Ramadan is the month of giving and benevolence, the Messenger was more
benevolent than a falling rain. Muslims are encouraged to emulate the Messenger
of Allah (saas), to assess and pay their Zakaat during the month of Ramadan,
thus combining the two pillars of Islam at the same time.
Zakaat (alms) is the name of what a believer returns out of his or her wealth
to the neediest of Muslims for the sake of the Almighty Allah. It is called
Zakaat because the word Zakaat is from Zakaa which means, to increase, purify
Nisaab will not be valid unless it fulfills two conditions:
1) The amount that has reached Nisaab must be the excess or surplus known as
"faadil" from one's essential needs such as food, clothing, housing,
vehicles, tools and machinery that is used in business. The essentials for
living are exempted from Zakaat.
Although what constitutes nisaab may change from one country to
another, the amount that is needed for the basic needs of living in different
countries is very similar, because the market place determines the prices,
whether it is an official market or a non-official market. In the poorest
countries people do without or live below the poverty standard, and that is why
many go hungry or without basic essentials.
However, we must realize that Zakaat is an act of worship (ebadah)
like Salaat. The element of intention (niyyah) is necessary, and we
should not overly rely on state agencies to determine for us the requirements of
our religious duty. The so called the "consumption basket" (that is poverty
level as determined the social security administration which are updated every
fiscal year) may not be the same as what Islam considers minimum
In the industrialized countries, the consumption basket may include items
that are not necessarily essential, such as entertainment, extra clothing,
variety of food, eating in restaurant or eating at home, owning more than one
car as opposed to having three cars in the driveway, drinking water as opposed
to juices, eating regular food or special "health" food. This is why I believe
it is essential that we do not lose site of the fact that Zakaat is
ebadah of wealth, like salaat and fasting. Non Muslims may consider all
the things mentioned above as essentials while Muslims will not. Indeed, no
Muslims in good standing will attempt to hide behind the label of consumption
basket so as to evade Zakaat.
Nisaab eliminates the possibility of injustice or unfair treatment of the
Zakaat payer. To suggest that if we do not follow the rules of International
Monetary Fund or the arbitrary figures of social security administration or
department of agriculture we will be doing injustice to the Zakaat payer is
2) Nisaab must mature, that is the money is not liable for Zakaat unless it
has remained a full year in the possession of a person. This is the
understanding of the majority of the scholars. Imam Abu Hanifah (raa) said:
"What should be considered is the existence of nisaab at the beginning and the
end of the Zakaat year set by the payer". It does not matter if the nisaab money
increases or decreases during the calendar year, as we will explain later.
This condition does not include farm produce, for it is due on the day it is
harvested. Allah (SWT) stated: "... But render the dues that are proper on the
day that the harvest is gathered..." (Al-Qur`an, 6: 141) According to
Imam Al-`Abadi, (raa) Zakaat money is of two kinds: one that by its nature can
not be invested and Zakaat of this category is due on the day of harvest. This
includes all the farm produce that is liable for Zakaat. The other is wealth
that can be invested in the hope of a good return, like cash, gold or silver,
because the opportunity is there that cash in one's hand can be invested for a
good return. This includes currency investment, merchandise and livestock. Their
Zakaat is not due until they have matured in one full year.
The proof of this condition is the Hadith related by Ibn `Umar that the
Messenger of Allah (saas) said: "He who acquires property is not liable for
Zakaat on it till a year passes." According to Ibn Rushd (raa) this is the
understanding of the majority of scholars, including the four rightly guided
Zakaat Of Salaries
The condition of yearly term maturity applies to the commodities on which the
Lawgiver said Zakaat is due, and this includes silver, gold, modern paper
currency and livestock. Paper currency is analogous to silver, therefore, it
takes the case of silver. There is no Zakaat on salary, earned income from wage
earners or professionals or independent contractors until such money matures in
a full year. There is no such thing as paying your Zakaat on the day you receive
your paycheck. What the wage earner must know is that he or she can purify that
money with charity (sadaqah) anytime they cash the paycheck. Allah
(SWT) states: "And in their wealth and possessions (was remembered) the right of
the needy, he who asks and he who (for some reason) was prevented (from
asking)." (Al-Qur`an, 51: 19).
We can deduce from the concept of "yearly maturity" of wealth on which Zakaat
is due as encouraging, among other things, saving on the part of the Zakaat
payer, and enhances the chances for eradicating poverty, because if the poor
receives his rightful share of Zakaat there will be the possibility that he can
take Zakaat money and invest it and become a Zakaat payer instead of recipient.
