The Zakát should be given to the classes of person mentioned in the following verse. "Alms are to be given to the poor and the needy, and to those who collect them, and to those whose hearts are won to Islám, and for ransoms, and for debtors, and for the cause of God, and for the wayfarer." (Súra ix. 60). The words italicised, according to the Tafsír-i-Husainí, are now cancelled (mansúkh). The reference is to the Arab Chiefs who were beaten by the Prophet at the battle of Honein (A.H. 8). This victory is referred to in the 25th verse of this Súra. "God hath helped you in many battle fields, and on the day of Honein." Abu Bakr abolished this giving of Zakát to converts, and the Khalíf Omar said to these or similar persons: "This Zakát was given to incline your hearts toward Islám. Now God has prospered Islám. If you be converted it is well; if not, a sword is between us." No Companion has denied this statement, and so the authority for the cancelling of this clause is that of the Ijmá'-i-Ummat (unanimous consent). It is well that an appeal to unworthy motives should be abolished, but no commentator so far as I know makes that a reason for the cancelling of this order. It is always placed on the ground of the triumphant nature of Islám which now needs no such support. Contemptuous indifference, not any high moral motive was the cause of the change.
In addition to the persons mentioned in the verse just quoted, Zakát may be given to assist a Mukátib, or slave
who is working in order to purchase his freedom. Persons who are too poor to go on a Jihád or to make the Hajj must be assisted.
The Zakát must not be given for building mosques,[[229]] for funeral expenses, liquidating the debts of a deceased person, or to purchase a slave in order to set him free. It is not lawful to give the Zakát to parents or grand-parents, children or grandchildren; or for a husband to give it to his wife, or a wife to her husband; or a master to his slave. The Sáhibain[[230]] maintain that a wife can apply the Zakát to her husband's wants and quote this Tradition: "A woman asked the Prophet if she could give the Zakát to her husband. He answered 'give; such an act has two rewards, one for the giving of charity and one for the fulfilment of the duties of relationship.'" It should not be given to a rich man, nor to his son, nor to his slave. The descendants of Hásham and the descendants of the Prophet should not be the recipients of the Zakát. The Prophet said: "O Ahl-i-Beit (men of the house), it is not lawful for you to receive Zakát, for you get the one-fifth share of my fifth portion of the booty." So some say that Syeds are excluded; but they demur and reply that they do not now get a portion of the spoil of the Infidels. Zakát must not be given to a Zimmí (a non-muslim subject).
In Muhammadan countries there are officers whose duty it is to collect the Zakát; in India the payment is left to each person's conscience. Whilst there is not much regularity in the payment, due credit must be given for the care which Musalmáns take of their poor.
The Sadqa (charitable offerings) form a different branch of this subject. A full account of it will be given in the section of the next chapter which treats of the 'Íd-ul-Fitr.
5. The Hajj.—The Hajj, or pilgrimage to Mecca, is a farz duty, and he who denies this fact is considered to be an infidel. "The pilgrimage to the temple is a service due to God from those who are able to journey thither: and as to him who believeth not—verily God can afford to dispense with all creatures." (Súra iii. 91, 92.) On the authority of Ibn 'Abbás the following Tradition has been handed down. "The Prophet said: 'God has made the Hajj farz.' Then Aqra' bin Hábis, standing up, said: 'O Prophet is it to be made every year?' His Excellency said: 'If I say—yes, it will be a wájib duty to do it annually; but that ye are not able to bear, so the Hajj is necessary only once; whatever pilgrimage may be made to Mecca in addition is nafl.'"
The Hajj must be made by every free Muslim, who is sound in body, and of full age, when he has sufficient means to pay his expenses, after duly providing for the support of his household till his return. If a slave, or a child should make the Hajj, the former on attaining freedom, and the latter on coming of age must again go on pilgrimage. If a woman, whose residence is at a distance of more than three days' journey from Mecca, goes on pilgrimage, she must be accompanied by her husband or by a near relative. Imám As Sháfa'í denies the necessity of such attendance, stating that the verse already quoted makes no such restriction. His objection is, however, met as usual by a Tradition. "A certain man came to the Prophet and said: 'My wife is about to make the Hajj, but I am called to go on a warlike expedition.' The Prophet said: 'Turn away from the war and accompany thy wife in the Hajj.'" Imám Abu Yúsuf considered that a man who possessed the means should go to Mecca, and held that if he delayed more than a year in making the Hajj he was a sinner. Imám Muhammad, and most others think that a person may postpone the Hajj for some years, but if death should overtake the man before he has made
the pilgrimage, he will be accounted a sinner. So practically all agree that delay is dangerous.