Do you first subtract your personal expenses and then calculate zakat on the amount after subtraction? If one is not working, do they still subtract the amount they spent on personal expenses?
Re: Zakat minus Expenses
I don't think so. I have never heard of subtracting personal expenses. But you can subtract outstanding debt..be it credit cards, bank loans or personal loans.
Re: Zakat minus Expenses
Zakat is on the amount that has been saved for 1 year. For ease people merely pay zakat on the balance at the time of Ramadan, but the proper way of doing the calculation is to look at the minimum amount that was in the account over the year, plus any gold and silver that has been kept in possession over that year.
OYMWA is right also that debts values are deducted.
Re: Zakat minus Expenses
Zakat is on the amount that has been saved for 1 year. For ease people merely pay zakat on the balance at the time of Ramadan, but the proper way of doing the calculation is to look at the minimum amount that was in the account over the year, plus any gold and silver that has been kept in possession over that year.
OYMWA is right also that debts values are deducted.
I could be wrong, but that one year requirement is for when you first become sahab-e-nisaab. After that you pay for whatever you have. Someone more knowledgeable may be able to chime in on this.
Re: Zakat minus Expenses
^ I can answer that inshaAllah ... The calculation for zakat on what you have is a convenience fix given by some muftis so the people do not need to calculate by checking their whole year long records. But these days it's easy to work out ...
The correct way is to monitor the amount of money used on each income and the amount of money not used ... The saving profile may look like a staircase ... So the principle is the lowest step in the year is the amount saved, but the highest step in the profile is the latest one but that amount has only been in the account for 1 month, if the salary is monthly. So a fairer way to calculate the amount is to use a trapezium rule. Lowest saving plus highest in the year and taking an average over it, i.e. Dividing by two.
This accounts for the loss that did not make the level for zakat and it accounts for the gains that did make the zakat period.
We covered this in detail last year. Strictly the zakat is only for the amount that is held for 1 year.
Re: Zakat minus Expenses
I am preparing a spreadsheet to demonstrate this and why the expectation for zakat based on the final balance estimate is a weak one. If expenses are subtracted then there is no problem in it, because the zakat based on final balance is only an estimate anyway. So long as any adjustments are undertaken 12 months later - it is fine.
Re: Zakat minus Expenses
^JazakAllah Psyah for doing that, it'll give us an idea. If one does not have an income, but has more than the nisab amount out which personal expenses are subtracted during the course of the year, should you then take zakat on the final balance?
Re: Zakat minus Expenses
Ham logoon ko chahiye Allah ki taraf se diye ge amno salaamti ke deen ko samajhen aur samajh kar is ke farogh ke liye kaam karen taa keh hamaare kaam deeni kaam kehlaa saken.
Asal baat yeh nahin hai keh zakaat kitni dani hai balkeh yah hai keh insaan aik doosre ke liye jeene ke bajaaye aik doosre ko shikaar kar ke ji rahe hen. yahee wajah hai sood yani munaafe ki asal sharah is baat par munhasir hai keh aik shakhs ki kia kia zarooraten hen aur woh in zaroortun ke poora karne ke liye kitne logoon ka mohtaaj hai. jo jo us ki zaroorten poori kare ga woh us ka qarazdaar hota jaaye ga aur issi tarah jis jis ki woh khud zaroorten poori kar sake ga utna hi us ko munaafa ho ga aik aik shakhs se. yahee estehsaali nizaam ki bunyad hai. bhai chaare par mabni nizaam main koi kissi par ehsaan nahin karta balkeh har aik shakhs apna apna farz samajh kar doosrun ki zaroortun ko poora karne ki koshish karta hai khudaa ka hukam samajh kar. is liye kissi par kisi doosre ke qarz ka sawaal hi peda nahin hota.
