iman and salat, the most important pillar of Islam is zakat. It’s significance, therefore, comes before siam and hajj.
Once zakat is due, that professional earnings and wages, according to many contemporary scholars. This opinion is also supported by some early scholars including Ibn ‘Abbas, Ibn Mas’ud and Umar ibn ‘Abdul ‘Aziz. The latter used to deduct zakat from the salary of the soldiers. The idea that zakat is due on whatever amount remains as savings, if any at all, after fulfilling all other requirements, priorities, and worldly demands and desires runs contrary to the objective of zakat. Anyone with doubts should know that the earnings of the farmers (a class which is often poorer than professional wage earners) are levied zakat as soon as they harvest their crops.
After not a favor given to the poor, nor is it an act of charity that is recommended by Islam. Zakat is the right of the poor. Zakat due on the wealth belongs to the poor, who becomes its owner. That portion of the wealth must be given away to that rightful owner as soon as possible since it becomes strictly unlawful to the previous owner.
Zakat is regardless of the age of the owner. As parent or guardian, one is responsible for making sure that his or her children are calculating and paying zakat properly if they have wealth that reaches or exceeds nisab. Parents are also responsible for teaching their children the importance of zakat as well as how to calculate it. If minor children do not pay zakat despite having zakatable wealth due to lack of knowledge or lack of urging on the part of their parents, then the parents or the guardian will be liable for that on the Day of Judgment.
Zakat is due on wealth must be disbursed without delay. Procrastinating zakat payment is prohibited. If zakat payment is delayed without a justifiable reason, then the liability remains even if the zakat amount or the principle wealth is lost or destroyed by a calamity. Even death does not absolve one of the obligation of unpaid zakat.
Once zakat is due, that professional earnings and wages, according to many contemporary scholars. This opinion is also supported by some early scholars including Ibn ‘Abbas, Ibn Mas’ud and Umar ibn ‘Abdul ‘Aziz. The latter used to deduct zakat from the salary of the soldiers. The idea that zakat is due on whatever amount remains as savings, if any at all, after fulfilling all other requirements, priorities, and worldly demands and desires runs contrary to the objective of zakat. Anyone with doubts should know that the earnings of the farmers (a class which is often poorer than professional wage earners) are levied zakat as soon as they harvest their crops.
Zakat is due on practical obligation by the zakat payer. Each one among us should feel the burden of this obligation until his or her zakat is properly calculated and distributed. Going beyond that, the zakat payer should try to attain the level where he or she enjoys calculating zakat, and then distributing it to the fellow members of the society who are less advantaged. Such is a sign of humility and gratitude to Allah (swt) for being blessed with wealth and the ability to give zakat.
Paying zakat must be felt as a 
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