Indexed OCR Text

اشترى شيئاً للقنية ناوياً أن إن وجد ربحاً باعه، لا زكاة فيه. (حاشية
الطحطاوى على مراقى الفلاح: ٣٩١)
Allāh ta ālā knows best.
Zakah on diamonds and gemstones
Question
I bought a diamond or gemstone with the intention that if ever I have
a need, I will sell it and fulfil my need with the cash. One cannot rely
on money and currencies, while diamonds and other gemstones are
quite valuable. Will zakāh be wajib?
Answer
Bearing in mind that the diamond or gemstone was not bought with
the intention of trade but for the fulfilment of a need, zakah will not
be wajib on it.
Ad-Durr al-Mukhtār:
لا زكاة في اللآلي والجواهر كاللؤلؤ والياقوت والزمرد وأمثالها، درر عن الكافي،
ون ساوت ألفاً اتفاقاً، فى نسخة ألوفاً، إلا أن تكون للتجارة، والأصل أن ما
عدا الحجرين (أي الذهب والفضة) إنما يزكي بنيه التجارة .. وشرط مقارنتها
لعقد التجارة وهو كسب المال بالمال بعقد شراء أو إجارة أو استقراض ولو
نوى التجارة بعد العقد أو اشترى شيئاً للقنية ناوياً أنه إن وجد ربحاً باعه، لا
زكاة عليه. (الدر المختار مع الشامى: ٢٢٧٣، سعيد)
Al-Fatāwā al-Hindīyyah:
وكذا لا (زكاة في) الجوبر اللؤلؤ والياقوت والبلخش والزمرد ونحوها إذا لم
يكن للتجارة. (الفتاوى الهندية: ١٨٧٢، كتاب الزكاة)
101

Jadīd Fiqhī Masā'il:
In principle, the Shari'ah has not stipulated zakah on all metals except
for gold and silver. Based on this principle, zakāh is not wajib on
diamonds and gemstones, unless they are bought for trade purposes.1
Jadīd Fiqhī Mabāhith:
The jurists explicitly state that apart from gold, silver and sawa'im
(camels, cattle, goats, sheep), zakāh will only be wajib on other items
when they are purchased with the intention of trade. In fact, the
Hanafī jurists state that if diamonds and gemstones are not for trade,
and their value is thousands of rupees, zakah will still not be wajib.
Thus, even in the above case, zakah will not be wajib. Even if diamonds
are bought and stored away as an investment, or bought for
beautification, or stored away for some other reason apart from the
purpose of circumventing the payment of zakah, then such a person
will not be taken to account by Allah ta'ālā.2
Allāh ta ālā knows best.
The thaman-e-'urfi to determine nisab in these modern times
For the payment of zakah, the jurists generally specify silver as the
thaman-e-'urfi to determine nisab. However, in present times, there is
a vast difference in price between gold and silver. Consequently, gold
is considered extremely valuable while silver is considered to be
worthless. The philosophy of the Shari'ah is that zakah is fard on a
wealthy person. On the other hand, if silver is made the criterion to
determine nisāb, then zakāh will become fard on every person who
has some gold and some cash. Whereas, these same people do not have
sufficient money to fulfil their own needs. They themselves are in
need. So now, the opposite will happen, i.e. zakah will become fard on
needy people. This is why gold ought to be made the criterion for the
obligation of zakāh.
Al-Figh al-Hanafi Wa Adillatuhu:
والذي يظهر لي أن تقدير النصاب بالذبب أولى من تقديره بالفضة مع ارتفاع
تكاليف المعيشة ونزول قيمة الفضة نزولاً ملحوظاً، فقل أن تجد من لا
يملك نصاباً من الفضة، وإذا كان الأمر كذلك، فلن تجد فقيراً تؤدي إليه
1 Jadīd Fiqhī Masā'il, vol. 1, p. 207.
2 Jadīd Fighī Mabāhith, vol. 7, p. 504 and vol. 6, p. 89.
102

