Islaamic Taxes and Charity: The Nature of Zakaah, Sadaqah, and Khums

Written by: Mikhayah

‫بسم ال الرحن الرحيم‬

In this modern age, perhaps more so than at any other time in recorded human
history, there is a disproportionate distribution of wealth which leaves a large
segment of society deprived of even basic necessities which had long since been
taken for granted - food, clothes, and shelter - whilst at the other end of the
spectrum there are those with more wealth and opulence than could have ever been
dreamed of even a century earlier. In between these two ranges lies a Middle Class
in many nations, which in its own wants and needs being met, finds it very easy to
forget and lose touch with those suffering in the world (those whose basic needs
are not being met).

Nevertheless, the reality of these peoples' situation is not changed one iota by
the masses turning their heads from them and shutting their eyes when such
deprivation surrounds them on all sides. It is this reality that keeps those who
truly care - those who love and empathize with even those considered to be the
least in society - even more firmly set on bringing about equality throughout our
local communities and the world at large. For as ..Iysaa-l-Maseeh said in the
Injeel, "You cannot be the slave of two masters! You will like one more than the
other or be more loyal to one than the other. You cannot serve both God as well as
money and possessions." Matthew 6:24

In order to bring about equality in the socio-economic condition of the people,

the Qur'aan instituted a system in the transferring of the excess wealth from the
fortunate segments of society to its less fortunate members. This was to be done
on both an individual level of personal, optional charity when one sees someone in
need and seeks to help alleviate this need out of good will and love for one's
neighbor, and a collective level of Islaamic taxes (Zakaat and Khums), being
collected and distributed in a calculated manner. Yet the very fact that some of
us have the choice to obey Allah and spend out of concern for the plight of
others, whilst others do not even have the ability to choose if they are going to
eat one thing or another (or even eat at all), should serve as a constant reminder
of how seriously wrong things are in the world, and why it is so important for
Muslimoon to do the right thing.

Islaam encourages Muslimoon to be aware of and concerned with the plight of those
around us and throughout the world. Realizing that the state of mankind is that of
relative obliviousness to the true needs and plight of others, charitable taxes
are prescribed by the Qur'aan, to gradually change the hearts of the masses from
begrudgingly giving according to a prescribed obligation to evolving this giving
into an act of pure love for our neighbors as ourselves. In ..Arabic, this
voluntary form of giving is known as "Sadaqah."

There are many Aayaat in the Holy Qur'aan which instruct Muslimoon to help others
voluntarily. In fact, there are more Aayaat dealing with voluntary "sadaqah" than
the obligatory "zakaah" or "khums" taxes (though at times sadaqah and zakaah are
used interchangeably). In short, sadaqah is all charitable giving whether
proscribed or spontaneous, but zakaah is specifically that which is proscribed to
be given. On the other hand, Khums is less specifically related to poverty, which
is only part of the use of khums.

There is no specifically fixed dollar amount of how much someone owes in these
taxes. For everyone is morally obligated to help others according to their own
means and the resources at hand. Instead, these taxes are based on a percentage
relative to one's income; both standard percentage zakaah tax on income of 2.5%,
and a 20% of "Khums" (literally "one fifth"), on expendable income and luxury
(excess) purchases.

These taxes of Khums and zakaah are - like salaah and sawm in shahar Ramadan -
acts of worship, of ..ibaadah, which are obligatory on all Muslimoon. For Islaam
is not a deen limited merely to self-professed "faith" or "eemaan." No, rather,
one has eemaan rooted within their hearts and from this grows branches which are
the works, the practices of the deen. If one does not have an outgrowth of works
and practices from their heart, then it is obvious that there is no "root"
therein. As well, if someone has poor branches growing out from the roots, then it
will appear obvious that the root itself has died and it is for that reason that
the branches are withered and rotten.

Yet regardless of faith or "eemaan," Muslimoon are required to submit to the

tangible "works." Accordingly, if Allah Wills, over time these works can take root
like a cut off plant replanted in fertile soil, only to grow a solid rooting in
time. Thus, works manifest from faith, but works can also create the necessary
conditions, the fertile soil for faith to take root in.

In Islaam, wealth is not consider "ours," but whatever we get, it is gotten from
Allah, and to Allah we are called to offer back a portion in Hu's Service, as a
"good gift." It is written in Sooratu-l-Muzammil (73), Ayah 20: "Surely your Lord
knows that you pass in prayer nearly two-thirds of the night, and (sometimes) half
of it, and (sometimes) a third of it, and (also) a party of those with you; and
Allah measures the night and the day. He knows that you are not able to do it, so
He has turned to you (mercifully), therefore read what is easy of the Quran. He
knows that there must be among you sick, and others who travel in the land seeking
of the bounty of Allah, and others who fight in Allah's way, therefore read as
much of it as is easy (to you), and keep up the salaah and pay the zakaah and
offer to Allah a good gift, and whatever of good you send ..hand for yourselves,
you will find it with Allah; that is best and greatest in reward; and ask
forgiveness of Allah; surely Allah is Forgiving, Merciful."

‫ّر‬
ُ ‫َد‬
‫ُق‬‫ُ ي‬
‫َال‬
ّ ‫َ و‬
‫َك‬‫َع‬
‫َ م‬
‫ِين‬
‫ّذ‬‫َ ال‬
‫ّن‬‫ٌ م‬
‫َة‬‫ِف‬
‫َائ‬
‫َط‬‫ُ و‬
‫َه‬‫ُث‬
‫ُل‬‫َث‬
‫ُ و‬
‫َه‬‫ْف‬
‫ِص‬‫َن‬
‫ِ و‬
‫ْل‬‫ّي‬
‫ِ الل‬
‫َي‬‫ُث‬
‫ُل‬‫ِن ث‬
‫َ م‬
‫ْن‬‫ُ أد‬
‫ُوم‬
‫َق‬‫َ ت‬
‫ّك‬‫ُ أن‬
‫َم‬‫ْل‬
‫َع‬‫َ ي‬
‫ّك‬‫َب‬
‫ّ ر‬
‫إن‬

‫ُم‬
‫ِنك‬
‫ُ م‬
‫ُون‬
‫َك‬‫َي‬
‫َ أن س‬
‫ِم‬‫َل‬
‫ِ ع‬
‫ْآن‬
‫ُر‬‫ْق‬
‫َ ال‬
‫ِن‬‫َ م‬
‫ّر‬‫َس‬
‫َي‬‫َا ت‬
‫ُوا م‬
‫َؤ‬‫ْر‬
‫َاق‬
‫ْ ف‬
‫ُم‬‫ْك‬
‫َي‬‫َل‬
‫َ ع‬
‫َاب‬
‫َت‬‫ُ ف‬
‫ُوه‬
‫ْص‬‫ّن ت‬
ُ ‫َ أن ل‬
‫ِم‬‫َل‬
‫َ ع‬
‫َار‬
‫ّه‬‫َالن‬
‫َ و‬
‫ْل‬‫ّي‬
‫الل‬