This possibility will be lost if he receives few Zakaat dollars every month. To
say that the wage earner just brings his check home and spends everything on
necessities and lives from check to check with nothing left over means the
person is eligible for Zakaat.
Using farm produce as analogous to salary for Zakaat is wrong analogy. As
Imam Al-`Abadi said, these are two different categories of money. $2, 500.00
cash can be invested by the person and expect a good return whereas it will be
difficult to invest a bushel of corn. It can be traded as a commodity, which is
what it is. This why we must know that analogy has rules that must be followed
before it is applied. Certainly the jurists are unanimous that earned income,
known as almal al-mustafadah, should either be added to existing
money and wait until that amount reaches maturity and then give their Zakaat; or
if there is no money on hand the time one possesses this money, he or she should
wait one full year before assessing it for Zakaat.
Zakaat is one of the five pillars of Islam and a vital element in the
religion of Islam. It is the twin sister of Salaat. In Al-Qur`an, Allah (SWT)
stated: "So establish regular Prayer and give regular Alms; and obey the
Messenger; that you may receive mercy." (Al-Qur`an, 24: 56) Also,
"...Establish regular Prayer and give regular Alms, and loan to Allah a
beautiful loan...." (Al-Qur`an, 73: 20) "And they have been commanded
no more than this: to worship Allah, offering Him sincere devotion, being true
(in faith); to establish regular Prayer and to practice regular charity; and
that is the religion right and straight." (Al-Qur`an, 98: 5)
In a famous Hadith reported by `Umar Bin Khattab (raa), the Messenger of
Allah (saas) responded to Jibreel (as) and said: "... Islam is to testify that
there is no deity but Allah and Muhammad is the Messenger of Allah, to perform
the prayer, to pay Zakaat, to observe fasting in Ramadan, and to make pilgrimage
to the house of Allah if you are able to do os...." (Bukhari, Muslim)
There is consensus among Muslim scholars that it is mandatory on every
believer who is financially able. Whoever knowingly denies this obligation,
while he possesses the minimum amount, would be considered a disbeliever and a
renegade from Islam. Whoever is stingy, or tries to cheat, is considered among
the wrongdoers. Zakaat is mandatory on four categories of items.
1. Farm produce of seeds and fruits, such as wheat, barley,
rice, dates, raisins, cocoa, pistachios, coffee, cashews. Allah (SWT) stated: "O
you who believe, give of the good things which you have (honorably) earned, and
of the fruits of the earth which We have produced for you..." (Al-Qur`an, 2:
267) Also: "... But render the dues that are proper on the day that the
harvest is gathered..." (Al-Qur`an, 6: 141) Thus, these two verses and
many others indicate that Zakaat is due on farm products that reached the
minimum amount (nisaab). No farm product is liable for Zakaat unless it
is a product that is considered as food and can be stocked or saved naturally
without refrigeration. If the produce is perishable fruit, such as grapes, there
is no Zakaat. But if one sells them they will pay their Zakaat on the profit
earned when it matures.
The nisaab is 612 kilos, which equals 1,346.40 lb. There is no
Zakaat on produce that is less than this amount. If the farm produce or crops
grow dependant on rainwater, or without any man's labor or irrigation, Zakaat
due is one-tenth of the total. If it is grown by irrigation, then the Zakaat due
is half of one-tenth of the total produce. There is no Zakaat on fruits like
apples or oranges or vegetables which are perishable and need refrigeration for
long storage, but they should be considered as any income if the profit earned
from their sale reaches the amount of Zakaat, then Zakaat should be given.
2. Cattle, including camels, cows, sheep and goats, that are
freely graze and are raised for trade and production. For Zakaat to be
obligatory, the number must reach the nisaab. The nisaab of
camels is five, of cows 30, of sheep and goats, 40. By freely grazing is meant
the animal goes out to feed without the owner buying or bringing it feed or hay.
If it is not a grazing animal, there is no Zakaat in the stock by itself. The
stock will, however, be considered as articles of trade, then will be assessed
for Zakaat as articles of trade when the profit earned from their sale reaches
the amount by itself or in combination with other articles of the trade.