الزكاة، فالأنفع للفقراء والأغنياء اعتبار نصاب الذبب، والله أعلم. (الفقه
الحنفى وادلته: ١٣٥٢، زكاة الأوراق المالية، بيروت)
Jadīd Fiqhī Mabāhith:
In present times, there is a vast difference between the values of gold
and silver. Should the nisab for the prohibition of [receiving] zakah
and the obligation of zakah be based on the nisab of gold or on the
nisāb of silver?
'Allāmah Yusuf al-Qardawī has stated that it is the view of the majority
of contemporary scholars that silver should be made the criterion to
determine nisāb.
On the other hand, other scholars such as Shaykh Khallaf and Shaykh
Hasan are of the view that gold should be made the criterion to
determine nisāb. 'Allāmah Yusuf al-Qardawī also says that this is the
preferred view. This is because if we were to compare the various
forms of wealth for zakah - that is, there is zakah on five camels, zakah
on 40 goats, zakah on five wasaqs1 of dates or raisins - then we will
conclude that in the present era, gold is the closest to all these nisabs,
and not silver.
This is why it would be more appropriate to specify gold as the
criterion for zakāh. Although this, contrary to the first view, is less
beneficial to the poor and deserving people, there is ease in it for those
general people on whom zakāh is obligatory. Furthermore, in today's
times, if silver is used as the criterion for nisab, zakah will become
obligatory on very small amounts of money. And this appears to be in
conflict with the Islamic demands for justice and equity.2
Muftī Mukhtārullāh Haqqānī Sahib has written a detailed article on
this subject. It has been published in five parts in the monthly al-Haqq,
published by Dār al-'Ulūm Haqqānīyyah, Akorah Khatak. The gist of
the article is as follows:
During the era of Rasūlullah sallallahu 'alayhi wa sallam, the calculated
value of dīnārs and dirhams was the same. This is why the jurists gave
the owner of wealth - for trade purposes - the choice to choose gold or
silver as the criterion to calculate the zakah on his trade goods. If the
1 Approximately 190kgs.
2 Jadīd Fiqhī Mabāhith, vol. 7, p. 655.
103

value of his goods equals the nisab of either of the two, it will be wajib
on him to pay zakah on those goods.
However, nowadays, there is a vast difference between the price of
gold and silver. Thus, bearing in mind the demands of the current
times, that nisab must be made the criterion for trading goods which
does not cause its owners any harm or difficulty.
From the first era to the present time, the value of gold has remained
constant, without any changes taking place. Thus, in principle, when
determining the basis for anything, we will have to consider that
metal whose value is constant. This is why gold ought to be made the
criterion for nisab for the obligation of zakah on trading goods. This
also makes more sense because on the international level, gold is a
currency which helps in identifying other things, and exchanges take
place through it. No one ever pays any attention to silver, nor does it
have that full eligibility in today's times.
Therefore, bearing in mind the current situation, some erudite
scholars have specified gold as the criterion for determining nisab for
trading goods and present day currencies. The following scholars are
included in this list: Imam Abu Zuhrah, Shaykh Wahbah Zuhaylī,
Shaykh Yusuf Qardawī, Shaykh al-Azhar Shaykh Jad al-Haqq 'Alī Jad al-
Haqq, Dr. Hamīdullah, Professor Mahfuz Ahmad Sahib, Maulānā
Muhammad Shu'ayb Miftahī, Dr. 'Alī Jumu'ah - a professor at al-Azhar
University, Shaykh Khallaf and Shaykh Hasan.
Observe some of the proofs of those who specify gold as the criterion to determine
nisāb
(1)
‘Allāmah Yūsuf Qardāwī in Figh az-Zakāh:
إن الفضر تغيرت قيمتها بعد عصر النبي صلى الله عليه وسلم ومن بعده
وذلك لاختلاف قيمتها باختلاف العصور كسائر الأشياء، وأما الذهب
فاستمرت قيمته ثابتة إلى حد بعيد ولم تختلف قيمة النقود الذهبية باختلاف
الأزمنة، لأنها وحدة التقدير في كل العصور، وهذا ما اختاره الأساتذة: أبو
زهرة وخلاف وحسن في بحثهم عن الزكاة، ويبدو لي أن هذا القول سليم
الوجهة قوي الحجة. (فقه الزكاة: ١٢٦٤)
(2)
104

Another proof of 'Allāmah Yusuf Qardawī:
فبالمقارنة بين الأنصبة المذكورة في أموال الزكاة كخمس من الإبل، أو أربعين
من الغنم، أو خمسة أوسق من الزبيب أو التمر، نجد أن الذي يقاربها في عصرنا
هو نصاب الذهب لا نصاب الفضة. إن خمس إبل أو أربعين شاة تساوي قيمتها
نحو أربع مائة دينار أو جنيه، أو أكثر، فكيف يعد الشارع من يملك أربعاً من
الإبل أو تسعاً وثلاثين من الغنم فقيراً، ثم يوجب الزكاة على من يملك نقداً لا
يشترى به شاة واحدة؟ وكيف يعتبر من يملك هذا القدر الضئيل من المال
غنياً؟ (فقه الزكاة: ١٢٦٤)
(3)
A third proof of 'Allāmah Yusuf Qardawī:
قال العلامة ولي الله الدهلوي فى كتابه القيم (حجة الله البالغة: ٠٦(٢): إنما
قدر (النصاب) بخمس أواق (من الفضة) لأنها مقدار يكفي أقل أهل بيت
سنة كاملة، إذ كانت الأسعار موافقة في أكثر الأقطار واستقرئ عادات البلاد
المعتدلة في الرخص والغلاء تجد ذلك. فهل نجد الآن في أي بلد من بلاد
الإسلام أن خمسين أو نحوها من الريالات المصرية أو السعودية أو القطرية أو
الروبيات الباكستانية أو الهندية ونحوها - تكفى لمعيشة أسرة - سنة كاملة،
أو شهراً واحداً، أو حتى أسبوعاً واحداً؟ إنها في بعض البلاد التي ارتفع فيها
مستوى المعيشة كبلاد النفط (البترول) لا تكفي بعض الأسر المتوسطة
النفقات يوم واحد فكيف يعد من ملكها غنياً في نظر الشرع الحكيم؟ هذا
بعيد غاية البعد. ولهذا كان الأولى أن نقتصر على تقدير النصاب في عصرنا
بالذببب وإذا كان التقدير بالفضة أنفع للفقراء والمستحقين، فهو إجحاف
بأرباب الأموال وأرباب الأموال في الزكاة ليسوا بم الرأسماليين وكبار
الموسرين، بل بم جمهور الأمة. (فقه الزكاة: ٢٢٦٥)
(4)
105

