Are you aware of the Zakat obligations on agricultural produce?
Agriculture plays a crucial role in providing sustenance and livelihood. Yet, many overlook the responsibility of Zakat on their harvests. This neglect not only hinders fair wealth distribution but also denies the blessings Islam intends to spread through this practice.
Islam ensures agricultural wealth benefits all by extending Zakat to grains and fruits. This promotes both spiritual rewards and social justice.
Let’s dive into the types, conditions, and measures for Zakat on agricultural produce.
The two types of agricultural produce subject to zakat are as follows:
The obligation to pay Zakat on grains and fruits is derived directly from the Quran and Hadith.
Allah (SWT) commands:
"He is the One who brings forth gardens and palm trees, olives, and pomegranates. These crops appear similar, yet they differ in taste. Enjoy the fruits they yield and give their due at harvest, but avoid waste. Surely, He does not love those who waste."
(Surah Al-An’am: 141)
Additionally, the Prophet Muhammad (PBUH) emphasized this in his statement:
“From that which has been irrigated by the skies (rain) and streams or that which is ‘athariyy, one-tenth is paid. And as for that which was irrigated by An-Nadh, half of one-tenth is paid.”
[Al-Bukhari]
Several conditions must be met for Zakat to apply to grains and fruits:
The Prophet (PBUH) said:
“There is no Zakat on grains or dates until such items weigh five Wasqs.”
[Muslim]
1 Wasq = 60 Sa’a
1 Sa’a = 4 Mudds
5 Wasqs = 6.25 Qafizes = 609.84 kg (approximately)
A sa’ is a traditional unit of measurement. It is roughly the amount held in cupped hands of an average person. This is important to note because if the harvested crop does not meet the Nisab, then no zakah is due.
The zakat rate is based on a fixed measure from a hadith narrated by Abu Sa’id al-Khudri (may Allah be pleased with him). It states: 'No zakat is due on less than five awaqs, camels, or wasqs.' In modern terms, this is equivalent to 653 kilograms of fruits or crops.
However, different types of grains or fruits, like wheat and barley, are not combined. The Nisab for grains and fruits is based on the total yield of the year. Even if different types of produce are involved, the Zakat calculation remains the same.
Zakat becomes due on grains when they harden and on fruits when they ripen and become consumable. Even if the produce is sold after Zakat is due, the obligation remains on the seller to pay the Zakat.
The rate of zakah due to agricultural produce, including grains and fruits, varies depending on the method of irrigation:
This ruling is based on the following Prophetic teachings:
The Prophet Muhammad (peace be upon him) said:
“One-tenth is paid from that which was irrigated by water from the sky, rivers, and streams. As for that irrigated by As-Saniyah, half of one-tenth is payable.”
[Muslim]
"One-tenth is paid on crops irrigated by rain, streams, or self-irrigation from roots or floodwater. And as for that which was irrigated by An-Nadh (irrigated by wells or manual methods), half of one-tenth is paid.”
(Al-Bukhari)
If the irrigation method varies, meaning one is more dominant, the rate is adjusted. The rate reflects which method benefits the crops more. In cases where there is uncertainty, the method that is deemed more beneficial should determine the zakah rate.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) explained that if irrigation is equally split, zakah is due. The rate in such cases is three-quarters of one-tenth. If one method is more beneficial, that method should be taken into account when determining the zakah rate.
If a partnership exists in which one partner provides the land and the other works it, zakah is due on each partner's share, provided their respective shares meet the Nisab threshold. If one partner’s share falls below the Nisab, there is a difference of opinion among scholars.
Some hold that zakah should still be paid from the entire yield as if it were owned by a single individual. Thus, both partners would pay zakah from their respective shares after the zakah has been calculated for the whole crop.
Zakah on agricultural produce should be paid from the harvest itself before it is sold. This applies whether the land owner or the one working the land is paying the zakah.
If crops are sold before zakah is paid, they cannot be substituted with cash. However, if there is a genuine need, cash may be allowed. The majority of scholars hold that zakah should be given from the harvest itself.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) stated that zakah cannot generally be paid in cash. However, it may be allowed in cases of pressing need.
For instance, if the zakah is due on livestock or crops, but the individual does not have the physical items to give, they may offer equivalent value if necessary.
In conclusion, zakat on agricultural produce ensures wealth distribution, social justice, and spiritual purification in Islam. By understanding Zakat’s applicable produce types, farmers can fulfill their obligations accurately. Certain conditions in Islamic teachings ensure the proper application of Zakat on agricultural produce.
Whether irrigated naturally or manually, Zakat helps share resources with those in need, fostering compassion and fairness. Paying Zakat at the right time and rate not only supports others but also blesses the giver.
WRITTEN BY
Ali Raza (Zakat and Sadaqah Regulations)
Ali Raza holds a Master of Arts in Islamic Studies and is an expert in Islamic theology and jurisprudence. Specializing in Zakat, Sadaqah, and other Islamic donations, Ali's writings provide valuable insights into the religious and ethical aspects of charity. His work for Pakistan Sweet Homes aims to educate and inspire readers to support orphan care and charitable initiatives, making him a key contributor to the organization's mission.
Ali Raza holds a Master of Arts in Islamic Studies and is an expert in Islamic theology and jurisprudence. Specializing in Zakat, Sadaqah, and other Islamic donations, Ali's writings provide valuable insights into the religious and ethical aspects of charity. His work for Pakistan Sweet Homes aims to educate and inspire readers to support orphan care and charitable initiatives, making him a key contributor to the organization's mission.
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