‫ّر‬
َ ‫َس‬
‫َي‬‫َا ت‬
‫ُوا م‬
‫َؤ‬‫ْر‬
‫َاق‬
‫ِ ف‬
‫ِ ال‬
ّ ‫ِيل‬
‫َب‬‫ِ س‬
‫َ ف‬
‫ُون‬
‫ِل‬‫َات‬
‫ُق‬‫َ ي‬
‫ُون‬
‫َر‬‫َآخ‬
‫ِ و‬
‫ِ ال‬
ّ ‫ْل‬‫َض‬
‫ِن ف‬
‫َ م‬
‫ُون‬
‫َغ‬‫ْت‬
‫َب‬‫ِ ي‬
‫ْض‬‫َر‬
‫ِ ال‬
‫َ ف‬
‫ُون‬
‫ِب‬‫ْر‬
‫َض‬‫َ ي‬
‫ُون‬
‫َر‬‫َآخ‬
‫َى و‬
‫ْض‬‫ّر‬
‫م‬

‫ُوه‬
ُ ‫ِد‬‫ٍ ت‬
َ ‫َي‬
ْ ‫ْ خ‬
‫ّن‬‫ُم م‬
‫ِك‬‫ُس‬
‫َنف‬
‫ُوا ل‬
ِ ‫ّم‬‫َد‬
‫ُق‬‫َا ت‬
‫َم‬‫ًا و‬
‫َن‬‫َس‬
‫ًا ح‬
‫ْض‬‫َر‬
‫َ ق‬
‫ُوا ال‬
ّ ‫ِض‬‫ْر‬
‫َأق‬
‫َ و‬
‫َاة‬
‫ّك‬‫ُوا الز‬
‫َآت‬
‫َ و‬
‫َة‬‫ّل‬
‫ُوا الص‬
‫ِيم‬
‫َأق‬
‫ُ و‬
‫ْه‬‫ِن‬
‫م‬

‫ِيم‬
ٌ ‫ّح‬‫ٌ ر‬
‫ُور‬
‫َف‬‫َ غ‬
‫ّ ال‬
ّ ‫َ إن‬
‫ُوا ال‬
ّ ‫ِر‬‫ْف‬
‫َغ‬‫ْت‬
‫َاس‬
‫ًا و‬
‫ْر‬‫َ أج‬
‫َم‬‫ْظ‬
‫َأع‬
‫ًا و‬
‫َي‬
ْ ‫َ خ‬
‫ُو‬‫ِ ه‬
‫َ ال‬
ّ ‫ِند‬
‫ع‬

"Of whatever you gain..."

Khums is the tax which all adult Muslimoon who have surplus income have to pay on
savings, net commercial profits, and all moveable and immovable property which is
not necessary for the true needs of the person. Zakaah, on the other hand, is a
tax which must be paid on certain kinds of agricultural produce and livestock, and
on income itself (which until recently was in the form of gold and silver). The
mandate for both of these forms of tax is found explicity within the Qur'aan.

"Know that whatever of a thing you gain (Ghanimat), a fifth of it is for Allah,
for the Messenger, for the near relatives, the orphans, the needy and wayfarer."
Al-Qur'aan, Soorat-l-Anfal 8:41
 ‫ِيل‬
ِ ‫ّب‬‫ِ الس‬
‫ْن‬‫َاب‬
‫ِ و‬
‫ِي‬‫َاك‬
‫َس‬‫َال‬
ْ ‫َى و‬
‫َام‬
‫َت‬‫ْي‬
‫َال‬
‫َ و‬
‫ْب‬‫ُر‬
‫ْق‬‫ِي ال‬
‫ِذ‬‫َل‬
‫ِ و‬
‫ُول‬
‫ّس‬‫ِلر‬
‫َل‬‫ُ و‬
‫َه‬‫ُس‬
‫ّ خ‬
‫ّ ل‬
ِ ‫َأن‬
‫ٍ ف‬
‫ْء‬‫َي‬
‫ّن ش‬
‫ُم م‬
‫ْت‬‫ِم‬
‫َن‬‫َا غ‬
‫ْ أن‬
ّ ‫ُوا‬
‫َم‬‫ْل‬
‫َاع‬
‫و‬

‫ْء‬
ٍ ‫َي‬
‫ّ ش‬
‫ُل‬‫َى ك‬
‫َل‬‫ّ ع‬
‫َال‬
‫ِ و‬
‫َان‬
‫ْع‬‫َم‬
‫َى ال‬
ْ ‫َق‬‫ْت‬
‫َ ال‬
‫ْم‬‫َو‬
‫ِ ي‬
‫َان‬
‫ْق‬‫ُر‬
‫ْف‬‫َ ال‬
‫ْم‬‫َو‬
‫َا ي‬
‫ِن‬‫ْد‬
‫َب‬‫َى ع‬
‫َل‬‫َا ع‬
‫ْن‬‫َل‬
‫َا أنز‬
‫َم‬‫ّ و‬
‫ِال‬
‫ْ ب‬
‫ُم‬‫َنت‬
‫ْ آم‬
‫ُم‬‫ُنت‬
‫إن ك‬

‫ِير‬
ٌ ‫َد‬‫ق‬

Islaam aims at eliminating the need or "Hajat," and elevating the needy people to
the level of being free from want (Ghani). Thus, it is mandated that of whatever
we gain one-fifth or 20% is to be paid as a religious tax. We do not pay 20% of
all income, as we do not "gain" goods or services when we pay for necessities for
living such as food, clothing and shelter. In the modern age this could extend to
exempt such things as traveling expenses on non-luxury vehicles and trips. So
living expenses which are necessary are not subject to this tax.

However, one cannot pretend that some things which the industrialized "First
World" considers as "necessities" actually are. Thus, some items taxability is
relative to their necessity. If one has a gym pass to strength train their bodies
for the Revolution, the Thawratu-l-Qayim, then this is spending in the way of
Allah. However, if one buys the same pass to look good on the beach or attract the
opposite sex then this is expendable and unnecessary. If one buys a decent,
affordable television for a masjid to show dawah videos then this is spending in
the cause of Allah. However, to buy the same television for personal entertainment
is a "gain" and is taxable.

Thus, whether one saves $10,000 or they spend the same amount on a big, flat-
screen, plasma television, they still must put aside 20% of this as "gain" which
is to be paid as khums. There is no exception to this, and failure to do this is
Islaamically considered no different than failing to partake in sawm or salaah;
for these are the very Furud that define Shariy..ah.

