Overview (Verses 58 - 60)

Contented with God’s Gifts

The sūrah continues its discussion of the hypocrites’ attitude and what they may say or do, betraying their real feelings and intentions, hard as they may try to hide them. Some of them speak ill of the Prophet’s way of distributing charitable donations, with an implicit accusation of injustice, when he always maintained the highest moral standard. Some say that he listens to any speaker and believes whatever is said to him, when he is in fact most discerning, wise and thoughtful. Some utter a wicked mouthful in private, and when it becomes known, he tries to shelter himself by lies, making false oaths to escape punishment. Some are always in fear lest revelations should give them away, and their reality become known to all Muslims.

Here, the sūrah exposes the true nature of both hypocrisy and the hypocrites. Their case is linked to that of the unbelievers which was discussed earlier. Those unbelievers were destroyed after having enjoyed their portion for a time. Thus the difference between them and the believers is clearly shown.

Among them there are those who speak ill of you concerning the distribution of charity. If they are given a share of it, they are pleased, but if no share is given to them, they are enraged. Yet [how much better it would have been for them] had they contented themselves with what God and His Messenger have given them, and said: ‘God is sufficient for us. God will give us out of His bounty, and so too will His Messenger: To God alone do we turn in hope.’ Charitable donations are only for the poor and the needy, and those who work in the administration of such donations, and those whose hearts are to be won over, for the freeing of people in bondage and debtors, and to further God’s cause, and for the traveller in need. This is a duty ordained by God, and God is All-knowing, Wise. (Verses 58-60)

Some of the hypocrites may hurt the Prophet accusing him of injustice when it comes to the distribution of charitable donations, implying that he favours certain people. They do not say this for any love of justice, or to express their enthusiasm for the truth and the values of faith. They only make their claims for vested interests and ulterior motives: “If they are given a share of it, they are pleased.” (Verse 58) They would not care then about justice, the rights of others or about religious values, because they would have had their share, and that is all that counts with them. “But if no share is given to them, they are enraged.” (Verse 58)

There are several reports about the immediate incident which led to the revelation of this verse. They refer to particular people who spoke ill of the Prophet and his undoubtedly fair distribution of material benefits. One of these reports is related by al-Bukhārī and al-Nasā’ī on the authority of Abū Sa`īd al-Khudrī who said: “The Prophet was sharing out something when Dhu’l-Khuwayşir al-Tamīmī came forward and said: “Be fair, Messenger of God.” The Prophet said to him: “Who would be fair if I am unfair?” `Umar ibn al-Khaţţāb said to the Prophet: “Allow me to strike his head off.” The Prophet said: “Leave him alone. He has companions compared to whom you may think very little of your prayer and fasting, yet they split away from the faith as an arrow penetrates into game.” Abū Sa`īd says that it is concerning them that this verse was revealed.

Another report quotes `Abdullāh ibn Mas`ūd, the Prophet’s Companion, as saying: “When the Prophet distributed the spoils of war after the Battle of Ĥunayn, I heard a man saying, ‘This distribution has not been done for God’s sake.’ I went to the Prophet and mentioned this to him. He said: ‘May God bestow His mercy on Moses. He was accused of what is worse than this, but he tolerated it patiently.’ Following this incident this verse was revealed: “Among them there are those who speak ill of you concerning the distribution of charity.” (Verse 58)

Another report attributed to Dāwūd ibn Abī `Āşim says: “A sum of money given in charity was brought to the Prophet and he sent a share of it here and a share there until it was all gone. A man from the Anşār who saw this said: `This is unfair.’ This verse was then revealed.”

Qatādah, a leading commentator on the Qur’ān, says in his explanation of this verse: “Some of them would criticize the Prophet as to the distribution of charity. It has been mentioned that a Bedouin who had only recently embraced Islam came to the Prophet when he was sharing out some gold and silver. He said to him: `Muĥammad, if God has ordered you to be fair, then you have not been fair.’ The Prophet said: “Look what you are saying! Who would be fair to you if I am not?’”

