Zakat meant to uplift, not sustain comfort: Asnaf encouraged to pursue self-reliance

THERE are a small number of asnaf (eligible zakat recipients) who seems to have grown too overly reliant on the monthy zakat assistance to the point of resisting any effort to break free from dependence on such aid.

For some, the financial support is seen not as a temporary lifeline, but as a form of fixed income, a mindset that goes against the intended purpose of zakat, which is to offer short-term relief and help individuals rebuild their lives with dignity.

Islamic preacher Mohamad Hadi Ahmad Talhah said zakat is part of an equitable and just Islamic economic system designed to assist those in genuine need.

However, he stressed the importance of understanding zakat in its proper context.

"If a person is physically healthy, still young and capable of working, then the assistance should only be temporary.

"Perhaps for a few months or even a year or two, but certainly not for a lifetime," he told Sinar.

Taking wealth wrongfully is a major sin

Commenting on the attitude of some asnaf who remain in the "comfort zone", Hadi emphasised that zakat funds are not intended for people to live in luxury or complacency.

Instead, zakat should serve as a stepping stone towards self-sufficiency, a means of improving one’s life to the point where they no longer qualify as asnaf, he said.

"The aid should help lift them out of poverty, especially those categorised as fakir (destitute) or miskin (needy).

"If someone has secured stable employment, earns enough to meet basic needs, has been given business capital and is capable of generating their own income, they should no longer be considered asnaf," he said.

Islamic preacher Mohamad Hadi Ahmad Talhah

He expressed concern that some individuals knowingly continue to apply for and receive zakat despite no longer being eligible, a behaviour that he said constitutes a serious sin.

"From a legal standpoint, if a person knows they no longer fall under any asnaf category but still takes zakat, it is considered haram (prohibited).

"It is a major sin because it involves unlawfully taking wealth that is meant for others," he said.

While acknowledging that some zakat bodies have introduced motivational programmes for asnaf, Hadi believes such initiatives should be strengthened.

"I recommend regular motivational sessions be held at mosques in areas where the asnaf live, rather than only providing financial assistance.

"We need to instill awareness and knowledge to encourage meaningful change," he said.

He pointed to the Islamic golden era under Caliph Umar ibn Abdul Aziz, where zakat was distributed fairly and comprehensively, so effectively, in fact, that there was no one left who qualified to receive it.

The honour of giving

Hadi added that in Islam, those who give are held in higher regard than those who ask.

As Prophet Muhammad (PBUH) said "The upper hand (the one that gives) is better than the lower hand (the one who asks)."(Narrated by al-Bukhari)

This principle, he said, should be embraced by all Muslims, including current asnaf with the hope that one day they too can become zakat payers and benefit others.

"Those who pay zakat are fulfilling one of the pillars of Islam. The reward is immense and it even expiates minor sins.

"When we give zakat, our wealth is blessed and multiplied by Allah. Whatever we give will be returned to us and the benefits are felt both in this world and the hereafter," he said.

Hadi expressed concern over the behaviour of some asnaf who are overly demanding or selective about the form of assistance they receive.

This is especially troubling when to them, the aid provided only meets their essential needs, but not their personal preferences.

"People should be grateful for what they receive," he added.

Zakat, not just for the poor

There are eight categories of asnaf eligible to receive zakat.

Only two of these, fakir and miskin are defined by poverty.

The other six categories are: slaves (riqab), zakat administrators (amil), new Muslims (muallaf), those in debt (gharimin), those striving in the cause of Allah (fisabilillah), and travellers in need (ibn sabil).

The Prophet Muhammad (PBUH) said zakat should be taken from the wealthy and given to the poor, referring specifically to the fakir and miskin categories.

Scholars such as Dr Abdullah Nashih Ulwan clarified that the prohibition on giving zakat to the wealthy only applies when funds are taken from the portion allocated to the poor.

If funds come from other zakat categories, it is permissible to distribute them to individuals who are not poor, as long as they meet the criteria.

Islam discourages a culture of dependency, especially among those who are physically capable and able to work.

Wealthy individuals may still be eligible for zakat if they fall under one of five categories mentioned in the hadith: zakat administrators, new Muslims, those fighting in Allah’s cause, those in debt, or wealthy individuals who are gifted zakat after redistribution.

According to the Shafi’i and Hanbali schools of thought, such cases are permissible because the qualification is based on public interest (maslahah), not poverty.