النص المفهرس

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Heavenly Ornaments (Behishi Zewar)
8. A person does not have the complete nisaab of gold nor of silver.
Instead, he has a bit of gold and a bit of silver. If both are added together
and their value equals the nisaab of gold or silver, zakaat will be wajib. But
if they do not equal the nisaab of either gold or silver after adding them
together, zakaat will not be wajib. If the nisaab of gold or silver is
complete, there is no need to obtain their value. 174
9. Assuming that the price of 11.664 grams of gold is R25, and for RI we
can get 17.496 grams of silver and a person possesses double this amount
of gold (i.e. 23.328 grams) plus R5 both of which is over and above his
needs. Furthermore, he has this gold and cash in his possession for a full
year. In such a case, zakaat will be wajib. This is because the 23.328 grams
of gold equals R50, and for R50 one can purchase 874.8 grams of silver
(50x17.496g). In addition to this, if the R5 were to be added together, this
will result in a lot of wealth upon which zakaat will be wajib. However, if
he only possesses the 23.328 grams of gold and does not have any cash or
silver; zakaat will not be wajib.
10. Assuming that we get 23.328 grams of silver for R1 and a person only
possesses R30. Zakaat will not be wajib and we will not calculate and say
that R30 equals 699.84 grams of silver (i.e. 30 x 23.328 = 699.84) based on
the fact that the rand is actually in place of the silver and when we only
have gold or silver, then we will take the weight into consideration and not
the value. (This rule will only apply when the coins used to be made of
silver. These days, coins are made of copper and other cheap metals. We
even receive them in return for currency notes. Now the ruling will be that
the person who possesses coins or notes equal to the current value of the
nisaab of gold or silver, zakaat on this will be wajib.)
11. A person had money equal to the nisaab which was over and above his
needs. Prior to the expiry of the year, he received an additional amount.
This additional amount will not be calculated separately. Instead, it will be
added to the original amount and upon the expiry of the year, zakaat will be
wajib on the entire amount and it will be regarded as if the original amount
and the additional amount was in his possession for one full year.
174
Instead, the zakaat for the gold should be given according to the nisaab of gold, and
for the silver, according to the nisaab of silver. But if a person still wishes to give according
to the value of the silver or the gold, then he will have to give according to that which will
be more beneficial to the poor. In other words, if the value of silver is more than that of
gold, he will have to give according to the value of gold; and vice versa.

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12. A person had silver which was equal to the nisaab. Prior to the expiry
of the year, he received an amount of gold (whether more or less than the
amount of nisaab). This amount will not be calculated separately. Instead, it
will be added to the original amount of silver and zakaat will be wajib on
the total amount upon the expiry of that year.
13. With the exception of gold and silver, the rule regarding all other metals
such as steel, copper, brass, etc., the utensils that are made of these metals,
clothing, footwear, and all other such items is that if these items are for the
purpose of trade, zakaat will be wajib on them if they reach the nisaab of
either gold or silver and are in the possession of the person for a period of
one year. However, if these items do not reach the nisaab, zakaat will not
be wajib. If these items are not for the purpose of trade, zakaat will not be
wajib irrespective of the amount one possesses. Even if the value of these
items reaches thousands of rands, zakaat will not be wajib as long as they
are not for the purpose of trade.
14. Zakaat is not wajib on household effects such as utensils, pots, big pots,
trays, basins, crockery and glassware, the house in which one lives, the
clothes which one wears, jewellery made of pearls, etc. This is irrespective
of the amount and irrespective of whether they are being used daily or not.
However, if they are kept for the purpose of trade, zakaat will be wajib on
them as well. In short, zakaat is not wajib on all items apart from gold and
silver if they are not for the purpose of trade. But if they are for trade,
zakaat will be wajib on them as well.
15. A person owns several homes from which he collects rent. Zakaat is not
wajib on these homes irrespective of their value. Similarly, if a person
purchases some utensils and nires them out, zakaat will not be wajib on
these utensils. In short, by hiring or renting something out, zakaat does not
become wajib on that thing.
16. Zakaat is not wajib on clothes irrespective of how expensive they may
be. However, if they are embroidered with gold or silver thread and if this
thread were to be removed and weighed it will be equal to the nisaab, then
in such a case zakaat will be wajib. But if it does not reach the nisaab,
zakaat will not be wajib.
17. A person possesses some gold or silver, and some goods for trade as
well. All these will have to be calculated together. If they reach the nisaab
of either gold or silver, zakaat will be wajib. If they do not reach the nisaab,
zakaat will not be wajib.

