Socioeconomic Impacts of Zakat al-Fitr

Mohammad Nadimur Rahman

We are currently in the second part of Ramadan, and one of the jurisprudential topics that will be discussed in subsequent days is zakat al-fitr. Zakat al-Fitr is a compulsory act of charity given in the calculation of a basic food item of one saa’ to the poor and needy before the celebration of Eid al-Fitr. Every Muslim, regardless of age and gender, is obliged to give this annual purposeful donation a few days before or on Eid day before Eid prayers. As narrated by Ibn ‘Umar (RA), The Messenger of Allah (peace and blessings of Allaah be upon him) made Zakat al-Fitr, one saa’ of dates or one saa’ of barley, obligatory on the Muslims, slave and free, male and female, young and old (Al-Bukhaari: 1407). This indicates that persons who are self-sufficient are obliged to pay Zakat Al-Fitr. However, almost all Muslim scholars agree that Muslims whose economic condition is not good are exempted from paying Zakat Al-Fitr.

The spiritual impact of zakat al-fitr is perhaps best understood from its name. The word zakat literally means purification. As narrated by Ibn’ Abbas, ‘The Messenger of Allah (peace and blessings of Allah be upon him) made zakat al-fitr obligatory as a means of purifying the fasting person from idle talk and foul language, and to feed the poor. Whoever pays it before the prayer, it is accepted zakat, and whoever pays it after the prayer, it is just a kind of charity (sadaqah)’ (Abu Dawood: 1371). Just as the zakat on our wealth purifies our wealth, hopefully, Allah purifies our Ramadan fasting from mistakes and excesses through our payment of Zakatul-Fitr. However, in addition to its great spiritual impact, what could be the socioeconomic impacts of Zakatul-Fitr?

Equal right to celebrate with joy and happiness

Zakat is generally considered the right of the poor over the rich. This is because every person in Islam has the right to enjoy the same things and get the same facilities, no matter what their level of income is. In this case, people with low incomes have the right to get facilities like the other rich people in society to have. Therefore, the socioeconomic purpose of zakat is to ensure the equitable distribution of income among the people in society. This indicates that everyone has the right to utilize Ramadan properly and enjoy Eid al-Fitr like others.

The late Shaykh Yusuf al-Qaradawi mentioned that Zakatul-Fitr has two purposes: to purify the shortcomings during fasting and to spread love and happiness among people during Eid al-Fitr. There is no doubt that every society thrives on togetherness, compassion, and solidarity. Such solidarity is broken when some can feast, and others cannot afford something for a feast. Thus, just as Allah commands the sacrificial animals slaughtered on Eid al-Adha be shared among neighbours and indigents, it is also instituted that the joy of eid al-fitr is shared among us. The fact that the act is compulsory also gives the poor hope that the celebration of Eid will go beautifully, as this zakat will surely come to him.

Surplus and upliftment

Zakat, being compulsory for everyone, whether they are kids or adults, also implies surplus, which means that the charity given will not only serve the receiver for the Eid period but also subsequent days after Eid. Psychologically, having enough sustenance, food, shelter, and other basic necessities satisfied can provide a sense of security and stability, lowering worry and anxiety. It can also serve as a springboard for pursuing higher objectives and desires, such as education, a profession, or personal development. Thus, if a very poor person is given zakat al-fitr from a number of sources such that it can serve them for a while, this period of personal sense of security would give them time to think of other things that will uplift their lives.

Circulation of sustenance

Talking about zakatul-fitr being compulsory for anyone, one may wonder why a poor person should also give out zakat al-fitr since he is himself poor. Perhaps the wisdom behind this is the circulation of wealth. Let’s say ten people with means consider a person poor. This person knows that he has five neighbours who are indeed poorer than he is. He also gives out five of the ten zakat al-fitr he receives out of obligation and not as a matter of benevolence. The fact is that when someone who does not have any means whatsoever cannot give, Allah, in His infinite mercy, forgives him as Allah does not place a burden that we cannot bear on us (Baqara: 286).

Thus, this is Islam, a perfect way of life that paves the way for all forms of spiritual, social, and economic growth. A complete way of life that is not just a religion but rather has different branches, including social, economic, political, and so on. It has emerged in this world for the purpose of guiding human beings so that they can achieve success both in this world and the hereafter.

May Allah accept all our ibadah!