Indexed OCR Text

Fath al-Qadir:
أما في زماننا فأكثر النوائب توخذ ظلماً ومن دفع الظلم عن نفسه فهو خير له
وإن أراد الإعطاء فليعط من بو عاجز عن دفع الظلم عن نفسه. (فتح القدير:
٧٢٢٣، دار الفكر)
Ahsan al-Fatāwā:
Whether a debt is immediate or deferred, it is an obstacle to the
obligation of zakāh as per the preferred view.1
Allāh ta'ālā knows best.
When zakah is stolen from a representative
Question
A man gave a zakah amount to a person. The amount got stolen from
this representative. Is the zakah fulfilled? Does the representative
have to pay back the amount?
Answer
If those to whom the zakah was to be given were not specified and the
person was asked to give it to whomever he considered to be eligible,
the zakah has not been fulfilled. It will have to be paid again. The
representative is an amin (entrusted). If he was not negligent in the
safekeeping of the zakah money, he does not have to pay back
anything. If he was negligent, he will have to pay it back. If those to
whom the zakah was to be given were specified, e.g. the person was a
collector on behalf of an organization or a principal of a madrasah,
then the ruling in this regard was given previously. Refer to it.
Ad-Durr al-Mukhtār:
الإيداع شرعاً تسليط الغير على حفظ مالم صريحاً أو دلالة . وبي أمانة، بذا
حكمها مع وجوب الحفظ والأداء عند الطلب واستحباب قبولها، فلا تضمن
بالهلاك. (الدر المختار: ٥٨٦٤، سعيد، والفتاوى الهندية: ٤٣٣٨)
1 Ahsan al-Fatāwā, vol. 4, p. 251.
201

Khulāsah al-Fatāwā:
رجل عزل زكاة ماله ووضعها في ناحية بيته، فسرقها سارق لا يقطع يده
للشبهة وعليه أن يزكيها. (خلاصة الفتاوى : ١٢٣٨)
Ad-Durr al-Mukhtār:
ولا يخرج عن العهدة بالعزل بل بالأداء للفقرائ ... وفي الشامي: فلو ضاعت لا
تسقط عنه الزكاة. (الدر المختار مع الشامى: ٢٢٧٠، سعيد)
For further details refer to: Fatāwā Mahmūdīyyah, vol. 9, p. 480; Kifāyatul
Muftī, vol. 4, p. 297; Fatāwā Farīdīyyah, vol. 3, p. 275.
Allāh ta'ālā knows best.
When a representative spends zakah money on his self
Question
A person gave an amount of zakah to another person to give it to the
poor. The person was himself eligible for the zakah, so he spent it on
himself. Is the zakāh fulfilled?
Answer
If the person used the word i'ta' (give), it becomes necessary for him to
give it to someone else. If the person said: "You can use it as you like",
he can use it for himself provided he is eligible for zakāh.
Tabyīn al-Haqā'iq:
لو قال لرجل ادفع زكاتي إلى من شئت أو أعطها من شئت فدفعها لنفسه لم يجز
وفي جوامع الفقه جعله قول أبي حنيفة، وقال وعند أبي يوسف يجوز ولو قال
ضعها حيث شئت جاز وضعها في نفسه، وقال في المرغينانى: وكل بدفع زكاته
فدفعها لولده الكبير أو الصغير أو زوجته يجوز ولا يمسك لنفسه. (حاشية
تبيين الحقائق للشلبي: ١٣٠٥)
Ad-Durr al-Mukhtār:
والوكيل أن يدفع لولده الفقير وزوجته لا لنفسه إلا إذا قال ربها ضعها حيث
شئت ... وفي الشامي: الوكيل إنما يستفيد التصرف من المؤكل وقد أمره بالدفع
202

إلى فلان فلا يملك الدفع إلى غيره، كما لو أوصى لزيد بكذا ليس للوصي
الدفع إلى غيره فتأمل. (الدر المختار مع الشامى: ٦٩ ٢، سعيد)
Fatāwā Qādī Khăn:
رجل دفع زكاة ماله إلى رجل وأمره بالأداء فأعطى الوكيل ولد نفسه الكبير أو
الصغير أو امرأته وبم محاويج جاز ولا يمسك لنفسه شيئاً. (فتاوى قاضيخان
على بامش الهندية: فصل فى اداء الزكاة، ١٢٦١ فصل في أداء الزكاة. والفتاوى
الهندية: ٨٩ ١)
Bahishtī Zewar:
You gave a person two rupees to be given as zakah. He has the choice
of giving it to a poor person himself, or giving it to another person to
distribute it for him. If the person finds that one of his relatives or
parents are eligible, and therefore gives it to them, then this is also
permissible. However, if he himself is poor, it is not permissible for
him to take it for himself. However, if you said to him: "You may do as
you like with it, and give it as you want", it is permissible for him to
take it for himself.1
Allāh ta ālā knows best.