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Heavenly Ornaments (Behishi Zewar)
18. Goods for trade will only be regarded as such if they have been
purchased with the intention of re-sale. If a person purchases some rice or
any other item for his domestic needs or for a wedding, etc. and thereafter
decides to sell this item, zakaat will not be wajib on this.
19. Zakaat is also wajib on the money that is owed to a person by his
debtors. Debts are of three types:
The First Type: The person loaned some gold, silver or money, or sold
some tradeable goods to another person. He is owing this money and only
repays his debt after a year or two. If whatever he loaned is equal to or
more than the nisaab, zakaat will be wajib for all the years that he had
loaned the money.
He did not repay the debt at once, but in instalments. The moment he pays
an amount equal to the value of 128.304 grams of silver, zakaat will
become wajib on him. But if the person repays the value of 128.304 grams
of silver in instalments as well, zakaat will only become wajib on the
completion of this amount. Each time that this amount is paid, zakaat on it
will have to be given. Whenever the person gives the zakaat, he will also
have to pay for all the previous years in which the zakaat was not paid.
If the money owed is less than the nisaab, zakaat will not be wajib on the
person. However, if the person has some other wealth upon which zakaat is
necessary, then this wealth should be added to the money owed. If, after
adding them together, they equal the nisaab, zakaat will be wajib on the
total amount.
20. The Second Type: A person did not loan any cash nor did he give (on
credit) any goods for trade. Instead, he sold something which was not
originally purchased for re-sale, eg. he sold some of his personal clothing or
some household goods, and the person is still owing him the money for
these items. In addition to this, the amount that he is owing is equal to or
more than the nisaab and he only repays this amount after several years.
Zakaat will be wajib for all the years. If he does not repay this debt at once,
but repays it in instalments, then as long as the paid up instalments do not
reach the current nisaab of silver or gold, zakaat will not be wajib on the
amount that he collected. The moment an instalment reaches the current
nisaab, zakaat becomes wajib for all the years in which zakaat was not
paid.

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Heavenly Ornaments (Behishi Zewar)
21. The Third Type: The husband owes his wife the mahr (dowry) which
had been stipulated at the time of marriage. He only pays this mahr after
several years. Zakaat will only be calculated from the day that she actually
receives her mahr. Zakaat for the previous years will not be wajib. If the
mahr remains with her for a period of one year after having received it,
zakaat will become wajib on her upon the expiry of one year. But if she
does not have the mahr (for example, if she spends it), zakaat will not be
wajib.
22. A rich person upon whom zakaat is wajib gives his zakaat before the
expiry of one year and does not wait until the end of the year. This is
permissible and his zakaat will be considered to be fulfilled. But if the
person is not rich and envisaged receiving some money in the near future,
and therefore gave his zakaat before the expiry of the year, this zakaat of
his will not be considered to be fulfilled. When he receives the money and
thereafter a year passes, he will have to give his zakaat again.
23. It is permissible for a rich person to give zakaat for several years
beforehand. But if his wealth increases in any given year, he will have to
give zakaat for the extra wealth that he obtained.
24. A person has R1000 over and above his basic needs. He also envisages
receiving another R1000 from somewhere. Before the expiry of the year, he
gives zakaat for the total R2000. This is also permissible. However, if his
money gets less than the nisaab at the end of that year, then zakaat will not
be wajib on him and the zakaat which he had already given will be regarded
as a voluntary charity (sadaqah-e-naafilah).
25. A person had some wealth for a full year but before he could give the
zakaat, all his wealth was stolen or disappeared in some other way. He will
be absolved from giving zakaat. But if the person gives his wealth away or
causes it to be destroyed in some way or the other, then he will not be
absolved from giving the zakaat. It will remain wajib upon him.
26. After the expiry of the year, a person gave all his wealth in charity.
Zakaat will not be wajib on him.

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Heavenly Ornaments (Behishi Zewar)
27. A person had R2000. After the expiry of one year, R1000 was stolen or
he gave it in charity. He will be absolved from giving the zakaat of R1000.
He will now only have to give zakaat for R1000.175
The Paying of Zakaat
1. Upon the expiry of the year, zakaat should be given immediately. It is
not a good habit to delay in carrying out good deeds because it is possible
that death may overcome a person and this duty will still remain on his
shoulders. If the paying of zakaat is delayed to such an extent that the
second year also expires, the person will be a sinner but he can still repent
for this sin and pay the zakaat immediately. In other words, he should pay
the zakaat that is incumbent upon him at some time or the other in his life
and should not leave it out.
2. Zakaat is wajib on 1/40th of all the wealth which a person possesses.
That is, R2-50 for every R100 or R1 for every R40.176
3. At the time of giving the zakaat to a poor person, one must have the
intention in his heart that he is giving this money as zakaat. If he merely
gives it without making any intention, the zakaat will not be fulfilled. He
will have to give the zakaat again, and he will be rewarded separately for
the money that he had already given.
4. If the person did not make the intention of giving zakaat at the time of
giving it to the poor person, then as long as that money is still in the
possession of the poor person, he will be able to make the intention. By
making the intention at this stage, his zakaat will be fulfilled. But if the
poor person has already spent that money, then the intention that is made at
this stage will not be considered. He will have to repeat the payment of his
zakaat.
5. A person set aside R2 to be given as zakaat and decided that when he
comes across a deserving person he will give it to him. However, when he
gave it to the poor person he forgot to make the intention of zakaat. In this
case, zakaat will be fulfilled. But if he did not make the intention of zakaat
at the time of setting it aside, his zakaat will not be fulfilled.
175
However, if the person gave the R1000 to someone or spent it, zakaat on the full amount
will be wajib.
176
This is just a method of calculating and does not mean that zakaat is wajib on R100 or R40.

