9-60 (Zakat) charity is only for the poor and the needy, and those employed to administer it, and those whose hearts are made to incline (to truth), and (to free) the captives, and those in debt, and in the way of Allah and for the wayfarer — an ordinance from Allah. And Allah is Knowing, Wise.a
إِنَّمَا ٱلصَّدَقَـٰتُ لِلْفُقَرَآءِ وَٱلْمَسَـٰكِينِ وَٱلْعَـٰمِلِينَ عَلَيْهَا وَٱلْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِى ٱلرِّقَابِ وَٱلْغَـٰرِمِينَ وَفِى سَبِيلِ ٱللَّهِ وَٱبْنِ ٱلسَّبِيلِ ۖ فَرِيضَةًۭ مِّنَ ٱللَّهِ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌۭ
9-60a: صَّدَقَـٰتُ – صَدَقَة is that which a person spends out of his wealth to gain nearness to Allah. Literally صَدَقَة is that which is given voluntarily as a supererogatory act, while compulsory charity is called zakat. However, sometimes zakat is also called صَدَقَة when its giver is a sincere seeker of truth, as in: خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةًۭ تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا
(Take alms out of their property – thou wouldst cleanse them and purify them thereby) (9:103). It is zakat which is meant here (R) because as far as supererogatory charity is concerned, the giver can dispense it as he pleases. A determined dispensation can only be for the charity that is deposited in the Bait-ul-maal or national treasury and that is zakat.
Permitted heads of account on which zakat can be spent: While mentioning the acerbic remarks of the hypocrites at the end of the last section, it is stated that there are some among them who criticize the Holy Prophet for giving zakat to this one and not to that one. Hence it is stated here how zakat is to be distributed. (By صَّدَقَـٰتُ is meant zakat here because it is zakat that is deposited in the national treasury and its disbursement can be a subject of criticism). There are eight heads of account in which the zakat money can be spent. The first is to assist the poor, that is indigent people. The second is to assist the needy, who though not indigent, need help to earn a livelihood, for example by providing tools to an artisan, financial assistance to students to complete their studies, etcetera. Imam Shafi has distinguished between indigent and needy on a basis very similar to the one used here. According to him, an indigent person is one who has neither wealth nor means of earning while a needy person is one who has some wealth or means to earn but not enough for his needs. In support of this distinction, he presents the following verse: أَمَّا ٱلسَّفِينَةُ فَكَانَتْ لِمَسَـٰكِينَ (As for the boat it belonged to poor people) (18:79). Those who owned a boat could not be indigent but are termed مسکین. The third category of account is expenses incurred in zakat administration, which includes salaries of zakat collectors and disbursers. The fourth category includes expenses for removal of aversion from the hearts of people and making their hearts incline to truth. According to Ruh al Maani, it includes three kinds of people. First, those who have not yet accepted Islam and there is a need to bring them closer to Islam. The purpose of giving them financial aid is not to buy their belief because Islam does not require such a purchased belief even for an instant, but the purpose is to assist them in learning the teaching of Islam or for them to get familiarity and knowledge of Islam. Second, those who have joined Islam, but their belief is still weak, that is to financially help new converts and to help them to solidify their belief. Third, those people from whose evil it is necessary to save Islam. The fifth head of account is ٱلرِّقَابِ which means to free the necks, and this can take three forms: First is to provide government support to those slaves who are desirous of freedom. Islam has given the right to slaves to make a conditional contract with their masters to buy their freedom by paying the master an agreed amount of money. It is the duty of the government to assist the slaves with zakat money from the national treasury to help them pay their masters. Second, for the government to buy the slaves from their masters and set them free. Third to pay for the freedom of hostages taken during war. The hostages in this case are enemy combatants and probably non-Muslims. This shows the large heartedness of Islamic teachings. The sixth category is to pay off the debt of debtholders and the fines of those who are fined. The seventh category is فِى سَبِيلِ ٱللَّه that is for jihad regardless of whether the jihad is by sword or pen. This includes safeguarding Islam from the attacks of opponents and for propagating the truth among the disbelievers. It is permissible for a person who is engaged in jihad in the way of Allah to accept zakat money even if he is a person of independent means because this is spending the money to combat the enemy. The eighth head of account is for the help of the wayfarer because being far removed from his home, he is in the category of indigent. It is obvious though that this is for a wayfarer who needs help.
