1

ZAKAT AND ITS ROLE IN THE DEVELOPMENT OF

COUNTRIES’ RESOURCES

JEHAD SALEH MHANNA1

1 Faculty of Shariah & Law, Sultan Sharif Ali Islamic University, Brunei, (E-mail: jehad2009_1@hotmail.com )

Accepted date: 26-01-2019

Published date: 01-07-2019

To cite this document: Mhanna, J. S. (2019). Zakat and Its Role in The Development of

Countries’ Resources. Journal of Islamic, Social, Economics and Development (JISED), 4(21),

01 - 12.

___________________________________________________________________________

Abstract: This study aims at studying the importance of Zakat and its role in the development

of countries’ resources by following the analytical descriptive approach. The study focuses on

some concepts related to Zakat in terms of its language and terminology and its importance in

Islam, as well as the legitimacy of zakat and how to invest its money. In order to achieve the

required development of the country’s resources, the necessary funding should be allocated to

activate its role in every resource of the country. The researcher followed the analytical

descriptive approach by describing concepts related to Zakat, how to invest it, and its

importance in the development of state resources. Zakat is one of the development methods that

fit our beliefs and Islamic values in the light of Quran and Sunnah and the actual economic and

social conditions of our Islamic societies and the problems and constraints that confront us and

in line with the changes in the different conditions to reach the comprehensive development in

the country through finding productive projects for employment and providing basic needs. By

this, it solves economic and social problems by reducing unemployment by increasing job

creation, and its contribution to the distribution of wealth and income so as not to remain in

the hands of a few.

Keywords: Zakat, Resources, Development

___________________________________________________________________________

Introduction

Zakat in Islam occupies a high position and high status, and the rank of advanced, it is a corner

of the basic pillars, and a ritual of the major religious rituals, and a duty of the sureties of the

sure knowledge of religion necessarily, and although Zakat is a financial worship apparent great

benefit to the needy and needy, but it can represent human development In any society in which

it applies: in the economic, social, religious, cultural, and other fields.

This is an indicative of the virtue and importance of Zakat, and its great role in society. Its role

is not limited to worship, but rather it represents the financial and economic resource of the

Islamic economy, and it provides much to the Islamic community with its contribution to

achieving the desired development and improving human life for the better. Zakat fights

compactness and encourage investment and fight poverty, and provides an adequate investment

Volume: 4 Issues: 21 [June, 2019] pp. 01 - 12] Journal of Islamic, Social, Economics and Development (JISED)

eISSN: 0128-1755

Journal website: www.jised.com

2

climate for financing infrastructure projects, which is the way to change the behavior of

individuals and reduce the problems between people.

Study Importance

The evidence in the subject of Zakat refers to the issue of the great contribution that Zakat gives

to the Islamic community and its contribution to achieving the required development and

upgrading the human life for the better. This has been proven through the various stages of time

that the nation has undergone since its inception till today, which is easily followed by the

researchers.

This study presents the aspects of legitimacy and behavior that affirm the positive role of Zakat

in the development of society and its resources. It is a reminder to the nation, its institutions

and its members of this great benefits and the wide door that has been neglected for many years

and there is only a small group of people who pay attention to its importance. This demonstrates

the great importance and great role of Zakat that can be played in the renaissance of the Islamic

nation today.

Research Problem The need to reveal the importance of Zakat and its role in the development of the state's

economic and social resources, as it is known that Zakat is one of the developmental methods

that suits our Islamic beliefs and values. Knowing them and proving their role and uniqueness

is important for the Islamic state in particular and for the Islamic world in general.

Research Scope

This research is a study of Zakat as a method of development in which Islamic countries are

interested in achieving comprehensive development, in which the researcher attempts to

demonstrate the great role that Zakat contributes to the development of the resources of the

Muslim State, in logical order and organized scientific manner.

Research Goals

1- Statement of the concept of Zakat, and its importance in the development of state

resources.

2- Clarifying the legality of Zakat funds and how to invest them.

3- Recognize the role of Zakat in economic and social development.

Research Methodology

The researcher followed the analytical descriptive approach by describing concepts related to

Zakat, how to invest it, and its importance in the development of state resources. Then analyzed

and discussed these concepts, and criticized them to prove the leading role that Zakat provides

in achieving this development in various fields in the Muslim state.