When a representative changes the currency of the zakah amount
Question
A person gave me one thousand rands, appointed me as his
representative to hand over this amount to a certain person in India. I
took this amount together with some others amounts [which I had to
send over to India]. These were then converted into rupees which my
representative in India distributed as zakāh. Is the zakāh fulfilled?
Answer
As long as the original amount is present with the representative, and
the zakah is paid with another currency, it will be fulfilled. But if the
original zakah amount was spent, and then paid with another
currency, the zakāh will not be fulfilled. In your question, since the
original amount was present, the zakah will be fulfilled. Furthermore,
1 Bahishtī Zewar, p. 245.
203

South African rands are not used in India. Therefore, when you were
asked to pay that amount to a person in India, it means that you have
to change the rands into rupees and then pay the zakah. The general
rule is that zakāh currency can be changed.
Ad-Durr al-Mukhtār:
ولو تصدق بدرايم نفسه أجزا إن كان على نية الرجوع وكانت درابم المؤكل
قائمة .. وفي الشامي: أي الوكيل بدفع الزكاة إذا أمسك درابم المؤكل ودفع من
ماله ليرجع ببدلها في درابم المؤكل صح، بخلاف ما إذا أنفقها أولاً على نفسه ثم
دفع من ماله فهو متبرع. (الدر المختار مع الشامى: ٦٩°٢، سعيد)
Ahsan al-Fatāwā:
The zakah will be fulfilled. However, the permissibility of changing the
currency is dependent on whether the appointer explicitly or tacitly
gave permission for it to be changed. The system of transactions which
are presently in vogue permit it, therefore there is no need for an
explicit permission. Despite this, it is better to obtain an explicit
permission [to change the currency].1
Bahishtī Zewar:
You gave a person two rupees to give to a poor person. However, he
did not give exactly those same two rupees to the poor person.
Instead, he gave the amount from his own money. The zakāh is
fulfilled provided the original two rupees which you gave him are still
in his possession. If he spent your two rupees, and then gave two
rupees to a poor person later on, the zakah is not fulfilled.2
Allāh ta ālā knows best.
Forms of possession of zakah money which are in vogue in some madāris
Question
Certain madāris which are quite cautious have the following system of
taking possession of zakāh money:
A poor student is given a zakah amount of 400 rands. Another
supervisor comes and takes 300 rands from him for his boarding,
1 Ahsan al-Fatāwā, vol. 4, p. 290.
2 Bahishtī Zewar, p. 245.
204

lodging and education, and 100 rands remain with the student. This
supervisor appears to be much liked and beloved, but some 'ulamā'
have the following objections:
1. If a student is absent, expenses for the days of absenteeism must not
be taken. But there is no system of taking back money from the
amount which has been cut.
2. If the donor passes away before the students can receive their
stipends, the amount which he gave has to be returned to his heirs
because it is a trust.
3. If one lunar year passes before the distribution of the stipends,
zakāh ought to be wajib again because the ownership of the owner is
still in existence.
4. The exchange of food for money is a transaction of buying and
selling (bay') while the boarding and lodging (accommodation, lights,
water, etc.) is a rental transaction (ijārah). The combination of bay'
and ijarah entails صفقة في صفقتين which is prohibited.
Answer
(1) When a zakāh amount is given to poor students, it is an ownership
in reality. When 300 rands are then taken from him, it comes under
the principle of tabarru'-e-mashrut. In other words, in return for this
tabarru', the condition of food, drink, accommodation, etc. is applied
on the student. Tabarru'-e-mashrut is a hibah (gift) in exchange for
something. If a student is absent for a few days, it is not necessary to
return any amount to him. Moreover, if a student pays the fees for the
entire year, and leaves in the course of the year, the Shari'ah does not
impose the returning of fees for the remainder of the year. This is
because in a hibah bi al-'iwad (a gift in exchange for something), the
one who gives cannot ask to take back anything from it. And here, the
given amount has been spent or mixed with other amounts, and this is
known as istihlāk.
Tabarru'-e-mashrūt is permissible. Maulānā Zafar Ahmad 'Uthmānī
rahimahullāh writes:
Question: Is it permissible to charge admission fees and monthly fees
to students?