Be that as it may, the Qur’ān tells us that the statement was made by some hypocrites who had no qualms about the implementation of religious values. They only expressed their anger at not having been given a share. This is the clearest proof of their hypocrisy. No one who truly believes in Islam would entertain any doubt about the fairness of the Prophet Muĥammad (peace be upon him) who was renowned for his truthfulness and honesty long before he started to receive the divine message. Fairness and justice is a branch of the trust God has assigned to all believers, but more so to His messengers who call on mankind to be believers. It is clear that these Qur’ānic statements refer to certain events and incidents that had happened earlier. However, they relate these within the context of the expedition to Tabūk in order to describe the nature of all hypocrites at all times.

Within the same context, the sūrah outlines the attitude that befits true believers: “Yet [how much better it would have been for them] had they contented themselves with what God and His Messenger have given them, and said: ‘God is sufficient for us. God will give us out of His bounty, and so too will His Messenger. To God alone do we turn in hope.’” (Verse 59)

Such are the attitudes and the manners that befit true believers. They accept with complete satisfaction whatever division is made by God and His Messenger. It is not a forced acceptance. They feel that whatever God gives them is good and sufficient, and He will certainly give His servants what will satisfy them. They hope for God’s grace and bounty, and seek His pleasure with complete devotion, free from any expectation of material gain. Such are the proper manners of true believers. Of course these manners are unknown to hypocrites who have never experienced the happiness generated by faith in God and His Messenger. Never had the light of faith shined in their hearts.

Fair Distribution Ordered by God

Having established the right attitude a Muslim should have towards God and His Messenger, which is an attitude of total acceptance of their judgement in all situations, the sūrah makes clear that the final decision on the distribution of charity does not belong to the Prophet. It is all God’s decision, and it is He who determines which groups of people are entitled to receive a share. The Prophet’s role is only to execute what God has ruled. Obligatory donations are taken from the rich in fulfilment of God’s commandment, and they are given to the poor also in fulfilment of His same commandment. Its beneficiaries are certain groups of people specified in the Qur’ān. There can be no addition to, or reduction from, these groups by anyone, not even the Prophet himself.

Charitable donations are only for the poor and the needy, and those who work in the administration of such donations, and those whose hearts are to be won over, for the freeing of people in bondage and debtors, and to further God’s cause, and for the traveller in need. This is a duty ordained by God, and God is All-knowing, Wise. (Verse 60)

Thus zakāt, which is referred to here as `charitable donations’, occupies its important position in Islamic law and the Islamic social system. It is not given as a favour by those from whom it is due, but is rather an incumbent duty. Nor is it given as a gift in an amount determined by the one who distributes it, but rather its amount is properly calculated. It is a major Islamic duty collected by the state in order to fulfil a particular social service. The one who gives it does not hold a favour for doing so, and the beneficiary does not have to beg for it. No, the Islamic social system could never be based on begging.

The basis of the Islamic system is work, in all its various ways. It is the duty of the Muslim state to make sure that anyone who is able to work has a job. It should provide training opportunities, and it should take the necessary measures for job creation. Furthermore, it should ensure that those who work receive fair wages. Those who are able to work have no claim to zakāt, because zakāt is a social security tax that functions between those who are able and those who are deprived. The state administers its collection and distribution when any society runs its affairs on the basis of Islam, putting God’s law into effect, seeking no law or social system other than that devised by God.

`Abdullāh ibn `Umar quotes the Prophet as saying: “Charity is not lawful to be given to anyone who is rich or to anyone who is strong and fit.” Two men came to the Prophet and asked him to give them a share of zakāt. When he looked at them carefully, he found them strong and able. He said to them: “If you wish I will give you, but you should know that no one who is rich or able to work and earn has any claim to a share in it.”

Zakāt is a branch of the Islamic system of social security, and this system is far wider and more comprehensive than zakāt, because it works along several lines that comprise all aspects of life and all sides of human ties. Zakāt is only an important one of these lines.

