect Zakah from others. Today, agencies that facilitate Zakah collection and distribution fall under this category.

Softening Hearts to Islam

The fourth category is “those whose hearts are to be reconciled,” which includes both non-Muslims who might accept Islam and Muslims who might be at risk of losing their faith due to difficult circumstances. Giving them Zakah strengthens their hearts and affirms their faith.

Freeing Slaves and the Bonded

The fifth category is “those in bondage.” This refers to people in slavery. You can buy and free them for the sake of Allah. At that time, some slaves entered into a contract called “mukataba” with their master, where they could earn their freedom by paying a certain amount. If they fell short on payments, they could ask for Zakah to help fulfill their contract and attain their freedom.

Relieving Debtors

The sixth group is “those in debt.” Generally, this applies to people who have taken on public debt, often to reconcile disputes in the community. If a mediator agrees to pay a settlement to resolve a community conflict, they may seek Zakah to cover that debt.

In Allah’s Path

The seventh category is “those fighting for the sake of Allah.” This category is often misunderstood and widely debated. While some argue that it includes funding mosques, schools, and other community projects, many scholars emphasize that this category is specifically for those engaged in jihad for Allah’s cause. Particularly in our context in America, if we allowed Zakah to fund every project, the poor and needy would never receive anything because most Zakah would go towards building institutions.

Travelers in Need

Finally, the eighth category is “the wayfarer,” a traveler who finds themselves stranded. If someone is traveling and encounters a hardship, such as needing lodging or a ticket to continue their journey, they may receive Zakah.

Choosing Recipients with Specific Qualities

Imam Ibn Qudamah, rahimahullah, notes that among these categories, some people are more deserving than others. He advises prioritizing those who would be spiritually and practically uplifted by receiving Zakah. For instance, seek out pious individuals whose lives would be made easier with Zakah so they can focus on worship.

A beautiful example is the story of Amr ibn Abdullah ibn al-Zubair. He would select people in prostration during prayer, quietly leaving bags of dinars by their sandals without revealing his identity. When asked why he didn’t simply hand it to them directly, he replied that he didn’t want to see their reaction or cause them any embarrassment.

Supporting Students of Knowledge

Another category that should be prioritized is those who support knowledge and strengthen Islamic values, such as scholars and students of knowledge. In the past, wealthy benefactors would dedicate income-generating properties to support Islamic schools and scholars, known as awqaf. However, when awqaf were insufficient, scholars would face hardship. Therefore, providing Zakah to students of knowledge can allow them to dedicate themselves fully to their studies.

There is a balance, however, and scholars generally do not recommend that students rely entirely on Zakah. It’s best if students find a modest source of income, but there are times when donations or stipends from Zakah can help them significantly. I recall when we lived with Shaykh al-Uthaymeen, rahimahullah. In the fall, he would casually tell his students, “Winter is coming. If anyone is short on clothes, let us know.” He would personally ensure that students were taken care of.

Gratitude and Perspective of Recipients

Recipients of Zakah should always attribute their blessings to Allah. If they only attribute their sustenance to the giver, they may later blame that person if support stops. The giver should remind the recipient that the blessing ultimately comes from Allah. A grateful recipient will thank Allah and the giver, showing gratitude without over-praising the individual.

Another quality of the ideal recipient is modesty. Allah praises those who conceal their need, saying in Surah Al-Baqarah, “The ignorant person would think them self-sufficient due to their restraint.” If you find someone with a genuine need who doesn’t openly ask, they are often the most deserving. Ask around, as those who suffer silently may be the most in need.

Another preferred recipient is someone burdened by the care of a family or an illness. If a person is restrained by such responsibilities, supporting them through Zakah can release them from their burdens. In cases where individuals are unjustly imprisoned, providing Zakah to help their families is especially virtuous.