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Heavenly Ornaments (Behishi Zewar)
6. A person has taken out his zakaat for distribution. He has the choice of
giving all his zakaat to one person or distributing it among several persons.
He also has the option of giving all the zakaat on one day or distributing it
over several months.
7. It is better to give one poor person an amount which will be sufficient for
him for that day so that he will not have to ask anyone else.
8. It is makruh to give one poor person an amount which makes the giving
of zakaat wajib. However, if it is given, the zakaat will be fulfilled. It is
permissible and not makruh to give an amount that is less than this.
9. A person comes to borrow some money and it is known that he is so poor
and hard-pressed that he will be unable to fulfil this debt or that he is a very
bad payer and never fulfils his debts. If the person gives him some zakaat
money and also makes this intention in his heart that he is giving zakaat,
then in such a case zakaat will be fulfilled despite the poor person regarding
it as a debt.
10. If a poor person is given something as a gift, but in his heart the person
has the intention of giving zakaat, even then zakaat will be fulfilled.
11. A poor person is owing you R10. You also have to pay zakaat for a sum
of R10 or more. You forgave the poor person the R10 which he is owing
you with the intention of it being zakaat. In such a case, zakaat will not be
fulfilled. However, if you give him another R10 with the intention of
zakaat, zakaat will be fulfilled. It will now be permissible to take this R10
from him as a fulfilment of his debt.
12. If a person has so much of silver in his possession that the zakaat on
that silver amounts to 33 grams of silver and the market value of this 33
grams is two silver coins17, then it is not permissible to give two silver
coins in zakaat because these two coins do not weigh 33 grams. And if
silver is paid in zakaat against silver goods, then the weight of the silver
being paid is considered and not the price. However, in the aforementioned
case, if gold, metal-base coins, clothing, etc. to the value of two silver coins
is purchased and given as zakaat, or 33 grams of silver is paid as zakaat,
then the zakaat will be fulfilled.
13. It is permissible for a person to appoint someone else to give the zakaat
on his behalf. If the person to whom the money has been given does not
17 -
This mas'ala was applicable in those days when genuine silver coins were in circulation and
they were used in trade transactions. Nowadays, this mas'ala will generally not apply.

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Heavenly Ornaments (Behishi Zewar)
make the intention of zakaat at the time of giving the money to a poor
person, the zakaat will still be fulfilled.
14. You gave a person R2 to be given to another person as zakaat.
However, this person did not give the very same R2 which you had given to
him. Instead, he gave another R2 which was in his personal possession and
thought in his mind that he will take the R2 that you had given him. Even in
this case the zakaat will be be fulfilled. However, this is on the condition
that your R2 is in his possession and he is now taking your R2 in place of
his R2. But if he spends your R2 first and thereafter gives his own R2 to a
poor person, zakaat will not be fulfilled. Alternatively, he has your R2 in
his possession, but at the time of giving his R2 he did not make the
intention of taking your R2 later. Even in this case, zakaat will not be
fulfilled. He will now have to give R2 in zakaat again.
15. If you did not give him any money but merely asked him to give some
zakaat on your behalf and he does this for you, the zakaat will be fulfilled.
He should now take whatever amount he had paid from you.
16. If a person pays some zakaat on your behalf without your asking him to
do so or without your permission, the zakaat will not be fulfilled. Now,
even if you agree or accept his payment on your behalf, it will not be
permissible. He does not even have the right to collect or ask you for that
money.
17. You have given a person R2 to be given on your behalf as zakaat. This
person has the choice of giving it to a poor person himself or asking a third
person to give it on his behalf. When giving it to this third person he does
not have to mention your name that this zakaat must be given on behalf of
so and so person. If that person gives the money to a relative of his, or to
his parents if he finds them in need, this is also permissible. However, if the
person who was asked to distribute the zakaat is poor himself; he cannot
take this money for his personal use. But, at the time of giving the money to
him, if you told him to do whatever he likes with the money and that he
could give it to whomsoever he wishes, it will be permissible for him to
keep it for his personal use.
Zakaat on Produce of the Land
1. A particular place was in the control of the kuffaar. These kuffaar used to
live there and lead their normal lives in that place. Thereafter, the Muslims

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invaded that place, waged war with the inhabitants, captured the place and
propagated Islam therein. The Muslim ruler confiscated all the land of that
place and distributed it among the Muslims. In the Shariah, such land is
referred to as "ushri" land. If all the inhabitants of that place accepted Islam
willingly and there was no need to wage a war against them, all the land of
that place will still be regarded as ushri land. All Arab lands are also ushri
lands.
2. If a person owns an ushri land which has come down to him from his
forefathers or purchases it from a Muslim who inherited it from his
forefathers, zakaat will be wajib on whatever produce that comes out of this
land. The method of paying zakaat for such a land is that the person will
have to see how the land was irrigated. If it was irrigated entirely by rain
water or if the crops were planted on the banks of a river or stream and
these crops grew without having to irrigate them, then one tenth of the total
produce of such a plantation will have to be given as zakaat. However, if
the plantation was irrigated through any other mechanical means, one
twentieth of the total produce will have to be given as zakaat. The same rule
applies to an orchard which is on such a land. This is irrespective of the
amount of produce, i.e. zakaat will be wajib irrespective of whether the
produce is of a considerable amount or very little.
3. The same rule applies to corn, vegetables, esculent vegetables, fruit,
flowers, etc.
4. If honey is obtained from an ushri land, from the jungle or a mountain,
zakaat on this honey will also be wajib.
5. A person planted a tree in his yard or planted vegetables or some other
seed and later it bore some fruit. Zakaat on such produce is not wajib.
6. An ushri land does not remain ushri when it is purchased by a kaafir.
Later, if a Muslim repurchases it or obtains it in some other way, it will not
become an ushri land.
7. This one tenth and one twentieth which we have mentioned, is it wajib
on the person who owns the land or on the person who owns the produce of
the land? There is a difference of opinion among the ulama in this regard.
In order to facilitate matters, we generally say that it is wajib on the person
who owns the produce of the land. If the land is given out on lease, zakaat
will be wajib on the person who owns the produce. This is irrespective of
whether he pays the rent in cash or gives some produce of the land as a
form of payment. But if the seeds were provided by the land owner, zakaat