In many Suwar, the Qur'aan also says that many acts of ..ibaadah were also
prescribed by the former prophets; following the Qur'aanic statement that there
was nothing revealed to Muhammad which had not previously been found in the Sunnan
of the 'Anbiyah. We see this also in the case of forerunners of prophets (who were
not necessarily always prophets themselves), as (for example), according to
tradition, Khums was also recommended by ..Abdu-l-Muttalib, the grandfather of
Muhammad and continued under Qur'aanic Shariy..ah.

Acting upon a command of Allah given to ..Abdu-l-Muttalib in a dream when he

discovered the well of Zamzam, he found in it many valuable things which were
buried in it by the progeny of Isma..eel when they feared their enemies would
steal these valuables. When ..Abdu-l-Muttalib found this buried treasure he took
out one fifth (Khums) in the way of Allah and kept the rest. This became a custom
in his House and after the Hijrah this same system was officially incorporated in
Qur'aanic Shariy..ah, in place of the former "tithe" of a 10% deduction from ALL
income instituted since the days of Ibraaheem.

In Sefer Ha'Berasheet (Genesis) 14:20 we read of the former system: "'And blessed
be El Elyon (God Most High), who delivered your enemies into your hand.' Then
Abram gave him a tenth of everything."

‫ מִכּל‬,‫לו מַעֲשׂר‬-‫מִגׂן צָרּיךָ בּיָדּךָ; וַיִתּן‬-‫ אֲשּר‬,‫ובָרוךּ אׂל עּלּיון‬.

And in Sefer Ha'Berasheet 28:22, Yaqoob said: "and this stone that I have set up
as a pillar will be Beyt Elohim (House of the Divine Ones), and of all that you
give me I will give you a tenth."
ּ‫ עַשׂר אֲעַשּרּנו לָך‬,‫לִי‬-‫ בׂית אֱלּהִים; וּכּל אֲשּר תִתּן‬,‫יהּיּה‬--‫שַמּתִי מַצׂבָה‬-‫ אֲשּר‬,‫וּהָאּבּן הַזּאת‬.

The problem with the former "tithing" system was that it did not differentiate
between those who themselves earned a lower income and did not have much
expendable income. Thus, the percentage of tax was the same for a millionaire as
it would be for someone barely getting by. This was insufficient as the classes of
wealth further developed over the years. Thus, a shift was mandated, that one with
little expendable income would have to pay very little, and one with immense
expendable income would have to pay from it, and certainly they would not miss it
in terms of practicality and survival.

Accordingly, someone making $10,000,000 in expendable income a year would have to

pay $2,000,000 in Khums. He would STILL retain $8,000,000 in expendable income
every year, which would still leave him a very rich man. So the Islaamic system is
not purely Communistic in nature, nor purely Capitalistic. Income classes are
permitted to exist, and those with immense wealth are permitted to retain more
wealth than other. Nevertheless, they are NOT permitted to hoard this wealth and
prevent it to circulate amongst the people. Thus, the entrepreneurial "free
market" ideology is encouraged simultaneous with the limited notion of communally
helping the poor. For as the wealthy continue to succeed financially, so too do
the poor benefit from their success through the khums and zakaah taxes.

Zakaah as spiritual "Purification"

On the other hand, for those with little, only little is required of them. If one
has only $100 in expendable income every month, then they only have to pay $20 a
month. If they only have $20 a month in expendable income, then they only have to
pay $4 a month in khums. It is entirely possible that at some stages of a persons
life they will have little or no money due in khums. Islaam is not oppressive and
only requires what can be spared. In this way a poor person receiving aid from the
government, or a student receiving aid from grants, is not held to the same
standard of dues as is someone who is a "middle class" business owner or
millionaire. Thus the Qur'aan says in Sooratu-l-Mujaadilah (58), Aayah 13: "Do you
fear that you will not (be able to) give in Sadaqaat before your consultation? So
when you do not do it and Allah has turned to you (mercifully), then keep up the
salaah and pay the zakaah and obey Allah and His Messenger; and Allah is Aware of
what you do."

‫ُوا‬
‫َآت‬
‫َ و‬
‫َة‬‫ّل‬
‫ُوا الص‬
‫ِيم‬
‫َأق‬
‫ْ ف‬
‫ُم‬‫ْك‬
‫َي‬‫َل‬
‫ُ ع‬
‫َ ال‬
ّ ‫َاب‬
‫َت‬‫ُوا و‬
‫َل‬‫ْع‬
‫َف‬‫ْ ت‬
‫ْ ل‬
َ ‫َإذ‬
‫ٍ ف‬
‫َات‬
‫َق‬‫َد‬
‫ْ ص‬
‫ُم‬‫َاك‬
‫ْو‬‫ْ ن‬
َ ‫َي‬‫َد‬
‫َ ي‬
‫َي‬
ْ ‫ُوا ب‬
‫ّم‬‫َد‬
‫ُق‬‫ْ أن ت‬
‫ُم‬‫ْت‬
‫َق‬‫ْف‬
‫أأش‬

‫ُون‬
َ ‫َل‬‫ْم‬
‫َع‬‫َا ت‬
‫ٌ ب‬
ِ ‫ِي‬‫َب‬
‫ُ خ‬
‫َال‬
ّ ‫ُ و‬
‫َه‬‫ُول‬
‫َس‬‫َر‬
‫َ و‬
‫ُوا ال‬
ّ ‫ِيع‬
‫َأط‬
‫َ و‬
‫َاة‬
‫ّك‬‫الز‬

Accordingly, Sadaqah is encouraged, mustahab, but it is not Fard as Zakaah and

Khums are. When we have money to give to aid the poor and needy, and to help in
the propagation of the deen, then we are to give. But as a minimum, we must at
least pay zakaat and khums "at the time of harvest," (when we acquire it).

"They ask you (O Muhammad) as to what they should spend (in way of charity). Say,
'Whatever can be spared (from your wealth after your own expenses).'" Al-Qur'aan,
Sooratu-l-Baqarah 2:219

‫َك‬
َ ‫ُون‬
‫ْأل‬
‫َس‬‫َي‬
‫َا و‬
‫ِم‬‫ِه‬
‫ْع‬‫ّف‬
‫ِن ن‬
‫ُ م‬
‫ْب‬
َ ‫َا أك‬
‫ُم‬‫ُه‬
‫َإث‬
ْ ‫ِ و‬
‫ّاس‬
‫ِلن‬
‫ُ ل‬
‫ِع‬‫َاف‬
‫َن‬‫َم‬
‫ٌ و‬
‫ِي‬‫َب‬
‫ٌ ك‬
‫َا إث‬
ْ ‫ِم‬‫ِيه‬
‫ْ ف‬
‫ُل‬‫ِ ق‬
‫ِر‬‫ْس‬
‫َي‬‫َال‬
ْ ‫ِ و‬
‫ْر‬‫َم‬
‫ِ ال‬
ْ ‫َن‬‫َ ع‬
‫َك‬‫ُون‬
‫ْأل‬
‫َس‬‫ي‬
 ‫ُم‬
ْ ‫ّك‬
‫َل‬‫َع‬
‫ِ ل‬
‫َات‬
‫ُ الي‬
‫ُم‬‫َك‬
‫ّ ل‬
‫ُ ال‬
‫ُبي‬
ّ ‫َ ي‬
‫ِك‬‫َل‬
‫َذ‬‫َ ك‬
‫ْو‬‫َف‬
‫ْع‬‫ِ ال‬
‫ُل‬‫َ ق‬
‫ُون‬
‫ِق‬‫ُنف‬
‫َا ي‬
‫َاذ‬
‫م‬

