13 November 2019 / 16 Rabi-ul-Awwal 1441
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THE other day, I was asked where the idea of Zakah came from. It was an interesting question, because the questioner was not satisfied with my answer.
“Qur’an and Hadith can be used to explain the application of Zakah,” he said, “not its origins and original context.”
I realised then that we can take our pillars of faith for granted. It’s like an old granite building weathered by the years. It has always been there, so we accept it being there. Like the building, the pillars are there when we learn about Deen, so we just accept them without demur.
This led to a search. I had to find an answer to the origins of Zakah. Eventually, I came across an academic paper by two Utah Valley University professors, Abdus Samad and Lowell Glen.
Entitled the ‘Development of Zakah and Zakah coverage in monotheistic faiths’, the paper gave an easily accessible perspective:
“Zakah, a contribution from the wealth of the rich to the poor is neither a new nor an unknown concept to mankind. It is a continuation of Celestial order which has been in existence since time immemorial. The virtue of the obligatory contribution from wealth was proclaimed and instructed by God thousands of years before the birth of Islam through his messengers – Ibrahim, Moses, Jesus, and other prophets (may peace rest on them).”
The Qur’an, as the authors noted, was full of testimony to this. For example, in 2:83 we hear specifically that Moses was told that his people had to be just to relatives, parents, orphans and the needy, that they had to speak with clemency, perform their prayers and that they had to pay their Zakah.
From this, it is clear that charity and generosity to those less fortunate has always played an important role in prophetic faith, and human history.
We can track the social concept of Zakah – firstly defined as a cleansing process, and secondly, as growth and fertility – to the ancient civilisations. It can be traced back 5,000 years to Egypt where the fifth dynasty Pharaoh, Henku (2563-2422 BC) declared:
“I have given bread to all the hungry of the Mount Cerastus, I have clothed him who was naked...”
During the Homeric age (700 BC), the contribution of charity was an important element within Greek culture. The porter Eumaeus welcomed the wonderer Odysseus with these words:
“Stranger, I am not allowed to despise any guest, were he more wretched than you. Strangers and beggars come – all come from Zeus. I have little to offer, but I give it with a willing heart…”
In 600 BC, the Persian monarch, Cyrus the Great, became the first known constitutionalist. His empathy for the poor and downtrodden was recorded on clay tablets in the Akkadian language. Cyrus protected the ancient Jews, and we see the order to perform charity in Exodus, Leviticus, and Deuteronomy in the Old Testament.
In those days, the economy was agriculturalist, with the result that there was great emphasis on the fruits of the land. According to the Old Testament, Jews were required to contribute a tenth of their crops and herds to charity [Leviticus 27:30-32]. At harvest time it was enjoined that:
“…a man must not harvest his ﬁeld up to the edge of the ﬁeld, or must not gather the gleanings of his harvest but leave something for the poor men and wanderers to glean…”
In fact, the author Joseph Schacht identifies the old Aramaic word “zakut” as meaning charity. The idea of an annual payment – the Prophet [SAW] used to disburse Zakah on the 1st of Muharram – can be found in the Jewish sources. In Deuteronomy [14:1], the injunction is:
“Every year you must take a tithe of what your ﬁelds produce from what you have sown and in the presence of Yahweh, your God, in the place where he chooses to give his name a home…”
The Gospels of Jesus are resplendent with references to charity. The feeding of the 5,000, for example, is loaded with allegorical meaning, as are many of Jesus’ recorded actions. Luke 11:41 declares:
“But give that which is within as charity, and then all things are clean for you.”
It is quite evident, that as one scrolls through history, that charity had pre-conditions relating to excess wealth and the cleansing of wealth on an annual or cyclical basis. What the Prophet [SAW] brought to us via the Qur’an and his Sunnah was a divine convergence of historic social awareness.