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Heavenly Ornaments (Behishi Zewar)
will be wajib on both the land owner and the person who owns the produce
according to their respective shares.
Zakaat on Livestock
1. The passing of one full year is a prerequisite for zakaat on all livestock.
2. Zakaat is fard on livestock. Livestock refers to the animal in which the
following factors are found:
(a) It must graze freely for a major portion of the year. It must not be fed in
its stable. If it spends half the year grazing freely and half the year in it's
stable; it will not be regarded as livestock. Similarly, if hay or straw is
brought to its stable and it feeds on that hay or straw, it will not be regarded
as livestock irrespective of whether this hay or straw was purchased or not.
(b) It must be kept for its milk, for the purpose of pro-creation, or in order
to fatten it. If it is not kept for any of these purposes, and instead, is kept for
its meat or as a means of transportation, it will not be regarded as livestock.
3. The prerequisite for zakaat on livestock is that it must be a camel, bull,
buffalo, goat, or sheep. The female of each is also included. Zakaat is not
wajib on wild animals such as buck. However, if these wild animals are
kept for the purpose of trade, then the zakaat of tradeable goods will be
wajib on them as well. The animal that is born through copulation between
a domestic animal and a wild animal will fall under the classification of its
mother. That is, if the mother was a domestic animal, it will also be
regarded as a domestic animal. But if the mother was a wild animal, it will
also be regarded as such, e.g. if an animal is born from a buck and female
goat, the animal will be classified as a goat. If an animal is born from a
white antelope and a cow, the animal will be classified as a cow.
4. An animal which was from among one's livestock was sold during the
course of the year with the intention of trade. Zakaat will not have to be
given on that animal for that year. The year for that animal will be
calculated from the time that the person intended to use it for the purpose of
trade.
5. There is no zakaat on young animals which are alone. However, if one is
in possession of older animals together with younger animals, zakaat will
be obligatory on both young and old animals. Furthermore, the zakaat itself
will be paid with the older and not the younger animals. However, if the
older animals die after the expiry of one year, zakaat will be waived.

Heavenly Ornaments (Behishi Zewar)
6. There is no zakaat on animals which have been made waqf for the sake
of Allah.
7. Zakaat is wajib on horses which graze if both the male and the female of
the species are together. One dinar 78
per horse will have to be given.
Alternatively, the value of all the horses should be calculated and one
fortieth of the total be given as zakaat.
8. Zakaat is not wajib on donkeys and mules if they are not for trade.
The Nisaab for Camels
It should be remembered that zakaat becomes fard on five camels. If a
person possesses less than five camels, zakaat will not be fard. In order to
understand the zakaat on camels easily, the following table should be
consulted:
NUMBER
ZAKAAT
1 year old
2 year old
3 year old
4 year old
5-9
1 goat
10-14
2 goat
15-19
3 goat
20-24
4 goat
25-35
I camel
36-45
1 camel
1 camel
1 camel
76-90
2 camel
91-120
2 camel
125-129
1 goat plus
2 camel
130-134
2 goats plus
2 camel
135-139
3 goats plus
2 camel
140-144
4 goats plus
2 camel
145-149
1 camel plus
2 camel
150-154
3 camel
155-159
1 goat plus
3 camel
160-164
2 goats plus
3 camel
165-169
3 goats plus
3 camel
170-174
4 goats plus
3 camel
175-185
1 camel plus
3 camel
186-195
1 camel
3 camel
196-200
4 camel
46-60
61-75
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One dinar is equal to 4.374 grams of gold.