Zakāt is collected at the rate of one-tenth, or a half or a quarter of one-tenth of the principal property, depending on the type of property held. It is collected from everyone who owns more than the threshold of zakāt when a year has passed since he or she has had that threshold. This means that most members of the community make their contribution to the Zakāt Fund. The proceeds are then spent according to the system outlined in the verse we are discussing. The first groups of its beneficiaries are the poor and the needy. The poor are those who have less than what they need to live on. The needy are also in the same position, but they do not show their need or ask for help.

Some among the people who qualify as zakāt payers and pay their zakāt one year may find their position has changed the following year. Their property may have decreased and they may not have enough for their needs. Thus they qualify as zakāt beneficiaries. Some may not have ever paid any zakāt but they nevertheless qualify as beneficiaries. In both these cases we see zakāt as a means of social security. However, it is first and foremost a duty imposed by God. A human soul is purified as one pays zakāt as a form of worship. It is purged of all traces of miserliness, and it triumphs over its love to retain money and property.

The Beneficiaries of Zakāt

Let us now look at the groups who should benefit by zakāt. “Charitable donations are only for the poor and the needy, and those who work in the administration of such donations.” (Verse 60) We have already explained who the poor and the needy are. The third group of beneficiaries are the people who actually work in the collection and distribution of zakāt.

“And those whose hearts are to be won over.” This description applies to several groups of people. Among them may be people who are newcomers to Islam and it is felt that they may be helped to consolidate their conviction of its truth. Also included in this category are those whom we hope to win over to the faith. Similarly, we may include here people who have already become Muslim, but we may give them zakāt money to win over some of their colleagues and friends who may start to think about Islam when they see that those who have become Muslim are being given gifts.

There are differences among scholars as to whether this category of beneficiaries still exists, given the fact that Islam has firmly established itself. The fact is that, given the nature of the Islamic system and the various situations in which the Muslim community may find itself, there may often be a need to pay zakāt to some individuals or group of people under this heading. The purpose may be either to strengthen their resolve to follow Islam, if they are being subjected to discrimination on account of having adopted Islam, or to help them formulate a favourable idea about Islam. This may apply to people who are not Muslim themselves, but may render some service to Islam by speaking favourably of it in their own circles. When we consider this we recognize how God’s wisdom takes good care of the Muslims in all situations.

“For the freeing of people in bondage.” In olden days, slavery was an international system where captives of war were enslaved. There was no escape from this system where it had to be applied on the basis of `an eye for an eye,’ until the world could get rid of that system and replace it with something that does not involve enslaving anyone. This portion of zakāt funds was used to help anyone who could buy his own freedom in return for a sum of money which he would pay to his master. Alternatively, slaves would be bought with zakāt funds and then set free by the Muslim authorities.

“And debtors.” This category includes anyone who has incurred debts for a purpose that does not involve committing a sin. They are helped in the repayment of their debts, instead of forcing them to go bankrupt, as happens in a materialistic civilization where business people who are unable to repay their debts have no other option. Islam is a system based on social security, where no honourable human being is left to go by the wayside, and no honest person is lost. Under man-made law, or should we say the law of the jungle, people are allowed to eat one another like fish, although they give the process a legal guise.

“To further Gods cause.” Under this heading any activity which brings benefit to the Muslim community and serves the advancement of God’s cause may be included.

“And for the traveller in need.” This includes anyone who might have spent or lost his money while on a journey. He is given what will see him home, even though he may be rich in his hometown.

This is then the zakāt system which some people criticize these days, describing it as a system of begging and handouts. It is simply a social duty, discharged in the form of an act of Islamic worship, to purge people’s hearts of all traces of miserliness and a grudging love of money. It establishes a bond of mutual care and compassion between all people in the Muslim community. It gives human life an element of loving care while providing a comprehensive system of social security. It retains at the same time its essential nature of being an act of worship which strengthens the bond between man and God, as well as the social human bond.

It is after all: “a duty ordained by God,” who knows what is good for humanity and who provides the best system for it based on His wisdom. For, “God is All-knowing, Wise.”