‫ُون‬
َ ‫ّر‬‫َك‬
‫َف‬‫َت‬
‫ت‬

No matter how much we owe in these relative percentages of Zakaah and Khums, these
are not merely taxes to be paid begrudgingly, but acts of worship which we should
give with a cheerful heart, knowing that this money goes to benefit the poor and
needy, as well as to propagate the deen. Thus, in every day that we work, we are
working for Allah, and facilitating the propagation of the deen through our
earnings. Just as prayer is an act of worship which involves the performance of
certain acts and recitations, and fasting involves physical hardship, thirst, and
hunger, these two acts of Zakaah and Khums can also be viewed in terms of their
own expenditure. For through the act of giving, the illusion of the ego-self, or
"nafs" is wounded.
Thus, the meaning of "Zakaah" is "that which purifies." This meaning is
demonstrated in Sooratu-t-Tawbah (9), Aayah 103: "Take Sadaqah out of their
wealth, you would cleanse them and purify them by it, and pray for them; surely
your prayer is a relief to them; and Allah is Hearing, Knowing."

‫ِيع‬
ٌ ‫ّ س‬
َ ‫َال‬
‫ْ و‬
‫ُم‬‫ٌ ل‬
ّ ‫َن‬‫َك‬
‫َ س‬
‫َك‬‫َت‬
‫َل‬‫ّ ص‬
‫ْ إن‬
‫ِم‬‫ْه‬
‫َي‬‫َل‬
‫ّ ع‬
‫َل‬‫َص‬
‫َا و‬
‫ِم ب‬
ِ ‫ّيه‬
‫َك‬‫ُز‬
‫َت‬‫ْ و‬
‫ُم‬‫ُه‬
‫ّر‬‫َه‬
‫ُط‬‫ً ت‬
‫َة‬‫َق‬
‫َد‬‫ْ ص‬
‫ِم‬‫َال‬
‫ْو‬‫ْ أم‬
‫ِن‬‫ْ م‬
‫ُذ‬‫خ‬

‫ِيم‬
‫َل‬‫ع‬

These two religious taxes purify the individual from selfishness and greed, as
well as purifying wealth itself by making those less fortunate share in a portion
of it. By paying the religious taxes a person demonstrates the belief that wealth
is a means and not an end in itself; the ultimate end is to act out of pure Love
of Allah, to fulfill the Divine Will. For the Qur'aan emphasizes that one cannot
hope to gain spiritual perfection and the pleasure of Allah unless one expends
one's wealth for the needy and for the deen.

"Those who keep up prayer and pay the poor-rate and they are certain of the
hereafter." Al-Qur'aan, Soorah Luqman 31:4

‫ُون‬
َ ‫ِن‬‫ُوق‬
‫ْ ي‬
‫ُم‬‫ِ ه‬
‫َة‬‫ِر‬
‫ْخ‬‫ِال‬
‫ُم ب‬
‫َه‬‫َ و‬
‫َاة‬
‫ّك‬‫َ الز‬
‫ُون‬
‫ْت‬‫ُؤ‬
‫َي‬‫َ و‬
‫َة‬‫ّل‬
‫َ الص‬
‫ُون‬
‫ِيم‬
‫ُق‬‫َ ي‬
‫ِين‬
‫ّذ‬‫ال‬

This is why people speak of "giving until it hurts" because that miserly thing
which "hurts" is the nafs. When it is caused to hurt, it is because it is wounded.
The more we wound this illusory nafs, the sooner it dies. Thus, one should not
merely seek to give some change to a poor beggar on the street and then think to
themselves that they have done some great deed. They should give until there is
psychological "pain" to their ego in departing with this money, which was merely
on loan from Allah in the first place. The Qur'aan makes it clear that we were
given whatever wealth we have in the first place. Thus, the Mu'min has no place to
look at zakaah and khums as "their" money. Put simply, this is Allah's money which
we have been entrusted with. To retain it when it is due or to misappropriate it
for us contrary to what is described in the Qur'aan is nothing short of THEFT of
money which is no our own.

"Those who believe in the unseen and keep up the Salaah and spend out of what We
have given them." Al-Qur'aan, Sooratu-l-Baqarah 2:3
 ‫ُون‬
َ ‫ِق‬‫ُنف‬
‫ْ ي‬
‫ُم‬‫َاه‬
‫ْن‬‫َق‬
‫َز‬‫ّا ر‬
‫َم‬
ِ ‫َ و‬
‫ّلة‬
‫َ الص‬
‫ُون‬
‫ِيم‬
‫ُق‬‫َي‬
‫ِ و‬
‫ْب‬‫َي‬
‫ْغ‬‫ِال‬
‫َ ب‬
‫ُون‬
‫ِن‬‫ْم‬
‫ُؤ‬‫َ ي‬
‫ِين‬
‫ّذ‬‫ال‬

The ironic nature of giving is that it is far greater for someone who has very
little to give $10 to a beggar even though they do not feel they have the
financial position to part so easily with this amount, than it is for a
millionaire to happily give that same $10 when this much means nothing to them.