*Allāmah Wahbah Zuhaylī, a contemporary scholar:
ويقدر نصابها كما بينا بسعر صرف نصاب الذبب المقرر شرعاً وبو عشرون
ديناراً أو مثقالاً ... والأصح تقدير النصاب الورقي بالذب لأنه المعادل لنصاب
الأنعام (الإبل والبقر والغنم) ولارتفاع مستوى المعيشة وغلاء الحاجيات.
(الفقه الاسلامى وادلته: ٢٧٧٣، زكاة الأوراق النقدية، دار الفكر)
(5)
Dr. 'Alī Jumu'ah - a professor at al-Azhar University:
والرأي في ذلك عندي أن الله قد خلق فى الذبب خصائص ثمن لا توجد فى
غيره، وأنه ثابت النسبة بينه وبين باقي السلع والعروض غالباً إلى يومنا بذا،
وأن الله قد بدأ به في كتابه فهو يصلح دائماً معياراً للتقويم. (جديد فقهى
مباحث: ٧٨٧٥)
(6)
Shaykh al-Azhar Shaykh Jad al-Haqq 'Alī Jad al-Haqq:
النصاب الشرعي للمال النقدي الذي تجب فيه الزكاة بعد استفاء باقي الشروط
سو ما تقابل قيمته بالنقود الحالية قيمة "٨٥" جراماً من الذبب. (الأزهر من
فتاوى فضيلة الإمام: ص ٦٧)
(7)
Maulānā Muhammad Shu'ayb Miftāhī:
This is why it would be more appropriate to specify gold as the
criterion for zakāh. Although this, contrary to the first view, is less
beneficial to the poor and deserving people, there is ease in it for those
general people on whom zakāh is obligatory. Furthermore, in today's
times, if silver is used as the criterion for nisab, zakah will become
obligatory on very small amounts of money. And this appears to be in
conflict with the Islamic demands for justice and equity.1
8. Maulānā Khalid Sayfullāh Rahmānī:
1 Jadīd Fiqhī Mabāhith, vol. 7, p. 655.
106

Based on the second view, gold will be the criterion. Furthermore,
present day currencies use gold as the criterion. As for silver, it can no
longer compare with the value of gold.1
(9)
This is also the view of a large group of Arab scholars.
The following is stated in Jadīd Fiqhī Mabahith:
Some contemporary scholars, especially Arab scholars, are inclined to
the view that gold should be made the criterion for nisab in order to
determine the value of trading goods and paper currencies.
قد قرر مؤتمر علماء المسلمين الثاني ومؤتمر البحوث الإسلامية الثاني عام
١٣٨٥هـ /١٩٦٥م في شأن الزكاة ... وأن يكون تقويم نصاب الزكاة في نقود
التعامل المعدنية والأوراق النقدية وعروض التجارة على أساس قيمتها ذيباً.
تعليق الدكتور مصطفى كمال وصفي على الشرح الصغير: ١٥٨٦. (جديد فقهی
مباحث: ٧٨١٠، تقويم عروض، ادارة القرآن)
(10)
The Shari'ah has made zakah obligatory on wealthy people.2 If silver is
made the criterion, then instead of zakah being obligatory on the
wealthy, it will become obligatory on poor people. Nowadays, almost
every house has a few tolās of gold jewellery, and every person has
some amount or the other of cash. If both are added, they will equal
the nisab of silver. In such a case, qurbanī and sadaqatul fitr will
become wajib. Furthermore, after the passing of one year, zakah will
also become wajib. Whereas this person's financial situation is that he
has a wife and children, and is himself eligible for zakāh. Imposing
zakāh on him will entail putting him into difficulty, and not providing
him with ease.
Even if a person does not have gold, but has certain items which are
over and above his fundamental needs, and these reach the nisab of
silver, this person will be classified as a rich person, due to which it
will not be permissible for him to accept zakah, whereas his financial
situation imposes on him to accept zakāh.
1 Islām Kā Nizām-e-'Ushr Wa Zakāt, Māl-e-Tijārat Kā Nisāb, p. 73.
2 Sahīh Bukhārī, vol. 1, p. 586.
107