Overview (Verses 58 - 60)

Contented with God’s Gifts

The sūrah continues its discussion of the hypocrites’ attitude and what they may say or do, betraying their real feelings and intentions, hard as they may try to hide them. Some of them speak ill of the Prophet’s way of distributing charitable donations, with an implicit accusation of injustice, when he always maintained the highest moral standard. Some say that he listens to any speaker and believes whatever is said to him, when he is in fact most discerning, wise and thoughtful. Some utter a wicked mouthful in private, and when it becomes known, he tries to shelter himself by lies, making false oaths to escape punishment. Some are always in fear lest revelations should give them away, and their reality become known to all Muslims.

Here, the sūrah exposes the true nature of both hypocrisy and the hypocrites. Their case is linked to that of the unbelievers which was discussed earlier. Those unbelievers were destroyed after having enjoyed their portion for a time. Thus the difference between them and the believers is clearly shown.

Among them there are those who speak ill of you concerning the distribution of charity. If they are given a share of it, they are pleased, but if no share is given to them, they are enraged. Yet [how much better it would have been for them] had they contented themselves with what God and His Messenger have given them, and said: ‘God is sufficient for us. God will give us out of His bounty, and so too will His Messenger: To God alone do we turn in hope.’ Charitable donations are only for the poor and the needy, and those who work in the administration of such donations, and those whose hearts are to be won over, for the freeing of people in bondage and debtors, and to further God’s cause, and for the traveller in need. This is a duty ordained by God, and God is All-knowing, Wise. (Verses 58-60)

Some of the hypocrites may hurt the Prophet accusing him of injustice when it comes to the distribution of charitable donations, implying that he favours certain people. They do not say this for any love of justice, or to express their enthusiasm for the truth and the values of faith. They only make their claims for vested interests and ulterior motives: “If they are given a share of it, they are pleased.” (Verse 58) They would not care then about justice, the rights of others or about religious values, because they would have had their share, and that is all that counts with them. “But if no share is given to them, they are enraged.” (Verse 58)

There are several reports about the immediate incident which led to the revelation of this verse. They refer to particular people who spoke ill of the Prophet and his undoubtedly fair distribution of material benefits. One of these reports is related by al-Bukhārī and al-Nasā’ī on the authority of Abū Sa`īd al-Khudrī who said: “The Prophet was sharing out something when Dhu’l-Khuwayşir al-Tamīmī came forward and said: “Be fair, Messenger of God.” The Prophet said to him: “Who would be fair if I am unfair?” `Umar ibn al-Khaţţāb said to the Prophet: “Allow me to strike his head off.” The Prophet said: “Leave him alone. He has companions compared to whom you may think very little of your prayer and fasting, yet they split away from the faith as an arrow penetrates into game.” Abū Sa`īd says that it is concerning them that this verse was revealed.

Another report quotes `Abdullāh ibn Mas`ūd, the Prophet’s Companion, as saying: “When the Prophet distributed the spoils of war after the Battle of Ĥunayn, I heard a man saying, ‘This distribution has not been done for God’s sake.’ I went to the Prophet and mentioned this to him. He said: ‘May God bestow His mercy on Moses. He was accused of what is worse than this, but he tolerated it patiently.’ Following this incident this verse was revealed: “Among them there are those who speak ill of you concerning the distribution of charity.” (Verse 58)

Another report attributed to Dāwūd ibn Abī `Āşim says: “A sum of money given in charity was brought to the Prophet and he sent a share of it here and a share there until it was all gone. A man from the Anşār who saw this said: `This is unfair.’ This verse was then revealed.”

Qatādah, a leading commentator on the Qur’ān, says in his explanation of this verse: “Some of them would criticize the Prophet as to the distribution of charity. It has been mentioned that a Bedouin who had only recently embraced Islam came to the Prophet when he was sharing out some gold and silver. He said to him: `Muĥammad, if God has ordered you to be fair, then you have not been fair.’ The Prophet said: “Look what you are saying! Who would be fair to you if I am not?’”