Definition of Zakat and its Importance in Islam

Definition of Zakat

Zakat is defined as growth and increase, and as Ali said "Knowledge increase by spending" and

Zakat the plant if it grew and increased, and may be used for purity, Allah Almighty said (Truly

he succeeds that purifies it), (Shams (The Sun), Verse: 9) which means purify it from impurities,

Allah Almighty said (Therefore justify not yourselves), (Najm, Verse: 32; Ibn Manzoor, 1414H;

3

Al-Fayrooz Abadi, M. Y., 2005; Al-Husseini, M., 1948; Qalaji M., 1988; Faris, R. 1979;

Fayoumi, 1987).

The researchers took care of Zakat as a language and jurisprudence indication, and considered

it from different point of views, but in their definitions, they did not depart from this content.

In the reform, Zakat is defined as the performance of a right, in specific funds, in particular, for

a specific person, from money that has met the year and the quorum, and the legislator is

appointed it (Al-Dasouqi, M., 1815, Ibn Abidin, M., 1992; Al-Nawawi, Y., 1278; Al-Mawardi,

A., 1999; Ibn Qudaamah, A., 1968; Al-Mardawi, A., 1995).

In view of the definitions of the jurists, we find that these definitions are close in meaning,

although the words differ in terms of expression and style (long or short). It is an obligation

related to money paid by the Muslim on conditions to purify him of immorality and his return

to generosity and goodness, and others deserve it on conditions to erase himself from jealousy,

hatred and hostility to the rich.

Zakat Legitimacy

Zakat is obligatory and obedience to Allah Almighty, performing it is obligatory, and the

evidence has been combined with its hypothesis from the verses of the Holy Quran, the Sunnah

of the Prophet, and the consensus.

Evidence from the Holy Quran

Zakat has been mentioned in the Quran several times and has been linked to prayer in twenty-

six places, which came in various ways and expressions, such as ordering it sometimes, or by

stating something of its ruling, or by praising its actor or warning against negligence, some of

these places are:

Allah Almighty Says: “And be steadfast in prayer; practice regular charity” (Baqara, Verse:

43), and says “Who are active in deeds of charity” (Muminun, Verse: 4), and says “And there

are those who bury gold and silver and spend it not in the way of God: announce unto them a

most grievous penalty” (Tauba, Verse: 34).

Evidence from Sunnah

The Prophet (peace and blessings of Allah be upon him) gave us a number of hadeeths that

indicate the legitimacy of Zakat. Some of these hadeeths are:

a) It is reported on the authority of Abu Huraira that a bedouin came to the Messenger of

Allah )ملسو هيلع هللا ىلص( and said: Direct me to a deed by which I may be entitled to enter Paradise.

Upon this he (the Holy Prophet) remarked: You worship Allah and never associate

anything with Him, establish the obligatory prayer, and pay the Zakat which is incumbent

upon you, and observe the fast of Ramadan. He (the bedouin) said: By Him in Whose

hand is my life, I will never add anything to it, nor will I diminish anything from it. When

he (the bedouin) turned his back, the Prophet said: He who is pleased to see a man from

the dwellers of Paradise should catch a glimpse of him (Al-Bukhaari, 2001, and Muslim,

1912).

b) Narrated Ibn 'Umar: Allah's Messenger said: Islam is based on (the following) five

(principles): 1) To testify that none has the right to be worshipped but Allah and

Muhammad is Allah's Messenger. 2) To offer the (compulsory congregational) prayers

dutifully and perfectly. 3) To pay Zakat (i.e. obligatory charity). 4) To perform Hajj. (i.e.

4

Pilgrimage to Mecca) and 5) To observe fast during the month of Ramadan (Al-Bukhaari,

2001, and Muslim, 1912).

Consensus

Where the nation to agree unanimously on the premise of zakat and its obligation and that it is

one of the pillars of this right religion as the Sahaba agreed to fight its preventers (Al-Nawawi,

Yahya, 1278; Ibn Qudaamah, Abdullah, 1968; Al-Humeiri, Ali, 2004, Al-Shawkani,

Muhammed, 1993).

The Importance of Zakat in Islam

Zakat is the third corner of the pillars of Islam, Allah Almighty linked between Zakat and prayer

in many verses, Allah Almighty says: “So establish regular Prayer and give regular Charity;

and obey the Apostle; that ye may receive mercy” (Nur, Verse: 56), and says: “[They are] those

who, if We establish them in the land, establish regular prayer and give regular charity” (Hajj,

Verse: 41), and says: “and establish regular Prayer, and give regular Charity; and obey God and

His Apostle”, (Ahzab, Verse: 33).

