The Creed of Compassion-Islamic Teachings & Answering Doctrinal Misconceptions

Issue No. 1631- Camels have 12 taxable limits:1) 5 camels, and the zakāt on them is one sheep. As long as the number of camels does not reach five, no zakāt is payable on them.2) 10 camels, and the zakāt on them is two sheep.3) 15 camels, and the zakāt on them is three sheep.4) 20 camels, and the zakāt on them is four sheep.5) 25 camels, and the zakāt on them is five sheep. 6) 26 camels, and the zakāt on them is a camel, which has entered the second year of its life.7) 36 camels, and the zakāt on them is a camel, which has entered the third year of its life.8) 46 camels, and the zakāt on them is a camel, which has entered the fourth year of its life.9) 61 camels, and the zakāt on them is a camel, which has entered the fifth year of its life.10) 76 camels, and the zakāt on them is two camels, which have entered the third year of their life.11) 91 camels, and the zakāt on them is two camels, which have entered the fourth year of their life.12) 121 camels or more. In this case, the person concerned should either calculate the camels by 40, and for each set of forty camels, give a camel which has entered the third year of its life, or calculate them by 50 and give as zakāt for every 50 camels, a camel which has entered the fourth year of its life, or he may calculate them by both 40 and 50. However, in every case he should calculate in such a way that there should be no remainder and even if there is remainder, it should not exceed nine. The camel to be given by way of zakāt should be a female.

Issue No. 1638- If a person has sheep, cows and camels at a number of places, but altogether they reach the taxable limit, he should pay zakāt on them. Zakāt should be paid even if the cows, sheep and camels are unhealthy and defective.

Issue No. 1639- If all sheep, cows and camels are healthy and young, he cannot pay their zakāt from unhealthy, defective and old ones. Rather, if some of them are healthy, and others are unhealthy, some are defective and others are not, and some are old and others are young, the obligatory precaution is that he should give as zakāt those animals, which are healthy, without defect and young. However, if all of them are unhealthy, defective and old, he can pay zakāt from amongst them.

Issue No. 1640- If a person, who is required to pay zakāt on these animals, gives that zakāt from some other property owned by him he should pay zakāt on the animals every year until their number becomes less than the taxable limit. In case he gives zakāt out of those very animals and they become less than the first taxable limit, payment of zakāt is not obligatory on him. If before the 11th month, he exchanges his animals with something else, payment of zakāt is not obligatory on him; but if he changes those animals with other cows, sheep, and camels, for example, he gives 40 sheep and takes 40 other sheep, he should, as an obligatory precaution, pay zakāt on them.

Issue No. 1642- The obligatory precaution is that a poor and destitute person should not take zakāt more than his expenses and those whose maintenance is obligatory on him. In case he has deficit for the expenses he should only receive enough zakāt to compensate the deficit for a year.

Issue No. 1643- An artisan, or a labourer whose income is less than his expenses for one year can take zakāt to meet his annual shortfall, and it is not necessary for him to sell off his tools, property, or spend his capital in order to meet his expenses.

Issue No. 1644- A poor person may receive zakāt to purchase a necessary means of transport, a house which he needs, and to provide the necessary capital for his work and trade. In this respect, he should content himself with the amount by which he may meet his needs and maintain his honour.

Issue No. 1645- A person who is able to sustain his life by becoming experienced or skilled should do so in order that he does not end up depending on zakāt. However, he can receive zakāt as long as he is in the process of learning.

Issue No. 1646- People who are involved in acquiring obligatory knowledge may benefit from zakāt. This rule also applies to judges and the executors of [religious] penalties, etc.

Issue No. 1647- If the one who has to pay zakāt is the creditor of a poor person, he can adjust the debt against zakāt; even if the poor person dies while he is in debt, the creditor can adjust his claim against zakāt. However, if the poor person has left a property which is equal to his debt, one cannot, as an obligatory precaution, adjust the debt against zakāt.

Issue No. 1648- If it is not clear that a person is poor, zakāt cannot be given to him. However, in case it is highly probable from one’s appearance that he is poor, it is permissible to offer him zakāt. Moreover if trustworthy people inform that he is poor, zakāt can be given to him.

Issue No. 1649- It is not necessary to tell the poor person that the property is of zakāt, Rather, one can give it to him as a gift (in such a way that it does not become a lie). In any case, he should make the intention of paying zakāt.