Inattention of Muslims to the duty of paying zakat: The duty of paying zakat is a duty that can provide for all national needs. The present situation is that either the Muslims do not pay zakat, or if they do, there is no institutional arrangement to collect the amount in one place and spend it on national needs. The distribution is done individually, and the amount often goes to non-deserving people, which defeats the real purpose of this duty. The institution of zakat is an excellent way of distributing wealth and its absence in Europe has given rise to a plethora of problems that they are facing. The solution to these problems is only the system of zakat. Socialism and bolshevism are merely ideologies of deception which are not functionable in practice. The major problem facing Europe regarding the distribution of wealth is that wealth has a tendency to accumulate in a few hands while a large majority of humanity is left to live a life of poverty and deprivation in which they can hardly meet their basic needs. Islam has tried to remedy this situation in several ways. One of these remedies is the institution of zakat, under which the rich give one-fortieth of their wealth to the poor. Two other remedies include the law of inheritance and the prohibition of usury.
The need for a national treasury (Bait ul Maal): All the national activities of the Muslims can be funded from zakat provided there is a way to collect it centrally. The Quran has emphasized the collection of zakat in one central place and has reserved a head of account for this purpose. Thus, the Quran does not envision that every individual should disburse the zakat on their own and it makes it incumbent that it should be collected in the national Bait ul Maal and then be disbursed from there. One wishes that the Muslims would pay attention to this.
Spending zakat on propagation of Islam and education: There are two major needs of the Muslim nation today, propagation of Islam and education of every type. Both these activities are included in the permissible expenditure of zakat. If zakat money is collected in one place, then both activities can be funded very nicely out of this amount for the Muslims. Currently no money is being spent on the propagation of Islam because there is no organized national attempt to do this even though the words فِى سَبِيلِ ٱللَّهِ (In the way of Allah) are present especially for this purpose. As far as education is concerned, the religious scholars have not issued a ruling that this is a valid zakat expenditure. However, I say that if a fee is charged from the well to do for education and the total expenditure on education is funded from zakat, then the amount of zakat spent on education will be only for the not well to do. How is this in any way prohibited? The rule for the disbursement of zakat that it should be spent for the welfare of the poor is preserved. It is obvious that most of the Muslim population by virtue of having a need for education are included in مسکین (needy).
Orphans and zakat: Some people are mistaken that zakat money cannot be spent on orphans. They have surmised this from the absence of a head of account for orphans in the permissible expenditure from zakat although this is because orphans can be from a rich family or a poor one. Hence it was not right to set up a separate head of account for orphans. However, orphans who fall in the category of indigent or needy are fully deserving of being helped with zakat funds under these two heads of account.
9-61 And of them are those who molest the Prophet and say, He is (all) ear. Say: A hearer of good for you — he believes in Allah and believes the faithful, and is a mercy for those of you who believe. And those who molest the Messenger of Allah, for them is a painful chastisement.a
وَمِنْهُمُ ٱلَّذِينَ يُؤْذُونَ ٱلنَّبِىَّ وَيَقُولُونَ هُوَ أُذُنٌۭ ۚ قُلْ أُذُنُ خَيْرٍۢ لَّكُمْ يُؤْمِنُ بِٱللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ وَرَحْمَةٌۭ لِّلَّذِينَ ءَامَنُوا۟ مِنكُمْ ۚ وَٱلَّذِينَ يُؤْذُونَ رَسُولَ ٱللَّهِ لَهُمْ عَذَابٌ أَلِيمٌۭ (۶۱)
9-61a: أُذُنٌۭ – The literal meaning of أُذُنٌۭ is ear but metaphorically it is used for a person who is gullible.
The hypocrites called the Holy Prophet أُذُنٌۭ and what they meant by it was that when they went and told the Holy Prophet something on oath, he would believe what they were saying. So, the hypocrites felt that they could do and say whatever they wanted behind the Prophet’s back but when called out, they would say that they meant something else, and the Holy Prophet would believe them. In fact, this is one of the great moral qualities of the Holy Prophet that he was not like those people who when someone says a thing to them, immediately confront them and tell them that they are lying. Having a favorable opinion about people and modesty were dominant attributes of his character. In response to this carping, it is stated that if the Holy Prophet accepts what he hears, it is to the benefit of the hypocrites. After experiencing the display of such high morals, they should have believed in him, but instead they molest him. The Holy Prophet accepting their excuses is a mercy for he is a mercy for the believers, that is he accepts their excuses out of affectionate kindness. It is not because he cannot differentiate between what is true and what is false. He is not like some gullible folks who hear something and then run with it. In another place, it is stated about received information that it should be researched and discerned: جَآءَكُمْ فَاسِقٌۢ بِنَبَإٍۢ فَتَبَيَّنُوٓا۟ (if an unrighteous man brings you news, look carefully into it) (49:6). To research the information that someone brings is different from calling the person a liar.