Islam has made zakat the test of faith and the proof of sincerity. It is a distinction between Islam

and disbelief, between faith and hypocrisy, and between piety and immorality. “Zakat in Islam

is a distinct system that differs from the previous religions, from precepts and preaching, make

desirous of benevolence and charity, and warns of stinginess and constipation, and it is another

thing, contrary to taxes and excuses that were collected by kings and emperors”, (Al-Qaradawi,

Yusuf, 1973).

Zakat is able to achieve social solidarity among the members of the Muslim community one,

and it heals the soul of the one who pays Zakat and purify the heart of the poor destitute; so he

does not look at the money of others with sorrow, envy and remorse, but looks at him and wish

him more; because he gave him of his money, and purge himself of robbery, assault and theft.

Zakat is a financial worship, and a right to Allah Almighty from us, and has a good economic

impact on the individuals, the societies and the countries. Muslims pay out Zakat with faith in

Allah as it contributes in improving the standard of living, health and education of the poor,

which qualifies them to become a workforce involved in economic development. In view of the

importance of zakat in Islam, the legislator authorized the task of collecting, distributing and

mandating the money of Zakat to the guardian or his representative and booked it a place in the

Muslims’ treasury. Although it is a part of it, this doesn’t prevent it from being independent of

it; because Zakat has its own sources and expenses, and this is confirmed by what the judge

Abu Yusuf said in his letter to the Caliph Harun al-Rashid, recommending him: "It is not

necessary to add the money of the taxes to the money of the charities as the money of the taxes

is for all Muslims but the money of the charities is for who Allah Almighty mentioned in the

Holy Quran, (Abi Yousef, Yacoub, 1999)

The guardian or his representative shall have the authority to manage zakat’s funds in terms of

collection and distribution, as it is considered to be the work of the sovereignty of the country

or the person who is responsible for its affairs according to the agreement of most of the

scholars. This is an evidence of the fact that Allah Almighty addressed his Messenger (peace

and blessings be upon him): “Of their goods, take alms, that so thou mightiest purify and

sanctify them”, (Tauba, Verse: 103).

5

The speech as unanimously agreed by the commentators is not specific to the Prophet

Mohammed peace be upon him only but each ruler responsible for the country and its citizens.

As well, the Prophet Mohammed peace be upon him used a man from the lion on the charity of

Bani Salim called Ibn Al-Lutaibah and when he came, he settled an account with him, (Al-

Bukhaari, 2001, and Muslim, 1912).

While others see Zakat as individual obligation on every person who bears responsibility and

be held accountable. If the state does not manage and supervise Zakat funds, it is no less than

organizing them in non-governmental bodies that collect and distribute them to those who are

entitled to them.

While, in the current era, countries differ in the management of zakat funds, including making

zakat by force of law and adopting the principle of obligation such as Saudi Arabia, Pakistan

and Sudan, while some countries left zakat optionally for the taxpayer, supervised by Jordan

and Kuwait. On the other hand, Zakat is due to popular efforts and to zakat committees such as

Egypt, Lebanon, Palestine and others.

The Legality of Investing Zakat Funds

The basic principles of the building and the formation of the Islamic economy depends on the

foundations that clearly indicate the control of the human material, and his ability to manage

its economic affairs, including that the real owner of money is Allah Almighty and that the

human is Allah’s vicegerent on earth to use and develop this money in order to develop the

countries. Allah says: “and spend (in charity) out of the (substance) whereof He has made you

heirs”, (Hadid, Verse: 7). Also, Allah Almighty has ridiculed what in this universe to serve

human and to practice his economic activity, as he says: “Do ye not see that God has subjected

to your (use) all things in the heavens and on earth, and has made his bounties flow to you in

exceeding measure, (both) seen and unseen?”, (Luqman, Verse: 20).

The Islamic economic theory is derived from the Quran and the Sunnah. It is based on constants

that do not change or transformed and the Islamic economic system, like other Islamic Shari'a

systems, stems from the Islamic doctrine, which has characteristics that distinguish it from the

rest of the physical systems, (Sayed Qutb, 1988)

Among the provisions of the Islamic sectarianism is the principle of investment, which is a

reason for the development of capital, and increase the prospects of dealing, so Islam urged i

and called for hard work as Allah Almighty says: “It is He Who has made the earth manageable

for you, so traverse ye through its tracts and enjoy of the Sustenance which He furnishes: but

unto Him is the Resurrection”, (Mulk, Verse: 15).

