Zakat: Difference between revisions

Content deleted Content added

Inline

Revision as of 23:50, 12 June 2012

Zakāt (Template:Lang-ar [zæˈkæː], "that which purifies"^[1] or "alms"), one of the Five Pillars of Islam, is the giving of a fixed portion of one's wealth to charity, generally to the poor and needy.^[2]

History

Zakat, a practice initiated by the Islamic prophet Muhammad, has played an important role throughout Islamic history.^[3] Initially, Muhammad instituted zakat as a voluntary, individual offering, but during his lifetime certain forms of zakat have been declared obligatory. The caliph Abū Bakr, believed by Sunni Muslims to be Muhammad's successor, was the first to institute a statutory zakat system.^[4] The third caliph, Uthman ibn Affan (who reigned from 644–656) significantly altered the zakat collection protocol, by decreeing that only "apparent" wealth was taxable, which had the effect of limiting zakat to mostly being paid on agricultural land and produce.^[5] Ultimately, the practice of state-administered zakat was very short-lived, ending with the reign of Umar bin Abdul Aziz from 717–720 A.D.^[3]

Collection of funds

Zakat is considered to be a religious duty, and is expected to be paid by all practicing Muslims who have the financial means (nisab).^[6] In addition to their zakat obligations, Muslims are encouraged to make voluntary contributions (sadaqat).^[7] The zakat is not collected from non-Muslims, although they are sometimes required to pay the jizyah tax.^[8]^[9]

The Quran does not provide specific guidelines on which types of wealth are taxable under the zakat, nor does it specify percentages to be given. Traditionally, the goods taxed are those that were the basis of most wealth in seventh-century Arabic kingdoms: agricultural goods, precious metals, minerals, and livestock. The amount collected varies between 2.5 (1/40. See the number 40 in Middle Eastern culture) and 20 percent, depending on the type of goods being taxed.^[10]^[11] Many Shi'ites are additionally expected to pay one fifth of their income in the form of a khums tax, which they consider to be a separate ritual practice.^[12] The Quran does not provide specific guidelines on who is to collect the tax, nor the tax was even specified.

Today, in most Muslim countries, zakat is collected through a decentralized and voluntary system, where eligible Muslims are expected to pay the zakat based on worship and love of God^[13] Under this voluntary system, zakat committees are established, which are tasked with the collection and distribution of zakat funds.^[14] In a handful of Muslim countries – including Saudi Arabia, and Pakistan – the zakat is obligatory, and is collected in a centralized manner by the state.^[13]^[15] In Jordan, Bahrain, Kuwait, Lebanon, and Bangladesh, the zakat is regulated by the state, but contributions are voluntary.^[16]

Disbursement of funds

There are eight categories of people (asnaf) who qualify to receive zakat funds, according to the Quran:^[17]^[18]

Those living in absolute poverty (Al-Fuqarā')
Those who were restrained because they cannot meet their basic needs (Al-Masākīn)
The zakat collectors themselves (Al-Āmilīna 'Alaihā)
Non-Muslims who are sympathetic to Islam or wish to convert to Islam.(Al-Mu'allafatu Qulūbuhum)
People whom one is attempting to free from slavery or bondage. Also includes paying ransom or blood money (Diyya). (Fir-Riqāb)
Those who have incurred overwhelming debts while attempting to satisfy their basic needs (Al-Ghārimīn)
Those working in God's way (Fī Sabīlillāh)
Children of the street / Travellers (Ibnus-Sabīl)

According to the Hadith, the family of the Muhammad should not consume any Zakat. Zakat also should not be given to one's own parents, grandparents, children, grandchildren, or spouses. It is also forbidden to disburse zakat funds into investments instead of just straight to those who are in need.^[19]

Some scholars disagree whether the poor that qualify should include non-Muslims. Some state that Zakat may be paid to non-Muslims, but only after the needs of Muslims have been met.^[19]

Fi Sabillillah is the most prominent asnaf in Southeast Asian Muslim societies, where it broadly construed to include funding missionary work, Quranic schools and anything else that serves the community (ummah) in-general^[20]

