Is it permissible to claim zakat (charity) in tax return?

Sources

• ✓ 9:60 · At-Tawba

  9:60 · Muhammad Marmaduke Pickthall

  ۞ إِنَّمَا ٱلصَّدَقَٰتُ لِلْفُقَرَآءِ وَٱلْمَسَٰكِينِ وَٱلْعَٰمِلِينَ عَلَيْهَا وَٱلْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِى ٱلرِّقَابِ وَٱلْغَٰرِمِينَ وَفِى سَبِيلِ ٱللَّهِ وَٱبْنِ ٱلسَّبِيلِ ۖ فَرِيضَةًۭ مِّنَ ٱللَّهِ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌۭ

  The alms are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of Allah, and (for) the wayfarer; a duty imposed by Allah. Allah is Knower, Wise.

• ✓ Majma al-Bayan fi Tafsir al-Qur'an on 9:60

  Shia

  Majma al-Bayan fi Tafsir al-Qur'an · 9:60

  Section on Surah 9, Verse 60: Regarding the recipients of charity, Allah says: "Charities are for the poor, the needy, those employed to collect them, those whose hearts are to be reconciled, for freeing captives, those burdened with debt, in the cause of Allah, and the stranded traveler. This is a duty prescribed by Allah. And Allah is Knowing, Wise." Grammatical Analysis: Al-Zajjaj states that the word "فريضة" (an ordained duty) is in the accusative case as a form of emphasis because the phrase "إنما الصدقات لهؤلاء" (indeed, the alms are only for these) functions similarly to "فرض الله الصدقات لهؤلاء" (Allah has ordained the alms for these). Meaning: God specifies for whom the alms are mandated — only for the listed categories. The differentiation between "الفقير" (the poor) and "المسكين" (the needy) holds two main viewpoints: 1. They are the same category, mentioned twice for emphasis—this view is attributed to Abu Ali al-Jubai and followed by Abu Yusuf and Muhammad, who applied this in apportioning zakat shares. 2. They are distinct categories—this majority view is upheld by Shafi'i and Abu Hanifa, with an example illustrating the division of shares between the poor and the needy. Further distinctions arise: - According to Ibn Abbas, Al-Hasan, Al-Zuhri, and Mujahid (and narrated from Abu Ja'far), the needy are those who ask for assistance, derived from "مسألة" (asking), while the poor do not ask. - Alternatively, those who say the poor ask and the needy do not. - Some argue the poor are those in prolonged need, the needy in short-term need (Qatadah). - Some say the poor are migrants and the needy non-migrants (Al-Dhahhak, Ibrahim). Another angle distinguishes conditions: - According to Shafi'i and Ibn Al-Anbari, the poor is worse off than the needy; the poor possess no means, whereas the needy have some sustenance but insufficient. This is supported by the term's root meaning "فقار الظهر" (broken back), indicating extreme hardship. - Conversely, Abu Hanifa and others hold that the needy is worse than the poor: the needy has nothing at all, while the poor has a small portion. Regarding the "العاملين عليها" (collectors of alms), they are the salaried workers responsible for collecting zakat funds. The "المؤلفة قلوبهم" (those whose hearts are to be reconciled) were noble individuals during the Prophet's time who received a portion of zakat to incline them toward Islam and to support resisting enemies. Scholarly opinions diverge on whether this allocation is permanent—Shafi'i and Al-Jubai affirm its continuity, requiring an upright leader, while Hasan, Al-Shu'bi, and Abu Hanifa consider it specific to the Prophet’s era. Regarding "في الرقاب" (in freeing slaves), this refers to manumission and includes purchasing and freeing believing slaves under hardship, as per the views of Ibn Abbas, Al-Hasan, and Malik. The "الغارمين" (those in debt) refers to those deeply indebted for reasons other than sin or extravagance, and their debts are to be paid off. "في سبيل الله" (in the way of Allah) by consensus means jihad; some scholars expand it to include communal benefits like building mosques and bridges. "ابن السبيل" (the wayfarer) means a traveler stranded away from home, who is allocated a share regardless of his wealth in his town. The name derives from his continuous presence on the path. "فريضة من الله" (a prescribed obligation from