Your Zakat has the power to help and change the lives of the needy in New Zealand and overseas.

Zakat is one of the Five Pillars of Islam. It is an Islamic duty for every Muslim to pay a donation minimum of 2.5% of their wealth to the Muslim community in need within New Zealand and around the world.

Donate by Bank Transfer

Bank: BNZ  Branch: Onehunga
Account No:  02-0208-0121311-003
Reference: ZAKAT

Donate by Cash or for more info contact:

Shaykh Abu Anas: 0220160269
Dr. Asfahaan Mirza: 0272210399

100% Tax-Deductible

Almanar is a registered charity in New Zealand. Charity Reg No: CC30231.
Request a Donation Receipt:

SADAQATUL FITR – $10 Per Person

Sadaqatul Fitr needs to be paid before Eid al-Fitr.

Sadaqatul Fitr also known as Zakat ul-Fitr, Fitrana or Fitrah, is a form of charity given to the poor at the end of Ramadan. Fitra is a gift of food or money that each adult pays towards the end of the month of Ramadan before the Eid-ul-fitr prayer.

Donate by Bank Transfer

Bank: BNZ  Branch: Onehunga
Account No:  02-0208-0121311-003
Reference: FITRANA or FITRAH

Learn about Zakat

The obligation of Zakat

Zakat is a divine injunction and an ordinance from Allah Himself. It is not a personal matter or a voluntary contribution; rather, it is an obligation for which one will be called to account before Almighty Allah.

Zakat is indispensable as it helps achieve reform, both financially and spiritually. It eliminates misery and greed from hearts and consolidates the Islamic economy, leading to its stability and prosperity.

The Qur’an describes Zakat as:

1. The means by which to attain Allah’s mercy:

“My Mercy extends to all things. That (Mercy) I shall ordain for those who have God-consciousness and give their Zakat and those who believe in Our Signs.”
(Surah Al-A`raf 7:156)

2. A precondition to obtain Allah’s help:

“Allah will certainly aid those who aid His (cause); for verily Allah is Full of Strength, Exalted in Might, (able to enforce His Will). (They are) those who, if We establish them in the land, establish regular prayer and give their Zakat, enjoin the right and forbid wrong: with Allah rests the outcome of all affairs.”
(Surah Al-Hajj 22:40-41)

3. A sign of brotherhood in religion:

“But (even so), if they repent, establish regular prayers, and give their Zakat, they are your brethren in Faith.”
(Surah Al-Taubah 9:11)

4. A distinctive feature of the faithful community:

“The Believers, men and women, are protectors one of another: they enjoin what is just and forbid what is evil: they observe regular prayers, pay their Zakat and obey Allah and His Messenger. On them will Allah pour His Mercy: for Allah is Exalted in power, Wise.”
(Surah Al-Taubah 9:71)

5. A distinctive quality of the believers who go to and maintain mosques:

“The mosques of Allah shall be visited and maintained by such as believe in Allah and the Last Day, establish regular prayers, and pay their Zakat and fear none (at all) except Allah.”
(Surah Al-Taubah 9:18)

6. A distinctive quality of the true believers:

“Who are active in paying Zakat.”
(Surah Al-Mu’minun 23:4)

Objective of Zakat

The objective of Zakat as emphasised in the Quran:

“Make, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase, and invoke [ Allah ‘s blessings] upon them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing.”
(Surah Al-Taubah 9:103)

Allah created the worlds with the objective of worshipping and praising Him. Creation worships Allah using all their faculties and abilities, including physical, mental and material forms of worship. Some financial worships of previous nations required them to feed their material resources to a burning fire. Islam as the final and complete message doesn’t allow wastage of resources. Therefore, all financial worships in Islam find their route to the pockets of the poor and needy.

The inner intention when discharging Zakat should be based on the fulfilment of the Commandments of Allah. The objective is to engage in a specialised form of worship, solely for the pleasure of Allah. The individual who sincerely dispenses his Zakat most definitely becomes the recipient of the promised rewards and benediction of Allah.