Answer: It is permissible because this is not an ujrat (a hiring or rental
contract). Rather, it is a donation, and it is permissible to lay down
conditions in a donation because compulsion is not necessarily the
case. If a person does not accept the conditions, he has the choice of
not taking admission.
205

ودليله: أنه صلى الله عليه وسلم قال لمن أضافه وعائشة رضي الله عنها قال: لا،
قال: فلا إذن حتى قال فى الثالثة: وعائشة رضي الله عنها قال: نعم. مسلم
شريف: ٧٦ ٢. (امداد الاحكام: ٣٨٠٦، كتاب الاجارة)
(2) The principal or supervisor of the madrasah falls under the
classification of an 'amil (a person who is appointed by the Islamic
state for the collection of zakāh) in certain injunctions. Therefore, if
the owner [of the zakah amount] passes away and his money was kept
separately, after the principal or supervisor accepted it in favour of
poor students, it will not be returned. In most cases, the amounts are
mixed with other amounts, and there is no way of knowing whose
amount was spent and whose was not.
(3) If one lunar year passes before the distribution of the stipends,
zakāh is not wajib because when a zakāh amount remains with an
'āmil, zakāh does not become wajib. And here the principal or
supervisor is a representative on behalf of the students.
A statement of Hadrat Maulana Khalil Ahmad Saharanpūrī
rahimahullah is quoted in Nizām al-Fatawā. He says: I am of the view that
the money which is held by madaris is not waqf. However, the
madrasah administrators are like 'ummāl (plural of 'amil) of the Bayt
al-Mal (Islamic treasury) and representatives on behalf of the donors
and the recipients. Therefore, neither will zakah become wajib on that
amount nor can the donors take back the money.1
(4) There is no combination of ijārah and bay' here. Rather, a fee - as a
tabarru' and hibah - for the ease of the madrasah has been laid down.
Allāh ta ālā knows best.
1 Nizām al-Fatāwā, vol. 1, p. 116.
206

THE RECIPIENTS OF ZAKĀH
Using zakah money for the extension of a house
Question
One of my poor relatives has a house which is too small to fulfil his
needs. He is also eligible to receive zakāh. Can I give him zakāh money
to extend his house?
Answer
If a person is eligible for zakāh - i.e. he does not have any wealth equal
to nisab over and above his fundamental needs - then it is permissible
to give him zakah money for the renovation or extension of his house.
Ad-Durr al-Mukhtār:
مصرف الزكاة والعشر بو فقير المقابل للمسكين لا للغني وبو من له أدنى شيء
أي دون نصاب أو قدر نصاب غير نام مستغرق في الحاجة ... وفي الشامي:
والحاصل أن المراد بنا الفقير المقابل للمسكين لا للغني، دون نصاب أي نام
فاضل عن الدين فلو مديوناً فهو مصرف كما يأتي، مستغرق في الحاجة، كدار
السكنى وعبيد الخدمة وثياب البذلة وآلات الحرفة وكتب العلم للمحتاج
إليها تدريساً أو حفظاً أو تصحيحاً .. والحاصل أن النصاب قسمان (١) موجب
للزكاة وبو النامي الخالي عن الدين. (٢) وغير موجب لها وہو غيره، فإن كان
مستغرقاً بالحاجة لمالكم أباح أخذبا وإلا حرمه ... (الدر المختار مع الشامى:
٣٩ ٢٣، باب المصرف، سعيد)
Ahsan al-Fatāwā:
Give the poor person an amount which is less than nisab and let him
use it for the construction. Continue giving him periodically in this
way, and he must spend it as he receives it. If the poor person does not
have a property, buy him a piece of land and make him its owner. After
that, give him a zakah amount in instalments and he will continue
with the construction of his house until it is completed. If this method
is adopted, it will be permissible.1
1 Ahsan al-Fatāwā, vol. 4, p. 490.
207

Allāh ta ālā knows best.
A person who is earning but is needy
Question
A person is employed. His wife met in an accident, resulting in
additional expenses for her medication, hospitalization, etc. He cannot
pay for all these expenses from his monthly income. Is there any way
that he can accept zakah money?
Answer
There is leeway for such a person to accept zakāh.