(11)
Bearing in mind these proofs and acting under the principle of "need",
Kuwait - an Islamic country - has specified gold as the criterion for
nisab for its currency. It has been given a legal decree. The following
statement has been made by the Ministry of Awqaf and Islamic Affairs:
إذا بلغ ما يملكه المسلم منها ما قيمته عشرون مثقالاً من الذب فنحسب
البنكنوت على أساس نصاب الذبب لأن لها مقابلاً ذيبياً فى بنك الدولة بو ما
يسميه الاقتصاديون بالغطاء الذيبي ... وعلى بذا يجب أن يراعي كل إنسان
القيمة السائدة للذبب في بلده وقت إخراج الزكاة. (بحواله منهاج: ص١٠، ١٩٩٦
اپريل تاجون)
For additional details refer to the monthly al-Haqq (August 2002-
January/February 2003).
Allāh ta ālā knows best.
108

THE OBLIGATION OF ZAKAH ON CASH, DEBTS AND OTHER
GOODS
Money owned by students
Question
Is there any zakah on money which parents give to their children?
Similarly, if a student engages in some business so that he can pay for
his expenses, does he have to pay zakāh on his trading goods?
Answer
If the amount is equal to nisab and it was under the control of a
mature student, zakāh will be wajib. If not, it will not be wajib.
Furthermore, if his trading goods less his expenses are equal to nisab,
zakāh will be wajib after the passage of one lunar year. Obviously,
there is no zakah on the wealth of an immature student.
Shāmī:
وسببه أي افتراضها ملک نصاب حولي نسبة للحول لحولانه عليه تام، قوله
ملک نصاب فلا زكاة في سوائم الوقف والخيل المسبّلة لعدم الملك. (الشامى:
٢٢٥٩، سعيد)
Al-Bahr ar-Rā'iq:
في معراج الدراية فى فصل زكاة العروض: أن الزكاة تجب في النقد كيفما أمسكر
للنماء أو للنفقة. (البحر الرائق: ٢٢٠٦، كوثث، وكذا فى الشامى: ٢٦٢ ٢، سعيد)
Al-Fatāwā al-Hindīyyah:
وأما شرط وجوبها: ومنها الملك التام وهو ما اجتمع فيه الملك واليد ... كذا
في السراج الوهاج. (الفتاوى الهندية: ٧٢ ١)
Fatāwā Mahmūdīyyah:
The method of paying zakah on trading goods: At the end of the lunar
year, calculate the value of goods which you have and pay zakāh
accordingly.1
1 Fatāwā Mahmūdīyyah, vol. 9, p. 413.
109

'Umdah al-Fiqh:
One pre-requisite is that a person must be a complete owner of goods
which are equal to nisab. Complete ownership means that he must
own the wealth and have control over it.1
Ahsan al-Fatāwā:
Question: A person has saved several thousand rupees and one lunar
year has passed over them. However, he neither has a house nor
house-hold effects. He isn't married as yet. He is saving this money for
the fulfilment of these needs. Is zakah fard on him?
Answer: Zakah is fard on him. However, if before the expiry of one
year, he begins constructing a house or buys house-hold effects, zakāh
will not be fard.
قال ابن عابدين رحمه الله تعالى تحت قوله (وفسره ابن ملک) فإذا كان معه
دراهم أمسكها بنية صرفها إلى حاجته الأصلية لا تجب الزكاة فيها إذا حال
الحول وهي عنده، لكن اعترض في البحر بقوله ويخالفه ما في المعراج في
فصل زكاة العروض: أن الزكاة تجب في النقد كيفما أمسك للنماء أو للنفقة
وكذا في البدائع في بحث النماء التقديري اهـ، قلت: وأقره في النهر
والشرنبلالية وشرح المقدسي وسيصرح به الشارح أيضاً ونحوه قوله في
السراج سواء أمسك للتجارة أو غيرها وكذا قوله في التتارخانية نوى التجارة
أو لا (إلى قوله) وكذا ما سيأتي في الحج من أنه لو كان له مال ويخاف العزوبة
يلزم الحج به إذا خرج أهل بلده قبل أن يتزوج وكذا لو كان يحتاجه لشراء دار
أو عبد، فليتأمل. والله أعلم. رد المحتار: ٢٧. (احسن الفتاوى: ٤٢٩١، سيعد)
Allāh ta'ālā knows best.
Money which is being saved for basic necessities
Question
A person has saved 100 000 rands for his house but hasn't built it as
yet. Will zakah be wajib on that amount after the passage of one lunar
year?
1 'Umdah al-Fiqh, vol. 3, p. 22.
110