agar ham duniya main sirf das aadami bhi hun aur apni apni zindagi jiyen aik doosre ko shikaar kar ke to jo nizaam bhi ham laayen ge us main un logoon ka hi faaida ho ga jo ham das main se darja badarja hoshyaar aur taaqatwar hun ge. baaqi un ki ghulaami main daakhil hote jaayen ge aik aik kar ke waqt ke saath saath. woh jo nizaam bhi layen ge apne apne zaati faaide ke liye laayen ge. agar paise par mabni nizaam laayen ge to paisa aahista aahista hoshyaar aur taqatwar ke paas chala jaaye ga aur baaqi logoon ko khud hi aik aik kar ke apne se ziyaada hoshyaar aur taaqatwar ka ghulaam banana pade ga. aisa hi ho ga agar ham paise ke bajaaye aaloo aur tamaatarun ka nizaam ikhtayaar kar len. sab aaloo aur tamaatar us shakhs ki malkiyat main chale jaayen ge jo sab se ziyaada taaqatwar ho ga.
yeh sirf naa samajh logoon ki baat hai keh agar ham tijaarat yun karen to phir sood nahin ho ga aur agar yun karen to ho ga. asal main yeh log baat ko samjhe hi nahin jo quran samjaana chahta hai. yani mil jul kar aik doosre ki madad se zindagi guzaaro aik doosre ki zaroortun ko poora kar ke. agar ham aisa nahin kar rahe to yeh islam hai hi nahin.
yahee wajah hai tijaarat ko islaam ke nizaam ke mutaabaq samajh kar kabhi bhi ehtsaali nizaam se bach hi nahin sakte. bhai chaara hi aakhari ilaaj hai jo ham ko abhi bhi manzoor nahin hai kyunkeh ham apni mehnat ki kamayee main doosrun ko haqdaar hi nahin samjhte. yeh bhool jaate hen keh khudaa ne ham ko bila mehnat ke kia kia diya hai aur kyun diya hai. hamaari nazar apni mehnat se aage jaati hi nahin hai ta keh ham doosrun ke khudayee muqarar karda haqooq ko saamjh saken aur adaa kar saken kyunkeh jo kuchh bhi ham apni mehnat samajh kar hadrap kar jaate hen us main khudaa ka kaam bhi shaamil hota hai. aakhir yeh sab zaraaye ham ne to peda nahin kiye jin ko istemaal main laa kar ham apni mehnat se kuchh haasil karte hen. yahee wajha hai hamaare har kaam main khudaa ka poora poora hissa hota hai, aur issi hisse ko ham ussi ke bandun par kharj karne ke paband banaaye ge hen khudaa ki taraf se.
jo kuchh ham aik doosre ke saath kar rahe hen kia ham ko nazar nahin aa rahaa yaa ham ko maloom nahin hai? maloom hai aur dekh bhi rahe hen magar phir bhi kiye jaa rahe hen aur logoon ki pareshaan haali par khud hi aansoo bhi bahaa rahe hen. ham us bache ki tarah hen jis ne khud andar se kundi lagaa kar khud ko kamra band kar liya ho aur rona dhona shuroo kar diya ho keh kundi kholo aur mujh ko bahir nikaalo.
Allah ham ko apni baatun ko saheeh tor par samajhne ki towfeeq de.
sood ki sharah itni hai jitne ke ham log kyunkeh ham main se har aik apni apni mehnat ka sila maangta hai doosrun se, yani agar main tum ko yeh doon to tum mujh ko kia do ge is ke badle main. ab aik shakhs tandrusto tawaanaa hai aur doosra kamzoro mazoor to phir woh badle main kia de sakta hai agar dene ke qaabil hi nahin hai? isi baat ko ribaa aur munaafa kehte hen. yani jo kuchh aap doosre ko den us ke badle main aap usse koi behtar cheez lete hen warna aap ko munaafa kaise ho sakta hai? is baat ko zara achhi tarah sochen to sahi taa keh aap ko pata chale hamaare deen ka mullah ne holiya kia banaa diya hai. to jab ham aik doosre se munaafa kamaane ki bunyaad par kisi ko kuchh den ge to phir aik doosre ka jeena ham khud hi haraam kar den ge yaa nahin? agar ham itni baat hi nahin samajh sakte to phir abhi naa maloom insaan ko aur kitni nasloon tak insaan banane main lag jaayen ge.