Lastly, a close relative who is also eligible for Zakah should be prioritized because giving to them fulfills both the obligation of charity and the duty of kinship. If a person has multiple qualities—pious, supporting knowledge, and a close relative—they are even more deserving of Zakah.

Etiquette for Recipients of Zakah

The author then shifts to discuss the etiquette of receiving Zakah. If you are in a position to receive it, remember that it’s meant to help you focus on seeking Allah’s acceptance. Avoid relying on Zakah as a constant source and aim to cover only your essential needs.

The recipient should also show proper gratitude. The Messenger of Allah (sallallahu alayhi wa sallam) said, “Whoever does not thank people does not thank Allah.” Recipients should neither complain about the amount nor belittle the giver’s effort, even if the amount seems small.

Further, if the Zakah comes from a doubtful source, the recipient should avoid it unless they have a compelling need. If a person gives Zakah from doubtful earnings, the legal verdict may permit the poor to take only what they need and donate the rest to charity.

The recipient is also encouraged to avoid taking more than what they genuinely need. If the need is temporary, only take enough to address that specific need. This includes covering basic expenses for up to a year, if necessary, but not beyond that.

In distributing Zakah, we should ideally try to help people out of poverty, rather than keeping them dependent. For instance, giving a substantial amount to a family to meet their annual needs may be better than distributing smaller amounts to many people who would still struggle.

With that, we conclude this discussion on the recipients and duties of Zakah. Next week, we’ll continue with the topic of voluntary charity (sadaqah al-tatawwu’), insha’Allah ta’ala.

Understanding the Sanctity of Life in Islam

So, for those following along, we will next be reading from Hadith 14 in the commentary of Ibn Rajab. We are on page 199, covering “The Blood of a Muslim.”

Three Cases Where Life May Be Taken

Abdullah bin Mas’ud narrated that the Messenger of Allah said: “The blood of a Muslim is not lawful to be shed except in one of three cases: the fornicator who has previously been married, the one who retaliates by taking a life for another life, and the one who abandons their religion and separates from the community.” This narration is found in both Al-Bukhari and Muslim.

In the translation, this needs some clarification. Essentially, the Prophet (sallallahu alayhi wa sallam) is specifying three exceptional cases where taking a life may be justified within the legal framework of Islam. These exceptions align with the goal of preserving the community’s spiritual and social health. These are capital punishments enforced by legitimate authority, not for individuals to enforce on their own. The purpose of these punishments is to uphold justice and act as a deterrent, maintaining harmony within the society.

Capital Punishment for Adultery by a Married Individual

Let’s look into each category. The first category, “the fornicator who has previously been married,” refers to someone who has experienced lawful marital relations and, despite this, commits adultery. The consensus among Muslims is that such a person is to be stoned to death as a punishment. This ruling is derived from the Sunnah of the Prophet (sallallahu alayhi wa sallam), who implemented it in cases like that of Ma’iz and the woman called Al-Ghawamidiyah. This severe punishment emphasizes the importance Islam places on marital fidelity and the devastating impact of adultery on family and society.

Retaliation for Murder (Qisas)

Next, the second category, “a person who retaliates by taking a life for another life,” refers to cases of intentional murder. In such cases, the penalty is execution, based on the concept of qisas, or equal retaliation. However, this punishment is only applied when an authorized legal authority enforces it after a proper legal process. Family members of the victim have the option to accept blood money (diyah) as an alternative, which is considered an act of forgiveness and mercy.

Apostasy Coupled with Rebellion

Finally, the third category is “one who abandons their religion and separates from the community,” referring to a Muslim who openly renounces Islam and causes disruption in the community. Apostasy, in this context, is regarded as a betrayal of the social contract within the Muslim community, especially when it is accompanied by hostility or incitement against the faith. However, this ruling requires a thorough legal procedure and is often accompanied by opportunities for repentance and reconciliation.