Between both Zakat and investment there is a relationship in that they mean the growth of funds

and increase and get reward if the work was to seek the pleasure of Allah. As for the legitimate

ruling on investing Zakat funds in projects of interest, this issue was not known to the old jurists

and they did not talk about it in the modern form found in our contemporary reality, but

contemporary scientists have talked about them in different point of views between supporters

and opponents. Both of them used the source of the evidence from the Quran and the Sunnah

as a proof of his saying. But what is inclined is that it is permissible to invest zakat money

because the Prophet Mohammed (peace and blessings be upon him) and after him the caliphs

used to invest Zakat money before giving it to those who deserve it. This is evidenced by the

hadeeth of the Al-Arnein, “It was narrated that Anas (may Allah be pleased with him) Some

6

people from `Uraina tribe came to Medina and its climate did not suit them, so Allah's

Messenger (peace be upon him) allowed them to go to the herd of camels (given as Zakat) and

they drank their milk and urine (as medicine) but they killed the shepherd and drove away all

the camels. So, Allah's Messenger Prophet Mohammed sent (men) in their pursuit to catch them,

and they were brought, and he had their hands and feet cut, and their eyes were branded with

heated pieces of iron and they were left in the Harra (a stony place at Medina) biting the stones”,

(Al-Bukhaari, 2001, and Muslim, 1912).

Also, the Holy Quran has mentioned the categories and beneficiaries of Zakat without resorting

to the means and left to diligence as long as the goal has been achieved. The Council of the

Islamic Jurisprudence, held at the third session of its conference in Amman in 1986 decided

that: “it is permissible in principle to employ Zakat funds in investment projects ending with

the ownership of the beneficiaries of zakat, or is affiliated with the authority responsible for the

collection and distribution of Zakat, provided that the urgent need for the beneficiaries and the

availability of adequate guarantees for the loss, (Journal of Islamic Fiqh Academy, 1988).

As well as the third symposium on contemporary Zakat cases in Kuwait in 1992, where it issued

the fatwa on the possibility of investing Zakat funds under its controls, “The symposium

confirms the decision of the Islamic Jurisprudence Academy regarding the use of Zakat funds

in projects with an interest, and that it is permissible in principle, subject to the provision of its

controls”, (Al-Zuhaili, Muhammad, 2007). We can say that it is permissible to invest Zakat

money, but some controls and conditions are necessary to be identified, (Ashqar et al., 2004):

The investment should be considered a real interest that is worthy of the beneficiaries

such as providing a permanent resource to help these beneficiaries or increasing Zakat

funds if they are less. Also, the benefit derived from these projects is within the

framework of the original needs that must be provided from Zakat such as food, clothing,

housing, medications and any other necessities. Also, it is a must that the people

responsible for this matter to appreciate the existence of the interest.

Zakat funds must not all be spent in investment projects, part of it must be transferred to

the urgent disbursements, which require the immediate disbursement of Zakat funds.

Zakat funds should be invested in legitimate ways and in legitimate areas. It is not

permissible to trade in money or to deal with usury. This is generally forbidden in

investing. In Zakat funds, this is forbidden in the first place.

All measures shall be taken to ensure that the utilization of the assets of enterprises and

their lands are limited to those who are entitled to Zakat, and the rich shall not benefit

from it in return for a material consideration to be spent on the interests of the project.

The supervision and management of the projects shall be entrusted to the competent and

economic experts, the religious secretariat, and may involve a number of experienced

clerks in the board of directors of the institution. This increases their satisfaction with

zakat and increases the trust of the zakat payers.

The establishment of any project shall be preceded by a feasibility study to ensure that

the profit is likely to be obtained. If the probability of loss is high and the risk is high,

such projects may not be commenced.

The project can be consolidated at any time, and the composition is the conversion of the

physicals to the money by selling it, for example.

If the project was closed for any reason, the price and all that remains of it becomes within

the funds of Zakat, where it is due to the beneficiaries of Zakat as usual.

7

These projects must be owned by a trustworthy Islamic body, and all possible legal

procedures, which ensure the survival of the ownership of Zakat funds to that entity must

be taken, so as not to lose their assets and do not turn into a non-Zakat destination.

The Importance of Zakat in the Development of Countries’ Resources

In the era of the Prophet Mohammed (peace and blessings be upon him), the Muslims house of

money was the place where the countries’ resources and revenues were kept. Muslims house of

money is the institution that supervises the money and what comes out of it in the various

aspects of expenses; to be under the hands of the caliph or governor, where they put it with

Allah’s command to be placed in what serves the affairs of the nation in peace and war, (Al-

Sarjani, Ragheb, 2010).