Role in Islamic societies

The zakat is considered by Muslims to be an act of piety through which one expresses concern for the well-being of fellow Muslims,^[21] as well as preserving social harmony between the wealthy and the poor.^[22] Zakat promotes a more equitable redistribution of wealth, and fosters a sense of solidarity amongst members of the Ummah.^[23]

References

^ Benda-Beckmann, Franz von (2007). Social security between past and future: Ambonese networks of care and support. LIT Verlag, Münster. p. 167. ISBN 978-3-8258-0718-4.
^ Salim, Arskal (2008). Challenging the secular state: the Islamization of law in modern Indonesia. University of Hawaii Press. p. 115. ISBN 978-0-8248-3237-7.
^ ^a ^b Weiss, Anita M. (1986). Islamic reassertion in Pakistan: the application of Islamic laws in a modern state. Syracuse University Press. p. 81. ISBN 978-0-8156-2375-5.
^ Hawting, Gerald R., ed. (2006). The development of Islamic ritual. Ashgate Publishing. p. 301. ISBN 978-0-86078-712-9.
^ Hashmi, Sohail H. (2010). "The Problem of Poverty in Islamic Ethics". Poverty and Morality: Religious and Secular Perspectives. Cambridge University Press. p. 202. ISBN 978-0-521-12734-9. {{cite book}}: Unknown parameter |editors= ignored (|editor= suggested) (help)
^ Tamimi, Azzam (2001). Rachid Ghannouchi: a democrat within Islamism. Oxford University Press. p. 140. ISBN 978-0-19-514000-2.
^ Bogle, Emory C. (1998). Islam: origin and belief. University of Texas Press. p. 31. ISBN 978-0-292-70862-4.
^ Khatab, Sayed (2006). The power of sovereignty: the political and ideological philosophy of Sayyid Qutb. Taylor & Francis. p. 62. ISBN 978-0-415-37250-3.
^ Zaman, M. Raquibuz (2001). "Islamic Perspectives on Territorial Boundaries and Autonomy". Boundaries and justice: diverse ethical perspectives. Princeton University Press. p. 189. ISBN 978-0-691-08800-6. {{cite book}}: Unknown parameter |editors= ignored (|editor= suggested) (help)
^ Kuran, Timur (1996). "The Economic Impact of Islamic Fundamentalism". Fundamentalisms and the state: remaking polities, economies, and militance. University of Chicago Press. p. 318. ISBN 978-0-226-50884-9. {{cite book}}: Unknown parameter |editors= ignored (|editor= suggested) (help)
^ Kuran, Timur (2010). Islam and Mammon: The Economic Predicaments of Islamism. Princeton University Press. p. 19. ISBN 978-1-4008-3735-9.
^ Momen, Moojan (1987). An Introduction to Shi`i Islam: The History and Doctrines of Twelver Shi`ism. Yale University Press. p. 179. ISBN 978-0-300-03531-5.
^ ^a ^b Marty, Martin E. & Appleby, R. Scott (1996). Fundamentalisms and the state: remaking polities, economies, and militance. University of Chicago Press. p. 320. ISBN 978-0-226-50884-9.{{cite book}}: CS1 maint: multiple names: authors list (link)
^ Clark, Janine A. (2004). Islam, charity, and activism: middle-class networks and social welfare in Egypt, Jordan, and Yemen. Indiana University Press. p. 153. ISBN 978-0-253-34306-2.
^ Tripp, Charles (2006). Islam and the moral economy: the challenge of capitalism. Cambridge University Press. p. 125. ISBN 978-0-521-86377-3.
^ Kogelmann, Franz (2002). "Sidi Fredj: A Case Study of a Religious Endowment in Morocco under the French Protectorate". In Weiss, Holger (ed.). Social welfare in Muslim societies in Africa. Nordic Africa Institute. p. 68. ISBN 978-91-7106-481-3.
^ Ariff, Mohamed (1991). The Islamic voluntary sector in Southeast Asia: Islam and the economic development of Southeast Asia. Institute of Southeast Asian Studies. p. 38. ISBN 981-3016-07-8.
^ De Waal, Alexander (2004). Islamism and its enemies in the Horn of Africa. Indiana University Press. pp. 148–149. ISBN 978-0-253-34403-8.
^ ^a ^b Islamic finance: principles and practice. Edward Elgar Publishing. 2009. p. 29. ISBN 978-1-84542-525-8. {{cite book}}: Unknown parameter |authors= ignored (help)
^ Ariff, Mohamed (1991). The Islamic voluntary sector in Southeast Asia: Islam and the economic development of Southeast Asia. Institute of Southeast Asian Studies. p. 39. ISBN 981-3016-07-8.
^ Weiss, Anita M. (1986). Islamic reassertion in Pakistan: the application of Islamic laws in a modern state. Syracuse University Press. p. 80. ISBN 978-0-8156-2375-5.
^ Scott, James C. (1985). Weapons of the weak: everyday forms of peasant resistance. Yale University Press. p. 171. ISBN 978-0-300-03641-1.
^ Jawad, Rana (2009). Social welfare and religion in the Middle East: a Lebanese perspective. The Policy Press. p. 60. ISBN 978-1-86134-953-8.