"And keep up salaah and pay the zakaah and obey the Messenger, so that mercy may
be shown to you." Al-Qur'aan, Sooratu-n-Noor 24:56

‫ُون‬
َ ‫ْح‬
َ ‫ُر‬
‫ْ ت‬
‫ُم‬‫ّك‬
‫َل‬‫َع‬
‫َ ل‬
‫ُول‬
‫ّس‬‫ُوا الر‬
‫ِيع‬
‫َأط‬
‫َ و‬
‫َاة‬
‫ّك‬‫ُوا الز‬
‫َآت‬
‫َ و‬
‫َة‬‫ّل‬
‫ُوا الص‬
‫ِيم‬
‫َأق‬
‫و‬

Islaam wants to prevent the excessive accumulation of wealth in the hands of a few
people so the society may not fall into two classes: one excessively wealthy,
while the other is starving. The Qur'aan spells out the reason for this taxing of
wealth by saying:

"Whatever Allah has restored to His Messenger from the people of the towns, it is
for Allah and for the Messenger, and for the near of kin and the orphans and the
needy and the wayfarer, so that it (the wealth) may not circulate among those who
are rich among you. And whatever the Messenger gives you, accept it, and from
whatever he forbids you, keep back, and be careful of (your duty to) Allah; surely
Allah is severe in retribution." Al-Qur'aan, Sooratu-l-Hashr 59:7

‫ْن‬
ِ ‫َاب‬
‫ِ و‬
‫ِي‬‫َاك‬
‫َس‬‫َال‬
ْ ‫َى و‬
‫َام‬
‫َت‬‫ْي‬
‫َال‬
‫َ و‬
‫ْب‬‫ُر‬
‫ْق‬‫ِي ال‬
‫ِذ‬‫َل‬
‫ِ و‬
‫ُول‬
‫ّس‬‫ِلر‬
‫َل‬‫ِ و‬
‫ّه‬‫ِل‬
‫َل‬‫َى ف‬
‫ُر‬‫ْق‬
‫ِ ال‬
‫ْل‬‫ْ أه‬
‫ِن‬‫ِ م‬
‫ِه‬‫ُول‬
‫َس‬‫َى ر‬
‫َل‬‫ُ ع‬
‫َاء ال‬
ّ ‫ّا أف‬
‫م‬

‫ُوا‬
‫َه‬‫َانت‬
‫ُ ف‬
‫ْه‬‫َن‬
‫ْ ع‬
‫ُم‬‫َاك‬
‫َا ن‬
َ ‫َم‬‫ُ و‬
‫ُوه‬
‫ُذ‬‫َخ‬
‫ُ ف‬
‫ُول‬
‫ّس‬‫ُ الر‬
‫ُم‬‫َاك‬
‫َا آت‬
‫َم‬‫ْ و‬
‫ُم‬‫ِنك‬
‫َاء م‬
‫ِي‬‫ْن‬
‫َغ‬‫َ ال‬
‫َي‬
ْ ‫ً ب‬
‫َة‬‫ُول‬
‫َ د‬
‫ُون‬
‫َك‬‫َ ي‬
‫ْ ل‬
‫َي‬‫ِ ك‬
‫ِيل‬
‫ّب‬‫الس‬

‫َاب‬
ِ
ٌ ‫ِق‬‫ْع‬
‫ُ ال‬
‫ِيد‬
‫َد‬‫َ ش‬
‫ّ ال‬
ّ ‫َ إن‬
‫ُوا ال‬
ّ ‫ّق‬‫َات‬
‫و‬

According to Islaam all wealth and sovereignty belong to Allah. Allah entrusts it
to us in order to test whether we can act responsibly and with piety, or whether
we will forget our true circumstances and be dominated by our nufoos (egos). The
first and foremost purpose of khums and zakaah is to profess our loyalty to our
Master, our Lord. At every moment of our life, our health, vitality and sustenance
are Allah's gifts to us. Thus we should not forget to give thanks and be grateful.
Khums and zakaah are tokens of our thanksgiving to Allah. This is how such acts of
charity are acts of ..Ibaadah.

In an Islaamic society all must live together as brothers and sisters and share
their wealth as prescribed. Every member of society should have the means to
survive. If one segment of society lacks it, it is the duty of the others to
support them and get them to stand on their own two feet.

If such means exist then not only is a greater state of universal brotherhood
achieved but also, on a social level, plagues of human society such as greed,
robbery, burglary, shoplifting, and various other crimes are reduced if the needs
of everyone are truly being met. As well, with a more equal distribution of wealth
things like vandalism and general class resentment dissolve. Thus it is written in
the Injeel that "money is the root of all sorts of evil."

The Holy Qur'an is very clear on this, saying: "Sadaqaat are only for the poor and
the needy, and the officials over them, and those whose hearts are made to incline
(to truth) and the (ransoming of) captives and those in debts and in the way of
Allah and the wayfarer; an ordinance from Allah; and Allah is knowing, Wise." Al-
Qur'aan, Sooratu-t-Tawbah, 9:60

‫ِيل‬
ِ ‫َب‬‫ِ س‬
‫َف‬‫َ و‬
‫ِي‬‫ِم‬
‫َار‬
‫ْغ‬‫َال‬
‫ِ و‬
‫َاب‬
‫ّق‬‫ِ الر‬
‫َف‬‫ْ و‬
‫ُم‬‫ُوب‬
‫ُل‬‫ِ ق‬
‫َة‬‫ّف‬
‫َل‬‫ُؤ‬
‫َال‬
ْ ‫َا و‬
‫ْه‬‫َي‬
‫َل‬‫َ ع‬
‫ِي‬‫ِل‬
‫َام‬
‫ْع‬‫َال‬
‫ِ و‬
‫ِي‬‫َاك‬
‫َس‬‫َال‬
ْ ‫َاء و‬
‫َر‬‫ُق‬
‫ْف‬‫ِل‬
‫ُ ل‬
‫َات‬
‫َق‬‫ّد‬
‫َا الص‬
‫إن‬
ّ

‫ِيم‬
ٌ ‫َك‬‫ٌ ح‬
‫ِيم‬
‫َل‬‫ّ ع‬
‫َال‬
‫ّ و‬
‫َ ال‬
‫ّن‬‫ً م‬
‫َة‬‫ِيض‬
‫َر‬‫ِ ف‬
‫ِيل‬
‫ّب‬‫ِ الس‬
‫ْن‬‫َاب‬
‫ّ و‬
‫ال‬

Abrogation of Zakaah

The Qur'aan associates abrogation of Zakaah with kufr, disbelief itself in

Sooratu-l-Foossilat, Aayah 41:7 wherein are condemned: "those who do not give
poor-rate and they are unbelievers in the hereafter."

‫ُون‬
َ ‫ِر‬‫َاف‬
‫ْ ك‬
‫ُم‬‫ِ ه‬
‫َة‬‫ِر‬
‫ْخ‬‫ِال‬
‫ُم ب‬
‫َه‬‫َ و‬
‫َاة‬
‫ّك‬‫َ الز‬
‫ُون‬
‫ْت‬‫ُؤ‬
‫َ ي‬
‫َ ل‬
‫ِين‬
‫ّذ‬‫ال‬

In a hadeeth attributed to Imaam ..Aliyy ar-Rida said: "The Almighty and Exalted
Allah has decreed three rites each depends on yet another one: Hu decreed the
Salaah and the payment of zakaah; so, Hu does not accept the salaah of anyone who
makes salaah but does not pay zakaah; Hu decreed that one must thank Hu and thank
his parents too; so, Hu does not accept the thanks of one who thanks Hu but is not
grateful to his parents; and Hu decreed that one should fear Hu and remain in
constant contact with his kin; so, anyone who does not remain in close touch with
his relatives does not in turn fear Allah, the Exalted, the Almighty."