3. Merchandise and goods of trade and commerce. This
includes anything that is obtained for the business of buying and selling: land,
animals, food provisions, fabric, cars, spare parts, etc. This inventory is
evaluated annually and assessed for Zakaat, whether the value is the same as the
amount spent on it, more, or less. The owners of grocery stores, like any other
business, must evaluate every item and give their Zakaat. Simple bookkeeping of
inventory, orders, cash on hand, and credits, that is non-delinquent loans, will
give one a good picture of the zakaatable assets. But if one is unable to
account for everything in the store or shop, he should assess it according to
his ability until he is sure that his conscience is clear.
There is no Zakaat on what is within one's dwelling or property which
includes food, drinks, furniture, houses, animals, cars, clothes and shoes. The
only exception is gold and silver. There is no Zakaat on assets from rentals or
lease, whether they are apartment units, taxi cabs, etc. That is, there is no
Zakaat on the apartment units, buses or cars for rental like yellow cabs company
or trucks for rental or equipments. But there is Zakaat on the proceeds or
incomes from these rental assets if these assets reach the executable amount,
either by themselves or in combination with other assets.
Many scholars are of the opinion that any business activity that brings any
return to the entrepreneur or investor should be assessed for Zakaat. If the
activity has a prescribed nisaab, such as gold, silver or paper currency, that
nisaab is applied for Zakaat. But if the business has no declared
nisaab, its nisaab is the nisaab of commerce, one
reason being that most business activities are considered as commerce and
because, in actual fact, it is not factitious business name, such as GM, Apple
or GE that is taxed for Zakaat, it is the individual investor. We do not tax
cooperations such IBM, Apple, GM or Rajihy Bank but the individual investors,
share holders and owners of these corporations.
Indeed, there are enough rules in Zakaat books to cover all types of business
activity, be it cash or risk investment. If the business activity is analogous
to commerce, it should be assessed the same rate as commerce. To subject the
business to a different Zakaat rate of 10%, which is the rate of farm products
instead of its correct rate of 2.5%, the rate of commerce, is unfair and
unjustified. Besides, there is no proof, even a weak one, to justify this unfair
arbitrary taxation. The difference between 2.5% and 10% is high. The Zakaat
system is not like a state revenue collection, but Allah's `ebadah.
However, if a business person decides to give more than 2.5% after deducting all
the expenses including depreciation, Allah (SWT) will accept it from him.
4. Gold and silver, whether used for commerce or jewelry.
Allah (SWT) states: "...And there are those who bury gold and silver and spend
it not in the way of Allah: announce unto them a most grievous penalty. On the
day when heat will be produced out of that (wealth) in the fire of hell, and
with it will be branded their foreheads, their flanks and their backs. This is
the (treasure) which you buried for yourselves: taste you, then, the (treasures)
you buried." (Al-Qur`an, 9: 34-35). By hoarding is meant refusal to
give it in the path of Allah, which includes Zakaat.
In a hadith reported by Abu Hurairah (raa), the Messenger of Allah (saas)
said: "For the owner or possessor of gold and silver who does not fulfill its
obligation, on the Day of Resurrection it will be cast into sheets of fire and
be branded on his forehead, side and back. Whenever it cools it is to be
repeated for him in a day whose length is the length of fifty thousand years,
until the judgement is rendered among the people." (Muslim). By its obligation
is meant assessing it for Zakaat. In another version: "No possessor of a
treasure who does not give its Zakaat."
Zakaat is mandatory in gold and silver, irrespective of its form: in coins,
raw or nugget, or jewelry for wearing, or for rent, because of the generality of
evidence of Zakaat without any detail. In a report by Abdullah bin `Amr bin `Aas
(raa), he related that a woman came to the Messenger of Allah with her daughter.
On the daughter's wrist were two heavy gold bracelets. The Messenger asked her,
"Do you pay Zakaat on this?" She replied, "No." The Messenger said: "Would it
please you that Allah will encircle you with two bracelets of fire?" The
reporter commented that she took them off and threw them down in front of the
Messenger, and said: "They are for Allah and his Messenger." (Ahmed, Tirmidhi).
The Messenger's wife reported that: "The Messenger entered into my house and
saw in my hand a huge ring made of silver, so he asked, `What is this?' I
replied, `I made them to beautify myself for you, O Messenger of Allah.' He
inquired, `Do you give their Zakaat?' I said, `No,' or `Allah willing.' He said:
`It will suffice you in the hellfire.'" (Abu Dawuud).