is sood ki behs ko ab khatam hona chahiye hyunkeh munaafe ke liye tijaarat karna hi asal RIBAA hai aur bedeeni hai. aik doosre ki kami ko poora karna insaani had tak hi asal bhai chaara hai jis ka quran dars deta hai.
mujhe mullah se ikhtilaaf aise hi nahin hai balkeh in logoon ne ghalat logoon se quran ko seekha phir un ghalatiyun ko bila soche samjhe aage pohnchaaya deen samajh kar apni bewaqoofi ki wajah se aur ham khud in se bhi bade jahil hen keh in ki bebunyaad baatun ko khudaa ka kalaam samajh liya.
agar ham log saheeh maanu main quran ke mutaabiq jeena chahte hen to tijaarti nizaam ko apne darmyaan se khatam kar dena ho ga warna ham Allah aur us ke rasool ke bataaye huwe zindagi guzaarne ke tareeqe se jang main masroof hen aur ham is qadar jahaalat main hen keh ham ko maloom bhi nahin hai keh ham khudaa ke saath jang main masroof hen aur issi wajah se hamaara aaj yeh haal ho rahaa hai jo ham apni aankhoon se dekh rahe hen. unhi baatun ko islam ke naam par ham farogh de rahe hen jo quran ke sara sar khilaaf hen aur un ko deen samajh rahe hen.
zakaat ka asal matlab hi yahee hai aik aisa maashi nizaam jo bhai chaare par mabni hai. is ka maani bhi yahee hai kisi chees se kami yaa nuqs ko door karna aur insaani maashre se nuqs aur kami ko door karne ko zakaat kehte hen, yani is ko naqaais se paak karna. kyunkeh sab insaan khudaa ne baraabar peda nahin kiye is liye jis main jo kami ho aur jo jo us kami ko poora kar saken woh mil jul kar aisa karen ta keh sab ki zaroorten poori ho saken. aur yun sab ki zindagiyan khushgawaar guzar saken.
mullah ne islam ke muqaabil apni taraf se kuchh baaten banaa li hen bas un ko ham par musallat kiye jaa rahe hen aur yun apne saath saath hamaari mat bhi in logoon ne maar di hai.
agar ham apni aur deegar insaanu ki behtari chahte hen to ham ko mullaiyat se jaan chhuraani ho gi warna ham agar aapas main hathyaarun se na bhi laden to aik doosre ko neecha dikhaate dikhaate jahaalat ki mowt marte rahen ge. aakhir aapas ki dushmani aur hoti kia hai? is baat par zara ghor to kijiye. kia aap aik doosre se munaafa kamaate kamaate aik doosre ka istehsaal nahin kar rahe hote? Kisi ko qatal ham sirf hathyaarun hi se nahin karte balkeh chheen chhapat se bhi ham aik doosre ke rizq par daake daalte hen aur is ko islam ka naam dete hen, yeh bahot hi sharam ki baat hai. is liye keh naa jaane ham apni jahaalat ki wajah se kia kharafaat khudaa aur us ki kitaab aur rasool ki taraf mansoob kiye jaa rahe hen. yaad rakhen Allah ne ham ko duniyaa ki manfat ke liye batore ummat peda kiya hai aur ham apne apne zaati manfat main lag gaye hen kia yahee islam hai?
Allah is ummah ke logoon par rahem famaaye aur ham ko aqalo fikar se kaam lene ki towfeeq de.
Re: Zakat minus Expenses
^JazakAllah Psyah for doing that, it'll give us an idea. If one does not have an income, but has more than the nisab amount out which personal expenses are subtracted during the course of the year, should you then take zakat on the final balance?
BarakAllahuFiq Sister redvelvet
Okay ...