External links

[1] Benda-Beckmann, Franz von (2007). Social security between past and future: Ambonese networks of care and support. LIT Verlag, Münster. p. 167. ISBN 978-3-8258-0718-4.

[2] Salim, Arskal (2008). Challenging the secular state: the Islamization of law in modern Indonesia. University of Hawaii Press. p. 115. ISBN 978-0-8248-3237-7.

[Weiss-1986-p81-3] Weiss, Anita M. (1986). Islamic reassertion in Pakistan: the application of Islamic laws in a modern state. Syracuse University Press. p. 81. ISBN 978-0-8156-2375-5.

[4] Hawting, Gerald R., ed. (2006). The development of Islamic ritual. Ashgate Publishing. p. 301. ISBN 978-0-86078-712-9.

[5] Hashmi, Sohail H. (2010). "The Problem of Poverty in Islamic Ethics". Poverty and Morality: Religious and Secular Perspectives. Cambridge University Press. p. 202. ISBN 978-0-521-12734-9. {{cite book}}: Unknown parameter |editors= ignored (|editor= suggested) (help)

[6] Tamimi, Azzam (2001). Rachid Ghannouchi: a democrat within Islamism. Oxford University Press. p. 140. ISBN 978-0-19-514000-2.

[7] Bogle, Emory C. (1998). Islam: origin and belief. University of Texas Press. p. 31. ISBN 978-0-292-70862-4.

[8] Khatab, Sayed (2006). The power of sovereignty: the political and ideological philosophy of Sayyid Qutb. Taylor & Francis. p. 62. ISBN 978-0-415-37250-3.

[9] Zaman, M. Raquibuz (2001). "Islamic Perspectives on Territorial Boundaries and Autonomy". Boundaries and justice: diverse ethical perspectives. Princeton University Press. p. 189. ISBN 978-0-691-08800-6. {{cite book}}: Unknown parameter |editors= ignored (|editor= suggested) (help)

[10] Kuran, Timur (1996). "The Economic Impact of Islamic Fundamentalism". Fundamentalisms and the state: remaking polities, economies, and militance. University of Chicago Press. p. 318. ISBN 978-0-226-50884-9. {{cite book}}: Unknown parameter |editors= ignored (|editor= suggested) (help)

[11] Kuran, Timur (2010). Islam and Mammon: The Economic Predicaments of Islamism. Princeton University Press. p. 19. ISBN 978-1-4008-3735-9.

[12] Momen, Moojan (1987). An Introduction to Shi`i Islam: The History and Doctrines of Twelver Shi`ism. Yale University Press. p. 179. ISBN 978-0-300-03531-5.

[Marty-1996-p.320-13] Marty, Martin E. & Appleby, R. Scott (1996). Fundamentalisms and the state: remaking polities, economies, and militance. University of Chicago Press. p. 320. ISBN 978-0-226-50884-9.{{cite book}}: CS1 maint: multiple names: authors list (link)

[14] Clark, Janine A. (2004). Islam, charity, and activism: middle-class networks and social welfare in Egypt, Jordan, and Yemen. Indiana University Press. p. 153. ISBN 978-0-253-34306-2.