Zakaat is due on gold when it reaches the amount of (nisaab), which
is 20 Dinaar. According to a hadith, the Messenger said: "No Zakaat on you is
due until it reaches 20 dinaar." (Abu Dawud) The Islamic dinaar
(currency) is one mithqal, a unit of weight which weighs four and one
quarter of a gram. Thus, the nisaab is 85 grams. This is equal to
$30.00 US dollars.
Similarly, there is no Zakaat on silver until it reaches five
oqiyah, because the Messenger said: "There is no Zakaat on less then
five oqiyah." (Muslim/Bukhari) Oqiyah is equal to forty Islamic
dirhams. The nisaab is 200 dirhams. One dirham is equivalent to 595
grams. The zakaatable amount in both the gold and silver is a quarter of a tenth
There is Zakaat on modern paper currency because it is equivalent to silver.
During the early days of Islam, silver and gold were the currency of exchange
minted into dirham for silver and dinaar for gold. Silver, not
gold, had a larger circulation. Thus many scholars are of opinion that silver
should be the standard for the paper currencies of today because that is more
advantageous to the Zakaat payer, as it raises the minimum nisaab whereas gold
lowers it. Although both metals are no longer circulated, they are still
considered as a security against ever fluctuating paper money.
Silver should be used as a standard to assess Zakaat annually, not paper
currency, even if the currency is hard currency like the US dollar, Yen and
Deutch Mark or Pound Sterling. Because these currencies are backed by political
decisions that may not have anything to do with the economy, the value and
strength of this paper money depends largely on all haram usury system
of interest rates.
Thus, the Zakaat payer should look up in the local newspaper's financial or
business section for the price of silver which is currently about $3.82. per
ounce. The nisaab, then, is 596 x .04=28.80 ounce multiplied by$3.82= 90.91.
therefore. The nisaab is about $100.00, as of December 17, 1991.
The nisaab should be based on the market value of the currency. If
the money is hard currency, there will be no problem, but if the money is a
non-marketable currency, like most currencies in the third world countries, the
nisaab should be based on the black market, which realistically reflects the
value of the currency on the money market. In any case, the silver rate should
be used to assess the Zakaat.
If the nisaab is determined, the zakaatable amount is 2.5%, or .025
multiplied by the amount. For instance, if the zakaatable amount is $56,000.00
it will be 56,000. x .025 = $1,400.00.
Zakaat is due on gold, silver, and or paper currency, whether it is cash in
hand or credit in the hands of borrowers. Zakaat is due on debts or cost of
merchandize or rental money. If the borrower is a wealthy person that you know
will pay back the debt, the lender (that is Halaal lending free of usury) should
include that money in the assessment and give its Zakaat. However, one can delay
Zakaat on a loan until he receives payment, then return its Zakaat for the past
years that he was unable to assess for Zakaat. If the borrower is poor or is
refusing to pay the debt, there will be no Zakaat on the money until the lender
receives the money. Then he will assess it for Zakaat of one past due year, but
there will be no Zakaat in the years before that.
There is no Zakaat on precious stones such as diamonds, or metals such
uranium, regardless of their value. Gold and silver, of course are assessed for
Zakaat. However, if a person possesses any of these stones or metals, he should
give their Zakaat like any other articles of trade. If a person possesses
diamonds or any other precious stones as an edge against inflation or for
ornaments, there will no Zakaat on these.
The Recipient Of Zakaat
Knowing who qualifies as recipient of Zakaat is an important aspect of Zakaat
collection in Islam. Fortunately, Allah (SWT) has been merciful to us in that He
Himself spelled out the people eligible to receive Zakaat. In Surah Tawbah He
"Alms are for the poor and the needy; and those employed to administer (the
funds); for those whose hearts have been (recently) reconciled (to truth); for
those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus
is it) ordained by Allah, and Allah is full of knowledge and wisdom."
(Al-Qur`an, 9: 60) In this verse Allah enumerated the people who
deserve this divine welfare, and they are as follows:
The poor and the needy. These are individuals, and those
under their care, to live on. By the poor and needy is meant the people whose
income or salaries, or whatever material goods they have, fall short of the cost
of living in a given environment and economy. The poor and the needy should be
given what will suffice them and their families for one full year. The needy who
want to get married and have no means should be given enough for this purpose,
and so, too, the student who needs money for tuition, rent, food, and books. The
working poor should be given supplementary Zakaat. But the wealthy, or any
person with enough income to live on should not be given Zakaat, even if they
asked for it. Instead, they should be warned and admonished for asking for what
does not belong to them.