Ad-Durr al-Mukhtār:
مصرف الزكاة والعشر .. بو فقير، وبو من له أدنى شيء أي دون نصاب أو قدر
نصاب غير نام مستغرق في الحاجة. (الدر المختار مع الشامى: ٢٣٣٩، كتاب
الزكاة، باب المصرف، سعيد)
Fath al-Qadir:
والفقیر من له أدنى شيء وہو مادون النصاب أو قدر النصاب غیر نام وہو
مستغرق في الحاجة ... ويجوز صرف الزكاة لمن لا تحل له المسئلة بعد كونه فقيراً
ولا يخرجه عن الفقر ملك نصب كثيرة غير نامية إذا كانت مستغرقة
بالحاجة. (فتح القدير: ٢٢٦١، باب من يجوز دفع الصدقة اليه ومن لا يجوز، دار
الفكر)
Al-Fatāwā al-Hindīyyah:
ويجوز دفعها إلى من يملك أقل من النصاب وإن كان صحيحاً مكتسباً كذا
في الزابدي. (الفتاوى الهندية: ١٧٨٩، فى المصارف)
Fatāwā Mahmūdīyyah:
If a person's needs are not fulfilled by his salary, he is eligible to accept
zakāh and it is permissible to give him zakāh.1
1 Fatāwā Mahmūdīyyah, vol. 9, p. 525.
208

Fatāwā Rahīmīyyah:
If a person's income is less and he does not own nisāb, zakāh can be
given to him.1
Kifāyatul Muftī:
Zakāh money can be given to a person who is chronically ill for the
payment of his treatment.2
Allāh ta'ālā knows best.
Zakāh to a poor brother or sister
Question
A wealthy person has a brother or sister who is poor and eligible for
zakāh. Can he give them zakāh?
Answer
It is not only permissible to give a brother or sister who are eligible for
zakāh, but better to give them. This is because it has the additional
benefit of maintaining ties of kinship.
Al-Fatāwā al-Hindīyyah:
والأفضل في الزكاة والفطر والنذر الصرف أولاً إلى الإخوة والأخوات ثم إلى
أولاديم ثم إلى الأعمام والعمات ثم إلى أولاديم ثم إلى الأخوال والخالات ثم إلى
أولادبم ثم إلى ذوي الأرحام ثم إلى الجيران ثم إلى أبل حرفته ثم إلى أبل مصره
أو قريته كذا في السراج الوباج. (الفتاوى الهندية: ٩٠(١، فى المصارف)
Al-Fatāwā at-Tātārkhānīyyah:
وفي المضمرات: الأفضل صرف الزكاتين، يعني صدقة الفطر وزكاة المال إلى أحد
يُؤلاء السبعة، الأول: إخوته الفقراء وأخواته، ثم إلى أولاديم، ثم إلى أعمامه
الفقراء ... (الفتاوى التاتارخانية: ٢٧١/٢، بمن توضع فيه الزكاة، ادارة القرآن)
1 Fatāwā Rahīmīyyah, vol. 5, p. 152.
2 Kifāyatul Muftī, vol. 4, p. 274.
209

Īdāh al-Masā'il:
Giving zakāh to one's brother, sister, maternal or paternal aunt,
maternal or paternal uncle, etc. and their children entails a double
reward. One reward for the payment of zakah and the other for
maintaining ties of kinship. However, the prerequisite is that they
must be eligible for zakāh in the true sense of the word.1
Allāh ta'ālā knows best.
Zakāh to imāms of masājid
Question
People in our area appoint imams in their masajid but do not specify
any wage for them. Instead, when the crops or fruits mature, they give
them as zakah. Will the zakah be fulfilled if the imam is eligible for
zakāh? Is this not a form of wage? Can zakāh be given as a wage?
Answer
In this case there are two ways of giving zakāh:
1. If the imam of the masjid is eligible for zakah, then it is
permissible to give him on the basis that he is a poor person.
In fact, it is preferable to give him.
2.
The imam is given zakāh as payment for his imamat. In this
case, the zakah will not be fulfilled even though it may be
permissible for the imam to accept it as a wage.
Notwithstanding the above cases, it is best to specify a wage for the
imam. Thereafter, if he is still unable to makes ends meet, he may be
given from zakāh and other charities.
Ad-Durr al-Mukhtār:
التصدق على الإمام الفقير أفضل، وفي الشامي: أي من الجاهل الفقير. (الدر
المختار مع الشامى: ٢٣٥٤، سعيد)
1 Īdāh al-Masā'il, p. 110; Ahsan al-Fatāwā, vol. 4, p. 269; Fatāwā Mahmūdīyyah, vol.
9, p. 541.
