XXI.—ZAKA′T, OR LEGAL ALMS-
GIVING.
Zaka′t (lit. "purification"), the legal alms, or poor rate, is the fourth of the five foundations of practice. Zakát should be given annually of five descriptions of property, provided they have been in possession a whole year; namely, money, cattle, grain, fruit, and merchandise. There are several minor differences amongst the various sects as to the precise explanation of the law with reference to these legal alms; but the following are the general rules observed by Sunni Musulmáns:—
(1.) Money. If he is a Sáhib-i-Nissáb (i. e. one who has had forty rupees in his possession for a year), he must give alms at the rate of one rupee in every forty, or two and a half per cent.
(2.) Cattle. Should his property consist of sheep or goats, he is not obliged to give alms until they amount to forty in number. He must then give one for one hundred and twenty, and two for the next eighty, and then one for every hundred afterwards. For camels the following is the rate:—from 5 to 24, one sheep or goat; from 25 to 35, one yearling female (bint-i-mukház) camel; from 36 to 45, one two-year old female (bint-i-labún) camel; from 46 to 60, one three-year old female (hiqqah) camel; from 61 to 75, one four-year old female (jazʾah) camel; from 76 to 90, two two-year old female camels; from 91 to 120, two three-year old female camels; and from 121 and upwards, either a two-year old female camel for every forty, or a three-year old female camel for every fifty.
For cows or bulls:—If 30 cows, a one-year old female calf; if 40, a two-year old female calf, and so on, a one-year old female calf for every 10.
Alms for buffaloes are the same as for sheep.
For horses, either the same rate as for camels, or two rupees eight annas for every horse whose value exceeds one hundred rupees. Animals used for riding, and beasts of burden, are exempt.
(3.) Fruits. For fruits watered by rain a tenth is given; but if irrigated, then a twentieth part.
(4.) Grain. The same rate as for fruits.
(5.) Merchandise. For the capital, as well as for the profits, Zakát is given at the rate of one in forty, provided the owner be a Sáhib-i-nissáb. For gold bullion, half a misqál (=67½ grains) is given for every 20 misqál weight. For silver bullion at the rate of 2½ per cent. For whatever is found in mines, if over 240 dirhams in weight (=2 lbs. 2 oz. 2dr.), a fifth is required; and if the money be laid out in merchandise, alms are to be given on the profits.
Wood and pearls are exempt, and also clothing; but not jewels.
The following are the classes of persons on whom it is lawful to bestow the Zakát:—
1. Such pilgrims to Mecca as have not the means of defraying the expenses of the journey.
2. Religious mendicants.
3. Debtors who cannot discharge their debts.
4. Beggars.
5. Poor travellers.
6. Proselytes to Muhammadanism.
The Zakát, or legal alms, must be distinguished from the Sadaqa, or offerings, which is a term more especially applied to the offerings on the ʾId-ul-Fitr (q.v.) although it is used for almsgiving in general.
As far as we have been able to ascertain, it does not appear that the Muhammadans of the present day are very regular in the payment of the Zakát, which ought to be given on the termination of a year's possession. In countries under Muhammadan rule it is exacted by Government.
It is somewhat remarkable that Muhammad in his institution of legal almsgiving did not more closely copy the Jewish law in the giving of the "tenths," more particularly as the number ten appears to have been so frequently preferred as a number of selection in the cases of offerings in both sacred and secular history. The Muhammadan Zakát, however, differs very materially from the Jewish tithe; for the latter was given to the Levites of the Temple, and employed by them for their own support and for that of the priests, as well as for festival purposes. The Muhammadan priesthood are supported by grants of land,[1] and offerings at the time of harvest, and are not permitted to take any of the Zakát. Moreover, the descendants of the "Prophet" are not allowed to accept of either Zakát or Sadaqa, because "they are of the Prophet's own blood and not to be included in the indigent."
Whatever may be the weak points in Muhammadanism, all candid observers, acquainted with the condition of Muhammadan nations, must admit that its provision for the poor is highly commendable. As we have journeyed from village to village amongst the Afghans, we have been frequently struck with the absence of great poverty; and even in our large cities, where Muhammadan beggars are numerous, it must be remembered that they are either religious mendicants or professional beggars, and for the most part quite unworthy of charitable relief.
- ↑ Land, or any property appropriated for religious or charitable purposes, is called waqaf.