Answer
Zakāh will be wajib on the amount after the passage of one lunar year.
Shāmī:
وسبب أي افتراضها ملک نصاب حولي نسبة للحول لحولانه عليه تام، قوله
ملک نصاب فلا زكاة في سوائم الوقف والخيل المسبّلة لعدم الملك. (الشامى:
٢۶٥٩، سعيد)
Al-Bahr ar-Rā'iq:
في معراج الدراية فى فصل زكاة العروض: أن الزكاة تجب في النقد كيفما أمسكر
للنماء أو للنفقة. (البحر الرائق: ٢٣٠٦، كوثث، وكذا فى الشامى: ٢٢٦٢، سعيد)
Ahsan al-Fatāwā:
Question: A person has saved several thousand rupees and one lunar
year has passed over them. However, he neither has a house nor
house-hold effects. He isn't married as yet. He is saving this money for
the fulfilment of these needs. Is zakah fard on him?
Answer: Zakah is fard on him. However, if before the expiry of one
year, he begins constructing a house or buys house-hold effects, zakāh
will not be fard.
قال ابن عابدين رحمه الله تعالى تحت قوله (وفسره ابن ملک) فإذا كان معه
دراهم أمسكها بنية صرفها إلى حاجته الأصلية لا تجب الزكاة فيها إذا حال
الحول وهي عنده، لكن اعترض في البحر بقوله ويخالف ما في المعراج في
فصل زكاة العروض: أن الزكاة تجب في النقد كيفما أمسك للنماء أو للنفقة
وكذا في البدائع في بحث النماء التقديري اهـ، قلت: وأقره في النهر
والشرنبلالية وشرح المقدسي وسيصرح به الشارح أيضاً ونحوه قوله في
السراج سواء أمسك للتجارة أو غيرها وكذا قوله في التتارخانية نوى التجارة
أو لا (إلى قوله) وكذا ما سيأتي في الحج من أنه لو كان له مال ويخاف العزوبة
111

يلزم الحج به إذا خرج أهل بلده قبل أن يتزوج وكذا لو كان يحتاجه لشراء دار
أو عبد، فليتأمل. والله أعلم. رد المحتار: «٢. (احسن الفتاوى: ٤٩٩١، سيعد)
Fatāwā Dār al-'Ulūm Deoband:
If a person shuts off many of his necessities and saves money for one
specific necessity, zakah will be fard on him after the passage of one
lunar year.1
Allāh ta'ālā knows best.
The definition of basic necessity
Question
The jurists say that zakah is wajib on wealth which is more than one's
basic necessities. What is the extent of basic necessities? What items
does it include?
Answer
The term basic necessities refers to those things which, in their
absence, would make it difficult for a person to live his life;
irrespective of whether this is in reality or in estimation.
There are two types of basic necessities:
1. Genuine basic necessities. This refers to all those things without
which a man's life is in danger. For example, basic spending money,
expenses, a place to live in, weapons of war, summer and winter
clothing which are essential for each season.
2. Estimated basic necessities. This refers to all those things which a
man is always concerned about in the true sense of the word. For
example, debts which he has to pay, tools and instruments of his trade,
essential house items, a riding animal, Dīnī books in the case of
'ulama'. These are all included in basic necessities. Thus, if a person
has cash but also has debts, zakāh will not be wajib on him.
From the above details given by the jurists, it becomes clear that there
is no limit in which there is no leeway for additions or subtractions.
Instead, there is flexibility. However, while upholding the meaning of
"basic" and "necessity", there is room for expansion in this circle
provided a person abstains from extravagance. For example, a person
builds a solid house instead of an informal mud house. He obtains a
1 Fatāwā Dār al-'Ulūm Deoband, vol. 6, p. 64.
112