“Allah will deprive usury of all blessing, but will give increase for deeds of charity: For He does not love the one who is ungrateful and wicked.”
(Surah Al-Baqarah 2:276)

The Hadith of the Prophet (peace be upon him) enunciates this concept very beautifully:

Abdullah bin Abi Aufa narrated: When the people brought Sadaqah to the Prophet (peace be upon him) he used to say, “O Allah! Bless them with your Mercy.” Once my father came with his Sadaqah to him whereupon he i.e. the Prophet (peace be upon him) said. “O Allah! Bless the family of Abu Aufa.”(Bukhari)

When a Muslim pays Zakat, Allah increases his sustenance. Although at a human level it may seem that giving of wealth means reduction of wealth, in reality it is not. At a metaphysical level, Allah blesses the giver of Zakat to an extent that is beyond human perception.

This is very well-defined by the following Hadith:

“Charity does not diminish wealth.” (Muslim)

Warning Against the Rejection of Zakat

Several Hadith mention the warning the Prophet (peace be upon him) gave to those who reject the payment of Zakat. His warning of severe punishment in the Hereafter was aimed at awakening dormant hearts and shaking miserly souls to give, both by positive encouragement and fear of punishment. If they do not perform this duty with awakened consciences, the power and authority of the state was used to collect Zakat.

Abu Hurairah (RA) reported:

The Messenger of Allah said: “He who is given wealth by Allah but he does not pay its Zakat, that wealth is made for him, on the Day of Judgment, into the form of a huge bald serpent with two horns, encircling that person and squeezing him all day, then holding him by lips telling him, ‘I am your wealth, your treasure that you hoarded.”

Then the Prophet (peace be upon him) quoted [Surah Al-Imran 3:180],

“And let not those who covetously withhold the gift that Allah has given them of His grace think that it is good for them. Nay, it will be worse for them. Soon shall the things which they covetously withheld be tied to their necks like a collar on the Day of Judgment.” (Bukhari)

Not only did the Prophet (peace be upon him) issue a stern warning with regard to the punishment in the Hereafter, but he went on to warn of a punishment in this life as well, both from Allah and from the State.

The Prophet (peace be upon him) said:

“Zakat is never intermingled with any amount of wealth without destroying and rotting it.” (Bukhari). This saying has two meanings according to Al Mundhiri. Firstly, that whenever due Zakat is not paid it will be a cause for ruining that wealth. “Whenever any amount of wealth is destroyed in the land or in the sea it could be because its Zakat was not paid.” (Al-Tabarani). Secondly, if a person who takes Zakat as recipient without deserving that Zakat and mixes it with his wealth, it will be a reason for rotting all his wealth. (Ahmad)

Zakat can be paid to deserving individuals or groups who fall into one or more of eight zakatable categories designated by Allah in the Quran.

Indeed, [prescribed] charitable offerings are only [to be given] to the poor and the indigent, and to those who work on [administering] it, and to those whose hearts are to be reconciled, and to [free] those in bondage, and to the debt-ridden, and for the cause of God, and to the wayfarer. [This is] an obligation from God. And God is all-knowing, all-wise. – Al-Tawbah, 9:60

The Quran specifies how zakat is to be distributed precisely, but grants Muslims flexibility in its payment. This guarantees the right of the needful while accommodating changes in how wealth is stored, how money is best distributed, and how different cultures change over time. The Quran also makes it possible for Muslims to pay their zakat to trusted institutions that distribute it to those who belong to one or more of the zakat-worthy categories.

It is noteworthy that God Himself identified for zakat payers and administrators the eight categories for zakat disbursement. This determination is not up to the government, scholars, or even the Prophet himself. It is reported that a man once came to the Prophet and asked him zakat.

The Prophet said: Allah permitted not even a prophet to adjudge zakat[-worthiness]. Rather, He Himself ruled on it and permitted it in eight cases. Therefore, if you belong to any of these, I shall most surely give you your right. – Abû Dâ’ûd

So, where can your zakat go?

  1. The poor (al-fuqarâ’), meaning low-income or indigent.
  2. The needy (al-masâkîn), meaning someone who is in difficulty.
  3. Zakat administrators.
  4. Those whose hearts are to be reconciled, meaning new Muslims and friends of the Muslim community.
  5. Those in bondage (slaves and captives).
  6. The debt-ridden.
  7. In the cause of God.
  8. The wayfarer, meaning those who are stranded or traveling with few resources.

While zakat is not the only form of charity in Islam, it is so important that it was made the Third Pillar. Through zakat the prosperous can uplift the poor, help those who are troubled and comfort those who are in hardship. The law of zakat establishes the rights of the poor to support and help, and releases those who are held captive as slaves or as debtors. Zakat has the power to change the world. But it starts with you paying it.