Objectives of Islamic Law (Maqasid al-Shari’ah)

Imam Ibn Rajab, in his commentary, dives deeply into the significance of these exceptions. He emphasizes that the preservation of life is fundamental in Islam, and taking a life is only permissible in these extreme and legally governed cases. The core principle here is that human life is sacred, and transgressing against it is a serious offense in the eyes of Allah.

To understand the broader framework, scholars categorize these rulings under what is known as the maqasid al-shari’ah, or the objectives of Islamic law. These objectives seek to preserve five essential values: faith, life, intellect, lineage, and wealth. These principles form the basis of Islamic legal rulings and ensure that every law serves to protect and enhance the well-being of individuals and society.

Thus, the sanctity of life is a cornerstone of Islamic values, and any breach of this sanctity is met with the utmost seriousness. However, Islam also teaches forgiveness and mercy, encouraging reconciliation and leniency wherever possible.

Insha’Allah, as we continue our studies, we will further explore these concepts, examining how they apply to our lives and how they help maintain justice, mercy, and order within the framework of Islamic teachings.

Preservation of Life in Islam: Detailed Explanations

In regard to the preservation of life, Allah subhanahu wa ta’ala made it very clear that one of our purposes in this world is to spread and flourish on this earth, fulfilling our duties to Allah through procreation and establishing families. Allah says in the Qur’an, “He has produced you from the earth and settled you on it,” reminding us that part of our existence is to inhabit and cultivate the earth.

Preserving Life Through Family, Community, and Health

Allah preserves life through various teachings and commands. For instance, He commands us to care for children, even before they are born. Hence, the entire subject of abortion becomes a critical ethical issue in Islamic jurisprudence, as the preservation of life extends from the unborn child through all stages of life. The standard rule in Islam is to preserve life, not the opposite.

Once a child is born, the obligation to care for them continues. As parents, it is our responsibility to provide for them, as the Prophet (sallallahu alayhi wa sallam) emphasized by saying, “It is enough of a sin for a person to neglect those they are responsible to provide for.” This is a foundational concept in Islam, teaching that neglecting one’s family and failing to provide for them is a significant sin.

This principle of preservation extends to the collective community as well. When there is a disaster, such as a refugee crisis or a need for humanitarian assistance, it becomes a duty upon those who can afford it to help. This is part of the communal responsibility to preserve life.

Seeking Medical Treatment

Furthermore, seeking medical treatment when one is ill is also seen as part of preserving life. While some scholars debate whether it’s obligatory, the general consensus encourages seeking treatment to maintain health and well-being. The Prophet (sallallahu alayhi wa sallam) said, “For every disease, there is a cure,” indicating that it’s a duty to pursue healing as part of preserving life.

Preserving life also involves safeguarding people from harm, whether physical or emotional. Sometimes, emotional hardships can lead individuals to despair or even suicide, as we’ve unfortunately witnessed in recent cases in our own community. Helping people during their emotional and psychological struggles is part of our duty to preserve life, showing them mercy and compassion to prevent them from losing hope.

In Surah An-Nisa, Allah strongly condemns murder, warning of severe punishment for those who transgress against the sanctity of life. This reinforces that taking life unjustly is one of the gravest sins in Islam.

Exceptions to the Sanctity of Life in Islamic Law

However, the sanctity of life has its limits when it comes to specific offenses that warrant capital punishment, as mentioned in the hadith. These offenses—intentional murder, adultery by a married individual, and apostasy coupled with rebellion—are exceptions where the preservation of life is weighed against the preservation of communal integrity and justice.

The hadith of the Prophet (sallallahu alayhi wa sallam) provides a framework that underscores the sanctity of life while also recognizing circumstances where, to protect the community’s welfare and spiritual health, strict penalties are enforced. This balance is central to the Islamic legal system, which aims to preserve both the individual and the community’s welfare.

Therefore, when we consider the objectives of Islamic law—the preservation of faith, life, intellect, lineage, and wealth—we see how each law in Islam is designed to serve these purposes. Islam emphasizes not just individual rights but also community responsibilities, promoting a balanced and just society.