In a hadith reported by Abdullah bin `Umar, the Messenger of Allah (saas)
stated: "A man keeps on asking others for something till he comes on the day of
Resurrection without any piece of flesh on his face." (Bukhari/Muslim). This
hadith indicates a humiliating appearance before Allah (SWT) that awaits a
person who asks illegally.
Some said: this hadith implies Allah will punish a person with the very limb,
the face, that he used to impress on others to give him their money unlawfully.
In another hadith reported by Abu Hurairah, the Messenger of Allah said:
"Whoever asks people for their money so as to get rich, he is asking for flames
of fire. It is up to him to ask for more or less (he should beware)." (Muslim)
This hadith indicates the severity of the punishment, the more one asks the more
punishment, the less one asks the less the punishment.
In another hadith, reported by Hakeem bin Hizaam said: I begged the Messenger
of Allah and he gave me. I begged again, and he gave me. I begged again and he
gave me. He then said: "This money is green and sweet; he who receives it from
people with a cheerful heart, Allah will bless him in it; he who receives it,
with an avaricious mind would not be blessed in it. He will be like the person
who eats without being satisfied; and the upper hand is better than the lower
This hadith gave an analogy between money and green, ripened fruit that
people love to eat. Thus, it indicates that both are greatly loved but easily
finished. For money that is easy come easy go, one must be careful about the
punishment that awaits the illegal eater. If a person asks for Zakaat and there
are no signs of wealth, and he does not know that he should not ask, or a person
who is well and able, who can work, but does not; if these people do not know
that it is not permissible for them to ask, it may be given anyway.
In a hadith reported by Ahmed, Abu Dawud, and Nasa'e, two men came to the
Messenger of Allah (saas) and asked for Zakaat. He looked at them closely and
found them strong and able, he said, "If you want I will give you. But you
should know that the wealthy or an able person who can work has no share in
Those who administer the Zakaat department, assigning people
for collecting, bookkeeping, making lists of people eligible for Zakaat, and a
financial calendar. These people will receive Zakaat as compensation for their
work, even if they are wealthy. This does not include a person who works as an
agent for one or two wealthy people to take Zakaat for himself. They should
donate their time for Zakaat disbursement and do it with honesty and
truthfulness. If they can not, they should be paid or rewarded for their time.
In a hadith related by Abu Musa Al-Ashi`ari (raa), the Messenger of Allah said:
"A trustworthy Muslim executor is the one who executes completely what has been
entrusted to him of Zakaat money in good faith." (Bukhari)
That is, he will give the Zakaat money to any of the eligible recipients of
Zakaat. He should carry on the duty voluntarily, but if he can not distribute
the money without being paid, the Zakaat payer should pay him for his work. The
payment for the service of distributing Zakaat should not come out of Zakaat
The new converts to Islam whose hearts we want to harmonize
into the fold of Islam, either because their faith is weak or we are afraid of
their being harmed, should be given Zakaat to strengthen their Iman or until we
no longer fear their harm.
The bonds person who has contracted with his master to buy
himself out of bondage deserve Zakaat and should be given enough to pay off
their debt to the master and be freed themselves; similarly, Muslim prisoners of
war if their freedom is tied to monetary payment, deserve Zakaat sufficient
enough to secure their release.
On the other hand, if a pearson accidently killed someone and have no means
to pay off the blood money, he should be helped from Zakaat funds.
The people in debt are of two kinds:
(A) The guarantor, who takes the responsibility of someone else's debt so as
to reconcile the two warring parties, to extinguish the fire of fitnah
between them. If the person requests Zakaat money to pay off this debt he should
be given it, which will encourage him to continue in this noble cause.
In a hadith reported by Qubaysah Al-Hilaaly (raa), he said I was under debt
(hamaalah) and I came to the Messenger (saas) and begged him to help me
pay it off. The Messenger told him: "Wait until we receive charity, so we will
command that it be given to you." However, the Messenger stated: "O Qubaysah,
begging is not permitted except for one of three categories of people:
A man who has incurred debt (as guarantor to reconcile blood wit) for him
begging is permissible till he pays that off, after which he must stop it; a man
whose property has been destroyed by calamity which has smitten him; for him
begging is permissible till he gets what will support life or will provide him
reasonable subsistence; and a man who has been smitten by poverty, the
genuineness of which should be confirmed by three knowledgeable members of his
people; for him begging is permissible till he gets what will support him, or
will provide him subsistence. Besides these three, Qubaysah, begging is
forbidden for every other persons, and one who engages in such consumes that
which is forbidden." (Muslim)
(B) Whoever incurs debt and has no money to pay it back will be given from
Zakaat to help pay his debt, whether the amount is large or small; or his
creditor should be paid directly on his behalf, so long as it is paid off.