Let's say period x is the zakat period ... So zakat period (x-1) is the year before and (x+1) is the zakat period for the following year ... To calculate the zakatable amount in period x, you need to first make sure that the saving value is above nisab. You can only calculate your zakat for period (x-1) at the end of period x ... Likewise, you can only calculate your zakat for period x at the end of period (x+1) ... Any method that provides you a zakat for the period you are in, will only be an estimation and adjustments would be required, by the end of the next period.
The above is based on the requirement that zakat is calculated on savings for a lunar year.
Your funds profile will be a diminishing one ... So let's assume the balance at the end of period (x-1) was z amount and that amount is the lowest that has been in that period, but 6 months into period x, your balance goes down to (z-100) immediately in month 6 prior to which it remained on z. This fact has now affected months 7 through to 12 at least for the previous period ... Because although the end of period (x-1) had z balance, the balance in months 7 onwards would not be equal to z for a whole year. Transfer the same concept to zakat period x and we have a problem ... And that is to truly know the zakat of period x you have to wait until the end of period (x+1) ... So in reality we should never be trying to calculate the zakat of the year that has just gone by, but rather we should be calculating the zakat of the previous year.
In practice you have probably been paying estimates each year thinking them to be actual amounts ... So if you can recall the zakat paid last year determine the amount you should have given and that will be less. Then do the same estimate for this period and subtract the amount of overpayment from the previous period. So now your zakat for period (x-1) is correct, but your amount for period x can only be finalised at the end of period (x+1) ...
I hope that all makes sense. We should not really subtract likely expenses because that has a different danger. Final balance estimations are over-estimates so that is fine, but to pre-empt expenses can lead to underpayments which is not fine.
Re: Zakat minus Expenses
For no income diminishing profiles then the final estimations are likely to be lower and easier to pay, but for increasing savings profiles, then the trapezium method that I have put together is a better and easier to pay estimation ... In each case adjustments would be needed to finalise the zakat amounts at the end of the following zakat period.
Re: Zakat minus Expenses
My head is spinning Psyah Bhai. 
Re: Zakat minus Expenses
I’ll send you the spreadsheet, inshaAllah … follow the formulas and ask questions if you feel there is something that does not make sense.
Re: Zakat minus Expenses
mujhe bhi send kijeay ga, please
Re: Zakat minus Expenses
I'll send you the spreadsheet, inshaAllah ... follow the formulas and ask questions if you feel there is something that does not make sense.
Thank you. Maybe a visual will help. If not...then I'm really mathematically challenged.
Re: Zakat minus Expenses
The way I do it is when zakat time comes around, I'll take the value of my assets minus the debt and then give 2.5% of that. So I'm not sure what you mean by subtracting expenses, as zakat is only given on what is already in surplus of your needs.
Re: Zakat minus Expenses
^ Peace brother Captain Obvious
I think most people including myself do it like that, but really that is an estimate and not an actual. When the savings are over large amounts then it can get burdensome to do zakat calcs on estimates as they are always over the required value.
Re: Zakat minus Expenses
Re: Zakat minus Expenses
From what I understand, Zakat is like a wealth tax, not income tax. The question of expenses should not arise.
Re: Zakat minus Expenses
From what I understand, Zakat is like a wealth tax, not income tax. The question of expenses should not arise.
Yes it is a deduction on savings only ... but the savings have to be in the account for 1 period (12 months) in order for that deduction to apply.
For example ... If 3 months ago I got a huge amount of money coming in (A) to my otherwise static account (S). This month when I am calculating my zakatable amount from which I will take out the zakat ... I will be looking at a balance of (A+S) ... If I do a calculation on that basis it would be unfair since the A amount has only been in my possession for 3 months.
Additionally, if in the next 3 months I consume an amount (C) which gives me a balance in 3 months time of (A+S-C) and C is larger than A. Say it turns out that (A+S-C) is 80% of the balance I had 3 months ago which was (S) ... It therefore means that the A amount will not be in my possession long enough to be deductible for zakat and in fact the amount S would also be too large also and I should be setting my zakatable amount to 80% of S for those months where 1 year in possession was not achieved.