Heavenly Ornaments (Behishi Zewar)
342
1. If the number of camels is more than 200, the same method of
calculation as has been followed from 150 onwards should be continued.
2. If a person possesses camels and gives a camel as zakaat, then this camel
which he is giving as zakaat will have to be a female camel. However, if a
male camel is of the same value as that of a female camel, it will be
permissible to give a male camel.
The Nisaab for Cattle
Bulls and buffaloes fall under the category of cattle. The nisaab for both is
also the same. If the nisaab of cattle can be completed by adding both
together, then both will have to be added and zakaat given accordingly. For
example, if there are 20 bulls and 10 buffaloes, both will be added together
thereby completing the nisaab of 30. However, when paying the zakaat, the
animal that is more in number will have to be given. In other words, if there
are more bulls, then bulls will have to be given. If there are more buffaloes,
buffaloes will have to be given as zakaat. But if the buffaloes and bulls are
equal in number, then the cheap animal of the category which is regarded as
more valuable should be given or the expensive animal of the category
which is regarded as less valuable should be given.
179
The following table
may be consulted for zakaat on cattle:
No. of Heads
Of Cattles
30 - 39
40 - 59
60- 69
70
Zakaat
1 Animal
1 year old
1 Animal
2 year old
2 Animals
1 year old
1 one year
old. One
2 year old
Thereafter adding one - 1 year old animal for every thirty animals,
And adding one - 2 year old animal for every forty animals.
179
For example, if buffaloes are regarded as more valuable and a person decides to give a
buffalo as zakaat, he should give a buffalo that is cheap. But if he decides to give a bull as zakaat,
he will have to give a bull that is expensive. Attaching more or less value to an animal depends on
the area or place where one is. In certain places buffaloes are accorded no value at all while at
other places they are considered to be extremely valuable. The same applies to bulls. When giving
zakaat, one has to bear this in mind as well.

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Heavenly Ornaments (Behishi Zewar)
The Nisaab for Sheep and Goats
As regards zakaat for sheep and goats, the nisaab for both is the same. If the
number of goats and the number of sheep reaches the nisaab individually,
the zakaat of both will be given together and the number of sheep and goats
will be added together and zakaat given of the total number. If the number
of each does not reach the nisaab, even then both will be added together in
order to complete the nisaab. The animal that is more in number will be
given as zakaat. But if both are equal in number, one has the choice of
giving whichever one wishes. The following table may be consulted for
zakaat on sheep and goats:
No. of Sheep
or Goats
Zakaat
(One year old)
40 - 120
121 - 200
201 - 399
400
One
Two
Three
Four
Who is Entitled to Receive Zakaat
1. The person who possesses the nisaab of either gold or silver, or trade
goods which equal the nisaab of either gold or silver is regarded as a rich
person in the Shariah. It is not permissible to give zakaat money to him.
Nor is it permissible for him to accept or consume zakaat money. Similarly,
the person who has belongings which are not for the purposes of trade but
are over and above his basic needs, is also considered to be a rich person. It
is not permissible to give zakaat money to such a person as well. Further-
more, although he is regarded as a rich person, zakaat is not wajib on him.
2. The person who has very little wealth or has no wealth at all to the extent
that he does not have sufficient food for one day is regarded as a poor
person. It is permissible to give zakaat to such a person. It is also permiss-
ible for him to accept zakaat money.
3. Large utensils, expensive carpets, etc. which are very occasionally used
in weddings and other functions are not regarded as necessary items.
4. The following things are regarded as necessities of life: a house to stay in,
clothes that are worn, slaves for domestic purposes, and furniture that is in
use180. If a person possesses these things, he will not be regarded as a rich
person irrespective of the value of these items. It is therefore permissible to
180 'Televisions and video machines are not regarded as necessities. If a person possesses them,
he will not be regarded as a poor person.

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Heavenly Ornaments (Behishi Zewar)
give zakaat to such a person. In the same way, the books and other essentials
of a learned person are also included among the necessities of life.
5. A person owns several properties from which he receives rent. The
income of these properties is used to run his own home. Alternatively, a
person possesses a few cows from which he receives a certain amount of
income. Despite this, he has a very large number of dependents whereby he
cannot live a comfortable life and always finds himself in difficulties. Nor
does he have any wealth upon which zakaat could be wajib. It is therefore
permissible to give zakaat to such a person as well.
6. A person has R1000 in cash with him. However, he is also in debt for an
amount of over a thousand rands. It is permissible to give him zakaat as
well. However, if his debt is less than R1000, then this amount that he is
owing will be subtracted from the cash that he possesses. Thereafter we
will have to see whether the balance that he has is more than the nisaab of
zakaat or less than it. If the balance is more than the nisaab, zakaat cannot
be given to him. But if it is less, then zakaat can be given to him.
7. A person may be a very rich person at home. However, while on a
journey, all his money got stolen or exhausted in some other way to such an
extent that he does not even have sufficient funds to reach his eventual
destination. It will be permissible to give zakaat to such a person. Similarly,
a person who is travelling for hajj and who may be a rich person can also
be given zakaat money if all his money gets spent.
8. Zakaat cannot be given to a kaafir. It will have to be given to a Muslim.
All forms of charity can be given to a kaafir except the following: zakaat,
ushr, sadaqatul fitr, nazr, and kaffarah.
9. Zakaat funds cannot be used for the building of a musjid, for the shrouding
and burial of a deceased person, for the payment of debts on behalf of a
deceased person, or for any other noble purpose. As long as zakaat is not
given to the rightful person, it will not be considered to be fulfilled.
10. Zakaat cannot be given to one's ascendents. That is, to one's parents,
maternal and paternal grand-parents and even great grand-parents. In the
same way, zakaat cannot be given to one's descendants. That is, to one's
children, grand-children, great grand-children, etc. In the same way, the
husband and wife cannot give zakaat to each other.
11. Apart from the above mentioned, it is permissible to give zakaat to all
other relatives such as one's brothers, sisters, nephews, nieces, maternal and
paternal uncles and aunts, step father or step mother, step grandfather,
father-in-law, mother-in-law, etc.