water tank instead of a bore-hole. He purchases a motorcycle or car
instead of a riding animal. He purchases a rifle, pistol, etc. instead of a
bow and arrows. He purchases machinery for his trade instead of
restricting himself to hand tools. Similarly, life necessities will include
an elevator in a large house, a telephone, a fridge, cooler, a heater, an
air-conditioner, a fan. Similarly, workers, domestics, a driver if the
family is prosperous. It will also include items for children's education
and training. In short, modern items which are included in day-to-day
life-necessities, and for whom a basis is found in the statements of the
jurists. All these will be included in basic necessities. However, a
television, video player, and other similar items of immorality are not
included in basic necessities.1
Getting one's children married is not included in basic necessities
because if they are mature, the responsibility of marriage is on the
children. and if they are immature, there is no need for marriage.
Seeing to the needs of immature children is wajib on the father.2
To own a house is also not a basic necessity. Renting a house is enough
to live one's life. If a person is saving money to purchase a house,
zakah will be wajib on that amount at the end of one lunar year.
Ad-Durr al-Mukhtār:
فارغ عن الحاجة الأصلية، لأن المشغول بها كالمعدوم، وفسره ابن ملک بما
يدفع عنه الهلاك تحقيقاً كثيابه، أو تقديراً كدينه. وفي الشامي: وفسره ابن
ملک، وذلك حيث قال: وبي ما يدفع الهلاك عن الإنسان تحقيقاً كالنفقة
ودورالسكنى وآلات الحرب والثياب المحتاج إليها لدفع الحر أو البرد، أو
تقديراً كالدين، فإن المديون محتاج إلى قضاءه بما في يده من النصاب دفعاً عن
نفسه الحبس الذي بو كالهلاك، وكآلات الحرفة وأثاث المنزل ودواب الركوب
وکتب العلم لأپلها، فإن الجهل عندیم کالهلاك، فإذا كان له درابم مستحقة
بصرفها إلى تلك الحوائج صارت كالمعدومة ، كما أن الماء المستحق بصرف إلى
1 Condensed from: Jadīd Fighī Mabahith, vol. 6, pp. 292 and 396; Īdāh an-Nawādir,
vol. 2, pp. 33-34; Imdād al-Fatāwā, vol. 2, p. 42.
2 Fatāwā Mahmūdīyyah, vol. 9, p. 343.
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العطش كان كالمعدوم. (الدر المختار مع الشامى: ٢٢٦٢، سعيد. وكذا فى البدائع:
١×٢، سعيد)
Allāh ta'ālā knows best.
Zakāh on a cheque
Question
A person owns nisab. Before the end of the lunar year, he receives a
cheque for goods which he sold. He did not cash the cheque as yet, and
the lunar year comes to an end. When will zakah be wajib on him; on
receiving the cheque or after cashing it at the bank?
Answer
Once he receives the cheque, it is a legal possession provided the
amount which the cheque represents is present in the bank and not
devoid of it, especially if the bank guarantees it - then taking
possession of that amount is a legal possession. Therefore, zakah will
be wajib the moment he receives the cheque. This is because he can go
to the bank and cash the cheque whenever he wants. This is similar to
the following example: A person gives a safe containing money to a
person. If the safe is open and not locked, then it is synonymous to his
taking possession of the money. This is because he can take it out of
the safe whenever he wants. But if the safe is locked, then this is not
called "taking possession". In the same way, in this case, a person can
have the cheque cashed whenever he wants. In fact, the cheque itself
can be used for certain other transactions. Major transactions involve
cheques. As for the point that the bank could cancel the cheque, this is
not related to the matter of "taking possession" but to the cancellation
of its monetary value. This can happen with drafts and dollars as well.
If a person's dollars have been stolen, it is possible for a bank to cancel
the monetary value of those dollars. No matter what, the moment the
cheque is received, the obligation of zakah will apply even if the
amount remains for several years in the bank [and the cheque is not
cashed].
Ad-Durr al-Mukhtār:
والتمكن من القبض كالقبض فلو وهب لرجل ثياباً في صندوق مقفل ودفع
إليه الصندوق لم يكن قبضاً لعدم تمكنه من القبض، وإن مفتوحاً كان قبضاً
114

لتمكنه من، فإنه كالتخلية في البيع. اختيار. (الدر المختار: ٥٨٩٠، كتاب الهبة،
سعيد)
Al-Bahr ar-Rā'iq:
ولو وهب لرجل ثياباً في صندوق مقفل و دفع إليه الصندوق لم یکن قبضاً، و
إن كان الصندوق مفتوحاً كان قبضاً لأنه يمكن القبض، كذا في المحيط.
(البحر الرائق: ٧٢٨٦)
Allāh ta ālā knows best.
The jahīz of a woman
Question
When a woman gets married, she normally receives utensils and other
items. Does she have to pay zakah on them? Bear in mind that some of
these items are not used for years on end, and they value several
thousands of rupees.
Answer
There is no zakah on possessions of this nature. However, qurbanī and
sadaqatul fitr will be wajib.
Al-Hidāyah:
وليس في دور السكنى وثياب البدن وأثاث المنازل ودواب الركوب وعبيد
الخدمة وسلاح الاستعمال زكاة، لأنها مشغولة بالحاجة الأصلية وليست
بنامية أيضاً. (الهداية: ١٨٨٦، كتاب الزكاة)
Al-Fatāwā al-Hindīyyah:
وأما شروط وجوبها فمنها ... فراغ المال عن حاجته الأصلية، فليس في دور
السكنى وثياب البدن وأثاث المنازل ودواب الركوب وعبيد الخدمة وسلاح
الاستعمال زكاة، وكذا طعام أهله وما يتجمل به من الآواني إذا لم يكن من
الذهب والفضة. (الفتاوى الهندية: ١٧٧٢، كتاب الزكاة)
115