Thus, in many places the Qur'aan mentions Zakaah, immediately after Salaah,
showing its importance: "And keep up the Salaah and pay the Zakaah and bow down
with those who bow down." Al-Qur'aan, Soorat-l-Baqarah 2:43

‫ِي‬
َ ‫ِع‬
‫ّاك‬
‫َ الر‬
‫َع‬‫ْ م‬
‫ُوا‬
‫َع‬‫ْك‬
‫َار‬
‫َ و‬
‫َاة‬
‫ّك‬‫ْ الز‬
‫ُوا‬
‫َآت‬
‫َ و‬
‫َة‬‫ّل‬
‫ْ الص‬
‫ُوا‬
‫ِيم‬
‫َأق‬
‫و‬

Thus we are to give of the percentages that we owe. How much the dollar amount is
is not the issue. Whether one owes $3.00 a month or $300.00 so long as they are
paying the correct percentages and paying when the Qur'aan says "at the time of
harvest" when the earning of this money takes place, then there is no difference
between a wealthy man who gives a tremendous amount, or a lower income earning man
who gives very little.

"And Hu it is that produces gardens (of vine), trellised and untrellised, and
palms and seed-produce of which the fruits are of various sorts, and olives and
pomegranates, like and unlike; eat of its fruit when it bears fruit, and pay the
due of it on the day of harvest, and do not act extravagantly; surely Hu does not
love the extravagant." Al-Qur'aan, Sooratu-l-An..aam 6:141

‫ّان‬
َ ‫ّم‬‫َالر‬
‫َ و‬
‫ُون‬
‫ْت‬‫ّي‬
‫َالز‬
‫ُ و‬
‫ُه‬‫ُل‬
‫ًا أك‬
‫ِف‬‫َل‬
‫ْت‬‫َ م‬
ُ ‫ْع‬‫ّر‬
‫َالز‬
‫َ و‬
‫ْل‬‫ّخ‬
‫َالن‬
‫ٍ و‬
‫َات‬
‫ُوش‬
‫ْر‬‫َع‬
‫َ م‬
‫َي‬
ْ ‫َغ‬
‫ٍ و‬
‫َات‬
‫ُوش‬
‫ْر‬‫ّع‬
‫ٍ م‬
‫ّات‬
‫َن‬‫َأ ج‬
‫ِي أنش‬
‫ّذ‬‫َ ال‬
‫ُو‬‫َه‬
‫و‬

‫ِب‬
ّ ‫َ ي‬
ُ ‫ُ ل‬
‫ّه‬‫ْ إن‬
‫ُوا‬
‫ِف‬‫ْر‬
‫ُس‬‫َ ت‬
‫َل‬‫ِ و‬
‫ِه‬‫َاد‬
‫َص‬‫َ ح‬
‫ْم‬‫َو‬
‫ُ ي‬
‫ّه‬‫َق‬
‫ْ ح‬
‫ُوا‬
‫َآت‬
‫َ و‬
‫َر‬‫َا أث‬
ْ ‫ِ إذ‬
‫ِه‬‫َر‬
‫ِن ث‬
‫ْ م‬
‫ُوا‬
‫ُل‬‫ٍ ك‬
‫ِه‬‫َاب‬
‫َش‬‫ُت‬
‫َ م‬
‫َي‬
ْ ‫َغ‬
‫ًا و‬
‫َاب‬
ِ ‫َش‬‫ُت‬
‫م‬

‫ِي‬
َ ‫ِف‬
‫ْر‬‫ُس‬
‫ال‬
ْ

These taxes of Khums and Zakaah should be given regardless of finding themselves
in financial ease or in dire straits unless they are of those eligible to receive
monetary aid from zakaah.

"Those who spend (in charity) in ease (richness) as well as in poverty, and those
who restrain anger and pardon men; and Allah loves the doers of good." Al-Qur'aan,
Soorah Ali Imran 3:134

‫ِب‬
ّ ‫ّ ي‬
ُ ‫َال‬
‫ِ و‬
‫ّاس‬
‫ِ الن‬
‫َن‬‫َ ع‬
‫ِي‬‫َاف‬
‫ْع‬‫َال‬
‫َ و‬
‫ْظ‬‫َي‬
‫ْغ‬‫َ ال‬
‫ِي‬‫ِم‬
‫َاظ‬
‫ْك‬‫َال‬
‫ّاء و‬
‫ّر‬‫َالض‬
‫ّاء و‬
‫ّر‬‫ِ الس‬
‫َ ف‬
‫ُون‬
‫ِق‬‫ُنف‬
‫َ ي‬
‫ِين‬
‫ّذ‬‫ال‬

‫ِي‬
َ ‫ِن‬
‫ْس‬‫ال‬
ُ

While many in recent times have spoken of Zakaah not being due on income anymore
(an idea not shared by all sheey..ah nor by the non-sheey..ah madhahib), this
clearly is in error. For while the Qur'aan and Ahadeeth speak of taxing "gold" and
"silver" these were at that time and until VERY recently the monetary form or
standard backing of minted and printed symbolic coin and paper wealth.

Khums: Its Collection and Distribution

According to the Soorat-l-Anfal 8:41 Khums tax is for Allah, the Messenger of
Allah, the near relative of the Messenger, the orphans, needy, and stranded
traveler. This is important to note as there has been much confusion and
miscommunication of the break down of Khums throughout the generations. The Aayah
makes it clear that six categories here are listed which the khums should be
divided and distributed to.

Obviously Allah does not split open the fabric of the Dunyaa', reach in with an
anthropomorphic hand and take hold of khums. So we know that when the Qur'aan
speaks of the category of "Allah, the Messenger of Allah and the near relatives of
the Messenger" this is referring to one group, namely Muhammad and his House (near
relatives), who are the Ahlu-l-Bayt. We see the first as "Allah" because this law
is eternal in nature, and should no other category exist, this khums tax would
still be due to Allah, and would be spent in the cause of Allah in whatever
generation, or world one was in.

The Sunniy scholars however, disagree with each other on this issue of what is to
be done with the Prophet's share after his death. Some say that the Prophet's
share goes to the "Khalif" who may use it as he so desires. Others say it should
go to the Prophet Muhammad's descendents. Others still maintain that it should go
to the Ummah in general. Regardless, this is mere qiyas, conjecture, subjective
guesswork on their part.

Ibn Rushd, Bidayatu-l-Mujtahid, vol. 1 (Cairo:

al-Maktabatu-t-Tijariyyatu-l-Kubra, 1952) pp. 13-14; 377-378

In general Khums is broken into two main categories, based upon the six listed in
the Qur'aan, grouped into two main categories of "Sahmu-l-Imaam" (the Imaam's
portion) and "Sahmu-s-Saddat" (the portion of those who are noble).