[15] Tripp, Charles (2006). Islam and the moral economy: the challenge of capitalism. Cambridge University Press. p. 125. ISBN 978-0-521-86377-3.

[16] Kogelmann, Franz (2002). "Sidi Fredj: A Case Study of a Religious Endowment in Morocco under the French Protectorate". In Weiss, Holger (ed.). Social welfare in Muslim societies in Africa. Nordic Africa Institute. p. 68. ISBN 978-91-7106-481-3.

[17] Ariff, Mohamed (1991). The Islamic voluntary sector in Southeast Asia: Islam and the economic development of Southeast Asia. Institute of Southeast Asian Studies. p. 38. ISBN 981-3016-07-8.

[18] De Waal, Alexander (2004). Islamism and its enemies in the Horn of Africa. Indiana University Press. pp. 148–149. ISBN 978-0-253-34403-8.

[Visser-2009-p29-19] Islamic finance: principles and practice. Edward Elgar Publishing. 2009. p. 29. ISBN 978-1-84542-525-8. {{cite book}}: Unknown parameter |authors= ignored (help)

[20] Ariff, Mohamed (1991). The Islamic voluntary sector in Southeast Asia: Islam and the economic development of Southeast Asia. Institute of Southeast Asian Studies. p. 39. ISBN 981-3016-07-8.

[21] Weiss, Anita M. (1986). Islamic reassertion in Pakistan: the application of Islamic laws in a modern state. Syracuse University Press. p. 80. ISBN 978-0-8156-2375-5.

[22] Scott, James C. (1985). Weapons of the weak: everyday forms of peasant resistance. Yale University Press. p. 171. ISBN 978-0-300-03641-1.

[23] Jawad, Rana (2009). Social welfare and religion in the Middle East: a Lebanese perspective. The Policy Press. p. 60. ISBN 978-1-86134-953-8.

[1]

[2]

[3]

[4]

[5]

[6]

[7]

[8]

[9]

[10]

[11]

[12]

[13]

[14]

[15]

[16]

[17]

[18]

[19]

[20]

[21]

[22]

[23]