Be that as it may, the Qur’ān tells us that the statement was made by some hypocrites who had no qualms about the implementation of religious values. They only expressed their anger at not having been given a share. This is the clearest proof of their hypocrisy. No one who truly believes in Islam would entertain any doubt about the fairness of the Prophet Muĥammad (peace be upon him) who was renowned for his truthfulness and honesty long before he started to receive the divine message. Fairness and justice is a branch of the trust God has assigned to all believers, but more so to His messengers who call on mankind to be believers. It is clear that these Qur’ānic statements refer to certain events and incidents that had happened earlier. However, they relate these within the context of the expedition to Tabūk in order to describe the nature of all hypocrites at all times.

Within the same context, the sūrah outlines the attitude that befits true believers: “Yet [how much better it would have been for them] had they contented themselves with what God and His Messenger have given them, and said: ‘God is sufficient for us. God will give us out of His bounty, and so too will His Messenger. To God alone do we turn in hope.’” (Verse 59)

Such are the attitudes and the manners that befit true believers. They accept with complete satisfaction whatever division is made by God and His Messenger. It is not a forced acceptance. They feel that whatever God gives them is good and sufficient, and He will certainly give His servants what will satisfy them. They hope for God’s grace and bounty, and seek His pleasure with complete devotion, free from any expectation of material gain. Such are the proper manners of true believers. Of course these manners are unknown to hypocrites who have never experienced the happiness generated by faith in God and His Messenger. Never had the light of faith shined in their hearts.

Fair Distribution Ordered by God

Having established the right attitude a Muslim should have towards God and His Messenger, which is an attitude of total acceptance of their judgement in all situations, the sūrah makes clear that the final decision on the distribution of charity does not belong to the Prophet. It is all God’s decision, and it is He who determines which groups of people are entitled to receive a share. The Prophet’s role is only to execute what God has ruled. Obligatory donations are taken from the rich in fulfilment of God’s commandment, and they are given to the poor also in fulfilment of His same commandment. Its beneficiaries are certain groups of people specified in the Qur’ān. There can be no addition to, or reduction from, these groups by anyone, not even the Prophet himself.

Charitable donations are only for the poor and the needy, and those who work in the administration of such donations, and those whose hearts are to be won over, for the freeing of people in bondage and debtors, and to further God’s cause, and for the traveller in need. This is a duty ordained by God, and God is All-knowing, Wise. (Verse 60)

Thus zakāt, which is referred to here as `charitable donations’, occupies its important position in Islamic law and the Islamic social system. It is not given as a favour by those from whom it is due, but is rather an incumbent duty. Nor is it given as a gift in an amount determined by the one who distributes it, but rather its amount is properly calculated. It is a major Islamic duty collected by the state in order to fulfil a particular social service. The one who gives it does not hold a favour for doing so, and the beneficiary does not have to beg for it. No, the Islamic social system could never be based on begging.

The basis of the Islamic system is work, in all its various ways. It is the duty of the Muslim state to make sure that anyone who is able to work has a job. It should provide training opportunities, and it should take the necessary measures for job creation. Furthermore, it should ensure that those who work receive fair wages. Those who are able to work have no claim to zakāt, because zakāt is a social security tax that functions between those who are able and those who are deprived. The state administers its collection and distribution when any society runs its affairs on the basis of Islam, putting God’s law into effect, seeking no law or social system other than that devised by God.

`Abdullāh ibn `Umar quotes the Prophet as saying: “Charity is not lawful to be given to anyone who is rich or to anyone who is strong and fit.” Two men came to the Prophet and asked him to give them a share of zakāt. When he looked at them carefully, he found them strong and able. He said to them: “If you wish I will give you, but you should know that no one who is rich or able to work and earn has any claim to a share in it.”

Zakāt is a branch of the Islamic system of social security, and this system is far wider and more comprehensive than zakāt, because it works along several lines that comprise all aspects of life and all sides of human ties. Zakāt is only an important one of these lines.