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12. It is not permissible to give zakaat to immature % children if their father
is rich. If the children are mature and poor, but their father is rich, it will be
permissible to give zakaat to them.
13. If the father of an immature child is not rich but the mother is, it will be
permissible to give zakaat to that child.
14. It is not permissible to give zakaat to the progeny of Hadrat Faatimah
182
radiallahu anha, the progeny of Hadrat Ali radiallahu anhu, Hadrat Abbas
radiallahu anhu, Hadrat Ja'far radiallahu anhu, Hadrat Ageel radiallahu
anhu, Hadrat Haarith bin Abdul Muttalib radiallahu anhu. Similarly, the
charities which have been made wajib by the Shariah cannot be given to
the progeny of the above Sahabah. Such charities are, nazr, kaffarah, ushr,
sadaqatul fitr. Apart from these, all other charities can be given to them.
15. It is permissible to give zakaat to one's Muslim servants, workers,
employees, etc. However, this zakaat should not be included in their wages
or salaries. Instead, it should be given separately as a gift. At the time of
giving this gift to them, one should have the intention in his heart that he is
giving zakaat.
16. It is permissible to give zakaat to one's foster mother and foster
children.
17. The mahr of a woman was fixed at R1000. However, the husband
cannot fulfil this due to poverty. It will be permissible to give zakaat to
such a woman. It will also be permissible to give zakaat to her if her
husband is rich but refuses to give, or if she has absolved him from giving
the mahr. If the woman knows that if she had to ask her husband for her
mahr, he will give it to her without hesitation, it will not be permissible to
give zakaat to her.
18. A person gave zakaat to another person thinking that he is poor. Later,
he learnt that this person was rich or he was a sayyid. Alternatively, he gave
it to someone on a dark night and later realized that the person to whom he
had given the zakaat was actually his mother or daughter, or any other rela-
tive to whom zakaat is not permissible. In all these cases, zakaat will be
181
In Islam, the criterion for maturity or immaturity is the age of puberty. Once a child reaches
the age of puberty, he is considered to be mature.
182
Although the progeny of Hadrat Faatimah radiallahu anha is also that of Hadrat Ali
radiallahu anhu, these have been mentioned separately in order to differentiate between their
progeny and the children of Hadrat Ali radiallahu anhu from his other wives. The progeny of
Hadrat Faatimah and Hadrat Ali radiallahu anhuma are called "sayyids" while those of Hadrat Ali
radiallahu anhu from his other wives are called "alawis".

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Heavenly Ornaments (Behishi Zewar)
considered to be fulfilled and there will be no need to repeat the payment of
zakaat. However, if the person to whom the zakaat was given learns that
this was actually zakaat money and that he is not eligible to receive zakaat,
he should return the zakaat money. If the person who gave the zakaat learns
that the person to whom he had given the zakaat was actually a kaafir, he
will have to give zakaat again.
19. A person has a doubt as to whether a certain person is rich or poor.
Zakaat should not be given to him until it has been ascertained whether he
is eligible to receive zakaat or not. If zakaat is given to him without
ascertaining his financial position, the person should check with his heart
and see to which side his heart is more inclined. If his heart tells him that
the person is poor, zakaat will be fulfilled. If his heart tells him that the
person is rich, zakaat will not be fulfilled and will therefore have to be
repeated. But if he establishes the fact that he is indeed a poor person after
having given the zakaat to him, then he does not have to give the zakaat
again.
20. At the time of giving zakaat and all other forms of charity, one should
first take one's relatives into consideration. However, when giving them this
zakaat, they should not be told that it is zakaat so that they do not feel
offended. It is mentioned in the Hadith that by giving charity to one's
relatives one receives a double reward - one reward for giving charity, and
one for showing kindness to one's relatives. After giving the relatives, if
there is any remainder, it should be given to outsiders.
21. It is makruh to send the zakaat of one place to another place. However,
it will not be makruh to do so in the following instances: (1) if one's poor
relatives live at another place, (2) the inhabitants of that place are more
deserving than the inhabitants of this place, (3) the inhabitants of that place
are more involved in deeni activities. There is great reward in sending
zakaat to students of deen and pious ulama.
Miscellaneous Masa'il on Zakaat
1. If a person mixes his halaal wealth with haraam money, zakaat will have
to be given on the total amount.
2. If a person passes away without paying the zakaat which was wajib on
him, zakaat will not be taken from his wealth. But if he makes a bequest
that his zakaat must be paid from his wealth, then this zakaat will be taken