The most important sources of money to Muslims house of money are Zakat, Kharaj, Jizyah,

rewards and the pillage. In the present era, resources have developed in all countries of the

world due to the cultural and economic progress, there are natural resources discovered in the

countries such as oil, natural gas, metals, etc., Most countries have such resources as well as

what the government takes in return for the agricultural, industrial or commercial projects or

services provided, such as electricity, telephone and water. The achievement of development in

these public resources is due to the strength of this society and not to fall prey to recession,

unemployment and poverty. All these diseases raise the prevalence of corruption and extinguish

the hope among youth, which results in frequent distractions and the emergence of despair and

suicide. This is contrary to what the Islam came with of strength, dignity and immunity as Allah

says: “But honor belongs to God and His Apostle, and to the Believers”, (Munafiqun, Verse:

8). Allah Almighty also says: “Against them make ready your strength to the utmost of your

power”, (Anfal, Verse: 60).

Islam came with the integrated foundations to a strong country full of justice, mercy and

brotherhood among its members. Islam worked to develop the society constantly to rejuvenate

and spread the spirit of hope in its pillars, so that its sun does not fade and does not delude its

youth. Integrated Development is defined as "a group of diverse and coordinated efforts that

qualify the community to carry out the command of Allah Almighty", (Bakkar, Abdul Karim,

1999). Starting from the individual, and the creation of an environmental and social

environment for the Muslim community to fully perform the duties of fragmentation in the

earth.

Economic development, as it is known, needs a framework that brings together all members of

society so that they all move towards development,

The development success of any society depends on people's faith, interaction, participation

and efforts and reap its benefits. Economic and social development, as known, needs a

framework that brings together all members of society so that they all move towards

development. Because the choice and commitment to development within the framework of a

specific economic approach is committed by the government only without the members of

society; this does not ensure the achievement of the required progress because of there is no

interaction from all the society with it. In light of this, we need development methods that are

appropriate to our Islamic beliefs and values in light of the Quran and Sunnah, the actual

economic and social conditions of our Islamic societies, and the problems and constraints that

confront us and are in line with the changes in different circumstances. That is, it is based on

8

translating our goals and values into reality in the form of practical and practical and applicable

methods, (Abdel Moneim, Afar, 1992).

Zakat and the funds resulting from it are the necessary funding to develop countries’ resources

if it is exploited appropriately and according to the Shari'a rules. The first thing that comes to

mind is that the poor are always out of poverty by providing them with the means to protect

them from poverty by giving them the means to protect them from the deterioration of poverty

and to move them from subsistence to sufficiency, which don’t include only satisfying the

necessary needs of the poor only, but beyond that to provide luxuries. The interdependence

means that the individuals support each other, and that all the human forces in society converge

in the preservation of the interests of individuals and the preventing damages from them, and

then maintain the social construction and the establishment of it on a sound fundamental. The

Prophet Mohammed (PBUH) said, “A faithful believer to a faithful believer is like the bricks

of a wall, enforcing each other”, (Al-Bukhaari, 2001, and Muslim, 1912). There are many points

that show the role of Zakat in the development of countries’ resources, including:

a) Zakat funds can be a good supporter of the role of science and its dissemination, the

scholars said: "For the sake of Allah, a man will devote himself to seeking the forensic

knowledge, it is given zakat on what he needs from expenditure, clothing, food, drink,

housing and science books needed, because the forensic science is a kind of Jihad in the

way of Allah. Imam Ahmad (may Allah have mercy on him) said: "Knowledge does not

change anything for those who correct their intention", (Al-Nisaburi, Ishaq Ibn Ibrahim,

1980). Science is the origin of all Shari'ah, so there is no law except with knowledge, and

Allah Almighty brought down the book so that people could do the best, learn the

provisions of their law, and the necessary doctrine, say and do, which is undoubtedly a

public development that has great benefits.

b) Zakat is considered a permanent source of Muslim money, and a legitimate tool for

insurance against various disasters and an effective means of reducing social pests, as in

Zakat legislation, attention is paid to emergency needs of refugees and displaced persons

who have been forced by the harshness of life and the vicissitudes of time to surrender to

humiliation and misery. Such cases and the like have the right to benefit from Zakat funds.