During the era when the A'mmah were physically present and led their small
Sheey..ah of disciples and followers, how one paid Khums was not difficult at all.
A safir (deputy) of the Imaam would periodically travel to the cities and regions
which he was put in charge of and would go to all of the Sheey..ah and collect;
then returning, often under the guise of butter or clothing merchants, smuggling
the money back to the Imaamu-z-Zaman. This was a necessary act, because this Khums
was seen as what would be called today "fundraising" for an individual and a party
which the governing forces viewed as dissident and potentially volatile. For it
had long been suspected that the A'mmah had secretly funded and been involved in
Zaydiy revolutionary activities, and for this reason, there was no receipt given
for Khums, nor any public acknowledgement of exactly how much was collected, from
who, when and where.

The A'mmah, since Imaam Ja..faru-s-Saadiq's days, had also initiated the system of
wikalah (deputyship) whose function, among other things, was to collect the khums
and bring it to the Imaam or distribute it according to his instructions. For
example, a letter of Imaam Muhammadu-t-Taqiy about the financial obligations of
Sheey..ah, says: "As for the gains and profits, it is obligatory on them [to pay
khums] every year...Therefore, whosoever has anything of those [items on which
khums is applicable], then he should bring it to my wakeel; and the person who
lives far away should try his best to bring it to my wakeel even if it takes some
time..."

Al-..Amili, Wasa'ilu-sh-Sheey..ah, vol. 6, p. 348-349

The A'mmah never suspended the obligation of khums as an annual financial tax.
However, there are individual cases where the Imaam had exempted certain persons
from the khums because of the tough economic circumstances of the time. But such
exemption were for individuals and limited in time.

The fact that khums as an annual tax on the Sheey..ah in general was wajib at all
times can be seen from the followings: Once a Sheey..iy from Persia wrote to Imaam
..Aliyy ar-Rida asking to be exempted from paying khums. The Imaam did not approve
his request and wrote: "...And the khums is a help to us in [propagation of] our
deen, [upliftment of] our family, and our followers... Do not deprive yourselves
of our prayers as long as you can because paying [the khums] is the key to
sustenance, the forgiveness for your sins... Wa-Salaam."

Al-..Amili, Wasa'ilu-sh-Sheey..ah, vol. 6, p.

375-376
Muhammad bin Ja..faru-l-Asadi wrote to Imaamu-l-Mahdiy, to which he answered, "As
for what you have asked about the issue of a person using our property without our
permission, then he should know that whosoever does so is cursed and [on Yawmu-d-
Deen] we will be his opponent...And whosoever devours anything from our property
[without permission], he is actually devouring fire and will surely reach Al-
Jahannam."

Al-..Amili, Wasa'ilu-sh-Sheey..ah, vol. 6, p. 377

At the present time, our Imaam, the Mahdiy, is in occultation, ghaybah; some such
as the Shaykhiy school, believing that this ghaybah is within the realm they
called "Hurqaliyyah" (known in the Qur'aan and Ahadeeth as the "Barzakh"). Since
the death of his fourth Safir Aboo-l-Husayn ..Aliyy ibn Muhammadu-s-Samarri, the
12th Imaam has not appointed anyone as his special agent. Thus, in accordance with
the Hadeeth by the tenth Imaamu-l-Haadiy we - the Sheey..ah of the Ahlu-l-Bayt -
are to expect faraj, relief to come from beneath our own feet, not from beneath
his.

"If your Imaam goes into occultation, expect freedom from grief (to come from)
beneath your feet."

Bihaaru-l-'Anwaar, 51, p. 161

Thus, we are left with the question of what should be done with the Sahmu-l-Imaam
during the ghaybah? All ..ulamaa' of our time are unanimous in saying that during
the period of occultation, the share of the Imaamu-z-Zaman must be used for the
causes with which the Imaam would agree. In determining this, one cannot use
subjectivity, but instead must look at the objective, tangible actions, and
results of the specific things which the khums is being diverted from this hidden
Imaam to fund. For without a doubt, whether our Imaam continues to lead from this
hidden realm of the Barzakh, of Hurqaliyyah, or whether his return is manifest,
(literally: "particularly"), within the realm of the Dunyaa', we will be held
accountable for how every last penny is spent which the Qur'aan says is for him.
Thus, if one sees billions of dollars coming in to someone in collection of khums
and they see that this person not only is averse to funding revolutionary causes,
but also only accounts for a few million dollars of the money he collects, then we
must ask ourselves if we might not actually be punished for given our Fard
Islaamic taxes to such a person.

Similarly, if someone is collecting khums and we see them driving expensive

vehicles, living in luxurious houses and the like, and we know that they have no
external source of income
besides the Islaamic taxes they are collecting, then we are to seriously question
whether or not this is how our Imaam would want his portion to be collected and
spent. For there is no doubt that all who collect khums will be held to account
for how they spend this money, and if there is any unethical expenditure of this
money, in disharmony with the intentions of the Imaam, and
ultimately the Will of Allah, then for certain, there will be a severe punishment
as a result of this.
As well, there are unfortunately some Sheey..ah who take the issue of paying khums
lightly; thinking in vain that giving some money from time to time (when in times
of financial ease), absolves them of their duty. Such Sheey..ah apparently do not
realize that not paying
khums, zakaah and the fitrah are obligatory dues, and NOT paying them amounts to
misappropriation of the money which rightfully belongs to the Imaam and the needy,
orphan and poor people.

Imaam ..Aliyy made it abundantly clear how he looked upon the misappropriation of
such funds. In a letter which he wrote to one of his wukala' - who was in fact his
own cousin - about the latter's misappropriation of this money:

"As soon as it was possible for you to misappropriate the Ummah's trust, you
hastened to turn around and attack (them), and made a swift leap to snatch away
whatever you could from their property meant for their widows and their orphans as
a wolf snatches a wounded and helpless goat. Then, you happily loaded it off to
Hijaz without feeling guilty for having misappropriated it...It was as though you
were sending to your family what you had inherited from your father and mother!

"Glory be to Allah! Do you not believe in the Yawmu-d-Deen, or do you not fear the
exaction of account? O' you who were considered by us among the men possessed of
mind, how can you enjoy food and drink when you know that you are eating the
unlawful and drinking the unlawful. You are... marrying women with the money of
the orphans, the poor, the believers and the mujahideen to whom Allah has
dedicated this money... Fear Allah and return to these people their properties. If
you do not do so and Allah grants me power over you, I shall excuse myself before
Allah and strike you with my sword with which I did not strike anyone but that he
went to Jahannam.