210

Al-Fatāwā al-Hindīyyah:
لو نوى الزكاة بما يدفع المعلم إلى الخليفة ولم يستأجره إن كان الخليفة بحال لو
لم يدفعه يعلم الصبيان أيضاً أجزأه، وإلا فلا. (الفتاوى الهندية: ١٧٩٠، باب
المصارف)
Fatāwā Farīdīyyah:
If the imam of a masjid is poor, it is permissible to give him zakāh.
Obviously, it is not permissible to give it to him as a wage or payment.
If imams of masajid are poor and they are given obligatory charities as
payment for their imamat, then those who gave the obligatory
amounts will not be absolved from their obligation. And if the imam is
given by virtue of his being the imam [a person of respect and
authority], then it is certainly permissible.
والمتعارف بو الإعطاء لم على وجه الترحم، والصلة ولذا ينوي المعطون الثواب
والتقرب إلى الله، والأجير لا يكون كذلك، وبالجملة أن منع الإعطاء مطلقاً
خراب نظام أكثر المساجد.
Fatāwā Muftī Mahmūd:
If it is well known that people give zakah and 'ushr to an imam, and
the imam too does the imamat so that these people will give him zakāh
- and if they don't give him he will leave the imamat - then although
this hiring contract is neither correct nor invalid, it is certainly like a
contract because if they don't give him zakah he will leave the imamat.
In such a case, the cautious way is to first give him something as a gift,
and then give him from zakah, 'ushr, etc. In this way, it will not be a
type of contract because the people are not obligated to give him
anything. The zakah will not be counted as a wage. It will therefore be
fulfilled. If there is no type of contract in the sense that he continues
with the imamat whether people do not give him zakah or give him
less, and he has made the imamat a means to receive zakah and 'ushr,
then the point is that he understands that if he does not make imamat,
people will not give him zakāh and 'ushr. It is undoubtedly permissible
to give zakāh to such an imam, and the zakāh will be fulfilled. Parallels
for this ruling are to be found in the books of jurisprudence. If he does
imāmat solely for Allāh's sake, and has no desire to receive zakāh and
211

'ushr, then it will be even more permissible to give him, and for him to
receive it.1
Allāh ta'ālā knows best.
Zakah to a person who is in debts but is employed
Question
A person is in debt of 70 000 rands which he has to pay immediately.
However, he does not have this amount to pay. He also does not own
goods which are over and above his basic needs, although he does
receive a monthly salary. Can zakāh be given to him?
Answer
It is permissible to give such a person zakāh money for the payment of
his debt.
Abū Dāwūd:
عن عطاء بن يسار أن رسول الله صلى الله عليه وسلم قال: لا تحل الصدقة
لغني إلا لخمسة، لغاز في سبيل الله، أو لعامل عليها، أو لغارم، أو لرجل اشترابا
بماله، أو لرجل كان لم جار مسكين فتصدق على المسكين فأبدابا المسكين
للغني. (رواه أبو داود: ١٢٣١)
Badhl al-Majhūd:
أو لغارم قيل: الغارم الذي عليه الدين أكثر من المال الذي في يده أو مثله أو
أقل من لكن ما ورائه ليس بنصاب. (بذل المجهود: ٧٤(٨)
Al-Bahr ar-Rā'iq:
يجوز دفع الزكاة إلى من یملک ما دون النصاب أو قدر نصاب غیر نام وہو
مستغرق في الحاجة. (البحر الرائق: ٢٢٤٠، كوئته)
1 Fatāwā Muftī Mahmūd Pakistan, vol. 3, pp. 334-336; Fatāwā Dār al-'Ulūm, vol. 6,
p. 213.
212

Shāmī:
والحاصل أن النصاب قسمان: موجب للزكاة وبو النامي الخالي عن الدين،
وغير موجب لها وبو غيره، فإن كان مستغرقاً بالحاجة لمالكه أباح أخذبا وإلا
حرمه. (الشامى: ٣٩ ٢٣، سعيد)
Allāh ta'ālā knows best.
Constructing a house with zakah and giving it to a poor person
Question
A person bought a house with zakah money and handed over
ownership of the house to a poor person. Is the zakah fulfilled?
Answer
If the house is given over into the name of the poor person and the
title deed, etc. is in his name, and he is made owner of it, the zakah will
be fulfilled.
However, after constructing the house, it is necessary to specify its
value according to the market value. It must not happen that two
hundred thousand was spent on the house, its market value is two
hundred and fifty thousand, and the one who gave the zakah
calculated it as three hundred thousand. One negative point in this
regard is that the poor person is given more than the nisab. However,
bearing in mind the need of the poor person, providing
accommodation for his wife and children, and fulfilling an important
need; there is hope that Allah ta'ala will accept this action and reward
the person.