@@ Line 4: / Line 4: @@
 ==History==
-''Zakat'', a practice initiated by Muhammed himself, has played an important role throughout Islamic history.<ref name="Weiss-1986-p81">{{cite book|author=Weiss, Anita M.|title=Islamic reassertion in Pakistan: the application of Islamic laws in a modern state|publisher=Syracuse University Press|year=1986|isbn=978-0-8156-2375-5|page=81|url=http://books.google.com/books?id=ROJZ5yt6O94C&pg=PA81}}</ref> Initially, Muhammed instituted ''zakat'' as a voluntary, individual offering, but during his lifetime certain forms of ''zakat'' have been declared obligatory. The [[caliph]] [[Abū Bakr]], believed by [[Sunni]] Muslims to be Muhammed's successor, was the first to institute a statutory ''zakat'' system.<ref>{{cite book|editor=Hawting, Gerald R.|title=The development of Islamic ritual|publisher=Ashgate Publishing|year=2006|isbn=978-0-86078-712-9|page=301|url=http://books.google.com/books?id=oCvf76uT3wMC&pg=PA301}}</ref> The third caliph, [[Uthman ibn Affan]] (who reigned from 644–656) significantly altered the ''zakat'' collection protocol, by decreeing that only "apparent" wealth was taxable, which had the effect of limiting ''zakat'' to mostly being paid on agricultural land and produce.<ref>{{Cite book|author=Hashmi, Sohail H.|chapter=The Problem of Poverty in Islamic Ethics|editors=Galston, William A. & Hoffenberg, Peter H.|title=Poverty and Morality: Religious and Secular Perspectives|publisher=Cambridge University Press|year=2010|isbn=978-0-521-12734-9|page=202|url=http://books.google.com/books?id=VyzuGet8080C&pg=PA202}}</ref> Ultimately, the practice of state-administered ''zakat'' was very short-lived, ending with the reign of [[Umar bin Abdul Aziz]] from 717–720 A.D.<ref name="Weiss-1986-p81" />
+''Zakat'', a practice initiated by the [[Islamic prophet]] [[Muhammad]], has played an important role throughout Islamic history.<ref name="Weiss-1986-p81">{{cite book|author=Weiss, Anita M.|title=Islamic reassertion in Pakistan: the application of Islamic laws in a modern state|publisher=Syracuse University Press|year=1986|isbn=978-0-8156-2375-5|page=81|url=http://books.google.com/books?id=ROJZ5yt6O94C&pg=PA81}}</ref> Initially, Muhammad instituted ''zakat'' as a voluntary, individual offering, but during his lifetime certain forms of ''zakat'' have been declared obligatory. The [[caliph]] [[Abū Bakr]], believed by [[Sunni]] Muslims to be Muhammad's successor, was the first to institute a statutory ''zakat'' system.<ref>{{cite book|editor=Hawting, Gerald R.|title=The development of Islamic ritual|publisher=Ashgate Publishing|year=2006|isbn=978-0-86078-712-9|page=301|url=http://books.google.com/books?id=oCvf76uT3wMC&pg=PA301}}</ref> The third caliph, [[Uthman ibn Affan]] (who reigned from 644–656) significantly altered the ''zakat'' collection protocol, by decreeing that only "apparent" wealth was taxable, which had the effect of limiting ''zakat'' to mostly being paid on agricultural land and produce.<ref>{{Cite book|author=Hashmi, Sohail H.|chapter=The Problem of Poverty in Islamic Ethics|editors=Galston, William A. & Hoffenberg, Peter H.|title=Poverty and Morality: Religious and Secular Perspectives|publisher=Cambridge University Press|year=2010|isbn=978-0-521-12734-9|page=202|url=http://books.google.com/books?id=VyzuGet8080C&pg=PA202}}</ref> Ultimately, the practice of state-administered ''zakat'' was very short-lived, ending with the reign of [[Umar bin Abdul Aziz]] from 717–720 A.D.<ref name="Weiss-1986-p81" />
 ==Collection of funds==
 Zakat is considered to be a religious duty, and is expected to be paid by all practicing Muslims who have the financial means (''[[nisab]]'').<ref>{{cite book|author=Tamimi, Azzam|title=Rachid Ghannouchi: a democrat within Islamism|publisher=Oxford University Press|year=2001|isbn=978-0-19-514000-2|page=140|url=http://books.google.com/books?id=b6GhV3Eu5OAC&pg=PA140}}</ref> In addition to their ''zakat'' obligations, Muslims are encouraged to make voluntary contributions (''[[sadaqat]]'').<ref>{{cite book|author=Bogle, Emory C.|title=Islam: origin and belief|publisher=University of Texas Press|year=1998|isbn=978-0-292-70862-4|page=31|url=http://books.google.com/books?id=IpFhLDUw20gC&pg=PA31}}</ref> The ''zakat'' is not collected from non-Muslims, although they are sometimes required to pay the ''[[jizyah]]'' tax.