Kifāyatul Muftī:
Goods [utensils, appliances, furniture, etc.] which are used in a house
are not included in zakāh calculations.1
Allāh ta ālā knows best.
Monies collected by a masjid or madrasah
Question
If a masjid or madrasah has collected money which is equal to nisab,
does zakāh become wajib on it?
Answer
There is no zakah on monies collected by a masjid or madrasah even if
it is equal to nisāb.
Ad-Durr al-Mukhtār:
وسبب ملک نصاب حولي تام فارغ عن دين له مطالب من جهة العباد: سواء
كان الله كزكاة وخراج، وقال بن عابدين رحمه الله قوله كزكاة: فلو كان له
نصاب حال عليه حولان فلم يزكر فيهما لا زكاة عليه في الحول الثاني. (الدر
المختار مع رد المحتار: ٢٢٥٩، كتاب الزكاة، سعيد)
Jadīd Fiqhī Masā'il:
When there is no specific owner of a particular wealth - rather it is
owned by a masjid, madrasah or some other organization - then zakāh
is not wajib on it. 'Allāmah Kāsānī rahimahullāh writes:
ولا تجب الزكاة في سوائم الوقف والخيل المسبلة لعدم الملك وهذا لأن في
الزكاة تمليكاً والتمليك في غير الملک لا يتصور. (جديد فقهى مسائل: ٠( ٢)
Jadīd Fiqhī Mabāhith:
Islamic madāris, masājid, other social and welfare organizations and
funds, the Bayt al-Mal (Islamic treasury), etc. do not fall under the
category of real humans. Rather, they are classified as statutory
humans; and the Sharī ah has made zakāh wajib on real humans. Zakāh
is not wajib on anything which is owned by statutory humans. This is
1 Kifāyatul Muftī, vol. 4, p. 263; Fatāwā Haqqānīyyah, vol. 3, p. 495.
116

why there is no zakah on anything that is owned by madaris, masajid,
social and welfare organizations and so on.
فلا زكاة في سوائم الوقف والخيل المسبلة لعدم الملك وهذا لأن في الزكاة تمليكاً
والتمليك في غير الملک لا يتصور. بدائع: ٢٩، شامى: ٢٢٥٩. (جديد فقهى
مباحث: ٦/ ٢٨٥، ادارة القران والعلوم الاسلامية)
Fatāwā Dār al-'Ulūm Deoband:
When masjid and madrasah funds are collected and they equal the
nisab, and one lunar year passes, there is no zakāh on them. There is
no zakah on the money which is in safe-keeping with the principal of
the madrasah/masjid.1
Kifāyatul Muftī:
There is no zakah on the district money which is collectively owned by
a committee or congregation, and has been collected for general
welfare work, or it belongs to the masjid.2
Fatāwā Mahmūdīyyah:
When a masjid or madrasah has money equal to nisab, there is no
zakāh on it.3
For additional details refer to:
Jadīd Fiqhī Mabāhīth, vol. 7, p. 735; Kitāb al-Fatāwā, vol. 3, p. 267; Aham
Fiqhī Faysle, p. 55; Īdāh an-Nawādir, vol. 2, p. 23.
Allāh ta'ālā knows best.
Money which is saved for hajj
Question
A person had saved some money for hajj and he deposited that amount
in India or Pakistan in Jumādā ath-Thaniyah. He then received
information that his application to go for hajj has been approved, but
he did not go for hajj even until the end of Ramadan, while we know
that Ramadan is the month in which zakah is paid. He then proceeded
for hajj in Dhū al-Qa'dah. Was it necessary for him to pay zakah in
1 Fatāwā Dār al-'Ulūm Deoband, vol. 6, p. 49.
2 Kifāyatul Muftī, vol. 4, p. 250.
3 Fatāwā Mahmūdīyyah, vol. 9, p. 327.
117