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Heavenly Ornaments (Behishi Zewar)
from one third of his wealth irrespective of whether this one third will be
sufficient for the payment of his zakaat or not. If his inheritors agree to give
from the balance of his wealth (i.e. more than the one third), it will be per-
missible to take from this balance according to the amount that the
inheritors specify.
3. If the creditor forgives his debtor from paying his debt after the expiry of
one year, the creditor will not have to pay zakaat on this money for that
year. However, if the debtor is a rich person, the creditor's forgiving him
will be regarded as if he is destroying his wealth. The creditor will therefore
have to give zakaat on this wealth. This is because the destroying of
zakaatable wealth does not absolve one from paying zakaat.
4. The giving of optional charities is only mustahab when one's wealth is
over and above one's necessities and the necessities of one's family
members. If it is not so, it will be makruh to give optional charities.
Similarly, it is also makruh to give all one's wealth to charity. However, if
the person has full conviction on his trust in Allah Ta'ala and on his ability
to exercise patience and there is no possibility of any harm befalling his
family, it will not be makruh to do so. Instead, it will be better to give all
his wealth in charity.
Sadaqatul FitrSadaqatul Fitr
1. Sadaqatul fitr is wajib on the following persons: (1) the person upon
whom zakaat is wajib, (2) the person upon whom zakaat is not wajib but
who has wealth equal to the nisaab of zakaat over and above his basic
needs. This is irrespective of whether the wealth is for the purposes of trade
or not and irrespective of whether he had it in his possession for a full year
or not. This sadaqah has to be given on or before the day of eid ul-fitr.
2. A person has a massive house, very expensive clothing which does not
have any gold or silver lace on it, he has a few servants, he has lots of
furniture and other items but does not have any jewellery, and all these
items are in use. Sadaqatul fitr is not wajib on such a person. Alternatively,
he has certain items which are over and above his basic needs, some of his
clothing has gold or silver lace on it, and he also has some jewellery.
However, all these items do not reach the nisaab of zakaat. Sadaqatul fitr is
also not wajib on such a person.
3. A person owns two houses. He lives in one, and the other is either empty
or given out on rent. This house is over and above his basic need.

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Heavenly Ornaments (Behishi Zewar)
Therefore, if its value is equal to the nisaab of zakaat, sadaqatul fitr will be
wajib on him. It is also not permissible to give zakaat to such a person.
However, if this person is dependent on this second house, it will be
considered to be a basic necessity and sadaqatul fitr will not be wajib on
him. It will be permissible for him to accept zakaat and to give zakaat to
him as well. In short, sadaqatul fitr is not wajib on a person who is
permitted to receive zakaat and other wajib forms of sadaqah. As for the
one who is not permitted to receive such charities, sadaqatul fitr will be
wajib on him.
4. A person has some wealth that is over and above his basic needs.
However, he is also in debt. In such a case, his debts should be deducted
from his wealth. If the balance of his wealth equals the nisaab of zakaat,
sadaqatul fitr will be wajib on him. But if it falls short of the nisaab,
sadaqatul fitr will not be wajib.
5. Sadaqatul fitr becomes wajib at the time of fajr on the day of eid ul-fitr.
If a person passes away before the entry of fajr time, sadaqatul fitr will not
be wajib on him nor will it be given from his wealth.
6. It is best to give the sadaqatul fitr before going to the eid -gah. If it is not
given before, there will be no harm in giving it after the eid salaat.
7. If a person gives his sadaqatul fitr before the day of eid, i.e. in
Ramadaan, it will be fulfilled. It is not necessary to give it a second time.
8. If a person does not give his sadaqatul fitr on or before the day of eid, he
will not be absolved from this duty. He will have to fulfil it at some time or
the other.
9. Sadaqatul fitr is wajib only on oneself18
and not on behalf of someone
else: neither on one's children, one's parents, one's husband nor anyone else.
10. If a small child receives some wealth through inheritance or some other
way, and this wealth equals the nisaab, sadaqatul fitr should be given from
this wealth of his. But if the child is born on the day of eid after the time of
fajr sets in (dawn), sadaqatul fitr will not be wajib on him.
11. Sadaqatul fitr is wajib on those who fast in Ramadaan and also on those
who missed out some fasts due to some reason or the other. There is no
difference in ruling between the two.
183
This rule applies to women only. It is wajib on men to give sadaqatul fitr on behalf of their
immature children. If these children are rich, it will not be wajib on the father. Instead, he should take
the sadaqatul fitr from their money and fulfil it. It is not wajib on the father to give on behalf of his
mature children. But if a mature child is a lunatic, the father should give on his behalf as well.

Heavenly Ornaments (Behishi Zewar)
349
12. If a person wishes to give wheat, wheat flour or parched, grounded
wheat as sadaqatul fitr, he should give approximately one and half to two
kilos. It would be preferable to give a little more than this amount. But if he
wishes to give barley or barley flour, he should give double this amount,
i.e. between 3 to 4 kilos.
13. If a person wishes to give any other dry grocery such as gram or rice, he
should give an amount that equals the value of the amount of wheat or
barley that has been mentioned above.
14. It is best to give the value of the wheat or barley in cash instead of the
actual wheat or barley.
15. The sadaqatul fitr of one person could be given to one poor person or
distributed among several poor persons.
16. It is also permissible to give the sadaqatul fitr of several persons to one
single poor person.
184
17. Those who are entitled to receive zakaat are also entitled to receive
sadaqatul fitr.
18. If the marriage of an immature girl is performed and she is sent to her
husband's house, sadaqatul fitr will be wajib on her if she is rich. But if she
is poor, we will have to see if she is old enough to serve her husband and at
the same time old enough to be in his company. If she is old enough for
both these things, sadaqatul fitr will not be wajib on her, her husband nor
her father. But if she is not capable to do both these things, sadaqatul fitr
will be wajib on her father. If she is not sent to her husband's house as yet,
sadaqatul fitr will be wajib on her father irrespective of whether she is old
enough to do both the above or not.
QURBAANI - SACRIFICE
There is very great merit in qurbaani. Rasulullah sallallahu alayhi wa
sallam said: "During the days of qurbaani, Allah Ta'ala does not like any
act more than qurbaani. In the days of qurbaani, the act of qurbaani
surpasses all other acts185 of piety. At the time of sacrificing the animal, this
noble act is accepted by Allah Ta'ala before the blood of the animal can
reach the ground. Therefore, make qurbaani happily and open-heartedly."
Rasulullah sallallahu alayhi wa sallam also said: "For every hair that is on
184
However, this amount should not equal the nisaab of zakaat because it is makruh to give an
amount equal to the nisaab to one person.
185
That is, all acts other than the fard acts.