<ref>{{cite book|author=Khatab, Sayed|title=The power of sovereignty: the political and ideological philosophy of Sayyid Qutb|publisher=Taylor & Francis|year=2006|isbn=978-0-415-37250-3|page=62|url=http://books.google.com/books?id=MMjwuRh_2EkC&pg=PA62}}</ref><ref>{{cite book|author=Zaman, M. Raquibuz|chapter=Islamic Perspectives on Territorial Boundaries and Autonomy|editors=Miller, David & Hashmi, Sohail H.|title=Boundaries and justice: diverse ethical perspectives|publisher=Princeton University Press|year=2001|isbn=978-0-691-08800-6|page=189|url=http://books.google.com/books?id=1vaCRnHK65kC&pg=PA189}}</ref>
-The [[Qur'an]] does not provide specific guidelines on which types of wealth are taxable under the ''zakat'', nor does it specify percentages to be given. Traditionally, the goods taxed are those that were the basis of most wealth in seventh-century Arabic kingdoms: [[agricultural]] goods, [[precious metals]], [[minerals]], and [[livestock]]. The amount collected varies between 2.5 (1/40. See the number [[40_(number)|40]] in Middle Eastern culture) and 20 percent, depending on the type of goods being taxed.<ref>{{cite book|author=Kuran, Timur|chapter=The Economic Impact of Islamic Fundamentalism|editors=Marty, Martin E. & Appleby, R. Scott|title=Fundamentalisms and the state: remaking polities, economies, and militance|publisher=University of Chicago Press|year=1996|isbn=978-0-226-50884-9|page=318|url=http://books.google.com/books?id=doCmVaOnh_wC&pg=PA318}}</ref><ref>{{cite book|author=Kuran, Timur|title=Islam and Mammon: The Economic Predicaments of Islamism|publisher=Princeton University Press|year=2010|isbn=978-1-4008-3735-9|page=19|url=http://books.google.com/books?id=VkIJGPNzVIIC&pg=PA19}}</ref> Many [[Shi'ites]] are additionally expected to pay one fifth of their income in the form of a ''[[khums]]'' tax, which they consider to be a separate ritual practice.<ref>{{cite book|author=Momen, Moojan|title=An Introduction to Shi`i Islam: The History and Doctrines of Twelver Shi`ism | publisher=Yale University Press|year=1987|isbn=978-0-300-03531-5|page=179|url=http://books.google.com/books?id=B0OL5Z8S-V0C&pg=PA179}}</ref> The [[Qur'an]] does not provide specific guidelines on who is to collect the tax, nor the tax was even specified.
+The [[Quran]] does not provide specific guidelines on which types of wealth are taxable under the ''zakat'', nor does it specify percentages to be given. Traditionally, the goods taxed are those that were the basis of most wealth in seventh-century Arabic kingdoms: [[agricultural]] goods, [[precious metals]], [[minerals]], and [[livestock]]. The amount collected varies between 2.5 (1/40. See the number [[40_(number)|40]] in Middle Eastern culture) and 20 percent, depending on the type of goods being taxed.<ref>{{cite book|author=Kuran, Timur|chapter=The Economic Impact of Islamic Fundamentalism|editors=Marty, Martin E. & Appleby, R. Scott|title=Fundamentalisms and the state: remaking polities, economies, and militance|publisher=University of Chicago Press|year=1996|isbn=978-0-226-50884-9|page=318|url=http://books.google.com/books?id=doCmVaOnh_wC&pg=PA318}}</ref><ref>{{cite book|author=Kuran, Timur|title=Islam and Mammon: The Economic Predicaments of Islamism|publisher=Princeton University Press|year=2010|isbn=978-1-4008-3735-9|page=19|url=http://books.google.com/books?id=VkIJGPNzVIIC&pg=PA19}}</ref> Many [[Shi'ites]] are additionally expected to pay one fifth of their income in the form of a ''[[khums]]'' tax, which they consider to be a separate ritual practice.<ref>{{cite book|author=Momen, Moojan|title=An Introduction to Shi`i Islam: The History and Doctrines of Twelver Shi`ism | publisher=Yale University Press|year=1987|isbn=978-0-300-03531-5|page=179|url=http://books.google.com/books?id=B0OL5Z8S-V0C&pg=PA179}}</ref> The Quran does not provide specific guidelines on who is to collect the tax, nor the tax was even specified.