Ad-Durr al-Mukhtār:
بي تمليك خرج الإباحة، فلو أطعم يتيماً ناوياً الزكاة لا يجزيه إلا إذا دفع إليه
المطعوم لأنه بالدفع إليه بنية الزكاة يملكه. (الدر المختار مع الشامى: ٢٢٥٧،
کتاب الزكاة، سعيد)
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Ahsan al-Fatāwā:
If the amount was not given to the poor person and instead a house
was built and given over to him, there is no reprehensibility in it
because the poor person did not become an owner of nisab.1
Īdāh al-Masā'il:
A person did not separate the zakah amount from his assets. He built a
house from the collective amount, and deducted the cost of the
construction from it with the intention of zakah. He then gave over
the house to a poor person, registered it in his name, gave him full
ownership of it, and has no further thing to do with it; then it is
permissible - without any reprehensibility - to construct a house in
this way. This is because the poor person has not become a wealthy
person who owns nisab. Instead, he has only been given a house to
fulfil his needs.2
Allāh ta ālā knows best.
Paying a debt of a poor person via a representative
Question
A person is eligible for zakāh because of many debts. If zakāh is given
directly to him, he will waste the money. Can he appoint a
representative to pay off the debt on his behalf?
Answer
If the poor person appoints a representative who then takes the zakah
amount and pays the debt on behalf of the poor person, it will be
permissible and the zakah will be fulfilled. If he did not appoint
anyone as a representative but merely gave permission to a person,
the zakah will still be fulfilled.
Badā'i' as-Sanā'i':
ولو قضى دين حي فقير إن قضى بغير أمره لم يجز لأنه لم يوجد التمليك من
الفقير لعدم قبض وإن كان بأمره يجوز عن الزكاة لوجود التمليك من الفقير
1 Ahsan al-Fatāwā, vol. 4, p. 290.
2 Īdāh al-Masā'il, p. 115.
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لأنه لما أمره به صار وكيلاً عنه في القبض فصار كان الفقير قبض الصدقة
بنفسه وملكه من الغريم. (بدائع الصنائع: ٢٣٩، ركن الزكاة، سعيد)
Al-Fatāwā al-Hindīyyah:
ولو قضى دين الفقير بزكاة ماله إن كان بأمره يجوز وإن كان بغير أمره لا يجوز.
(الفتاوى الهندية: ١٧٩٠، الباب السابع فى المصارف، وكذا فى الشامى: ٢٣٤٥،
سعيد)
Ahsan al-Fatāwā:
If a poor person's debt is paid from a zakah amount after obtaining his
permission, it will be permissible. It is not necessary to show the poor
person the zakāh amount.1
Īdāh al-Masā'il:
A person is heavily in debt and there is the danger that if zakah money
is given to him for the payment of his debts he will spend the money
on himself and will not pay off his debt. If a wealthy person takes
permission from him to pay his debt on his behalf, and pays the
amount as zakah, then the debt of the poor person will be paid off and
the zakah of the wealthy person will be fulfilled.2
Allāh ta'ālā knows best.
Zakah to a wealthy student
Question
I have read in some books that zakah can be given to an 'alim or a
student of Din even if he is wealthy. This is because he is occupied in
knowledge of Dīn. If he is not given zakah continuously, his life will
become difficult. Is this ruling correct?
Answer
‘Allāmah Tahtāwī rahimahullāh and 'Allāmah Shāmī rahimahullāh say
that the preferred view is that a wealthy 'alim or student of Din cannot
be given zakāh. This is because poverty is a prerequisite for the
1 Ahsan al-Fatāwā, vol. 4, p. 250.
2 Īdāh al-Masā'il, p. 113.
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validity of zakāh. As for what is written in some books, it is not
authentic.