So effectively expenses is being taken in to consideration because we have to calculate zakat on the amount saved for a year, which if it is gradually being eaten away will also mean the amount that is zakatable is to be reduced according to that.
Re: Zakat minus Expenses
Quran ke ilfaaz ke saath hamaara thatha aur mazaaq.
quran main lafze tijaarat us mani main istemaal nahin huwa jo ham logoon ne samajh liye hen. is ke mukhtalif maani hen. TIJAARAH maani kaarobaar, kaam kaaj, business aur pesha, kaam adal badal, trade waghera. business is maani main hai jis maani main ham english main kehte hen mind your own business aur yahee urdu main hai apne kaam se matlab rakhiye yaa punjaabi main aapnen kam naal kam rakh. is ka doosra istemaal hai aik cheez ki jaga doosri cheez yani adal dabal. angrezi main is ko ham trading places kehte hen. yani aap meri jaga aa jaayen main aap ki jaga aa jaata hun. trade ka maani pesha bhi hota hai yani jo kaam aap karte hen apna pait paalne ke liye.
hukamraanu ne ham ko mullah istemaal kar ke bewaqoof banaaya hai apni hukamraani ka jawaaz peda karne ke liye aur issi tarah kaarobaar ko sarmaayadaarun ne jaaiz saabit karne ke liye mullah ka sahaara liya taa keh ham log karobaar ke zariye aapas main aik doosre ke gale kaaten. issi main mullah ne apna faaida dekhaa aur apni ajaaradaari qaaim kar li awaam ko bewaqoof banaa kar. issi liye to yeh tabqaat insaanu ko taleem yaafta nahin hone dete kyunkeh in kapol khul kar saamne aa jaata hai.
issi jahaalat ne aaj hamaari zindagiyan jahanum banaa di hen aur yeh jahamnum abhi aur sakht zaaab bane gi agar ham ne aankhen na kholin.
mullah ne is ummat ko apne haathun marwaa daala hai. woh kaise? woh aise ke is ne ham ko duniyaa ke haqaaiq se door kar diya aur is liye ham isse faaida uthaane ke bajaaye nuqsaan main pad gaye.
aik taraf aap ko bataaya jaa rahaa hai duniyaa ke peechhe mat baago aur doosri taraf aap ki khamoshi ki wajah se doosre log duniyaa par qaabiz hote jaa rahe hen aur yun aap ka jeena aaj mushkil ho gayaa hai aur aap hathyaar uthaane par majboor ho gaye hen. is baat ko zara zehn par zor de kar sochiye ta keh aap ki aqalo fikar bedaar ho.
aap cheezun ko chhorte jaa rahe hen aur doosre log un par khaali jaga dekh kar qabza karte jaa rahe aur phir aap poochhte ho ham is azaab main kyun mubtila hen?
aayee baat samajh main yaa nahin? quran ne ham ko bataaya hai jab kisi ko kuchh do to us ko faaida pohnchaane ke liye do apna faaida haasil karne ke liye nahin. kyunkeh yahee zaati mufaad parasti hai. agar har musalmaan doosre musalmaan ko faaida pohnchaane ke liye kaam kare ga to ummat wajood main aaye gi aur is ko nuqsaan kon pohnchaaye ga jab sab hi aik doosre ko faaida pohnchaane waale hun ge? issi nizaam ko dekh kar log ummat main daakhil hun ge na ke bhook nang dekh kar. kia aap khud jahanum main zindagi guzaarna pasand karte hen, to phir doosrun ko aise raastun par kyun daalte hen deen khudawandi ke naam par. kia aap doosrun ke saath aur khud apne aap ke saath dhoka nahin kar rahe khudaa ke naam par?
zakaat jo mullah ne ham par musallat ki hai is kaa quran se door ka bhi waasta nahin hai balkeh yeh khudaa aur rasool par bohtaan hai keh unhune ham ko jeene ki ghala rah batayee hai jis par chal kar ham ummat hi nahin rahe kyunkeh ham ko aik doosre ka khayaal tak nahin rahaa balkeh ham aik doosre ko ummat to door ki baat insaan bhi nahin samajh rahe.
