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Shiavault - a Vault of Shia Islamic Books The Hidden Truth about Karbala Chapter 9: Mutilation of the Concept of Zakat and Khums Having deprived the Ahlul Bayt (a.s.) of their rightful position, it was essential that they should be subjected to poverty and want. The next step of the conspiracy was to deprive them of the very source of their sustenance. At the same time, funds were needed to enrich the opponents of the Ahlul Bayt (a.s.).

Under the Divine Law, provision was made to the poor in the form of a Poor Tax [ Zakat ] of 2.5 percent on some products (if they reach a certain specified amount) of every Muslim. The Sayyids {progeny of the Prophet(S) } were specifically prohibited from receiving Zakat from non Sayyids. Islam highly recommended alms giving [ Sadaqa or Khairat ] every day. No limit was prescribed for Sadaqa or Khairat. The Sayyids were specifically prohibited from receiving Sadeqa.

Thus, Sayyids were left with Khums, which is one fifth of the total accumulated profit in the form of cash or goods that remains as balance in the account of a Muslim at the end of the financial year. Both Zakat and Khums are in accordance with Qur’anic Injunctions.[^1] In Islam, there was no need to create a treasury or a central fund, for whatever was recovered as ghanimah [spoils of war] was immediately distributed. K. Ali writes, “ So no regular system for the collecting of revenue grew up.

The small sources of revenue that would come to the State treasury were distributed among the people then and there .”[^2] When there was no treasury, there was no question of collection of funds nor was there any organization to collect such funds. Hence, there was no possibility of misappropriation by those in possession of such funds.

The responsibility of payment of Khums and Zakat rested solely on the individual.[^3] Such of the Muslims who could afford, were commanded to voluntarily set apart Zakat and Khums from their income and property at the end of every financial year and pay the same to those indicated in the Qur’an.

It was made obligatory that every person should himself distribute Zakat and Khums to the deserving and the needy; firstly among the relatives within the family, and then to the orphans, the wayfarer, and lastly to deserving others. Muslims were also commanded to give generously in charity to the poor, whether Muslims or non-Muslims.