Zakāt is collected at the rate of one-tenth, or a half or a quarter of one-tenth of the principal property, depending on the type of property held. It is collected from everyone who owns more than the threshold of zakāt when a year has passed since he or she has had that threshold. This means that most members of the community make their contribution to the Zakāt Fund. The proceeds are then spent according to the system outlined in the verse we are discussing. The first groups of its beneficiaries are the poor and the needy. The poor are those who have less than what they need to live on. The needy are also in the same position, but they do not show their need or ask for help.

Some among the people who qualify as zakāt payers and pay their zakāt one year may find their position has changed the following year. Their property may have decreased and they may not have enough for their needs. Thus they qualify as zakāt beneficiaries. Some may not have ever paid any zakāt but they nevertheless qualify as beneficiaries. In both these cases we see zakāt as a means of social security. However, it is first and foremost a duty imposed by God. A human soul is purified as one pays zakāt as a form of worship. It is purged of all traces of miserliness, and it triumphs over its love to retain money and property.

The Beneficiaries of Zakāt

Let us now look at the groups who should benefit by zakāt. “Charitable donations are only for the poor and the needy, and those who work in the administration of such donations.” (Verse 60) We have already explained who the poor and the needy are. The third group of beneficiaries are the people who actually work in the collection and distribution of zakāt.

“And those whose hearts are to be won over.” This description applies to several groups of people. Among them may be people who are newcomers to Islam and it is felt that they may be helped to consolidate their conviction of its truth. Also included in this category are those whom we hope to win over to the faith. Similarly, we may include here people who have already become Muslim, but we may give them zakāt money to win over some of their colleagues and friends who may start to think about Islam when they see that those who have become Muslim are being given gifts.

There are differences among scholars as to whether this category of beneficiaries still exists, given the fact that Islam has firmly established itself. The fact is that, given the nature of the Islamic system and the various situations in which the Muslim community may find itself, there may often be a need to pay zakāt to some individuals or group of people under this heading. The purpose may be either to strengthen their resolve to follow Islam, if they are being subjected to discrimination on account of having adopted Islam, or to help them formulate a favourable idea about Islam. This may apply to people who are not Muslim themselves, but may render some service to Islam by speaking favourably of it in their own circles. When we consider this we recognize how God’s wisdom takes good care of the Muslims in all situations.

“For the freeing of people in bondage.” In olden days, slavery was an international system where captives of war were enslaved. There was no escape from this system where it had to be applied on the basis of `an eye for an eye,’ until the world could get rid of that system and replace it with something that does not involve enslaving anyone. This portion of zakāt funds was used to help anyone who could buy his own freedom in return for a sum of money which he would pay to his master. Alternatively, slaves would be bought with zakāt funds and then set free by the Muslim authorities.

“And debtors.” This category includes anyone who has incurred debts for a purpose that does not involve committing a sin. They are helped in the repayment of their debts, instead of forcing them to go bankrupt, as happens in a materialistic civilization where business people who are unable to repay their debts have no other option. Islam is a system based on social security, where no honourable human being is left to go by the wayside, and no honest person is lost. Under man-made law, or should we say the law of the jungle, people are allowed to eat one another like fish, although they give the process a legal guise.

“To further Gods cause.” Under this heading any activity which brings benefit to the Muslim community and serves the advancement of God’s cause may be included.

“And for the traveller in need.” This includes anyone who might have spent or lost his money while on a journey. He is given what will see him home, even though he may be rich in his hometown.

This is then the zakāt system which some people criticize these days, describing it as a system of begging and handouts. It is simply a social duty, discharged in the form of an act of Islamic worship, to purge people’s hearts of all traces of miserliness and a grudging love of money. It establishes a bond of mutual care and compassion between all people in the Muslim community. It gives human life an element of loving care while providing a comprehensive system of social security. It retains at the same time its essential nature of being an act of worship which strengthens the bond between man and God, as well as the social human bond.

It is after all: “a duty ordained by God,” who knows what is good for humanity and who provides the best system for it based on His wisdom. For, “God is All-knowing, Wise.”