c) The payment of zakat money to the eight categories mentioned in the Quran represents a

great burden on the state's burdens and expenses, and therefore the payment it from zakat

funds gives the government the opportunity to exploit these funds in the modern fields

that are working to achieve the development of society through spending on scientific

experiments, and attempts to study outer space. Contribution to the experiences of the

development of industrial and agricultural production as well as in the areas of the

research for drugs and treatments for diseases of the era such as cancer, AIDS and others,

Zakat funds can play an important role in providing the necessary funds and support to

scientists, researchers and laboratories established for these purposes.

d) The system of Zakat is an Islamic privilege that is unparalleled in the old and recent

Western or Eastern systems, if well exploited and worked through which to reach the

Islamic community to an advanced stage of development and progress, through a

comprehensive development process that works on major issues and do not forget minor

issues. The field of media studies is very important in the matter of considering them from

the point of spending on Zakat funds, as the media is the battle of the future as confirmed

by recent studies.

9

The Role of Zakat in Economic Development

Before talking about the important role that zakat provides in the economic development of the

country, it is worth highlighting the concept of development. The term was not known to the

Islamic thought in ancient times, but there are terms that reflect its content properly, such as

architecture and empowerment and revival. The economic development in Islam is defined as

"the realization of man increasing degrees of control over the resources available in the

universe, which Allah Almighty exploit to serve human, to achieve sufficiency, which is

commensurate with the average living in the Muslim community", (Bataina, Ibrahim et al.,

2005), or it is “Building the country, through achieving economic progress, and providing the

justice of distribution which is represented with reaching the levels of production and

distribution to achieve the level of sufficiency for everyone in the Islamic community without

exception”, (Abu-Rob Ahmed, 1992).

Moreover, the economic development in Islam is distinguished from other positivist systems as

it depends on the human being who work hard and exploitation harnessing what in the universe

to develop the earth which in turns benefit the individual and the community. The Islamic

economy decides that development needs funding to achieve prosperity, justice and equality.

So, it must be financed from the internal resources of the nation such as Zakat to avoid falling

into dependence, which proves that Zakat has a vital role in reviving the economy and achieving

development as a result of three basic and interrelated factors, (i) combating the compactness,

(ii) encouraging investment and (iii) encouraging spending because the Islamic economic

thought is that criticism is a means and not a commodity to achieve mutual benefits. Muslims

are ordered to moderate spending and halal gains as Allah Almighty says: “Those who, when

they spend, are not extravagant and not niggardly, but hold a just (balance) between those

(extremes)”, (Furqan, Verse: 67). Since the imprisonment of money from trading is prohibited

in Islam it is required for each Muslim to invest his money according to what Allah wanted,

and the investment of these funds and the lack of compactness contributes to the reduction or

elimination of some economic problems such as poverty and unemployment, which will

increase the demand for labor and create new job opportunities, such as building factories and

companies that will benefit the poor and the unemployed. Moreover, the role of Zakat is not

limited to creating job opportunities but also to improving its quality, such as spending on

science students or training and educating workers, which leads to raising the productivity of

these workers. As well, Zakat has a role in increasing the amount of work through the shares of

Garmin as one of the eight disbursements, as if the debtor cannot pay its debts then will declare

bankruptcy and will become unemployed, giving him from this stock limits the fall in the trap

of unemployment again.

It is known that Zakat is the basic tool for the redistribution of income and wealth, which is

evident from the words of the Prophet Mohammed: “then instruct them that verily Allah has

made Zakat obligatory for them which would be collected from the wealthy amongst them and

distributed to their needy ones”, (Al-Bukhaari, 2001, and Muslim, 1912). Zakat does not

provide a temporary solution to the problem of poverty, but works to end it from its roots as

well as a revolving financial resource every year. When money is taken from the rich people

and distributed to the beneficiaries, this will lead to higher national income and in turns increase

Zakat funds and the distribution of wealth is realized more fully and comprehensively.

Zakat also plays a major role in reviving the various productive projects. After Zakat is collected

and distributed to the beneficiaries and the surplus is retained, it is invested in projects that

10

benefit the individuals from the work side and society in terms of development and achieving

the required economic strength.

It is clear to us the important role of zakat in the process of developing the countries’ economy

through its contribution in reducing unemployment and providing job opportunities, and its

contribution in the distribution of wealth and income so as not to remain in a small group of

people, (Hashr, Verse: 7).