Ad-Durr al-Mukhtār:
وعامل ... فيعطى ولو غنياً لا باشمياً، لأنه فرغ نفسه لهذا العمل فيحتاج إلى
الكفاية ... وبهذا التعليل يقوي ما نسب للواقعات من أن طالب العلم يجوز له
أخذ الزكاة ولو غنياً إذا فرغ نفسه لإفادة العلم واستفادته لعجزه عن الكسب
والحاجة داعية إلى ما لا بد منه. وفي الشامي: قوله "ما نسب للواقعات" ذكر
المصنف أنه رأه بخط ثقة معزياً إليها، قلت: ورأيته في جامع الفتاوى ونصه:
وفي المبسوط: لا يجوز دفع الزكاة إلى من يملك نصاباً إلا إلى طالب العلم
والغازي ومنقطع الحاج لقوله صلى الله عليه وسلم " جوز دفع الزكاة لطالب
العلم وإن كان لم نفقة أربعين سنة" وفيه أيضاً ... وبذا الفرع مخالف لإطلاقهم
الحرمة في الغني، ولم يعتمده أحدط. قلت: وبو كذالك والأوجر تقييده
بالفقير، ويكون طلب العلم مرخصاً لجواز سؤاله من الزكاة وغيربا وإن كان
قادراً على الكسب، إذ بدونه لا يحل له السوال. (الدر المختار مع الشامى: ٢٣٤٠،
باب المصرف،سعيد. وكذا فى حاشية الطحطاوى على الدر المختار: ١٤٢٤)
Fatāwā Farīdīyyah:
It is not permissible to give zakāh to a wealthy teacher or wealthy
student.1
Allāh ta'ālā knows best.
Zakah to a minor daughter of a wealthy person
Question
A wealthy person who owns nisab has a two-month old daughter. She
has a hole in her heart and has been admitted to hospital for
treatment. The man does not have enough money to pay her medical
bills. Can he be given zakah for the payment of his daughter's medical
bills?
1 Fatāwā Farīdīyyah, vol. 3, p. 554.
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Answer
It is not permissible to give zakah money to the minor daughter of this
person who owns nisab. However, her mother should be given the
money because she will most likely not be owner of nisab. If she has
any jewellery, etc. she must give it to her husband. She can then
accept zakāh which she will spend on her daughter. Alternatively, she
could spend the money which she has on her daughter, and then
accept zakāh.
Badā'i' as-Sanā'i':
وأما ولد الغني فإن كان صغيراً لم يجز الدفع إليه وإن كان فقيراً لا مال له، لأن
الولد الصغير يعد غنياً بغنى أبيه وإن كان كبيراً فقيراً يجوز، لأنه لا يعد غنياً
بمال أبيه فكان كالأجنبي ولو دفع إلى امرأة فقيرة وزوجها غني جاز. (بدائع
الصنائع: ٢٤٧، سعيد. وكذا فى الفتاوى الهندية: ١٧٨٩، المصارف)
Fatāwā Dār al-'Ulūm:
It is not permissible to give zakāh and other obligatory charities to
needy minor children of a wealthy person. Zakah will not be fulfilled.1
Allāh ta'ālā knows best.
An orphan whose mother is wealthy
Question
An orphan lives with his mother who is wealthy. Is it permissible to
give zakāh to the orphan child?
Answer
If the orphan has reached an age of understanding, can take control of
the money, and is eligible for zakah, then it is permissible to give him
zakāh even if his mother is wealthy. If the child is very young and does
not know how to control money, then if his legal guardian takes the
money on his behalf, the zakah will be fulfilled.
1 Fatāwā Dār al-'Ulūm, vol. 6, p. 212.
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Ad-Durr al-Mukhtār:
فلو أطعم يتيماً ناوياً الزكاة لا يجزيه إلا إذا دفع إليه المطعوم كما لو كساه بشرط
أن يعقل القبض. وفي الشامي: ولا يخفى أنه يشترط كونه فقيراً ولا حاجة إلى
اشتراط فقر أبيه أيضاً لأن الكلام في اليتيم ولا أباً لم فافهم. (الدر المختار مع
الشامى: ٢٢٥٧، سعيد)
Tahtāwī:
وطفل الغنية ولو أبوه ميتاً لأنه لا يعد غنياً بغنابا ولو انحاز إليها، قوله لانتفاء
المانع علة للجميع، والمانع أن الطفل يعد غنياً بغنى أبيه ... ولو لم يكن له أب
فانتفى المانع فيها. (حاشية الطحطاوى على الدر المختار: ١٤٢٨، باب المصرف،
کوئته)
ولا يشترط في المدفوع إليه البلوغ بل ولا العقل لأن تمليك الصبي صحيح
لكن إن لم يكن عاقلاً فإنه يقبض عنه وصيه أو أبوه أو من يعوله قريباً أو
أجنبياً أو الملتقط وإن كان عاقلاً فقبض من ذكر وكذا قبض بنفسه، بحر.
(حاشية الطحطاوى على الدر المختار: ١٣٨٨، كوئته. والشامى: ٢٣٢٢، سعيد)
Allāh ta ālā knows best.
Zakah money for the payment of a madrasah loan
Question
A person is employed as a collector by a madrasah. He took a loan from
someone for the madrasah. He received zakah money to be spent on
students. Can he use this money to pay the loan?