 Today, in most Muslim countries, ''zakat'' is collected through a [[decentralized]] and voluntary system, where eligible Muslims are expected to pay the ''zakat'' based on worship and love of [[God]]<ref name="Marty-1996-p.320" /> Under this voluntary system, ''zakat'' committees are established, which are tasked with the collection and distribution of ''zakat'' funds.<ref>{{cite book|author=Clark, Janine A.|title=Islam, charity, and activism: middle-class networks and social welfare in Egypt, Jordan, and Yemen|publisher=Indiana University Press|year=2004|isbn=978-0-253-34306-2|page=153|url=http://books.google.com/books?id=-11yRIVUsa4C&pg=PA153}}</ref> In a handful of Muslim countries – including Saudi Arabia, and Pakistan – the ''zakat'' is obligatory, and is collected in a [[centralized]] manner by the [[Sovereign state|state]].<ref name="Marty-1996-p.320">{{cite book|author=Marty, Martin E. & Appleby, R. Scott|title=Fundamentalisms and the state: remaking polities, economies, and militance|publisher=University of Chicago Press|year=1996|isbn=978-0-226-50884-9|page=320|url=http://books.google.com/books?id=doCmVaOnh_wC&pg=PA320}}</ref><ref>{{cite book|author=Tripp, Charles|title=Islam and the moral economy: the challenge of capitalism|publisher=Cambridge University Press|year=2006|isbn=978-0-521-86377-3|page=125|url=http://books.google.com/books?id=hFhyZ28it0AC&pg=PA125}}</ref> In [[Jordan]], [[Bahrain]], [[Kuwait]], [[Lebanon]], and [[Bangladesh]], the ''zakat'' is regulated by the state, but contributions are voluntary.<ref>{{cite book|author=Kogelmann, Franz|chapter=Sidi Fredj: A Case Study of a Religious Endowment in Morocco under the French Protectorate|editor=Weiss, Holger|title=Social welfare in Muslim societies in Africa|publisher=Nordic Africa Institute|year=2002|isbn=978-91-7106-481-3|page=68|url=http://books.google.com/books?id=-JcYwpJJs8oC&pg=PA68}}</ref>
 ==Disbursement of funds==
-There are eight categories of people (''asnaf'') who qualify to receive ''zakat'' funds, according to the Qur'an:<ref>{{cite book|author=Ariff, Mohamed|title=The Islamic voluntary sector in Southeast Asia: Islam and the economic development of Southeast Asia|publisher=Institute of Southeast Asian Studies|year=1991|isbn=981-3016-07-8|url=http://books.google.com/books?id=NP4ZL0TJ9s4C&pg=PA38|page=38}}</ref><ref>{{cite book|author=De Waal, Alexander|title=Islamism and its enemies in the Horn of Africa|publisher=Indiana University Press|year=2004|isbn=978-0-253-34403-8|pages=148–149|url=http://books.google.com/books?id=WYLSKQa9tHEC&pg=PA148}}</ref>
+There are eight categories of people (''asnaf'') who qualify to receive ''zakat'' funds, according to the Quran:<ref>{{cite book|author=Ariff, Mohamed|title=The Islamic voluntary sector in Southeast Asia: Islam and the economic development of Southeast Asia|publisher=Institute of Southeast Asian Studies|year=1991|isbn=981-3016-07-8|url=http://books.google.com/books?id=NP4ZL0TJ9s4C&pg=PA38|page=38}}</ref><ref>{{cite book|author=De Waal, Alexander|title=Islamism and its enemies in the Horn of Africa|publisher=Indiana University Press|year=2004|isbn=978-0-253-34403-8|pages=148–149|url=http://books.google.com/books?id=WYLSKQa9tHEC&pg=PA148}}</ref>
 # Those living in [[absolute poverty]] (''Al-Fuqarā''')
 # Those who were restrained because they cannot meet their basic needs (''Al-Masākīn'')
@@ Line 24: / Line 24: @@
 # Children of the street / Travellers (''Ibnus-Sabīl'')
-According to the Hadiths, the family of the prophet Muhammed should not consume any Zakat. Zakat also should not be given to one's own parents, grandparents, children, grandchildren, or spouses. It is also forbidden to disburse zakat funds into investments instead of just straight to those who are in need.<ref name="Visser-2009-p29" />
+According to the Hadith, the family of the Muhammad should not consume any Zakat. Zakat also should not be given to one's own parents, grandparents, children, grandchildren, or spouses. It is also forbidden to disburse zakat funds into investments instead of just straight to those who are in need.<ref name="Visser-2009-p29" />
 Some scholars disagree whether the poor that qualify should include non-Muslims. Some state that Zakat may be paid to non-Muslims, but only after the needs of Muslims have been met.<ref name="Visser-2009-p29">{{cite book|authors=Visser, Hans & Visser, Herschel|title=Islamic finance: principles and practice|publisher=Edward Elgar Publishing|year=2009|ISBN=978-1-84542-525-8|page=29|url=http://books.google.com/books?id=KIXe3rY_OkgC&pg=PA29}}</ref>