The Role of Zakat in Social Development

There is a strong relationship between zakat and social life, because the greatest rule for which

zakat is initiated is the strengthening of social relations and the achievement of social solidarity

by extinguishing the heat of the revolution of the poor; because the poor may be angered to find

this man riding what he wanted, and reside in what he wants from the palaces, and eat what he

desires from food, while he does not ride only his legs, and sleep only on the ground and the

like, there is no doubt that he finds something in himself. If the rich are going to worry about

the poor, they will break their revolution and calm their anger. Then they will get used to the

rich and love them and it is “Part of the social solidarity system in Islam, that solidarity, which

was known to the West only in a narrow circle, and defined by Islam in a deeper and wider

circle”.

Zakat is the first social security institution known to date, and Zakat funds play a major role in

fostering social life patterns such as mosques, agricultural lands, building and developing the

science centers and hospitals, libraries, poor care projects, wells for saplings and cattle. Also, it

can contribute to the elimination of the dead liability as he is one of the Garmin, if his

inheritance does not fulfill that, and his heirs cannot pay for it, this is safe for debt holders.

Islam also urged the goodwill loan )qardon Hassan), which reassures the owner to repay it from

the debtor. as well as the important ways in this time with regard to the problems of young

people, especially singles

Also, one of the important ways in this time is related to the problems of young people,

especially singles, so that Zakat can contribute to solving these problems and address the

situation of these young people through participation in marriage projects and help young

people and girls who are unable to pay for marriage and many other aspects of life and social.

Moreover, Zakat has a role in changing the behavior of individuals and reduce the problems

between people; When a person wants to satisfy his basic needs and finds no money for that,

he can carry out several negative practices that would meet his need, such as theft, assaulting

someone or robbery, with the assurance that the end does not justify the need for the person to

do those wrong things. As a result, Zakat comes to solve these social problems and reduce its

occurrences, which in turns spreads peace in society, and as a result achieving social

development because development is the firstborn of any civilized stability in society.

One of the basic tasks of development in a society is to support social relations such as

brotherhood, kinship, neighborhood, fellowship and hospitality, and to develop concepts of

appreciation, tolerance and mutual understanding, which the role of Zakat in achieving and

reaching this social development, (Al-Qaradawi, Yusuf, 1973).

11

As well as giving civil society organizations such as unions, trade unions, foundations, charities,

clubs, NGOs and chambers of commerce as they represent the infrastructure of any country as

their success and progress means achieving the required social development.

Results and Conclusion

Results

The researcher reached a number of results that he wishes Allah Almighty to be right to refer

to, and to be of general benefit to the Islamic community and others.

1. Zakat is a duty of the laws of Islam by consensus Muslim scholars is not limited to

worship, but a resource of financial resources that is inexhaustible over the years, it has a

dual role that combines worship and a tool for funding.

2. Zakat has played a major role in the development of the Muslim community in all stages

of history, which requires consideration of using it for the benefits of the nation.

3. Zakat has contributed to the revitalization of the economy by employing its funds in

legitimate trade, employing manpower and maintaining funds. Zakat has made great

progress in the field of social solidarity and care for the poor and the needy.

4. Zakat funds served the scientific and intellectual movement of Muslims, supporting the

role of science and providing students with the science of expenditure, clothing, food,

drink, housing and science books needed, because the forensic science is a kind of Jihad

in the way of Allah, and contributed to help science students.

5. Using Zakat funds for some expenditures of the countries provided a service for scientific

research and medical experiments, and everything that serves the progress of the Muslim

community in the fields of science, intellectual, economic, media and others; in all that

benefits the community, and the development required.

Recommendations

1. Zakat should be organized away from government authority as a result of the failure of

the government administration to manage it, as the governments' indulgence in the

administration of zakat has led Muslims to hesitate to pay it.

2. The laws that impede the work and maintenance of Zakat funds must be reviewed, and

organized in the light of the Shari'a provisions, and strict texts to preserve Zakat funds

must be established.

3. The systems to measure and evaluate the performance of Zakat must be developed, as it

is a guarantee for the continued success of Zakat, so that the outstanding performance and

development can be maintained, the poor performance and knowledge of the causes and

treatment is identified.

4. Successful standards should be applied in the Accounting systems, as financial

accounting from Islamic perspective includes the assignment of rights and the disclosure

of the financial situation and its results in a manner that takes into account the distinction

between halal and Haram

12

References

Abadi, Mohammed bin Yacoub (2005). Al-Qamoos Al-Moheet (Ocean Dictionary), Resala

Institution, Beirut, Lebanon.