Answer
After the wakil of students takes possession of zakah money, the
recipients of it can only be those who are classified as poor and needy.
It is therefore necessary to spend this amount on eligible students by
way of making them owners. Since it is the collector who took the
loan, he cannot use the zakah money which was given for students for
the payment of that loan. He could give the zakah money to the
students as their stipend, then collect fees from them for their
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education, boarding, lodging, etc. The madrasah can then use the
money as it wants. If someone gave zakah money to the collector for
the collector himself, he can use it for the payment of his debt.
Īdāh an-Nawādir:
Most of our muftīs accept madrasah principals as representatives
(wakil) of both students and donors. Since a principal is a wakil on
behalf of students, when he or those under him take possession of
zakāh, the zakah of the giver is immediately discharged. Hadrat
Maulānā Khalīl Ahmad Sāhib Saharanpūrī rahimahullah says that with
respect to donors, the madrasah administrator is like an 'amil in the
Bayt al-Mal, and a wakil on behalf of the students and the recipients.
(Fatāwā Khalīlīyyah, vol. 1, p. 319) The same ruling is mentioned by
Hadrat Muftī Mahmud Hasan Sahib Gangohī rahimahullāh in Fatāwā
Mahmūdīyyah - when a student accepts the principal-ship, authority
and rules of the principal, and take admission into the madrasah, then
it is as though he said: "You are my wakīl." (Fatāwā Mahmudīyyah, vol.
2, p. 218) Hadrat Maulānā Rashīd Ahmad Gangohī rahimahullāh has
clearly and explicitly stated that a principal is a wakil on behalf of
students. (Tadhkirah ar-Rashīd, vol. 1, p. 164; Hashiyah Fatāwā
Khalīlīyyah, vol. 1, p. 320) Hadrat Maulānā Muftī Muhammad Shafī
Sāhib rahimahullah differed in this regard but he revoked his fatwa
towards the end of his life. (Imdad al-Muftīyyîn, vol. 2, p. 1085) No
matter what, it is essential for madrasah administrators to spend the
money on eligible recipients.1
Jawāhir al-Fatāwā:
After zakāh moneys come into the possession of madrasah principals
and administrators, they can spend these monies on deserving
students for their food, medication, etc. However, these monies cannot
be spent on other necessities such as payment of staff, construction,
library books, etc. without resorting to the leeway of ownership. They
have absolutely no right in this matter to spend zakah monies on
recipients apart from those which are categorically listed in the
Qur'an:2
إنما الصدقات للفقراء والمساكين والعاملين عليها (التوبة: ٦٠)
Based on this, the jurists unanimously state:
1 Īdāh an-Nawādir, vol. 2, pp. 50-53.
2 Jawāhir al-Fatāwā, vol. 1, p. 81.
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ما يوضع فى بيت المال أربعة أنواع الأول زكاة السوائم والعشور وما أخذه
العاشر من تجار المسلمين الذين يمرون عليه ومحله ما ذكرنا من المصارف (أى
الفقراء والمساكين)، الهندية: ٩٠ ١، كذا فى رد المحتار: ٢٨٣، بدائع الصنائع:
It becomes clear from the above that just as zakah funds in the Bayt al-
Mal cannot be spent on non-eligible recipients, in the same way, the
zakāh funds of Dīnī madaris cannot be spent on non-eligible
recipients. However, the madrasah could resort to the leeway of
ownership and spend on its other needs.1
Jadīd Fiqhī Mabāhith:
Hadrat Hakīmul Ummat Maulānā Ashraf 'Alī Thanwī rahimahullah is of
the view that even if a principal is accepted as a wakil on behalf of
students, zakāh funds cannot be used to pay salaries of staff and other
necessities. Zakah funds have to be spent on the food, clothing and
other needs specific to students.2
Allāh ta ālā knows best.
Paying fees of poor students from zakah money
Question
Our madrasah students are poor and they cannot afford to pay the
fees. Can their fees be paid with zakah money?
Answer
Bearing in mind that the students are poor and eligible for zakāh, it is
permissible to pay their fees with zakah money.
The way of doing this is to give an amount to the poor students as a
stipend, and then collect the fees from it. The entire amount [which
was given to them] must not be taken. Instead, some of it should be
left with them as pocket-money. Thereafter, the madrasah can use the
fees which it collected for whatever purpose it requires.
Allāh ta'ālā says in the Qur'an:
1 Jawahir al-Fatāwā, vol. 1, pp. 81-83.
2 Jadīd Fiqhī Mabāhith, vol. 5, p. 160.
220