Conclusion: The Role of Islamic Teachings in Maintaining Justice and Mercy

Thus, the sanctity of life is a cornerstone of Islamic values, and any breach of this sanctity is met with the utmost seriousness. However, Islam also teaches forgiveness and mercy, encouraging reconciliation and leniency wherever possible.

Insha’Allah, as we continue our studies, we will further explore these concepts, examining how they apply to our lives and how they help maintain justice, mercy, and order within the framework of Islamic teachings.

Q&A

1. What is the primary purpose of giving Zakah in Islam?
   • To purify the giver’s wealth and soul while helping those in need as an act of worship to Allah.
2. What mindset should Muslims have when giving Zakah?
   • They should give sincerely for Allah’s sake, not for showing off, and view their offering as small compared to Allah’s blessings upon them.
3. Who are the main recipients of Zakah according to the Qur’an?
   • The poor, the destitute, Zakah collectors, those whose hearts need softening toward Islam, those in bondage, debtors, travelers in need, and those fighting for Allah’s cause.
4. Why is it better to give Zakah privately rather than publicly?
   • To avoid showing off and to ensure that the act remains purely for Allah’s pleasure.
5. How does prioritizing certain recipients, like students of knowledge or those who conceal their needs, enhance the impact of Zakah?
   • It helps individuals who will benefit spiritually and practically, leading to stronger community bonds and spiritual growth.

6. What quality does Allah praise in Zakah recipients?
   • Allah praises those who conceal their need, maintaining dignity and restraint.
7. What is the role of Zakah in supporting knowledge and scholars?
   • Zakah can support students and scholars, allowing them to dedicate time to learning and teaching, strengthening Islamic values in the community.
8. What should a Zakah recipient remember about the source of their provision?
   • They should attribute the blessing to Allah, not solely to the individual who gave the Zakah, as all provision ultimately comes from Allah.
9. What guidance is given about the amount a recipient should take?
   • A recipient should only take what they genuinely need, covering basic expenses without excessive dependence on Zakah.

10. Why is preserving life considered fundamental in Islam?
    • Life is sacred, and preserving it is a duty to maintain personal well-being, family, and community harmony.
11. What are the three exceptions to the sanctity of life, as mentioned by the Prophet Muhammad (peace be upon him)?
    • Intentional murder, adultery by a married individual, and apostasy coupled with rebellion.
12. How does Islam view intentional murder?
    • As a grave offense punishable by equal retribution (qisas), with an option for the victim’s family to accept compensation (diyah) as an act of mercy.
13. Why is adultery by a married individual considered so severe?
    • It disrupts family and social harmony, with the potential to harm both individual relationships and community stability.
14. What conditions make apostasy subject to capital punishment in Islam?
    • Apostasy is punishable when it is accompanied by active rebellion or hostility that threatens social stability and community trust.
15. Who has the authority to enforce capital punishments in Islam?
    • Only legitimate and recognized authorities, following a thorough legal process, can enforce such punishments.

16. What are the five primary objectives of Islamic law (maqasid al-shari’ah)?
    • The preservation of faith, life, intellect, lineage, and wealth.
17. How does Islamic law seek to balance individual rights and community welfare?
    • By establishing rules that protect both personal and communal well-being, ensuring harmony, justice, and responsibility.

18. How does Islam encourage forgiveness and mercy even when dealing with serious offenses?
    • By allowing alternatives like blood money for murder, encouraging leniency, and providing opportunities for repentance.
19. What role does Zakah play in building a balanced and compassionate society?
    • It fosters community welfare, helps alleviate poverty, and strengthens ties within the community by prioritizing those in need.
20. How does the emphasis on both justice and mercy reflect the broader goals of Islamic teachings?
    • It creates a society that values human dignity, accountability, and communal support, balancing strict justice with opportunities for compassion and forgiveness.