Abdel Moneim, Afar (1992). Development, Planning and Evaluation of Projects in the Islamic

Economy, Egypt, Dar Al Wafaa.

Abi Yousef, Yacoub (1999). Al-Kharaj, 1st edition, Al-Azhar Library of Heritage, Egypt.

Abu-Rob Ahmed (1992), Challenges of Development in the Arab World, 3rd edition, Irbid.

Al-Bukhari, Muhammad (2001), Al-Jame’ Al-Mosnad Al-Saheeh Al-Mokhtasar, "Sahih

Bukhari”, 1st edition, Publisher: Dar Touk Najat.

Al-Dasouqi, Muhammad (1815), Al-Dasouqi's Commentary on the Great Commentary, Dar Al-

Fikr, Beirut, Lebanon.

Al-Humeiri, Ali (2004). Persuasion in Issues of Consensus, 1st edition, Dar al-Farouk Hadith.

Al-Husseini, Muhammad (1948). Taj Al-Aroos from Jawaher Al-Qamoos (The Bride Crown

from Jewels Dictionary), Dar al-Hidayya.

Al-Mardawi, Ali (1995). The fairness in the knowledge of the most correct of the dispute, 1st

edition, Press Hager, Egypt.

Al-Mawardi, Ali (1999). The great container in the jurisprudence of Imam Al-Shafei, a brief

explanation Al-Muzni, Dar al-Kitab Al-Alami, Beirut, Lebanon.

Al-Nawawi, Yahya (1278). Total Explanation of the polite” with the completion of the Sabki

and the Mutyeen, Dar Al-Fikr, Beirut, Lebanon.

Al-Nisaburi, Ishaq Ibn Ibrahim (1980). Issues of Imam Ahmad Ibn Hanee's novel, 1st edition,

Dar al-Islami

Al-Qaradawi, Yusuf (1973). Zakat Jurisprudence, 2nd edition, Al-Resalah Foundation, Egypt.

Al-Sarjani, Ragheb (2010). House of Money under the Prophet and the Caliphs, Islam Story

Website,

http://video.islamstory.com/index.php/ar/artical/3408324/%D8%A7%D9%84%D8%B9

%D9%84%D9%85-%D9%85%D9%82%D8%A7%D9%85-

%D8%AA%D8%B4%D8%B1%D9%8A%D9%81-%D8%A2%D8%AF%D9%85

Al-Shawkani, Muhammed. (1993). Neil Al-Awtar, Dar al-Hadith.

Al-Zuhaili, Muhammad (2007). Evaluation of Contemporary Applications of Zakat – Pros and

Cons, University of Sharjah Journal, 4/2.

Ashqar et al. (2004). Fiqh Research in Contemporary Zakat Cases, 3rd edition, Dar Al-Nafaes.

Bakkar, Abdul Karim (1999). Introduction to Integrated Development Islamic vision, 1st

edition, Dar Al-Qalam, Damascus.

Bataina, Ibrahim et al. (2005), Introduction to Economic Theory from an Islamic Perspective,

1st edition, Dar Al-Amal, Irbid.

Fayoumi, Ahmed (1987). Al-Mesbah Al-Moneer in Ghareeb Al-Sharh Al-Kabeer (The Lamp

Enlightening in a Strange Big Explanation), Science Library, Beirut, Lebanon.

Ibn Abidin, Muhammad (1992). The response of al-Muhtar on the Dor Al-Mokhtar, 2nd edition,

Dar al-Fikr, Beirut, Lebanon.

Ibn Al-Hajjaj, Muslim (1912). Al-Mosnad Al-Saheeh Al-Mokhtasar, "Sahih Muslim",

Publisher: Dar Revival of Arab heritage, Beirut, Lebanon.

Ibn Manzoor (1993). Lesan Al-Arab, 3rd edition, Dar Sader, Beirut, Lebanon.

Ibn Qudaamah, Abdullah (1968). Al-Moghni, Dar Al-Nasher, Cairo Library.

Journal of Islamic Fiqh Academy (1988). Organization of the Islamic Conference, 3rd edition.

Qalaji, Muhammad (1988), Dictionary of the Language of the Fuqaha, Publisher Dar Nafaes.

Razi, Ahmed (1979). Glossary of language standards, Publisher: Dar Al-Fikr.

Sayed Qutb, (1988). Islam and the problems of civilization, Anwar Degla Press, Baghdad.