9-62 They swear by Allah to you to please you; and Allah — as well as His Messenger — has a greater right that they should please Him, if they are believers.a
يَحْلِفُونَ بِٱللَّهِ لَكُمْ لِيُرْضُوكُمْ وَٱللَّهُ وَرَسُولُهُۥٓ أَحَقُّ أَن يُرْضُوهُ إِن كَانُوا۟ مُؤْمِنِينَ (۶۲)
9-62a: يُرْضُوكُمْ – (to please you). Both Allah and His Messenger are mentioned previously but the pronoun here is singular because the real pleasure to be sought is that of Allah. A human may be displeased without any good reason even if he is a Messenger because of some misconception. Further, obeying the Prophet is obeying Allah.
9-63 Know they not that whoever opposes Allah and His Messenger, for him is the Fire of hell to abide in it? That is the grievous abasement.a
أَلَمْ يَعْلَمُوٓا۟ أَنَّهُۥ مَن يُحَادِدِ ٱللَّهَ وَرَسُولَهُۥ فَأَنَّ لَهُۥ نَارَ جَهَنَّمَ خَـٰلِدًۭا فِيهَا ۚ ذَٰلِكَ ٱلْخِزْىُ ٱلْعَظِيمُ (۶۳)
9-63a: يُحَادِدِ – It is derived from حد , one of whose meaning is side. So محادّۃ is to be on the side of enmity and opposition. Similarly, the word یشاقق means to be in doubt (LA). In a like manner, the word معداۃ from عدوۃ has the significance of a boundary or limit. Raghib has given the reason for the meaning of یُحَادُّونَ in 57:20 to mean opposing Allah and His Messenger. He says that calling this as یُحَادُّونَ is either from the sense of preventing the opposition or because of the use of الحدید )(iron), that is because of war. The meaning of prevention or stopping is subsumed in حدید.
9-64 The hypocrites fear lest a chapter should be sent down concerning them, telling them plainly of what is in their hearts. Say: Go on mocking, surely Allah will bring to light what you fear.
يَحْذَرُ ٱلْمُنَـٰفِقُونَ أَن تُنَزَّلَ عَلَيْهِمْ سُورَةٌۭ تُنَبِّئُهُم بِمَا فِى قُلُوبِهِمْ ۚ قُلِ ٱسْتَهْزِءُوٓا۟ إِنَّ ٱللَّهَ مُخْرِجٌۭ مَّا تَحْذَرُونَ (۶۴)
9-64a: تُنَزَّلَ عَلَيْهِمْ – (sent down concerning them). The pronoun them can be for the believers or for the hypocrites because what was revealed was also revealed to the hypocrites. Similarly, the pronoun in تُنَبِّئُهُم (telling them) can be for the believers or the hypocrites. This fear on the part of the hypocrites is also mockery as is clear from قُلِ ٱسْتَهْزِءُوٓا۟ (Say: Go on mocking).
9-65 And if thou ask them, they would certainly say: We were only talking idly and sporting. Say: Was it Allah and His messages and His Messenger that you mocked?a
وَلَئِن سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ ۚ قُلْ أَبِٱللَّهِ وَءَايَـٰتِهِۦ وَرَسُولِهِۦ كُنتُمْ تَسْتَهْزِءُونَ (۶۵)
9-65a: خُوضُ – Its literal meaning is to wade into something like water or slime. Metaphorically it is used for entering an affair that implicates a person. In the Quran, it has mostly been used in a situation of accusation, reproach, or disparagement. It is informed here that some hypocrites make this excuse as well. Some present-day Muslims mock certain affairs of religion and mention them in a derisive manner. They should reflect that they are displaying the behavior described in the Quran of hypocrites.
9-66 Make no excuse, you disbelieved after your believing. If We pardon a party of you, We shall chastise a party, because they are guilty.a
لَا تَعْتَذِرُوا۟ قَدْ كَفَرْتُم بَعْدَ إِيمَـٰنِكُمْ ۚ إِن نَّعْفُ عَن طَآئِفَةٍۢ مِّنكُمْ نُعَذِّبْ طَآئِفَةًۢ بِأَنَّهُمْ كَانُوا۟ مُجْرِمِينَ (۶۶)
9-66a: تَعْتَذِرُوا۟ – عُذر is to pursue a path to absolve a sin. اعتذر is to present an excuse and عَذَرَ is to accept the excuse. The meaning of اَعۡذَرَ is presenting an excuse that makes a person forgivable. Raghib has cited a source that the word عُذۡرis derived from عَذِرۃ which means an impure thing. The meaning of عَذَرۡت فلانا is that the impurity of the sin was removed by forgiveness (R).
The hypocrites were finally expelled: This is a prophecy that was fulfilled. Most of the hypocrites became sincere Muslims but there were some who did not give up their hypocrisy. They were finally excluded from the Muslim community. The Holy Prophet identified these hardened hypocrites by name during a sermon and they were expelled from the mosque and zakat was not accepted from them. This was the punishment that was given to them.
Bayan-ul-Quran 