aankhen kholo aur haqaaiq ko talaash karo warna khud apne haathun mar mit jaao ge, aise islam ki wajah se jis ka quran se kuchh bhi taaluq nahin hai.
apne zehnu ko kholo, band nahin karo agar deen ko samajhna hai. deen woh hai jis main insaaniyat ka bhalaa hai bura nahin.
zakaat ke naam par aik doosre ko dhoka mat do. aik doorse ki bhai bhai ban kar madad karo, kutte ke aage roti phankne ki tarah aik doosre ki taraf tukde mat phanko aur yun aik doosre ki saari duniyaa main tazleel mat karo.
khud ko deen ka thekedaar samjhte ho aur deen ka hi kuchh pata nahin hai. itni bhi samajh nahin hai ghalat baatun ko Allah, rasool aur us ki kitaab ki taraf mansoob karna kitna bada jurm hai.
inhi ghaltiyun ki wajah se aaj log khud apne maan baap se alag hen, bahen bhaiyun se alag hen, rishtadaar baraadari se alag hen. har taraf cheer phaar hai. kia aap ko aqal nahin hai keh ham zaroor ghalat raaste par hen isi liye is par chalne ka yeh nateeja hamaare saamne aa rahaa hai?
kyun jaan boojh kar anjaan bante ho?
baee ke lafz ka maani bhi tijaarat nahin hai zaati nafa ke liye. is kaa maani bhi aik doosre se agreement ke zariye jis main dono fareeq ko faaida ho aapas main mil jul kar kuchh karna hai. ummat issi agreement ke zariye wajood main aati hai.
kuchh to deen ki saheeh taleem haasil karo taa keh insaan ban sako aur doosrun ko bhi insaan banane main madad de sako. jab khud is ummat ke log is haal main hen to doosrun ko kia sikhaayen ge?
apni jahaalat ki wajah se aaj ham duniya ke saamne aik mazaaq ban kar reh gaye hen. log hamari haalat ko dekh kar kia yeh nahin keh rahe keh agar islam yahee hai to rakho is ko apne paas. yeh namoona ham ne duniyaa ke saamne pesh kiya hai islam ka. aakhir kuch to sharam honi chahiye ham ko keh ham log khudaa ke khud ka numaainde kehte hen zameen par. kia khudaa ke deen ki numaindagi is tarah ki jaati hai jaise ham kar rahe hen? deendaar kehte hen khud ko aur deen ko hi nahin jaante. jab ham khud zaleelo khawaar ho rahe hen to doosrun ko is jahanum se kaise nikaal sakte hen?
chhoro is mullah ke man ghadat islam ko aur quran ko kholo aur is ko samajhne ke liye padho taa keh aap ko saheeh deen ka ilm haasil ho aur aap duniya ke saamne us islam ka jeeta jaagta naqsha pesh kar sako jo ambiyaa ne pesh kiya tha.
ddaadhi kurte pagadi ko islam nahin kehte, duniya ko jannat banaane ke raaste ko islam kehte hen. yaheeh wajah hai woh raasta jo ham ko jahanum main le jaa rahaa hai islam nahin hai. is ki wajah se khudaa aur rasool ko badnaam karna chhor do warna haal isse be bahot hi ziyada badtar hone waala hai.
pakistan ko aap kab iqbal aur jinnah ka woh mulk banaao ge jis ka tasawur un logoon ne pesh kiya tha quran ki roshni main? kia aapas main lard lard kar is pakistan ko bachaa sako ge? is ko khone ke baad jo haal aap ka ho ga us tak aap ki nazar abhi gayee hi nahin hai warna apni aqalo fikar ko zaroor istemaal karte aur aaj pakistan is duniyaa main is qadar badnaam na hota. islam ko saheeh tarah se samjhe aur is par saheeh tarah se amal kiye bagher ham duniya ko woh deen dikhaa hi nahin sakte jo quran main hai. isi liye pakistan wajood main laaya gayaa tha.