Ramadan? Is there a difference in ruling between a fard hajj and an
optional hajj?
Answer
Zakāh is obligatory on whatever amount he received after Ramadan.
Whatever amount the government took for the hajj necessities is
excluded from the zakah; there is no zakah on that.
Shāmī:
إذا أمسك لينفق من كل ما يحتاج به فحال الحول وقد بقي معه من نصاب
فإنه يزكي ذلك الباقي وإن كان قصده الإنفاق من أيضاً في المستقبل لعدم
استحقاق صرف إلى حوائج الأصلية وقت حولان الحول، بخلاف ما إذا حال
الحول وهو مستحق الصرف إليها. (شامى: ٢٢٦٢، سعيد)
Ahsan al-Fatāwā:
There is no zakah on the money which was given for his onward and
return journey, rental, hiring, hajj guide, etc. The additional money
will be returned to him in the form of currency. From that total,
whatever amount remains until the first of Ramadan - zakah will be
fard on it. There is no zakah on what has been spent.1
قال فى الشامية: إذا أمسكر لينفق من كل ... الخ
Some muftīs are of the view that zakah is fard on the entire amount.
Refer to Khayr al-Fatāwā, vol. 3, p. 474.
When a person deposits money for the purpose of hajj, and in return
for it he obtains the right to make arrangements for hajj, then this
amount has left his ownership. Yes, there will be zakah on the amount
which will be returned to him. Since the amount has left his
ownership, there is no zakāh on it. This is similar to a person who has
the right to make arrangements for irrigating his farm from a stream
or river. He pays a certain amount to receive this right. This amount
has left his ownership. Al-Hidayah states that it is permissible to sell
one's right to drink water (haqq ash-shurb), or if a person pays an
amount to buy the right of passage (haqq al-murūr), it leaves his
ownership. Or in the case of renting a place, he pays the rent for one
year in advance. That amount which he paid has also left his
1 Ahsan al-Fatāwā, vol. 4, p. 264.
118

ownership. Or take the case of going to a shoe-maker and asking him
to make you a shoe. Although the shoe is not ready as yet, since you
have already paid him the money, it has left your ownership. The issue
under discussion is similar to renting or hiring, in the sense that the
government is like the landlord while the person is the tenant. And
when an amount is given before hand in a rental transaction, the
amount leaves the ownership of the tenant.
Al-Fatāwā al-Hindīyyah:
ثم الأجرة تستحق بإحدى معانٍ ثلاثة: إما بشرط التعجيل، أو بالتعجيل، أو
باستيفاء المعقود عليه، فإذا وجد أحد هذه الأشياء الثلاثة، فإنه يملكها كذا
في شرح الطحاوي. (الفتاوى الهندية: ١٣٪٤، کتاب الاجارة، فی بیان متی تجب
الاجرة)
Badā'i' as-Sanā'i':
لأنهما لما شرطا تعجيل البدل لزم اعتبار شرطهما لقوله عليه السلام:
المسلمون على شروطهم. وملك الآجر البدل حتى تجوز له هبته والتصدق به و
الإبراء عنه. (بدائع الصنائع: ٤٢٠٣، فصل فى حكم الإجارة، سعيد)
The government has therefore become the owner of the amount and
the haji does not have to pay zakah on it. We concur with Hadrat Muftī
Rashid Sahib, the author of Ahsan al-Fatawa, on this issue.
Kitab al-Fatāwā:
The ticket for the hajj journey, the stay in Makkah Mukarramah, the
necessary expenses in the course of one's stay there are all included in
a person's basic necessities. There is no zakah on them. Whatever
additional amount a hajī spends in the course of his hajj journey does
not form part of his basic necessities. Zakāh will be wajib on it.1
Allāh ta ālā knows best.
1 Kitāb al-Fatāwā, vol. 3, p. 274.
119

When a person does not go for hajj after receiving approval to go
Question
A person received approval to go for hajj but he does not go. A major
portion of the money which he deposited with the government can be
returned to him. Must he pay zakāh on it?
Answer
Zakah will be fard once the amount is returned to him.
Shāmī:
إذا أمسك لينفق من كل ما يحتاج به فحال الحول وقد بقي معه من نصاب
فإنه يزكي ذلك الباقي وإن كان قصده الإنفاق من أيضاً في المستقبل لعدم
استحقاق صرف إلى حوائجه الأصلية وقت حولان الحول. (شامى: ٢٩٦٢، سعيد)
Tahtāwī:
في معراج الدراية والبدائع: إن الزكاة تجب في النقد كيف أمسكر للنماء أو
للنفقة. (طحطاوى على مراقى الفلاح: ٧١٥، قدیمی)
Fatāwā Dār al-'Ulūm Deoband:
It is fard to pay zakah on money which was saved for the purpose of
hajj.1
Allāh ta'ālā knows best.
Haram wealth
Question
A person receives haram wealth or an amount of usury. Does he have
to pay zakāh on it?
Answer
If a person has totally haram wealth or usury, there is no zakah on it.
This is because if he knows who its owner is, it is necessary for him to
convey the amount to him. if he does not know who the owner is, it is
wajib on him to give it in charity.
1 Fatāwā Dār al-'Ulūm Deoband, vol. 6, p. 115.
120