"By Allah, even if Hasan and Husayn had done what you did there would have been no
eniency with me for them and they could not have won their way with me till I had
recovered from them the right and destroyed the wrong produced by their unjust
action. I swear by Allah, the Lord of all beings, that I would not be pleased to
regard the people's money which you have appropriated as lawful for me and to
leave it to my successors by way of inheritance.
"Mind yourself and consider for a while as though you had reached the end of life
and had been buried under the earth. Then your actions will be presented to you in
the place where the oppressor cries 'Alas' while he who wasted his life yearns for
return (to the world), but time was none to escape." Nahju-l-Balaghah, Letter No.
41

Imaam ..Aliyy minced no words about such misappropriation of the public

trust. In his eyes, and in the Sight of Allah, the punishment that one was
deserving of for stealing, for misappropriating this money is nothing short of
death itself, should the thief refuse to pay it. Furthermore, ..Aliyy drew the
attention to his traitorous cousin to the fact that for him to threaten to kill
a man for this was not something to be taken lightly as every other person he
killed was sent to Jahannam. Thus, Imaam ..Aliyy was clearly saying that not only
does one deserve to die for misappropriating such funds, but that they are also
damned for it, (lest they turn in repentance and pay this money back).

There is no doubt that such a wakil of the Imaam would be permitted funds
necessary
for to live, but we see the charges leveled against him are not that he did
this, but that he was off marrying women, spending money on things that this
money was simply not designated for. This is important for all who collect even
a small amount of khums to remember, whether a marja' or an organization. For we
will be held to account for how every single penny is spent. For every diligent
expenditure, we will be rewarded for our shrewdness and tact with which we
invested this money for the cause of Allah. But for every foolish expenditure,
whether theft out rightly or waste out of stupidity, we will be punished. Thus,
it is written in the Injeel:

"The people of this world are more shrewd in dealing with their own kind than are
the people of the light. I tell you, use worldly wealth to gain friends for
yourselves, so that when it is gone, you will be welcomed into eternal dwellings.
Whoever can be trusted with very little can also be trusted with much, and whoever
is dishonest with very little will also be dishonest with much. So if you have not
been trustworthy in handling worldly wealth, who will trust you with true riches?
And if you have not been trustworthy with someone else's property, who will give
you property of your own? No servant can serve two masters. Either he will hate
the one and love the other, or he will be devoted to the one and despise the
other. You cannot serve both God and Money." Luke 16:8-13

Thus, ..Iysaa-l-Maseeh spoke of the "end of the age" in the Gospel according to
Matthew, Chapter 24:45-51, saying: "Who then is the faithful and wise servant,
whom the master has put in charge of the servants in his household to give them
their food at the proper time? It will be good for that servant whose master finds
him doing so when he returns. I tell you the truth, he will put him in charge of
all his possessions. But suppose that servant is wicked and says to himself, 'My
master is staying away a long time,' and he then begins to beat his fellow
servants and to eat and drink with drunkards. The master of that servant will come
on a day when he does not expect him and at an hour he is not aware of. He will
cut him to pieces and assign him a place with the hypocrites, where there will be
weeping and gnashing of teeth."

This is the state of things at the end of the age. This is how the master,
the sahib will find his so-called sheey..ah in some cases. For those hypocrites,
those munafiqoon, ..Iysaa tells us that they will be cut into pieces and sent to
the place of weeping and gnashing of teeth. Furthermore, in the following
chapter, in verses 14-30, he relays a parable following this subject:

"Again, it will be like a man going on a journey, who called his servants and
entrusted his property to them. To one he gave five talents of money, to another
two talents, and to another one talent, each according to his ability. Then he
went on his journey. The man who had received the five talents went at once and
put his money to work and gained five more. So also, the one with the two talents
gained two more. But the man who had received the one talent went off, dug a hole
in the ground and hid his master's money.

"After a long time the master of those servants returned and settled accounts with
them. The man who had received the five talents brought the other five. 'Master,'
he said, 'you entrusted me with five talents. See, I have gained five more.'

"His master replied, 'Well done, good and faithful servant! You have been faithful
with a few things; I will put you in charge of many things. Come and share your
master's happiness!'

"The man with the two talents also came. 'Master,' he said, 'you entrusted me with
two talents; see, I have gained two more.'

"His master replied, 'Well done, good and faithful servant! You have been faithful
with a few things; I will put you in charge of many things. Come and share your
master's happiness!'

"Then the man who had received the one talent came. 'Master,' he said, 'I knew
that you are a hard man, harvesting where you have not sown and gathering where
you have not scattered seed. So I was afraid and went out and hid your talent in
the ground. See, here is what belongs to you.'

"His master replied, 'You wicked, lazy servant! So you knew that I harvest
where I have not sown and gather where I have not scattered seed? Well then, you
should have put my money on deposit with the bankers, so that when I returned I
would have received it back with interest.

"'Take the talent from him and give it to the one who has the ten talents. For
everyone who has will be given more, and he will have an abundance. Whoever does
not have, even what he has will be taken from him. And throw that worthless
servant outside, into the darkness, where there will be weeping and gnashing of
teeth.'"

We must seriously reflect upon these things. For it is not acceptable in the sight
of Allah to merely "bury" our money away, saving it for some hypothetical and
unknown date. Now, the master has gone away as a test to us, to see what we will
do with the deen he has left us with; to see how we will grow it, and to see how
we will take what we have been entrusted with, and expand it exponentially
increasing the TRUE spiritual profit. Thus, our khums, our zakaah, and even our
sadaqah and daily expenditures should be done bearing in mind that for everything
given to us, we will be held accountable for it. We will first and foremost be
held accountable for the obligations to pay our dues, and secondarily we will be
held accountable for the wisdom or foolishness behind our use of money.

In all things we must remain mindful of Allah, and think about how Hu would wish
for us to spend our money. We KNOW how Allah COMMANDS us to spend the portions
allocated in the Qur'aan for khums and zakaah, but beyond that, we must be ever-
mindful of seeking to enact the Divine Will every time we go to purchase anything:

Is this food helping me or hurting me? Is this food going to make me weak and
diseased, or strong and healthy? Are these clothes modest and becoming? Will they
serve the function that we need them for or are they just a needless and expensive
fashion statement? Is this music going to be of some use to me in my training and
deen? Will it help motivation me while exercising? Will it help motivate me
towards righteous actions? Or is it merely glorifying the weakness and disease in
modern society? Is it promoting a type of illusory "love shirk?" Or is it
promoting a universal love of my neighbor as myself. Do I really need this video
game when there are untold millions who cannot even afford the means to live? Does
their invisibility to me from inside the walls of my home make it easier for me to
forget them when I spend this money on useless distractions of the dunyaa'?

These are the sorts of questions that we need to ask ourselves in all things even
once we have insured that we are truly practicing our deen by paying the fardayn
of khums and zakaah. For this is truly the nature of those who the Qur'aan refers
to as "spending their money in the cause of Allah."