Conditions that Make Zakat Obligatory

Zakat is charged on specified wealth because it is owned or possessed, i.e. one has to pay Zakat if one possesses wealth to the value of Nisab or more as one is deemed to be rich according to the Shari’ah. The Qur’an and the Sunnah impose this levy on wealth that covers wealth and income.

The Prophet (peace be upon him) gave a listing of Zakatable items and rates to be charged on each of them and determined exemptions and the criteria of Zakatability. Still, Zakat is only due when certain conditions are fulfilled. These conditions relate to both the payer and the wealth of the payer; and should be counted as a Mercy from the Almighty.

Who Must Give Zakat

In general, most Muslim jurists agree that Zakat is obligatory on Muslims who are:

  • Mature i.e. have reached the age of puberty
  • Sane
  • Free i.e. not captives
  • Owning the prescribed Nisab amount However, there is disagreement amongst Muslim jurists on whether or not Zakat is compulsory on the wealth of minors and the insane.

Imaam Shafi’i reports the Prophet (peace be upon him) said:

“Invest the fund of the orphans so they may not be used up by Zakat.”

This Hadith implies that there is an obligation of Zakat on the wealth of minors and the insane. Such obligations become the responsibility of their guardians.

What Wealth is Subject to Zakat?

The Qur’anic reference to items subject to Zakat is rather general. Surah Al-Taubah (9:103) mentions the word “amwal” and Surah Al-Baqarah (2:267) mentions, “What you have earned,” and “What we have produced for you from the earth.”

Hence, in the time of the Prophet (peace be upon him) it became clear that Zakat was levied on camels, sheep, gold, silver, agricultural output and goods designated for trade. Certain items were exempt, included things used for personal purposes such as clothes, household furniture and durable commodities, etc.

The Qur’anic reference to items subject to Zakat is rather general. Surah Al-Taubah (9:103) mentions the word “amwal” and Surah Al-Baqarah (2:267) mentions, “What you have earned,” and “What we have produced for you from the earth.”

On the basis of such texts, Muslim jurists have formulated various opinions and rules about what wealth are subject to Zakat. These may be categorised as follows:

  • those who believe that only items specifically prescribe in the Qur’an and Sunnah are subject to Zakat, for example dates, raisins, wheat, sheep, camels, assets acquired for the purpose of resale, gold and silver.
  • those who include items similar in nature to those mentioned above but not specifically mentioned by the Prophet (peace be upon him), e.g. vegetables, debts, wages, salaries, professional income and the return generated by fixed assets.
  • those who include all the above as well as contemporary items of income and wealth- including fixed assets.

Muslim jurists agree that personal and consumable wealth is not Zakatable. Furthermore, they agree that even from among the wealth that is generally subject to Zakat, Zakat is only taken if this wealth fulfills the following conditions:

  • Ownership: The wealth must be fully owned by the potential payer. This ownership must be absolute and not restricted, except as provided by the law of the country.
  • Growth: The wealth must have the ability to grow or increase or multiply, or is itself a result of a process of growth, such as animals or agricultural products. However, Muslim scholars also deem money, gold, silver and merchandise to have the potential of growth as it is usually made to grow through trade. Zakat is meant to help relieve the poor without impoverishing the rich, by having the rich to pay from their surplus, i.e. taking a little from the plenty. Imposing Zakat on wealth that does not grow reverses this purpose, since Zakat is paid year after year, over and above other living expenses.
  • Nisab: For wealth to be subject to Zakat it must first attain a minimum value. In several Hadith, the Prophet (peace be upon him) established certain minimum values for the different wealth and exempted anyone who owns less than the minimum from the payment of Zakat. However, once a person owns the minimum of any wealth, then the whole amount of that wealth becomes subject to Zakat. The amount of Nisab must be over and above what is required to satisfy the immediate basic needs of the payer, including family responsibilities and due debts.
  • Haul (passage of a year): Since Zakat is a yearly obligation, the wealth should be held for a year before it is charged with Zakat. However, the Haul condition is restricted to livestock, money and business assets and does not apply to agricultural products, fruits, honey, extracted minerals and found treasure as the latter are subject to Zakat at the time of harvest or when discovered.