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Heavenly Ornaments (Behishi Zewar)
the sacrificial animal, one reward is recorded for the person making the
qurbaani." Glory be to Allah! Can there be a reward greater than this, that a
person receives hundreds and thousands of rewards for just one single
qurbaani! If a person had to count the strands of wool on a sheep from
morning till evening he will not be able to complete the count. Just try and
imagine the innumerable rewards for one single qurbaani. Piety demands
that even if qurbaani is not wajib on a person, he should make it in order to
receive such great rewards. When this day of qurbaani passes, when will
one ever get an opportunity like this again, and how will he be able to
receive such innumerable rewards so easily? If Allah Ta'ala has blessed a
person with wealth, then apart from making qurbaani for himself, he should
also make qurbaani for his relatives such as his parents who have passed
away so that their souls will also be amply rewarded. One should also try
and make qurbaani on behalf of Rasulullah sallallahu alayhi wa sallam, his
wives, on behalf of one's spiritual guides, etc. If all this is not possible, one
should at least make on one's own behalf because qurbaani is wajib on the
person who is wealthy. Qurbaani is wajib on the person who is wealthy and
who has been blessed with everything. If he does not make qurbaani despite
all this wealth. who can be more unfortunate than him? Apart from this, he
will also be regarded as a sinner.
Once the sacrificial animal has been laid down towards the qiblah, the
following dua should be recited:
إِنِّىُ وَجَّهُتُ وَ جُهِىَ لِلَّذِىُ فَطَرَ السَّمُوتِ وَاْلَاَ رُضَ حَنِيْفاً وَّ مَاأَنَا مِنَ
لُمُشْرِكِيْنَ إِنَّ صَلاَتِىُ وَ نُسُكِىُ وَمَحْيَاىَ وَمَمَاتِىُ لِلِّهِ رَبِّ الْعَالَمِيْنَ لاَ
شَرِيْكَ لَهُ وَ بِذَلِكَ أُمِرُتُ وَأَنَامِنَ الْمُسْلِمِيْنَ اَللَّهُمَّ مِنْكَ وَلَكَ
Thereafter he should say:
بِسْمِ اللَّهِ اللهُ أَكْبَرُ
and then slaughter the animal. After slaughtering the animal, the following
dua should be recited:

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Heavenly Ornaments (Behishi Zewar)
اَللَّهُمَّ تَقَبَّلُهُ مِنِّىُ كَمَا تَقَبَّلْتَ مِنْ حَبُيِکَ مُحَمَّدٍ وَ خَلِيْلِكَ إِبْرَاهِيمَ
عَلَيْهِمَاَ الصَّلُوَةُ وَالسَّلامُ
1. Qurbaani is wajib on the person upon whom sadaqatul fitr is wajib. If the
person does not have wealth which equals the nisaab of sadaqatul fitr,
qurbaani will not be wajib on him. But if he makes qurbaani despite it not
being wajib on him, he will be greatly rewarded.
2. Qurbaani is not wajib on a musafir.
3. The time of qurbaani commences from the day of eid ul-ad'haa, i.e. the
10th of Zil Hijjah until the sunset of the 12th of Zil Hijjah. Qurbaani could
be made on any of these three days. However, the best day for qurbaani is
the day of eid ul-ad'haa, followed by the 11th and then the 12th of Zil
Hijjah.
4. It is not permissible to make qurbaani prior to the eid salaat. Qurbaani
should be made when the people complete offering their eid salaat.
However, it is permissible for those who live in the villages and on farms to
make their qurbaani from the commencement of fajr time. But the
inhabitants of cities and towns should make their qurbaani after the eid
salaat.
5. If a city dweller sends his sacrificial animal to the village or farm, it will
be permissible for this qurbaani to be made before the eid salaat even if this
person is still in the city. Once the sacrificial animal is sent to the village, it
becomes permissible to sacrifice it before the eid salaat. Once it has been
slaughtered, the person can bring it back and consume its meat.
6. It is permissible to make qurbaani on the 12th of Zil Hijjah provided this
is done before sunset. It is not permissible to make the qurbaani once the
sun has set.
7. Qurbaani could be made at any time between the 10th and 12th of Zil
Hijjah. One has the choice of making it at night or during the day.
However, it is not good to make the qurbaani at night as there is the danger
of not cutting one of the veins and thereby making the qurbaani invalid.
8. A person was a musafir on the 10th, 11th, and 12th but returned before
sunset on the 12th. Alternatively, he made the intention of stopping over at