Zakaat can be given in the path of Allah. By this is meant
to finance a Jihad effort in the path of Allah, not for Jihad
for other reasons. The fighter (mujahid) will be given as salary what
will be enough for him. If he needs to buy arms or some other supplies related
to the war effort, Zakaat money should be used provided the effort is to raise
the banner of Islam.
The wayfarer. This is the traveller who in a strange land
runs out of money. He or she deserves Zakaat, enough money to take him back to
his country, even if he is wealthy and can find someone to loan him the money.
On his part, he should take with him on his trip sufficient money, if he is
wealthy, so that he will not need Zakaat. Zakaat money can not be used to pay
off other obligations, such as giving Zakaat money to people you are obligated
to take care of by law; or Zakaat money can not be used to pay for hotel and
It is, however, permissible to give Zakaat to a wife or family member,
provided it is not part of their daily living expense money, but is needed to
pay off a debt for one's wife if she can not pay it. So is the case for one's
parents if they can not pay their debt.
Zakaat money may be given to members of the family for their expenses if one
is not obligated to take care of them financially. The wife can pay off a debt
of her husband with Zakaat money, because he may be among the eight eligible
recipients and she is not obligated to spend on him as he is on her.
The eight eligible recipients of Zakaat can be denied their right to Zakaat
without proof from Al-Qur`an or Sunnah. In a hadith reported by Ibn Mas`ud, his
wife Zaynab heard the Messenger of Allah order women to give Zakaat, so she
asked the Messenger (saas): " O Messenger of Allah, you commanded us to give
Zakaat, and I have jewelry that I wanted to assess for Zakaat, but my husband
Abdullah bin Mas`ud claimed that his son deserves it more than anyone." The
Messenger replied: Your husband Ibn Mas`ud is right. Your son deserves your
charity more than anyone." In another hadith reported by Salman bin `Aamir, he
said the Messenger of Allah said: " Charity to the poor is only charity, but
charity to the rest of kind is charity and maintenance of relations
No loan should be written off as Zakaat because Zakaat is taken and given.
Allah (SWT) said: "Of their goods take alms...." (Al-Qur`an, 9: 103)
And in a Hadith the Messenger has been reported as saying: "Allah has mandated
on you Zakaat to be taken from the wealthy and to be given to the
poor." Thus, writing off debt is not taken. For instance, If you loan a person
money, you can not write off that loan as a Zakaat. However, it could be written
off as sadaqah charity. Furthermore, loan, delinquent or not, is considered an
absent money, therefore, it should not be transacted in Zakaat. for Zakaat is
assessed only in cash in hand. Besides, debt money is valued less than cash in
the hand, and using that money for alms is like exchanging good money for bad.
The assessor of alms should try to give his Zakaat to an eligible person, but
if he makes a mistake and gives it to an ineligible person it is accepted. In a
hadith related by Abu Hurairah, he said the Messenger said:
"A man expressed his intention to give charity, so he came with his charity
and placed it in the hand of an adulteress. In the morning the people were
talking and saying charity was given to an adulteress last night. The donor
said: O Allah, to thee be the Praise - charity to an adulteress! He then again
expressed his intention to give charity, so he went out with it and placed it in
the hand of a rich person. In the morning the people were talking and saying
charity was given to a rich person. The donor said, O Allah to You be the praise
- charity to a rich man! He then expressed his intention to give charity, so he
went out with his charity and placed it in the hand of a thief. In the morning
the people were talking and saying charity to the thief. So the man said, O
Allah to You be the praise (what a misfortune that charity has been given) to
the adulteress, the rich and the thief! Then someone came to him and told him
your charity has been accepted. As for the adulteress the charity might become
the means whereby she might restrain from fornication. The rich man might
perhaps learn a lesson and spend from what Allah has given him, and the thief
might thereby restrain from committing theft. (Muslim/ Bukhari)