The immense joy, happiness, and pleasure one experiences when discharging one’s Zakaat, giving charity, or helping others in any way is something too immeasurable to describe in words. Likewise, the feeling of satisfaction and elation one feels when seeing the face of a starving child light up, witnessing the gloomy expression of a mother turn to hope, and observing the fears of a father transform into promise in some forlorn refugee camp is something no money can buy. Those who give selflessly would never trade those feelings for anything in the world, yet what is in store for them in the Hereafter is far greater.
If selfless giving brings so much joy and satisfaction, then being stung by one’s own charity can produce an equal amount of disappointment, anger, and heartbreak. How does one’s charity sting them? It happens when one discovers that the person or institution entrusted with it, with so much hope and confidence, did not distribute it in a satisfactory manner, that the person turned out to be fraudulent, or that the laws of Islam were not followed in its distribution. The feelings of dejection and sorrow in such situations are indeed profound.
Due to the increasing tendency of people to avoid personally distributing their Zakaat—whether because of convenience or the sheer amount involved—institutions have emerged to fulfill this responsibility. In South Africa alone, there are literally hundreds of such organizations, some local, some national, and others international. This in itself is not necessarily a bad thing; however, we have become overly trusting of some of these institutions.
My clarion call to every South African Muslim is this: if your Zakaat is of an average amount, try to distribute it personally among the deserving. If it is a little more, collaborate with others and support a local charity while personally overseeing the distribution. If you have large amounts of Zakaat and charity to distribute, consider employing someone trustworthy or designating an employee to manage the distribution responsibly. Just as many people hire accountants to maintain their worldly financial records, they can also hire reliable individuals to ensure that their “Book of the Afterlife” is clean and properly submitted each year.
Remember, your Zakaat is not considered discharged if the institution entrusted with it fails to distribute it properly or diverts it to other avenues. Unfortunately, there are several problematic factors found in some Zakaat institutions.
One concern is the huge cost of advertising. Some organizations erect massive billboards along national highways or appear on television pledge lines. These marketing expenses can be astronomical, sometimes running into hundreds of thousands. While Zakaat funds cannot be used for such advertisements, other donated funds may be used, and donors should remain aware of how their contributions are allocated.
Another issue relates to luxurious travel expenses. Some personnel travel first class and stay in five-star hotels during aid campaigns. This raises an important question: is Zakaat meant to fund the luxurious lifestyles of others? In certain cases, collectors have even been reported to dine extravagantly and engage in inappropriate behavior afterward.
A further concern is the lack of cost consciousness. By hiring local workers and purchasing supplies locally during aid operations—rather than transporting entire teams from abroad—organizations can stimulate some level of economic activity within the affected communities. Even if limited and short-term, it allows individuals the dignity of earning income rather than merely receiving charity.
Financial complications also arise at times. In certain situations, significant amounts of public funds have been paid as bribes to cross borders without difficulty. This raises serious ethical questions when electronic transfers could be used instead. Additionally, funds are sometimes confiscated by authorities due to violations of local anti–money laundering laws.
There are also instances of poor cooperation with local communities. Some projects are implemented abroad without consulting those who are familiar with the terrain and local conditions. As a result, aid may end up being sold in markets, stored in private warehouses, or diverted into the wrong hands.
Large charities often operate mainly in refugee camps—places where displaced people have reached the borders and now reside. However, many vulnerable individuals never manage to reach these camps and continue to suffer inland. Aid convoys attempt to reach these areas and assist those who are most vulnerable. Although such efforts may be slightly more expensive, they are often far more meaningful and impactful.
Another troubling issue is the misuse of funds through personal loans. In some cases, officials have taken “loans” from Zakaat funds to purchase personal homes or vehicles, with no intention of repaying them. Additionally, the exorbitant salaries paid to some individuals within these organizations can be quite shocking.
For these reasons, it is preferable—where possible—to personally distribute one’s Zakaat. When doing so, it is important to remember that it is more meritorious to assist one’s own destitute relatives first before helping others. Many families have relatives struggling to pay their mortgages, falling behind on utility bills, coping with job loss, or living as widows without support. These individuals deserve priority. The noble Prophet (peace and blessings of God be upon him) said: “Charity given to a poor person is charity, but charity given to a relative is two things: charity and the upholding of the ties of kinship.” There is little value in being generous to strangers while neglecting those within one’s own family.
The second consideration is to prioritize one’s local community before looking elsewhere. When Mu’adh ibn Jabal was appointed governor of Yemen by the Prophet (peace and blessings of God be upon him), he was instructed: “Take the Zakaat from their rich and distribute it to their poor.” Therefore, after assisting relatives, attention should be given to those in immediate surroundings. Nevertheless, deserving relatives overseas should not be ignored. Zakaat is not only about giving—it is also about caring.
There are, however, circumstances where the situation abroad may be far more severe than local conditions. In some places, people face absolute starvation, whereas locally there may be poverty but not starvation. In certain regions, people are on the brink of death, while others nearby may simply struggle to make ends meet. In such cases, it may be appropriate to give preference to those facing the most extreme suffering.
At present, much attention is directed toward places such as Yemen, Syria, Iraq, and Gaza. While these regions certainly deserve assistance, it is also important not to overlook others in need. People are starving in Bangladesh, millions have been displaced from Myanmar (Burma), and many African nations such as Congo and Somalia face severe hardship. Charity should be guided by genuine need rather than race or nationality.
Equally important is the need for humanitarian awareness of the political and social causes behind poverty and suffering in the regions we support. A responsible humanitarian should strive not only to alleviate suffering but also to understand and address the injustices that contribute to it. Awareness and advocacy for human dignity must accompany acts of charity.
In conclusion, unorganized Zakaat distribution, lack of transparency among some individuals and institutions, insufficient Islamic knowledge, and unprofessional management collectively result in significant economic loss. Zakaat is meant to alleviate the economic struggles of the Muslim community, but when misapplied or poorly managed, its transformative potential is lost. Proper care, responsibility, and awareness are therefore essential in ensuring that this sacred obligation fulfills its true purpose.