Allah) indicates divine decree and obligation. "والله عليم حكيم" (God is Knowledgeable and Wise) underscores His perfect awareness of His servants’ needs and wisdom in mandating zakat. Section addressing certain hypocrites: "Among them are those who harm the Prophet and say, 'He is all ears.' Say: 'Good ears are better for you; he believes in Allah and believes the believers, and is a mercy to those of you who believe.' And those who harm the Messenger of Allah—upon them is a painful punishment. They swear by Allah to you to please you, but Allah and His Messenger are more deserving that they should please Him if they are true believers. Do they not know that whoever opposes Allah and His Messenger—theirs will be the fire of Hell, abiding within it forever? That is the great disgrace." Recitation Variants: - ‘Asim, through Al-A'mash and Al-Burjami via Abu Bakr, reads "قُلْ أَذُنٌ خَيْرٌ لَّكُمْ" with a damma and tanwin. - Others read "أَذُنْ خَيْرٌ لَّكُمْ" with an idafa construction. - Nafi' reads with a sukun on the letter 'dhal' consistently. - Hamzah alone reads "وَرَحْمَةٌ لِّلَّذِينَ آمَنُوا" with a genitive, whereas others read it nominative. Grammatical Argument: Abu Ali explains that "أذن" (ear or listening) in this verse can be treated as a name that applies to the entire phrase (a pars pro toto), similar to other Arabic examples where a part name represents the whole. The word can refer to the ear or a hearer who listens well (a person inclined to accept). It can also be a verb meaning 'he listened attentively,' as derived from related Qur'anic uses and hadith. Thus, "أذن خير لكم" may mean 'a good listener to you,' someone who hears good and acts on it, or someone who listens acceptably and shows mercy or kindness to the faithful. Language Notes: - The difference between "الأحق" and "الأصلح" is that "الأحق" may simply imply entitlement without implying active qualities, while "الأصلح" relates to capability or suitability. - "المحادة" means exceeding limits due to difficulty or obstinacy; it and related terms derive from the concept of prevention. - "الخزي" denotes humiliation or disgrace. Parsing: - "أذن خير" is understood as a predicate to an elided subject. - The preposition "لـ" in "يؤمن بالله ويؤمن للمؤمنين" can be interpreted as similar to its use in other verses, sometimes denoting a sense distinction between belief as assent and belief as protection or guarantee. - The phrase "فأن له نار جهنم" (then for him is the Fire of Hell) could be understood as relying on an implicit preposition or as a repeated statement for emphasis. Occasion of Revelation: - This verse was revealed in reply to a group of hypocrites, such as Jallas ibn Suwaid, Shas ibn Qais, Mukhsha ibn Humayr, and Rifa'ah ibn Abd al-Mundhir, who spoke ill of the Prophet. When one among them expressed fear of consequences, Jallas insisted on speaking freely, claiming Muhammad would simply listen. Hence the verse: "Say, 'He is an ear that is good for you.'" Other traditions place this revelation concerning specific hypocrites like Nibtal ibn al-Harith, described as ugly and mocking the Prophet and others. These hypocrites swore falsely to please the believers, which is censured in the verse. The verse warns that honoring Allah and His Messenger is more worthy of obedience than satisfying the hypocrites. Meaning and Commentary: - Allah addresses Muhammad, rebutting those who say the Prophet is merely an ear—suggesting he passively listens to their ill speech. - The phrase "Say, he is a good ear for you" means he listens attentively to what benefits you — the revelations from Allah. - It also indicates the Prophet believes in Allah and the believers, showing mercy to them while not approving of hypocrites. - The verse condemns those who harm the Prophet and pretend loyalty. - It ends with a warning about the eternal punishment of those who oppose God and His Messenger. Following sections caution hypocrites about impending verses revealing their hearts; Allah invites them to mock, but assures them He will expose their inner realities.